Teks -- 2 Chronicles 20:1-37 (NET)

The Lord Gives Jehoshaphat Military Success

20:1 Later the Moabites and Ammonites, along with some of the Meunites, attacked Jehoshaphat. 20:2 Messengers arrived and reported to Jehoshaphat, “A huge army is attacking you from the other side of the Dead Sea, from the direction of Edom. Look, they are in Hazezon Tamar (that is, En Gedi).” 20:3 Jehoshaphat was afraid, so he decided to seek the Lord’s advice. He decreed that all Judah should observe a fast. 20:4 The people of Judah assembled to ask for the Lord’s help; they came from all the cities of Judah to ask for the Lord’s help. 20:5 Jehoshaphat stood before the assembly of Judah and Jerusalem at the Lord’s temple, in front of the new courtyard. 20:6 He prayed: “O Lord God of our ancestors, you are the God who lives in heaven and rules over all the kingdoms of the nations. You possess strength and power; no one can stand against you. 20:7 Our God, you drove out the inhabitants of this land before your people Israel and gave it as a permanent possession to the descendants of your friend Abraham. 20:8 They settled down in it and built in it a temple to honor you, saying, 20:9 ‘If disaster comes on us in the form of military attack, judgment, plague, or famine, we will stand in front of this temple before you, for you are present in this temple. We will cry out to you for help in our distress, so that you will hear and deliver us.’ 20:10 Now the Ammonites, Moabites, and men from Mount Seir are coming! When Israel came from the land of Egypt, you did not allow them to invade these lands. They bypassed them and did not destroy them. 20:11 Look how they are repaying us! They come to drive us out of our allotted land which you assigned to us! 20:12 Our God, will you not judge them? For we are powerless against this huge army that attacks us! We don’t know what we should do; we look to you for help.” 20:13 All the men of Judah were standing before the Lord, along with their infants, wives, and children. 20:14 Then in the midst of the assembly, the Lord’s Spirit came upon Jachaziel son of Zechariah, son of Benaiah, son of Jeiel, son of Mattaniah, a Levite and descendant of Asaph. 20:15 He said: “Pay attention, all you people of Judah, residents of Jerusalem, and King Jehoshaphat! This is what the Lord says to you: ‘Don’t be afraid and don’t panic because of this huge army! For the battle is not yours, but God’s. 20:16 Tomorrow march down against them as they come up the Ascent of Ziz. You will find them at the end of the ravine in front of the Desert of Jeruel. 20:17 You will not fight in this battle. Take your positions, stand, and watch the Lord deliver you, O Judah and Jerusalem. Don’t be afraid and don’t panic! Tomorrow march out toward them; the Lord is with you!’” 20:18 Jehoshaphat bowed down with his face toward the ground, and all the people of Judah and the residents of Jerusalem fell down before the Lord and worshiped him. 20:19 Then some Levites, from the Kohathites and Korahites, got up and loudly praised the Lord God of Israel. 20:20 Early the next morning they marched out to the Desert of Tekoa. When they were ready to march, Jehoshaphat stood up and said: “Listen to me, you people of Judah and residents of Jerusalem! Trust in the Lord your God and you will be safe! Trust in the message of his prophets and you will win.” 20:21 He met with the people and appointed musicians to play before the Lord and praise his majestic splendor. As they marched ahead of the warriors they said: “Give thanks to the Lord, for his loyal love endures.” 20:22 When they began to shout and praise, the Lord suddenly attacked the Ammonites, Moabites, and men from Mount Seir who were invading Judah, and they were defeated. 20:23 The Ammonites and Moabites attacked the men from Mount Seir and annihilated them. When they had finished off the men of Seir, they attacked and destroyed one another. 20:24 When the men of Judah arrived at the observation post overlooking the desert and looked at the huge army, they saw dead bodies on the ground; there were no survivors! 20:25 Jehoshaphat and his men went to gather the plunder; they found a huge amount of supplies, clothing and valuable items. They carried away everything they could. There was so much plunder, it took them three days to haul it off. 20:26 On the fourth day they assembled in the Valley of Berachah, where they praised the Lord. So that place is called the Valley of Berachah to this very day. 20:27 Then all the men of Judah and Jerusalem returned joyfully to Jerusalem with Jehoshaphat leading them; the Lord had given them reason to rejoice over their enemies. 20:28 They entered Jerusalem to the sound of stringed instruments and trumpets and proceeded to the temple of the Lord. 20:29 All the kingdoms of the surrounding lands were afraid of God when they heard how the Lord had fought against Israel’s enemies. 20:30 Jehoshaphat’s kingdom enjoyed peace; his God made him secure on every side.

Jehoshaphat’s Reign Ends

20:31 Jehoshaphat reigned over Judah. He was thirty-five years old when he became king and he reigned for twenty-five years in Jerusalem. His mother was Azubah, the daughter of Shilhi. 20:32 He followed in his father Asa’s footsteps and was careful to do what the Lord approved. 20:33 However, the high places were not eliminated; the people were still not devoted to the God of their ancestors. 20:34 The rest of the events of Jehoshaphat’s reign, from start to finish, are recorded in the Annals of Jehu son of Hanani which are included in Scroll of the Kings of Israel. 20:35 Later King Jehoshaphat of Judah made an alliance with King Ahaziah of Israel, who did evil. 20:36 They agreed to make large seagoing merchant ships; ships; they built the ships in Ezion Geber. 20:37 Eliezer son of Dodavahu from Mareshah prophesied against Jehoshaphat, “Because you made an alliance with Ahaziah, the Lord will shatter what you have made.” The ships were wrecked and unable to go to sea.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: 2Ch 20:2 - The sea

The dead sea, beyond which mount Seir lay.

Wesley: 2Ch 20:2 - Syria

Largely so called, and so it includes the Moabites and Ammonites. And it may be thus expressed, to intimate that they came by the instigation of the Syrians, to revenge themselves of Jehoshaphat for joining with Ahab against them.

Wesley: 2Ch 20:5 - The house

Largely so called, in the court of the people, upon that brazen scaffold which Solomon had erected.

Wesley: 2Ch 20:5 - New court

Before the priests court: which is called the new court, because it had lately been renewed when the altar was renewed.

Wesley: 2Ch 20:7 - Abraham

To whom thou hast engaged thyself by covenant to be his friend, and the friend of his seed for ever.

Wesley: 2Ch 20:9 - The sword

Or rather, the sword of judgement or of vengeance, that is, war, whereby thou punisheth thy people for their sins.

Wesley: 2Ch 20:12 - Wilt thou not judge

Wilt thou not give sentence against them, and execute it upon them? The justice of God is the refuge of those that are wronged.

Wesley: 2Ch 20:12 - No might

Though he had great armies, yet he seems to have been surprized by these men, before his forces were in readiness to oppose them.

Wesley: 2Ch 20:13 - Little ones

Whom they used to present before the Lord in times of great distress, to stir up themselves to more fervent prayers, their eyes being upon their harmless and tender children, and to move God to compassion, because God hath declared, that he will be prevailed with, by such methods as these.

Wesley: 2Ch 20:15 - But God's

God will fight for you, and he alone will do the work, you need not strike a stroke.

Wesley: 2Ch 20:16 - Go down

From Jerusalem, where he and his army now were; which stood upon high ground.

Wesley: 2Ch 20:19 - Stood up

By Jehoshaphat's appointment.

Wesley: 2Ch 20:19 - On high

With heart and voice lifted up: whereby they shewed their full assurance of the victory.

Wesley: 2Ch 20:20 - Believe

God's promise delivered to us by this prophet, and consequently all other predictions of the prophet.

Wesley: 2Ch 20:21 - Consulted

Jehoshaphat called a counsel of war, and it was resolved, to appoint singers to go out before the army, who had nothing to do, but to praise God, to praise his holiness, which is his beauty, to praise him as they did in the temple, that beauty of holiness. By this strange advance to the field of battle, Jehoshaphat shewed his firm reliance on the word of God, which enabled him to triumph before the battle, to animate his own men and confound the enemy.

Wesley: 2Ch 20:22 - To sing

So acceptable are the fervent prayers of God's people to God, and so terrible to their enemies.

Wesley: 2Ch 20:22 - Ambushments

Or, liers in wait, either the holy angels, who appeared in the shape of men, and possibly put on the appearances and visages of the Moabites or Ammonites, and in that shape slew the rest, who supposing this slaughter to be done by a part of their own army, fell upon them, and so broke forth into mutual slaughters. Or, God raised jealousies and animosities among themselves, which broke forth, first into secret ambushments, which one party laid for another, and then into open hostilities to their utter destruction. So vain are all mens attempts against God, who needs none to destroy his enemies but themselves, and their own mistakes, and passions, which he can, when he pleaseth, arm against them.

Wesley: 2Ch 20:24 - The watch tower

Which stood upon the cliff of Ziz, mentioned 2Ch 20:16, and looked toward the wilderness, where their enemies lay encamped, whose numbers, and order, and condition, they could descry from thence.

Wesley: 2Ch 20:25 - Jewels

Which they brought with them to corrupt any of Jehoshaphat's officers as they saw occasion: to procure necessaries for their vast army from time to time: and because they came as to triumph rather than to fight, being confident of the victory because of their numbers, and especially because they thought to surprize Jehoshaphat ere he could make any considerable preparations against them; God also permitting them to be puffed up to their own destruction.

Wesley: 2Ch 20:26 - Berachah

Heb. of blessing; so called from their solemn blessings and praises given to God in it upon this occasion.

Wesley: 2Ch 20:28 - To the house

To renew their praises in the court of the temple, the proper and usual place for it. Praising God must not be the work of a day only, but our praises when we have received mercy, must be often repeated, as our prayers were, when we where in pursuit of it. Every day we must bless God: as long as we live, and while we have any being, we must praise him, spending our time in that work, in which we hope to spend our eternity.

Wesley: 2Ch 20:33 - Not taken

Not universally; the fault was not in Jehoshaphat, but in the people, who, though they did worship the true God, yet would not be confined to the temple, but for their own conveniency, or from their affection to their ancient custom chose to worship him in the high - places.

Wesley: 2Ch 20:35 - After this

This is mentioned as an aggravation of his sin, after so great an obligation laid upon him by God; and after he had been so singularly reproved by a prophet yet he relapsed into the same sin which proceeded partly from that near relation which was contracted between the two families, and partly from the easiness of Jehoshaphat's temper, which could not resist the solicitations of others, in such things as might seem indifferent. For he did not join with him in war, as he did with Ahab, but in a peaceable way only, in a matter of trade and commerce. And yet God reproves and punisheth him for it, 2Ch 20:37, to shew his great dislike of all familiar conversation of his servants and people with professed enemies of God and of religion, as Ahaziah was.

Wesley: 2Ch 20:35 - Very wickedly

Or who did industriously, and maliciously, and constantly work wickedness, as the Hebrew phrase implies, giving himself up to idolatry and all wickedness.

JFB: 2Ch 20:1 - the children of Moab . . . Ammon, and with them other beside the Ammonites

Supposed to be rather the name of a certain people called Mohammonim or Mehunim (2Ch 26:7), who dwelt in Mount Seir--either a branch of the old Edomite race or a separate tribe who were settled there.

JFB: 2Ch 20:2 - from beyond the sea on this side Syria

Instead of "Syria," some versions read "Edom," and many able critics prefer this reading, both because the nomad tribes here mentioned were far from Syria, and because express mention is made of Mount Seir, that is, Edom. The meaning then is: this confederate horde was composed of the different tribes that inhabited the far distant regions bordering on the northern and eastern coasts of the Red Sea. Their progress was apparently by the southern point of the Dead Sea, as far as En-gedi, which, more anciently, was called Hazezon-tamar (Gen 14:7). This is the uniform route taken by the Arabs in their marauding expeditions at the present day; and in coming round the southern end of the Dead Sea, they can penetrate along the low-lying Ghor far north, without letting their movements be known to the tribes and villages west of the mountain chain [ROBINSON]. Thus, anciently, the invading horde in Jehoshaphat's time had marched as far north as En-gedi, before intelligence of their advance was conveyed to the court. En-gedi is recognized in the modern Ainjidy and is situated at a point of the western shore, nearly equidistant from both extremities of the lake [ROBINSON].

JFB: 2Ch 20:3-4 - Jehoshaphat . . . proclaimed a fast throughout all Judah

Alarmed by the intelligence and conscious of his total inability to repel this host of invaders, Jehoshaphat felt his only refuge was at the horns of the altar. He resolved to employ the aid of his God, and, in conformity with this resolution, he summoned all his subjects to observe a solemn fast at the sanctuary. It was customary with the Hebrew kings to proclaim fasts in perilous circumstances, either in a city, a district, or throughout the entire kingdom, according to the greatness of the emergency. On this occasion, it was a universal fast, which extended to infants (2Ch 20:13; see also Joe 2:15-16; Jon 3:7).

JFB: 2Ch 20:5-13 - Jehoshaphat stood . . . in the house of the Lord, before the new court

That is, the great or outer court (2Ch 4:9) called the new court, probably from having been at that time enlarged or beautified.

JFB: 2Ch 20:6-12 - And said, O Lord God of our fathers

This earnest and impressive prayer embraces every topic and argument which, as king and representative of the chosen people, he could urge. Then it concludes with an earnest appeal to the justice of God to protect those who, without provocation, were attacked and who were unable to defend themselves against overwhelming numbers.

JFB: 2Ch 20:14-18 - Then upon Jahaziel . . . came the Spirit of the Lord

This prophet is not elsewhere mentioned, but his claim to the inspiration of a prophetic spirit was verified by the calm and distinct announcement he gave, both of the manner and the completeness of the deliverance he predicted.

JFB: 2Ch 20:16 - they come up by the cliff of Ziz

This seems to have been nothing else than the present pass which leads northwards, by an ascent from En-gedi to Jerusalem, issuing a little below Tekoa. The wilderness of Jeruel was probably the large flat district adjoining the desert of Tekoa, called El-Husasah, from a wady on its northern side [ROBINSON].

JFB: 2Ch 20:18 - Jehoshaphat bowed his head . . . and all Judah, &c.

This attitude was expressive of reverence to God and His Word, of confidence in His promise, and thankfulness for so extraordinary a favor.

JFB: 2Ch 20:19 - the Levites . . . stood up to praise the Lord

Doubtless by the king's command. Their anthem was sung with such a joyful acclaim as showed that they universally regarded the victory as already obtained.

JFB: 2Ch 20:20-21 - as they went forth, Jehoshaphat stood . . . Hear me, O Judah, and ye inhabitants of Jerusalem

Probably in the gate of Jerusalem, the place of general rendezvous; and as the people were on the eve of setting out, he exhorted them to repose implicit trust in the Lord and His prophet, not to be timid or desponding at sight of the enemy, but to remain firm in the confident assurance of a miraculous deliverance, without their striking a single stroke.

JFB: 2Ch 20:21 - he appointed singers . . . that they should praise . . . as they went out before the army

Having arranged the line of procession, he gave the signal to move forwards. The Levites led the van with their musical instruments; and singing the 136th Psalm, the people went on, not as an army marching against an enemy, but returning in joyful triumph after a victory.

JFB: 2Ch 20:22 - when they began to sing and to praise the Lord set ambushments against the children of Ammon, Moab, and Mount Seir

Some think that this was done by angels in human form, whose sudden appearance diffused an uncontrollable panic. Others entertain the more probable opinion that, in the camp of this vast horde, composed of different tribes, jealousies and animosities had sprung up, which led to widespread dissensions and fierce feuds, in which they drew the sword against each other. The consequence was, that as the mutual strife commenced when the Hebrew procession set out from Jerusalem, the work of destruction was completed before Jehoshaphat and his people arrived at the battlefield. Thus easy is it for God to make the wrath of man to praise Him, to confound the counsels of His enemies and employ their own passions in defeating the machinations they have devised for the overthrow of His Church and people.

JFB: 2Ch 20:24-26 - when Judah came toward the watchtower in the wilderness

Most probably the conical hill, Jebel Fereidis, or Frank Mountain, from the summit of which they obtained the first view of the scene of slaughter. Jehoshaphat and his people found the field strewed with dead bodies, so that they had not to fight at all, but rather to take possession of an immense booty, the collection of which occupied three days. On the fourth they set out on their return to Jerusalem in the same order and joyful mood as they came. The place where they mustered previous to departure was, from their public thanksgiving service, called, "The Valley of Berachah" ("benediction"), now Wady Bereikut.

JFB: 2Ch 20:31 - Jehoshaphat reigned over Judah

(See 2Ch 24:1).

JFB: 2Ch 20:32 - walked in the way of Asa his father, and departed not from it

He was more steadfast and consistently religious (compare 2Ch 15:18).

JFB: 2Ch 20:33 - the high places were not taken away

Those on which idolatry was practised were entirely destroyed (2Ch 17:6); but those where the people, notwithstanding the erection of the temple, continued to worship the true God, prudence required to be slowly and gradually abolished, in deference to popular prejudice.

JFB: 2Ch 20:35-37 - after this did Jehoshaphat . . . join himself with Ahaziah . . . to make ships

A combined fleet was built at Ezion-geber, the destination of which was to voyage to Tartessus, but it was wrecked. Jehoshaphat's motive for entering into this partnership was to secure a free passage through Israel, for the vessels were to be conveyed across the Isthmus of Suez, and to sail to the west of Europe from one of the ports of Palestine on the Mediterranean. Eliezer, a prophet, denounced this unholy alliance, and foretold, as divine judgment, the total wreck of the whole fleet. The consequence was, that although Jehoshaphat broke off--in obedience to the divine will--his league with Ahaziah, he formed a new scheme of a merchant fleet, and Ahaziah wished to be admitted a partner [1Ki 22:48]. The proposal of the Israelitish king was respectfully declined [1Ki 22:49]. The destination of this new fleet was to Ophir, because the Israelitish seaports were not accessible to him for the Tartessus trade; but the ships, when just off the docks, were wrecked in the rocky creek of Ezion-geber.

Clarke: 2Ch 20:1 - Children of Ammon, and with them other beside the Ammonites

Children of Ammon, and with them other beside the Ammonites - Here there must be a mistake; surely the Ammonites are the same as the children of Ammon. Our translators have falsified the text by inserting the words "other beside,"which have nothing properly to represent them in the Hebrew. Literally translated, the words are: "And it happened after this, the children of Moab, and the children of Ammon, and with them of the Ammonites:"and thus the Vulgate. The Syriac, which the Arabic follows, has felt the difficulty, and translated, Came together with warlike men to fight, etc. The Septuagint have given it another turn: Και μετ ’ αυτων εκ των Μιναιων, And with them people of the Minaites; which were a people of Arabia Felix near the Red Sea. The Targum has ועמהון מן אדומאי Ve -immehon min Edomaey , "And with them some of the Edomites."This is very likely to be the true reading, as we find from 2Ch 20:10, 2Ch 20:22, 2Ch 20:23, that they procured men from Mount Seir; and these were the Idumeans or Edomites. We should, in my opinion, read the text thus: The children of Moab, and the children of common, and with them some of the Edomites.

Clarke: 2Ch 20:2 - On this side Syria

On this side Syria - Instead of מארם mearam , from Syria, I would read with one of Kennicott’ s MSS. (89) מאדם meedom , from Edom, which alteration brings it to truth and does not require the change of half a letter, as it consists in the almost imperceptible difference between ר resh and ד daleth . We do not read of any Syrians in this invasion, but we know there were Edomites, or inhabitants of Mount Seir

Clarke: 2Ch 20:2 - Hazazon - tamar

Hazazon - tamar - "In the wood of palm trees, that is, in Engedi."- Targum. This is the meaning of the word, and it is probable that they lay hid here.

Clarke: 2Ch 20:3 - Jehoshaphat feared

Jehoshaphat feared - He found that he could not possibly stand against such a numerous army, and therefore could not expect to be delivered except by the strong arm of God. To get this assistance, it was necessary to seek it; and to get such extraordinary help, they should seek it in an extraordinary way; hence he proclaimed a universal fast, and all the people came up to Jerusalem to seek the Lord.

Clarke: 2Ch 20:6 - Jehoshaphat stood

Jehoshaphat stood - What an instructive sight was this! The king who proclaimed the fast was foremost to observe it, and was on this occasion the priest of the people; offering in the congregation, without form or any premeditation, one of the most sensible, pious, correct, and as to its composition one of the most elegant prayers ever offered under the Old Testament dispensation.

Clarke: 2Ch 20:7 - Art not thou our God

Art not thou our God - "Hast not thou, by thy Word, driven out."- Targum.

Clarke: 2Ch 20:8 - Therein for thy name

Therein for thy name - "For the name of thy Word."- Targum.

Clarke: 2Ch 20:9 - For thy name is in this house

For thy name is in this house - "Thy Majesty is in this house."Several of Kennicott’ s and De Rossi’ s MSS., with the Vulgate, Syriac, and Arabic, add נקרא nikra , "is invoked;"Thy name is invoked in this house - here thou dwellest, and here thou art worshipped.

Clarke: 2Ch 20:11 - They reward us

They reward us - Six of Kennicott’ s and De Rossi’ s MSS. add רעה evil: "Behold, they reward us Evil."This is also the reading of the Targum.

Clarke: 2Ch 20:12 - Wilt thou not judge them

Wilt thou not judge them - That is, Thou wilt inflict deserved punishment upon them.

Clarke: 2Ch 20:15 - For the battle is not yours, but God’ s

For the battle is not yours, but God’ s - God will not employ you in the discomfiture of this great host; he himself will take the matter in hand, deliver you, and destroy them.

Clarke: 2Ch 20:17 - For the Lord will be with you

For the Lord will be with you - "The Word of the Lord shall be your Helper."- Targum.

Clarke: 2Ch 20:20 - Believe in the Lord your God

Believe in the Lord your God - "Believe in the Word of the Lord your God, and believe in his law, and believe in his prophets; and ye shall prosper."Here the Word and the revelation are most pointedly distinguished; the Word being used personally.

Clarke: 2Ch 20:22 - The Lord set ambushments

The Lord set ambushments - "The Word of the Lord placed snares among the children of Ammon and Moab; and the inhabitants of the mountain of Gibla, who came to fight with Judah; and they were broken to pieces:"so the Targum

Houbigant translates the place thus: "The Lord set against the children of Ammon and Moab ambushments of those who came from Mount Seir against Judah; and the children of Ammon and Moab were smitten: but they afterwards rose up against the inhabitants of Mount Seir, and utterly destroyed them; who being destroyed, they rose up one against another, and mutually destroyed each other."This is probably the meaning of these verses. Calmet’ s version is not very different.

Clarke: 2Ch 20:25 - Both riches with the dead bodies

Both riches with the dead bodies - For פגרים peparim , dead bodies, בגדים begadim , garments, is the reading of eight MSS. in the collections of Kennicott and De Rossi, and in several ancient editions. None of the versions have dead bodies except the Chaldee. The words might be easily mistaken for each other, as the פ pe , if a little faint in the under dot might easily pass for a ב beth ; and we know that the ר resh and ד daleth , are frequently interchanged and mistaken for each other, both in Hebrew and Syriac. I believe garments to be the true reading; and as to the clause which they stripped off for themselves, it should be understood thus: Which they seized for themselves, etc.

Clarke: 2Ch 20:26 - Assembled themselves in the valley of Berachah

Assembled themselves in the valley of Berachah - "The valley of Benediction;"and so in the latter clause. - Targum.

Clarke: 2Ch 20:27 - Jehoshaphat in the forefront of them

Jehoshaphat in the forefront of them - He was their leader in all these spiritual, holy, fatiguing, and self-denying exercises. What a noble and persuasive pattern!

Clarke: 2Ch 20:29 - The Lord fought

The Lord fought - "The Word of the Lord made war against the enemies of Israel."- Targum.

Clarke: 2Ch 20:33 - The high places were not taken away

The high places were not taken away - The idolatry, as we have seen, was universally suppressed; but some of the places where that worship had been performed were not destroyed. Some of them still remained; and these, to such a fickle people, became the means of idolatry in reigns less propitious to truth and religion.

Clarke: 2Ch 20:34 - In the book of Jehu

In the book of Jehu - This is totally lost, though it is evident that it was in being when the books of Chronicles were written.

Clarke: 2Ch 20:36 - To go to Tarshish

To go to Tarshish - "In the great sea."- Targum. By which expression they always meant the Mediterranean Sea.

Clarke: 2Ch 20:37 - The Lord hath broken, etc.

The Lord hath broken, etc. - "The Word of the Lord hath broken."- Targum. Concerning Tarshish, Ezion-geber, and Ophir, and the voyage thither, see the notes on 1Ki 10:22, and at 1Ki 10:29 (note), and on 2Ch 9:26-28 (note). The Tarshish here is called by the Chaldee Torsos in the great sea, some place in the Mediterranean. On this subject the reader has, no doubt, already seen a great variety of opinions.

Defender: 2Ch 20:6 - over all the kingdoms

The nations may have rejected the true God who made the heavens, but He still rules over them, whether they know it or not."

Defender: 2Ch 20:26 - valley of Berachah

The Hebrew word, berachah, means "blessing." This valley was evidently so identified with Jehoshaphat, that as a result of the great deliverance there, it later came to be known as "the valley of Jehoshaphat" (Joe 3:2)."

Defender: 2Ch 20:35 - join himself with Ahaziah

Both Jehoshaphat and his father Asa were good kings of Judah, men who never ceased to worship the true God. But both Asa (2Ch 16:2, 2Ch 16:3) and Jehoshaphat (2Ch 18:1) hindered God's full blessing on their lives and reigns because they compromised by joining up with pagans and apostates. The Biblical norm has always been: "Be ye not unequally yoked together with unbelievers" (2Co 6:14)."

TSK: 2Ch 20:1 - after this also // the children of Moab // came against

after this also : 2Ch 19:5, 2Ch 19:11, 2Ch 32:1

the children of Moab : Psa 83:5-8; Isa 7:1, Isa 8:9, Isa 8:10, Isa 16:6

came against : 2Ch 19:2; Jer 10:24; Rev 3:19

TSK: 2Ch 20:2 - beyond the sea // Hazazontamar // Engedi

beyond the sea : That is, the Dead or Salt Sea, the western and northern boundary of Edom, which is the reading of one of Dr. Kennicott’ s manuscripts (89), instead of aram , ""Syria.""Gen 14:3; Num 34:12; Jos 3:16

Hazazontamar : Gen 14:7

Engedi : Jos 15:62; 1Sa 23:29; Son 1:14

TSK: 2Ch 20:3 - feared // himself // seek the Lord // proclaimed

feared : Gen 32:7-11, Gen 32:24-28; Psa 56:3, Psa 56:4; Isa 37:3-6; Jon 1:16; Mat 10:28

himself : Heb. his face

seek the Lord : See note on 2Ch 11:16; 2Ch 19:3

proclaimed : Jdg 20:26; 1Sa 7:6; Ezr 8:21-23; Est 4:16; Jer 36:9; Dan 9:3; Joe 1:14, Joe 2:12-18; Jon 3:5-9

TSK: 2Ch 20:4 - ask help of the Lord // the cities

ask help of the Lord : Psa 34:5, Psa 34:6, Psa 50:15, Psa 60:10-12

the cities : 2Ch 19:5; Psa 69:35

TSK: 2Ch 20:5 - Jehoshaphat

Jehoshaphat : 2Ch 6:12, 2Ch 6:13, 2Ch 34:31; 2Ki 19:15-19

TSK: 2Ch 20:6 - O Lord // God in heaven // rulest not // in thine hand // none is able

O Lord : Exo 3:6, Exo 3:15, Exo 3:16; 1Ch 29:18

God in heaven : Deu 4:39; Jos 2:11; 1Ki 8:23; Psa 115:3; Isa 57:15, Isa 57:16, Isa 66:1; Mat 6:9

rulest not : 1Ch 29:11, 1Ch 29:12; Psa 47:2, Psa 47:8; Jer 27:5-8; Dan 4:17, Dan 4:25, Dan 4:32-35

in thine hand : 1Ch 29:11, 1Ch 29:12; Psa 62:11; Mat 6:13

none is able : Act 11:17

TSK: 2Ch 20:7 - our God // who // drive out // gavest // thy friend

our God : 2Ch 14:11; Gen 17:7; Exo 6:7, Exo 19:5-7, Exo 20:2; 1Ch 17:21-24

who : Heb. thou

drive out : Exo 33:2; Psa 44:2

gavest : Gen 12:7, Gen 13:15; Jos 24:3, Jos 24:13; Neh 9:8

thy friend : Isa 41:8; Joh 11:11, Joh 15:15; Jam 2:23

TSK: 2Ch 20:8 - built thee

built thee : 2Ch 2:4, 2Ch 6:10

TSK: 2Ch 20:9 - when evil // and in thy presence // thy name // is in this house

when evil : 2Ch 6:28-30; 1Ki 8:33, 1Ki 8:37

and in thy presence : Mat 18:20

thy name : 2Ch 6:20; Exo 20:24, Exo 23:21

is in this house : Several manuscripts with the Syriac, Arabic, and Vulgate, read nikra , ""is invoked.""""Thy name is invoked in this house.""

TSK: 2Ch 20:10 - whom thou

whom thou : Num 20:17-21; Deu 2:4, Deu 2:5, Deu 2:9, Deu 2:19; Jdg 11:15-18

TSK: 2Ch 20:11 - how they reward us // to cast us

how they reward us : Six of Dr. Kennicott’ s and De Rossi’ s manuscripts and raah , ""evil:""""Behold they reward us evil:""which is also the reading of the Targum. Gen 44:4; Psa 7:4, Psa 35:12; Pro 17:13; Jer 18:20

to cast us : Jdg 11:23, Jdg 11:24; Psa 83:3-12

TSK: 2Ch 20:12 - wilt // we have // neither // our eyes

wilt : Deu 32:36; Jdg 11:27; 1Sa 3:13; Psa 7:6, Psa 7:8, Psa 9:19, Psa 43:1; Isa 2:4, Isa 42:4; Joe 3:12; Rev 19:11

we have : 2Sa 14:11; 1Sa 14:6; 2Co 1:8, 2Co 1:9

neither : 2Ki 6:15

our eyes : Psa 25:15, Psa 121:1, Psa 121:2, Psa 123:1, Psa 123:2, Psa 141:8; Jon 2:4

TSK: 2Ch 20:13 - all Judah

all Judah : Deu 29:10; Ezr 10:1; Jon 3:5; Act 21:5

TSK: 2Ch 20:14 - Then upon // came the Spirit

Then upon : Isa 58:9, Isa 65:24; Dan 9:20, Dan 9:21; Act 10:4, Act 10:31

came the Spirit : 2Ch 15:1, 2Ch 24:20; Num 11:25, Num 11:26, Num 24:2

TSK: 2Ch 20:15 - Be not afraid // the battle

Be not afraid : 2Ch 32:7, 2Ch 32:8; Exo 14:13, Exo 14:14; Deu 1:29, Deu 1:30, Deu 20:1, Deu 20:4, Deu 31:6, Deu 31:8; Jos 11:6; Neh 4:14; Psa 17:1, Psa 17:2; Isa 41:10-16, Isa 43:1, Isa 43:2

the battle : 2Ch 32:8; 1Sa 17:47

TSK: 2Ch 20:16 - cliff // Ziz // brook // the wilderness

cliff : Heb. ascent

Ziz : The cliff of Ziz was probably near Ziza, which Ptolemy places in Arabia Petrae, long. 69, 11/24 degrees lat. 31 degrees.

brook : or, valley

the wilderness : The wilderness of Jeruel seems, from 2Ch 20:20, to have been a part of the wilderness of Tekoa.

TSK: 2Ch 20:17 - not need // stand ye still // for the Lord

not need : 2Ch 20:22, 2Ch 20:23; Exo 14:13, Exo 14:14, Exo 14:25

stand ye still : Psa 46:10, Psa 46:11; Isa 30:7, Isa 30:15; Lam 3:26, Lam 3:26

for the Lord : 2Ch 15:2, 2Ch 32:8; Num 14:9; Psa 46:7, Psa 46:11; Isa 8:9, Isa 8:10, Isa 41:10; Amo 5:14; Mat 1:23; Mat 28:20; Rom 8:31; 2Ti 4:22

TSK: 2Ch 20:18 - bowed his head // fell before

bowed his head : 2Ch 7:3; Gen 24:26; Exo 4:31

fell before : Job 1:20; Psa 95:6

TSK: 2Ch 20:19 - Levites // Korhites // a loud

Levites : 1Ch 15:16-22, 1Ch 16:5, 1Ch 16:42, 1Ch 23:5, 1Ch 25:1-7

Korhites : Psa 44:1, Psa 49:1 *titles

a loud : 2Ch 5:13; Ezr 3:12, Ezr 3:13; Neh 12:42, Neh 12:43; Psa 81:1, Psa 95:1, Psa 95:2

TSK: 2Ch 20:20 - Tekoa // Hear me // Believe in the Lord // believe his

Tekoa : 2Ch 11:6; 2Sa 14:2; 1Ch 4:5; Jer 6:1

Hear me : 2Ch 20:15

Believe in the Lord : Isa 7:9, Isa 26:3; Joh 11:40, Joh 14:1; Rom 8:31; Heb 11:6

believe his : Exo 14:31; Luk 16:31; Joh 5:46, Joh 5:47, Joh 13:20

TSK: 2Ch 20:21 - consulted // appointed // that should praise // the beauty // Praise the Lord

consulted : 1Ch 13:1, 1Ch 13:2; Pro 11:14

appointed : 2Ch 29:25-30, 2Ch 30:21; Ezr 3:10, Ezr 3:11; Neh 12:27

that should praise : Heb. praisers of

the beauty : 1Ch 16:29; Psa 29:2, Psa 50:2, Psa 90:17, Psa 96:9

Praise the Lord : 2Ch 5:13, 2Ch 7:3, 2Ch 7:6; 1Ch 16:34, 1Ch 16:41; Ezr 3:11; Psa 106:1, Psa 107:1, 136:1-26; Jer 33:11

TSK: 2Ch 20:22 - when they // to sing and to // were smitten

when they : Heb. in the time that they, etc

to sing and to : Heb. in singing and. The Lord set ambushments. Houbigant’ s version is, ""the Lord set against the children of Amon and Moab ambushments of those who came from mount Seir against Judah; and the children of Ammon and Moab were smitten, but they afterwards rose up against the inhabitants of mount Seir, and utterly destroyed them; who being destroyed, they rose up one against one another, and mutually destroyed each other.""Jdg 7:22; 1Sa 14:16, 1Sa 14:20; 2Ki 6:17; Psa 35:5, Psa 35:6; Isa 19:2; Eze 38:21

were smitten : or, smote one another

TSK: 2Ch 20:23 - mount Seir // to destroy another

mount Seir : Gen 14:6, Gen 36:8, Gen 36:9; Deu 2:5; Jos 24:4; Eze 35:2, Eze 35:3

to destroy another : Heb. for the destruction

TSK: 2Ch 20:24 - they were dead // none escaped

they were dead : Exo 14:30; 1Ch 5:22; Psa 110:6; Isa 37:36; Jer 33:5

none escaped : Heb. there was not an escaping, Ezr 9:14

TSK: 2Ch 20:25 - they found // dead bodies // precious jewels // it was so much

they found : Exo 12:35, Exo 12:36; 1Sa 30:19, 1Sa 30:20; 2Ki 7:9-16; Psa 68:12; Rom 8:37

dead bodies : Instead of pegarim , ""dead bodies,""eight manuscripts and several ancient editions read begadim , ""garments.""None of the ancient versions, except the Chaldee, have dead bodies: garments would therefore appear to be the true reading; and the succeeding clause should be rendered, ""which they seized for themselves."

precious jewels : Exo 3:22; Num 31:15; Jdg 8:24-26; Pro 3:15

it was so much : Eze 39:8, Eze 39:9

TSK: 2Ch 20:26 - Berachah // blessed // the name // unto this day

Berachah : that is, Blessing, Having previously sought deliverance by fasting and prayer, and received the assurance of it with grateful joy, Jehoshaphat and his army returned immediate and fervent thanks and praise to the Lord, who had in so wonderful a manner performed his promise. Scott, who quotes the following from Bp. Patrick: ""They did not return every man to his own home; but first went back to Jerusalem, to bless the Lord again for hearing their prayer and making good his promises."

blessed : Exod. 15:1-19; 2Sa 22:1; Psa 103:1, Psa 103:2, Psa 107:21, Psa 107:22; Luk 1:68; Rev 19:1-6

the name : Gen 28:19, Gen 32:20; Exo 17:15; 1Sa 7:12; Isa 62:4; Act 1:19

unto this day : 2Ch 5:9

TSK: 2Ch 20:27 - forefront // the Lord

forefront : Heb. head, 2Sa 6:14, 2Sa 6:15; Mic 2:13; Heb 6:20

the Lord : 1Sa 2:1; Neh 12:43; Psa 20:5, Psa 30:1; Isa 35:10, Isa 51:11; Rev 18:20

TSK: 2Ch 20:28 - with psalteries

with psalteries : Instead of celebrating his own heroism or the valour of his troops on this memorable occasion, this excellent prince sung with his whole army the praises of Jehovah, the God of hosts, who disposes of the victory according to his pleasure. This conduct was becoming the descendant and successor of David, the man after God’ s own heart, and of a religious people, the peculiar inheritance of Jehovah. 2Sa 6:5; 1Ch 13:8, 1Ch 23:5, 1Ch 25:6; Psa 57:8, Psa 92:3, Psa 149:3, Psa 150:3-5; Rev 14:2, Rev 14:3

TSK: 2Ch 20:29 - the fear // they had heard

the fear : 2Ch 17:10; Gen 35:5; Exo 23:27; Jos 5:1; 2Ki 7:6

they had heard : Exo 15:14-16; Jos 2:9-11, Jos 9:9-11

TSK: 2Ch 20:30 - his God

his God : 2Ch 14:6, 2Ch 14:7, 2Ch 15:15; Jos 23:1; 2Sa 7:1; Job 34:29; Pro 16:7; Joh 14:27

TSK: 2Ch 20:31 - Jehoshaphat

am 3090-3115, bc 914-889

Jehoshaphat : 1Ki 22:41-44

TSK: 2Ch 20:32 - he walked // the way // departed not

he walked : 2Ch 17:3-6

the way : 2Ch 14:2-5, 2Ch 14:11-13; 1Ki 15:11

departed not : 2Ch 16:7-12; Psa 18:21, Psa 36:3

TSK: 2Ch 20:33 - the high places // had not

the high places : 2Ch 14:3, 2Ch 17:6

had not : 2Ch 12:14, 2Ch 19:3, 2Ch 30:19; Deu 29:4; 1Sa 7:3

TSK: 2Ch 20:34 - the rest // book // Jehu the son of Hanani // is mentioned

the rest : 2Ch 12:15, 2Ch 13:22, 2Ch 16:11

book : Heb. words

Jehu the son of Hanani : 2Ch 19:2; 1Ki 16:1, 1Ki 16:7

is mentioned : Heb. was made to ascend

TSK: 2Ch 20:35 - did Jehoshaphat // who did very

am 3108, bc 896

did Jehoshaphat : 1Ki 22:48, 1Ki 22:49

who did very : 2Ki 1:2-16

TSK: 2Ch 20:36 - And he joined // Tarshish // Eziongaber

And he joined : ""At first Jehoshaphat was unwilling, 1Ki 22:28, 1Ki 22:49."

Tarshish : ""Tarsos in the great sea,""says the Targumist, by which is meant a a place in the Mediterranean, called the Great Sea by the Hebrews. See note on 1Ki 10:22, Tharshish

Eziongaber : 1Ki 9:26, Ezion-geber

TSK: 2Ch 20:37 - Because // the Lord // And the ships // to Tarshish

Because : 2Ch 19:2; Jos 7:11, Jos 7:12; Pro 13:20

the Lord : 2Ch 16:9; Pro 9:6, Pro 13:20; Heb 12:6; Rev 3:19

And the ships : 1Ki 22:48

to Tarshish : 2Ch 9:21

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Ch 20:1 - Other beside the Ammonites

Other beside the Ammonites to wit, the people that dwelt in Mount Seir, who were now confederate with them, as appears from 2Ch 20:10,22,23 . Or this is the name of a peculiar people, called either Mehumin , of whom you read 2Ch 26:7 (and so there is only a transposition of two letters in the Hebrew word, which is not unusual in that language); or Minoceans , as the LXX. interpreters render this word; or Ammonium , or Mehaammonim , as it is in the Hebrew, (the two first letters being not prefixes, as they are commonly made, but part of the word or proper name of that people,) who, as it may seem, now dwelt in Mount Seir, being either of the old stock of the Edomites, or another nation since come in their stead or mixed with them. Others render the place thus, for (as the Hebrew vau is oft taken) with them (i.e. with the Moabites) were the Ammonites, or children of Ammon ; which may be distinctly noted, either to show the largeness of the confederacy, in which not only the Moabites were engaged, who dwelt near Jehoshaphat’ s kingdom, but the Ammonites also, who lived at a greater distance from him; or to intimate that the Ammonites being possibly instigated by the Syrians, their next neighbours, were the first beginners and chief promoters of the war, and engaged both the Moabites and the inhabitants of Mount Seir in their quarrel.

Poole: 2Ch 20:2 - From beyond the sea // On this side Syria

From beyond the sea to wit, the Dead Sea, beyond which Mount Seir lay.

On this side Syria or, and from Syria , largely so called, and so it includes the Moabites and Ammonites. And it may be thus expressed, to intimate that they came by the instigation of the Syrians, who thought by this means to revenge themselves on Jehoshaphat for joining with Ahab against them.

Poole: 2Ch 20:3 - Jehoshaphat feared // Set himself to seek the Lord // Proclaimed a fast

Jehoshaphat feared partly from human frailty, and partly from the remembrance of his own guilt, and the wrath of God denounced against him for it, 2Ch 19:2 .

Set himself to seek the Lord: the phrase notes his settled resolution, seriousness, and earnestness in it, and the preparing and fixing his heart for it.

Proclaimed a fast partly in token of his humiliation and penitence for his sins, and partly to make himself and his people more fervent in their prayers.

Poole: 2Ch 20:5 - In the house of the Lord // Before the new court

In the house of the Lord largely so called, i.e. in one of the courts of the temple, even in the court of the people, and upon that brazen scaffold which Solomon had erected for such a purpose, 2Ch 6:13 .

Before the new court i.e. besides and before the priests’ court; for there were but two courts belonging to the temple, as is noted 2Ki 21:5 23:12 . And Jehoshaphat stood in the one, which must be that of the people; and before the other, which therefore can be no other than that of the priests’ , which is called the new court, because it had been lately renewed when the altar was renewed, 2Ch 15:8 , as the command of love is called a new command, Joh 13:34 1Jo 2:8 , because it was so solemnly renewed, and revived, and reinforced by Christ.

Poole: 2Ch 20:7

i.e. To whom thou hast engaged thyself by covenant to be his friend, and the friend of his seed for ever, and therefore we trust thou wilt not forsake us his posterity.

Poole: 2Ch 20:9 - The sword, judgment

The sword, judgment or rather, the sword of judgment , or of vengeance, i.e. war, whereby thou judgest and punishest thy people for their sins. Compare Lev 26:25 .

Poole: 2Ch 20:12 - Our eyes are upon thee

Thus he speaks, partly though he had great armies to be drawn together in due time upon great occasions, 2Ch 17:14 , &c.; yet he seems to have been surprised by these men before his forces were in readiness to oppose them; and partly because he well knew, and piously and wisely considered, that no human forces, though numerous and valiant, were able to defend him without God’ s assistance, which he feared by his sins he had forfeited, and then he had really been as weak as water.

Our eyes are upon thee looking to thee only for relief and succour.

Poole: 2Ch 20:13

Whom they used to present before the Lord in times of great distress, partly to stir up themselves to more fervent and faithful prayers, that their eye, being upon their harmless and tender children, might affect their heart with a greater sense of their misery; and partly to move God to compassion, not as if he were capable of passions or changes upon such a sight, but because God hath declared himself that he will be prevailed with by such methods as these.

Poole: 2Ch 20:14

He was suddenly inspired by God with the following message.

Poole: 2Ch 20:15

God will fight for you, and he alone will do the work; you need not strike a stroke.

Poole: 2Ch 20:16 - Go ye down from Jerusalem

Go ye down from Jerusalem where he and his army now were; which stood upon high ground.

Poole: 2Ch 20:18 - Bowed his head with his face to the ground

Bowed his head with his face to the ground in token of his reverence to God and his message, his belief of the promise, and his thankfulness for so great a favour.

Poole: 2Ch 20:19 - The Levites stood up // With a loud voice on high

The Levites stood up by Jehoshaphat’ s appointment.

With a loud voice on high i.e. with most loud voice, with heart and voice lifted up; whereby they showed their full assurance of the victory, as if it were already accomplished.

Poole: 2Ch 20:20 - Believe his prophets // So shall ye prosper

Believe his prophets i.e. God’ s promise delivered to us by this prophet, and consequently all other predictions of the prophets that either have been or shall be.

So shall ye prosper: take heed, lest by your unbelief you frustrate God’ s promise.

Poole: 2Ch 20:21 - He appointed singers unto the Lord // The beauty of holiness

With the people , i.e. with the elders or chief of the people; partly to take their advice about the expediency of the thing; and partly that they might excite and prepare themselves, and the people under them, to this great work of praising God.

He appointed singers unto the Lord to the honour and service of God.

The beauty of holiness or, the glory , or magnificence , or majesty of holiness, i.e. (by a vulgar Hebraism,) the Holy Majesty; a periphrasis of God. Or, according to the beauty or magnificence of the sanctuary , i.e. in the same comely order and magnificent manner as they used to do it in the temple; where the following song was usually sung, as 2Ch 5:13 7:3,6 .

Poole: 2Ch 20:22 - When they began to sing and to praise // Ambushments

When they began to sing and to praise so acceptable are the fervent prayers of God’ s people to God, and so terrible to their enemies.

Ambushments or, liers in wait ; either,

1. The holy angels, who appeared in the shape of men, and possibly put on the appearances and visages of Moabites or Ammonites, and in that shape slew the rest, who supposing this slaughter to be done by a part of their own army, fell upon them, and so broke forth into mutual slaughters. Or,

2. God raised jealousies and animosities amongst themselves, which by degrees broke forth first into secret ambushments, which one party laid for another, and then into open hostilities and outrages to their utter destruction. So vain are all men’ s attempts against God, who needs none to destroy his enemies but themselves, and their own mistakes and passions, which he can when he pleaseth arm against them.

Poole: 2Ch 20:24 - Toward the watch-tower

Toward the watch-tower which stood upon the cliff of Ziz, mentioned above, 2Ch 20:16 , or some other hill which looked toward the wilderness, where their enemies lay encamped, whose numbers, and order, and condition they could decry from thence.

Poole: 2Ch 20:25 - Riches and precious jewels

Riches and precious jewels which they brought with them, partly, to corrupt any of Jehoshaphat’ s officers as they saw occasion; partly, to procure necessaries for their vast army from time to time; and partly, because they came as to a triumph rather than to a fight, being secure and confident of the victory because of their great numbers, and especially because they thought to surprise Jehoshaphat ere he could make any considerable preparations against them; God also permitting them to be puffed up to their own destruction.

Poole: 2Ch 20:26 - The valley of Berachah

The valley of Berachah Heb. of blessing ; so called from their solemn blessings and praises given to God in it upon this occasion.

Poole: 2Ch 20:28

To renew their praises in the court of the temple, the proper and usual place for it.

Poole: 2Ch 20:29 - On all the kingdoms of those countries

On all the kingdoms of those countries which were near, or which heard these things.

Poole: 2Ch 20:33 - The high places where not taken away

The high places where not taken away not fully nor universally; of which See Poole "2Ch 17:6" . The fault was not in Jehoshaphat, but in the people, who, though they did worship the true God, yet would not be confined to the temple, but for their own conveniency, or from their affection to their ancient custom, chose to worship him in the high places; which Jehoshaphat was forced to connive at, lest those people, being debarred from that dearly-beloved practice, should fall into a neglect of God and his worship.

Poole: 2Ch 20:35 - who did very wickedly

This is mentioned as an aggravation of his sin, after so great a favour and obligation laid upon him by God, and after he had been so sharply reproved and threatened by a prophet for the same thing, 2Ch 19:2 ; yet he relapsed into the same sin; which proceeded partly from that near relation which was contracted between the two families, and partly from the sweetness and easiness of Jehoshaphat’ s temper, which could not resist the solicitations of others in such things as might seem indifferent. For he did not join with him in a war, as he did with Ahab, but in a peaceable way only, in a matter of trade and commerce. And yet God sharply reproves and punisheth him for it, 2Ch 20:37 , to show his great dislike and detestation of all friendly and familiar conversation of his servants and people with idolaters and professed enemies of God and of religion, as Ahaziah was, who is therefore thus stigmatized in the next words,

who did very wickedly Who did very wickedly , or, who did industriously, and maliciously, and constantly work wickedness , as the Hebrew phrase implies, giving himself up to idolatry and all wickedness.

Poole: 2Ch 20:36 - To make ships to go to Tarshish // They made the ships in Ezion-gaber

To make ships to go to Tarshish of which See Poole "1Ki 10:22 22:48" .

They made the ships in Ezion-gaber of which see on 1Ki 9:26 .

Haydock: 2Ch 20:1 - Of the Ammonites

Of the Ammonites; people sprung from them. Those who explain the Psalm lxxxii. of this war, find many nations mentioned. Some of these, not daring to appear openly, assumed the name of Ammonites. Perhaps we should read (C.) Mannim. H. ---

Sept. "the Mineans," who dwelt in Arabia Felix, upon the Red Sea, (Pliny, vi. 28.) or rather the Maonians, in the environs of Gaza. C. ---

Some MSS. and Latin editions have "Idumeans," which is conformable to v. 11, 23, and S. Jerom Trad. Lyranus, &c. M.

Haydock: 2Ch 20:2 - Sea // Syria // Adom // Asasonthamar

Sea of Sodom, (H.) or the Red Sea. D. ---

Syria, which comprised the country of Ammon. M. ---

Perhaps Edom might rather have been in the text, as we find no Syrians in this war, but many of the Idumeans. C. ---

Adom and Arom, (Syria. H.) have often been confounded, 4 K. xvi. 6. C. ---

Asasonthamar, "the palm-tree cottage," (Bochart) between Jericho and the Dead Sea.

Haydock: 2Ch 20:3 - Juda

Juda. The whole kingdom was concerned. Sometimes a fast was proclaimed for one city, 3 K. xxi. 9., and Jonas iii. 7. C. ---

They were accustomed to fast, not only to subdue the flesh, but also for other necessities. W.

Haydock: 2Ch 20:4 - Cities

Prot. "to ask help of." H. ---

Cities. Here we have an example of a pilgrimage to a holy place, as God is more willing to hear the virtuous in one place than in another, C. vi. 7., &c. W.

Haydock: 2Ch 20:5 - New court

New court of the priests. Why it is so called, does not appear. C. ---

Some understand the court for the women; (Salien) others, that for Gentiles. Le Clerc ---

Probably some of the courts had been found too spacious after the schism, and had been neglected; but now, as many had returned to serve the Lord in the dominions of Josaphat, he had made some repairs. T.

Haydock: 2Ch 20:7 - All

All, or the greatest part. Heb. "drive out the inhabitants." H.

Haydock: 2Ch 20:9 - Sword of

Sword of. Prot. " as the sword, judgment, or," &c. Sept. "the sword, judgment, death, famine." All these are sent in punishment of sin. H. ---

The sword of the enemy is a judgment of God. (M.

Haydock: 2Ch 20:12 - Judge // Enough

Judge and punish them, as they fight against thee? C. ---

Enough. Yet we read that Josaphat had above a million soldiers; and he knew that his father had discomfited a greater army of Zara with half the forces. He thus puts us in mind that no power can stand against God's will; and he endeavours, by humility, to obtain the protection of heaven. The invading army must, however, have been very numerous, to extort these expressions from a potent king, and to have thrown his whole people into such consternation. It could hardly be less than that of Zara; and thus, in the space of a century, above two millions and a half of idolaters perished by the hand of God, without Juda losing a single man, v. 29., and C. xiii. 17. H.

Haydock: 2Ch 20:13 - Children

Children. Even the little infants were deprived of the breasts, on such emergencies, that their cries might be more affecting. H. Joel ii. 16., and Judith iv. 8. ---

The pagans of Ninive even made the cattle also fast, Jonas iii. 7. C. S. Ambrose, ser. 40. T.

Haydock: 2Ch 20:14 - Spirit

Spirit of prophecy. M. ---

Jahaziel is known only by this event. C.

Haydock: 2Ch 20:16 - Six // Jeruel

Six. Some translate "flowry ascent." C. ---

Prot. "the cliff of Ziz." H. ---

If it had been Zin, we might understand the desert of stony Arabia, where Ptolemy places the town of Ziza. C. ---

But we may recollect that the army was already advanced as far as Engaddi; (v. 2,) so that it seems to have lain nearer Jerusalem. H. ---

Jeruel, "the fear of God," which name was given to the place, in consequence of the panic with which God struck the enemy. S. Jerom) M.

Haydock: 2Ch 20:19 - High

High. Rejoicing at the promised deliverance. C.

Haydock: 2Ch 20:20 - Thecua // Believe

Thecua, two mile east of Bethlehem, on the road to Jeruel. Adrichomius) M. ---

Believe. Faith is the foundation of all good works; (Hebrews xi.) but not alone sufficient, as here the people fasted and prayed, and would have fought, if God had not dispensed with them. See Josue xxiii. W. ---

We may also translate Hebrew "trust."

Haydock: 2Ch 20:21 - Ever

Ever. This was usually sung in times of joy, C. v. 13. The army seemed thus to be returning victorious. C.

Haydock: 2Ch 20:22 - Ambushments

Ambushments, placed by the Moabites, (M.) and Ammonites, (H.) against Juda. Some detachments of Mount Seir, perhaps, coming suddenly on them, were taken for foes, and slaughtered. H.

Haydock: 2Ch 20:24 - Tower

Tower. Maspha, in the tribe of Benjamin, (C.) or some other (H.) eminence. M.

Haydock: 2Ch 20:25 - Insomuch

Insomuch. Heb. and Sept. "Three days passed, while they gathered the spoils, because it was great," (H.) "without weight," or estimation. C.

Haydock: 2Ch 20:26 - Blessing

Blessing. Sts. Jerom and Epiphanius place Caphar-barucha, "the field of blessing," near Hebron, on the east. Hither Abraham attended the Lord, when he was going to destroy Sodom. Epist. Paulז.

Haydock: 2Ch 20:29 - Lands // Israel

Lands, in the vicinity. M. ---

Israel, as he had lately treated Zara, C. xiv. 13. H.

Haydock: 2Ch 20:33 - Places

Places, erected in honour of God, but displeasing to him, C. xvii. 6. H. ---

The good king perhaps attempted to take these also away, but was obliged to desist by the rebellious people. M. ---

Hence we find that they are here blamed. H. ---

They would not conform exactly to the law, (Lev. xvii. 3.; T.) and the king was not able to bring all to perfection. W. ---

"It is better to pass over....vices, than to shew which we cannot subdue." Tacitus, An. iii.

Haydock: 2Ch 20:34 - Which

Which. Sept. "who wrote a book of the kings of Israel." H. ---

Jehu rebuked Josaphat, C. xix. C. ---

His book is not extant. M.

Haydock: 2Ch 20:35 - Things // Wicked

Things: the victory over Ammon, &c. H. ---

Wicked. See C. xvi. 3.

Haydock: 2Ch 20:36 - Tharsis // Asion-gaber

Tharsis; probably Cilicia, (C.) or some part of the ocean. ---

Asion-gaber was on the Red Sea; and ships would not have been built there, to trade on the Mediterranean, C. ix. 21. T.

Gill: 2Ch 20:1 - It came to pass after this also // that the children of Moab, and the children of Ammon // and with them other besides the Ammonites // these came against Jehoshaphat in battle

It came to pass after this also,.... After Jehoshaphat's return from Ramothgilead, and putting the civil and religious affairs of his people on a better footing, when he might have expected much peace and prosperity:

that the children of Moab, and the children of Ammon; both the descendants of Lot, see Psa 83:8,

and with them other besides the Ammonites; a great company of Arabians, according to Josephus ^r; or "with the Meamonites", which the Targum understands of the Idumaeans or Edomites; and so do other interpreters, and which they conclude from 2Ch 20:10. Jarchi thinks the Amalekites are meant, who were of the race of Edom; but the notion of Kimchi seems best, that these are the people that are so called from the name of a place, Meon, and, by an inversion of letters, the same with the Meunim or Maonites, mentioned along with the Zidonians and Amalekites, Jdg 10:12 and whom the Septuagint version here calls Minaeans; some ^s take them to be such who counterfeited the Ammonites in their apparel and gestures:

these came against Jehoshaphat in battle; being instigated perhaps by the Syrians, who owed him ill will for assisting Ahab against them at Ramothgilead; for from that quarter they came, as the following verse shows.

Gill: 2Ch 20:2 - Then there came some that told Jehoshaphat // saying, there cometh a great multitude against thee from beyond the sea on this side Syria // and, behold, they be in Hazazontamar, which is Engedi

Then there came some that told Jehoshaphat,.... Deserters or spies, or some of the inhabitants of those parts where they had entered, who rode post haste to acquaint him with it:

saying, there cometh a great multitude against thee from beyond the sea on this side Syria; that is, beyond the Dead or Salt sea, the sea of Sodom; the Targum is,"beyond the west of Syria,''that sea being the western boundary of it:

and, behold, they be in Hazazontamar, which is Engedi; See Gill on Gen 14:7.

Gill: 2Ch 20:3 - And Jehoshaphat feared // and set himself to seek the Lord // and proclaimed a fast throughout all Judah

And Jehoshaphat feared,.... Exceedingly, as the Targum adds, not merely because of the number of his enemies, for he had forces enough to go forth against them, see 2Ch 17:14, but chiefly because the Lord had told him that wrath was upon him from him, 2Ch 19:2 and he might fear that this was the time for the execution of it:

and set himself to seek the Lord; by prayer and supplication, with all seriousness, fervour, and constancy:

and proclaimed a fast throughout all Judah; a day of humiliation and mourning for sin before the Lord; when they were ordered to abstain from bodily food and labour, that they might be fit and more at leisure for spiritual exercises.

Gill: 2Ch 20:4 - And Judah gathered themselves together to ask help of the Lord // even out of all the cities of Judah they came to seek the Lord

And Judah gathered themselves together to ask help of the Lord,.... To implore his assistance against their enemies, and his protection of them; and they met not in their several cities, but at Jerusalem, as appears by what follows:

even out of all the cities of Judah they came to seek the Lord; at the temple, where was the ark, the symbol of his presence.

Gill: 2Ch 20:5 - And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the Lord // before the new court

And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the Lord,.... In the temple, in the court of the people, where the inhabitants of Judah and Jerusalem were assembled, in the midst of which he stood very probably on the brasen scaffold erected by Solomon, 2Ch 6:13,

before the new court: which must be the court of the priests, for he stood in the great court, or court of the people, and before this, which might be so called, because renewed or repaired when the altar was by Asa, 2Ch 15:8. Dr. Lightfoot ^t thinks it was the court of the women; but it is a question whether there was any such court in the first temple; or that the great court was then divided into two, one for the men, the other for the women.

Gill: 2Ch 20:6 - And said, O Lord God of our fathers // art not thou God in heaven // and rulest not thou over all the kingdoms of the Heathens // and in thine hand is there not power and might, so that none is able to withstand thee

And said, O Lord God of our fathers,.... Abraham, Isaac, and Jacob, whose covenant God he was:

art not thou God in heaven? that dwellest and rulest there, and dost whatever thou pleasest in the armies of it:

and rulest not thou over all the kingdoms of the Heathens? being King of kings, and Lord of lords, all the world over:

and in thine hand is there not power and might, so that none is able to withstand thee? his power being infinite, unlimited, and uncontrollable, and so not resistible by finite creatures, at least not so as to be stopped and overcome.

Gill: 2Ch 20:7 - Art not thou our God // who didst drive out the inhabitants of the land before thy people Israel // and gavest it to the seed of Abraham thy friend for ever

Art not thou our God,.... In a peculiar sense, not merely as the Creator and Governor of men, but in a covenant relation their covenant God and Father:

who didst drive out the inhabitants of the land before thy people Israel; the seven nations of Canaan, to make way and room for Israel:

and gavest it to the seed of Abraham thy friend for ever? made a deed of gift of it to them, and settled it on them till the coming of the Messiah, and that as an instance of love and friendship to Abraham; and wilt thou therefore suffer it to be taken from his seed?

Gill: 2Ch 20:8 - And they dwelt therein // and have built thee a sanctuary therein for thy name // saying

And they dwelt therein,.... From ages past, hitherto, since it was first given them, and they were put into the possession of it:

and have built thee a sanctuary therein for thy name; a temple for his worship, honour, and glory, and for him to dwell in; and is a reason why it might be hoped he would protect them, especially when they prayed to him:

saying; and he promised to hear and help them, as follows.

Gill: 2Ch 20:9 - If when evil cometh upon us // as the sword, judgment, or pestilence, or famine // we stand before this house // and in thy presence, for thy name is in this house // and cry unto thee in our affliction // then thou wilt hear and help

If when evil cometh upon us,.... Any calamity:

as the sword, judgment, or pestilence, or famine, God's four sore judgments, if by "judgment" is meant wild beasts:

we stand before this house; in the court before the holy place, and holy of holies:

and in thy presence, for thy name is in this house; called upon in it, and it was called by his name, and in which he dwelt:

and cry unto thee in our affliction; as Solomon prayed at the dedication of it:

then thou wilt hear and help; as the Lord promised, see 1Ki 8:33.

Gill: 2Ch 20:10 - And now, behold, the children of Ammon, and Moab, and Mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt // but they turned from them, and destroyed them not

And now, behold, the children of Ammon, and Moab, and Mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt,.... Charging them not to meddle with them, nor take any of their lands from them, Deu 2:5,

but they turned from them, and destroyed them not; in obedience to the divine command, when it was in their power to have done it.

Gill: 2Ch 20:11 - Behold, I say, how they reward us // to come to cast us out of thy possession, which thou hast given us to inherit

Behold, I say, how they reward us,.... Evil for good:

to come to cast us out of thy possession, which thou hast given us to inherit; the land of Canaan was their inheritance, an inheritance given them by God, their covenant God and Father, who had a right to dispose of it; and yet so given, that it was still his possession, he was the Lord and Proprietor, they but tenants under him; all which, as they were so many aggravations of the guilt of their enemies, so they were so many arguments with the Lord to protect them.

Gill: 2Ch 20:12 - O our God wilt thou not judge them // for we have no might against the great company that cometh against us // neither know we what to do // but our eyes are upon thee

O our God wilt thou not judge them?.... Bring them to thy bar, examine these facts alleged against them, convict them of injustice, and condemn and punish them for it:

for we have no might against the great company that cometh against us; for though the militia of the kingdom of Judah was very numerous, as described 2Ch 17:14 yet on a sudden it might not be easy to gather it together; besides, it was nothing to put trust and confidence in; and if the Lord was not with them, their strength would be weakness, and they not able to withstand this numerous army:

neither know we what to do; whether to attempt to muster the militia, and go out to meet them, or to shut up themselves in Jerusalem, and make the best defence they could:

but our eyes are upon thee; for advice and direction, for help and protection; the eyes of their bodies were lifted up in prayer to him, and the eyes of their souls, of faith, hope, expectation, and desire, were fastened on him.

Gill: 2Ch 20:13 - And all Judah stood before the Lord // with their little ones, their wives, and their children

And all Judah stood before the Lord,.... Looking towards the most holy place, where the ark of his presence was, in an humble and submissive posture; waiting what would be the issue of things, what answer they should have from the Lord:

with their little ones, their wives, and their children: they and their wives, with their children, both small and grown up, which they brought with them, that as the sight of them, now in the utmost danger, might affect them, and make them the more fervent in their supplications to God, so they might hope the Lord would have pity and compassion on them, and save them.

Gill: 2Ch 20:14 - Then upon Jahaziel, the son of Zechariah, the son of Benaiah // the son of Jehiel, the son of Mattaniah, a Levite, of the sons of Asaph // came the Spirit of the Lord in the midst of the congregation

Then upon Jahaziel, the son of Zechariah, the son of Benaiah,

the son of Jehiel, the son of Mattaniah, a Levite, of the sons of Asaph,.... Being a man of some note, though a Levite, his genealogy is given:

came the Spirit of the Lord in the midst of the congregation; the spirit of prophecy from the Lord, as the Targum, as it was; for he foretold the victory that should be obtained over the enemy, and that without fighting, yea, the particular place where they should meet them; and this came upon him suddenly, while he was in the midst of the congregation, while he and they were waiting upon the Lord, and perhaps had never prophesied before; or if he had, prophecy did not come according to the will of man, but by the will of God; the Spirit of God in that, as in other instances, is like the wind that blows when and where it listeth.

Gill: 2Ch 20:15 - And he said, hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou King Jehoshaphat // thus saith the Lord unto you, be not afraid, nor dismayed, by reason of this great multitude // for the battle is not your's, but God's

And he said, hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou King Jehoshaphat,.... There is a climax or gradation in these words rising from the lowest to the highest; from the people of the cities in the country, to the inhabitants of Jerusalem the metropolis, and from thence to the king the supreme governor:

thus saith the Lord unto you, be not afraid, nor dismayed, by reason of this great multitude; whose numbers were discouraging to the king, and he had taken notice of them, which this respects:

for the battle is not your's, but God's: the cause was his, and he would espouse and maintain it; not they, but he, would fight the battle, and therefore they had nothing to fear.

Gill: 2Ch 20:16 - Tomorrow go ye down against them // behold, they come up by the cliff of Ziz // and ye shall find them at the end of the brook // before the wilderness of Jeruel

Tomorrow go ye down against them,.... This was the fast day, and so not proper to march out in, but on the morrow they might go out with great confidence and intrepidity; and as Jerusalem was situated on an eminence, they are directed to go down:

behold, they come up by the cliff of Ziz; a steep hill, so called from the flowers upon it:

and ye shall find them at the end of the brook; on the bank of Kidron, according to Beckius, which seems not likely to be meant, since they went as far as the wilderness of Tekoa, 2Ch 20:20,

before the wilderness of Jeruel; the same with that of Tekoa, or near it.

Gill: 2Ch 20:17 - Ye shall not need to fight in this battle // set yourselves, stand ye still // and see the salvation of the Lord with you // and Judah, and Jerusalem, fear not, nor be dismayed // tomorrow go out against them, for the Lord will be with you

Ye shall not need to fight in this battle,.... Since the Lord would fight for them:

set yourselves, stand ye still; present themselves they might, as if ready to engage; and keep their ground, not giving way in the least, but would have no need to strike a stroke:

and see the salvation of the Lord with you; which he would work for them, see Exo 14:13,

and Judah, and Jerusalem, fear not, nor be dismayed; which is repeated for the confirmation of them:

tomorrow go out against them, for the Lord will be with you; to protect them, fight for them, and give them victory; the Targum is,"the Word of the Lord shall be your help.''

Gill: 2Ch 20:18 - And Jehoshaphat bowed his head with his face to the ground // and all Judah, and the inhabitants of Jerusalem, fell before the Lord, worshipping him

And Jehoshaphat bowed his head with his face to the ground,.... Not only in reverence of God, and his prophet, but as a token of his belief of what was said, and his thankfulness for it:

and all Judah, and the inhabitants of Jerusalem, fell before the Lord, worshipping him; adoring his goodness to them, in imitation of their king.

Gill: 2Ch 20:19 - And the Levites, of the children of the Kohathites, and of the children of the Korhites // stood up to praise the Lord God of Israel with a loud voice on high

And the Levites, of the children of the Kohathites, and of the children of the Korhites,.... Who were of the posterity of Kohath, in the line of Korah:

stood up to praise the Lord God of Israel with a loud voice on high; in high notes; they being the course in turn at this time for this service.

Gill: 2Ch 20:20 - And they rose early in the morning // and went forth into the wilderness of Tekoa // and as they went forth // Jehoshaphat stood and said, believe in the Lord your God // so shall you be established // believe his prophets // so shall ye prosper

And they rose early in the morning,.... Being confident of success, animated by what the prophet said to them:

and went forth into the wilderness of Tekoa; which, according to Jerom ^u, was six miles from Bethlehem, and nine from Jerusalem, some say twelve, beyond which was nothing but a desert; it was part of the wilderness of Judah:

and as they went forth; out of Jerusalem, through one of the gates of it:

Jehoshaphat stood and said, believe in the Lord your God; in the promises he had made, particularly with respect to the victory over their present enemies; the Targum is,"in the Word of the Lord your God:"

so shall you be established; have courage and firmness of mind, as well as be safe and secure:

believe his prophets; sent by him, and that speak in his name, particularly Jahaziel, who had predicted victory to them:

so shall ye prosper; things will succeed to your wishes, and beyond your expectations.

Gill: 2Ch 20:21 - And when he had consulted with the people // he appointed singers unto the Lord // and that should praise the beauty of holiness, as they went out before the army // and to say, praise the Lord, for his mercy endureth for ever

And when he had consulted with the people,.... His principal officers, in what order they should march, and in what manner they should form themselves, when they met the enemy, and how they should conduct as if they were to engage:

he appointed singers unto the Lord; to sing his praise, and give him glory, as if the victory was already completed, it being so sure:

and that should praise the beauty of holiness, as they went out before the army; that is, praise God, who is glorious in holiness, whose beauty lies in his holiness, and who is holy in all his ways and works:

and to say, praise the Lord, for his mercy endureth for ever; with which they were to conclude their songs of praise, as David did, and whose songs they might sing; see Psa 136:1.

Gill: 2Ch 20:22 - And when they began to sing and to praise // the Lord set ambushments against the children of Ammon, Moab, and Mount Seir, which came against Judah // and they were smitten

And when they began to sing and to praise,.... They sung more or less all the way they went, from the time they set out, but when they came nearer the enemy, they sung louder and louder:

the Lord set ambushments against the children of Ammon, Moab, and Mount Seir, which came against Judah; some take them to be their own ambushments, which they set for the destruction of Judah; but the Lord turned them against their own confederates, mistaking them for Jews; so the Vulgate Latin version,

"the Lord turned their ambushments against themselves;''or rather these were angels, who appeared in the form of the Edomites, and so fell upon the Ammonites and Moabites:

and they were smitten; by them, many of them were destroyed; hence it follows,

Gill: 2Ch 20:23 - For the children of Ammon and Moab stood up against the inhabitants of Mount Seir // utterly to slay and destroy them // and when they had made an end of the inhabitants of Seir // everyone helped to destroy one another

For the children of Ammon and Moab stood up against the inhabitants of Mount Seir,.... Supposing that they had acted a treacherous part by them, and took on the side of their enemies:

utterly to slay and destroy them; as they did:

and when they had made an end of the inhabitants of Seir; so that there were none left of them:

everyone helped to destroy one another; in their confusion mistook one another, either for Edomites or Jews, like the Midianites in the times of Gideon.

Gill: 2Ch 20:24 - When Judah came towards the watch tower in the wilderness // they looked unto the multitude // and behold, they were dead bodies fallen to the earth, and none escaped

When Judah came towards the watch tower in the wilderness,.... Which might stand upon the hill or cliff of Ziz, for the sake of the direction of travellers, and the preservation of them from thieves and robbers:

they looked unto the multitude; which they could take a view of from the top of the hill:

and behold, they were dead bodies fallen to the earth, and none escaped; all to a man slain, there was not one to be seen standing on his feet.

Gill: 2Ch 20:25 - And when Jehoshaphat and his people came to take the spoil of them // they found among them in abundance both riches with the dead bodies // and precious jewels, which they stripped of for themselves // more than they could carry away // and they were three days in gathering of the spoil, it was so much

And when Jehoshaphat and his people came to take the spoil of them,.... Which was all they had to do; they had no need to fight, as they were told, the Lord had fought for them:

they found among them in abundance both riches with the dead bodies; rich garments on them, and gold and silver on them:

and precious jewels, which they stripped of for themselves; with which their clothes, or some part of their bodies, were ornamented:

more than they could carry away; they were so many, that they made too great a burden for them:

and they were three days in gathering of the spoil, it was so much; it took up so much time to strip the bodies, to search for their money and jewels, rings, chains, and such like things of value, worn by them.

Gill: 2Ch 20:26 - And on the fourth day they assembled themselves in the valley of Berachah // for there they blessed the Lord // therefore the name of the same place was called the valley of Berachah unto this day

And on the fourth day they assembled themselves in the valley of Berachah,.... As it was afterwards called from what they did there, as follows, which was the reason of its name:

for there they blessed the Lord; returned thanks to him for this wonderful appearance on their behalf, and gave him the glory of it; no doubt but they had given him praise before in some sort and manner, but now in a set, solemn, and public manner, with one heart and voice they united in ascribing honour, blessing, and glory to him:

therefore the name of the same place was called the valley of Berachah unto this day; the valley of Blessing; this name it bore in the times of Ezra, the writer of this book, even after the Jews returned from the Babylonish captivity; it is thought to be the same that is called by Jerom ^w Cepharbarucha, which he speaks of as not far from Engedi, see 2Ch 20:2, others will have it to be the same with the valley of Jehoshaphat, but not so likely, that seems to be nearer Jerusalem.

Gill: 2Ch 20:27 - Then they returned, every man of Judah and of Jerusalem, and Jehoshaphat at the forefront of them, to go again to Jerusalem with joy // for the Lord had made them to rejoice over their enemies

Then they returned, every man of Judah and of Jerusalem, and Jehoshaphat at the forefront of them, to go again to Jerusalem with joy,.... There to praise the Lord in the temple, as they had done in the valley:

for the Lord had made them to rejoice over their enemies; by giving them a complete victory, and making them masters of so much wealth and riches.

Gill: 2Ch 20:28 - And they came to Jerusalem with psalteries, and harps, and trumpets // unto the house of the Lord

And they came to Jerusalem with psalteries, and harps, and trumpets,.... The three principal instruments of music used in singing the praises of God; these they played upon as they came to the city, and entered it, and passed through it:

unto the house of the Lord; the temple, there to offer praise and thanksgiving again.

Gill: 2Ch 20:29 - And the fear of God was on all the kingdoms of these countries // when they had heard that the Lord fought against the enemies of Israel

And the fear of God was on all the kingdoms of these countries,.... Whose armies were slain, and all other neighbouring ones; for the word these is supplied:

when they had heard that the Lord fought against the enemies of Israel; and they were afraid to invade their land, or make war with them; nor did the Edomites dare to revolt in the times of Jehoshaphat.

Gill: 2Ch 20:30 - So the realm of Jehoshaphat was quiet // for his God gave him rest round about

So the realm of Jehoshaphat was quiet,.... Both within and without; they were at peace among themselves, and none from abroad dared to molest them:

for his God gave him rest round about; from all his enemies; the Targum has it, the Word of his God; and so, in the preceding verse, the Word of the Lord fought; and in 2Ch 20:28 the Word of the Lord made them rejoice.

Gill: 2Ch 20:31-32 - And Jehoshaphat reigned over Judah

And Jehoshaphat reigned over Judah,.... Of these two verses; see Gill on 1Ki 22:42. 1Ki 22:43.

Gill: 2Ch 20:33 - Howbeit, the high places were not taken away // for as yet the people had not prepared their hearts unto the God of their fathers

Howbeit, the high places were not taken away,.... The high places, where idols were worshipped, were taken away, 2Ch 17:6, but not those where sacrifices were offered to the true God:

for as yet the people had not prepared their hearts unto the God of their fathers; to seek and serve him wholly, according to his will, to offer sacrifices to him only at Jerusalem, as the law required, Deu 12:5, they could not as yet be prevailed upon to relinquish the high places, built and made use of before the temple was; partly because they were nearer to some of them than that, and partly out of veneration for them, as being of a long time used.

Gill: 2Ch 20:34 - Now the rest of the acts of Jehoshaphat, first and last // behold, they are written in the book of Jehu, the son of Hanani, who is mentioned in the book of the kings of Israel

Now the rest of the acts of Jehoshaphat, first and last,.... Those that were done at the beginning, and those that were done at the latter end of his reign:

behold, they are written in the book of Jehu, the son of Hanani, who is mentioned in the book of the kings of Israel; see 1Ki 16:1, the same that reproved Jehoshaphat, 2Ch 19:2. He wrote a book of his own times, and which was so much esteemed, according to Kimchi, that it was written with, or put along with, the book of the kings of Israel, for so he interprets the phrase; but the Targum understands it of Jehu being the king's historiographer, who had the care and oversight of the diary, journal, or annals of the kings of Israel.

Gill: 2Ch 20:35 - And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel // who did very wickedly

And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel,.... Meaning, not after the invasion of the Moabites, &c. and the slaughter of them, but after Jehoshaphat returned from Ramothgilead, when he was reproved by a prophet for helping the ungodly, 2Ch 19:1 so that it was a great aggravation of his folly and weakness, that after that, and quickly after that, he should join himself to a wicked prince, though not in war, but in trade; for so it must be, since Ahaziah reigned but two years, and those not complete, see 1Ki 22:51, but is here related, that Jehoshaphat's weaknesses and blemishes might be laid together:

who did very wickedly; that is, Ahaziah, who walked in the ways of Ahab his father, and of Jezebel his mother, and of Jeroboam the son of Nebat, 1Ki 22:52.

Gill: 2Ch 20:36 - And he joined himself with him to make ships to go to Tarshish // and they made the ships in Eziongeber

And he joined himself with him to make ships to go to Tarshish,.... Of which; see Gill on 1Ki 22:48, and though it is there said, 1Ki 22:49, that Jehoshaphat refused letting the servants of Ahaziah go with his, that was after he had been reproved for joining with him, and after the ships were broken:

and they made the ships in Eziongeber; of which see Gill on 1Ki 9:26.

Gill: 2Ch 20:37 - Then Eliezer the son of Dodavah of Mareshah // prophesied against Jehoshaphat, saying, because thou hast joined thyself with Ahaziah // the Lord hath broken thy works // and the ships were broken, that they were not able to go to Tarshish

Then Eliezer the son of Dodavah of Mareshah,.... A city in the tribe of Judah, Jos 15:44.

prophesied against Jehoshaphat, saying, because thou hast joined thyself with Ahaziah; an idolatrous prince, with whom he ought to have had no fellowship, even in civil things, it being both a countenancing him, and exposing himself and people to danger:

the Lord hath broken thy works; the ships built at the joint expense of the two kings, that is, the Lord had determined to break them, and now foretold that he would; the Targum is,"the Word of the Lord hath destroyed thy works:"

and the ships were broken, that they were not able to go to Tarshish; see Gill on 1Ki 22:48.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 2Ch 20:1

¹ tc The Hebrew text has “Ammonites,” but they are mentioned just before this. Most translations, following some mss of the LXX, read “Meunites” (see 1 Chr 26:7; so NASB, NIV, NRSV).

NET Notes: 2Ch 20:2

¹ tn Heb “they”; the implied referent (messengers) has been specified in the translation for clarity.

² tn Heb “the Sea”; in context (“from the direction of Edom”) this must refer to the Dead Sea, which has been specified in the translation for clarity (cf. NEB, NLT).

³ tc Most Hebrew mss read “from Aram” (i.e., Syria), but this must be a corruption of “Edom,” which is the reading of the LXX and Vulgate.

NET Notes: 2Ch 20:3

¹ tn Heb “and he set his face to seek the Lord.”

NET Notes: 2Ch 20:4

¹ tn The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the people of Judah.

² tn Heb “to seek from the Lord.” The verb here (בָּקַשׁ, baqash) is different from the one translated “seek” in v. 3 (דָּרַשׁ, darash).

³ tn Heb “to seek the Lord.” The verb here (ָָבּקַשׁ, baqash) is different from the one translated “seek” in v. 3 (דָּרַשׁ, darash).

NET Notes: 2Ch 20:5

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Ch 20:6

¹ tn Heb “fathers” (also in v. 33).

² tn Heb “are you not God in heaven?” The rhetorical question expects the answer “yes,” resulting in the positive statement “you are the God who lives in heaven” employed in the translation.

NET Notes: 2Ch 20:7

¹ tn Heb “did you not drive out?” This is another rhetorical question which expects a positive response; see the note on the word “heaven” in the previous verse.

² tn Heb “permanently.”

³ tn Or perhaps “your covenantal partner.” See Isa 41:8.

NET Notes: 2Ch 20:8

¹ tn Or “sanctuary.”

² tn Heb “for your name.” The word “name” sometimes refers to one’s reputation or honor (thus the translation here, “to honor you”).

NET Notes: 2Ch 20:9

¹ tn Heb “sword.”

² tn Heb “for your name is in this house.” The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name. In this case the temple is referred to as a “house” where the Lord himself can reside.

³ tn Or “so that you may.”

NET Notes: 2Ch 20:10

¹ tn Heb “now, look, the sons of Ammon, Moab and Mount Seir.”

² tn Heb “whom you did not allow Israel to enter when they came from the land of Egypt.”

NET Notes: 2Ch 20:12

¹ tn Heb “for [or “indeed”] upon you are our eyes.”

NET Notes: 2Ch 20:13

¹ tn Heb “Judah.” The words “the men of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the men of Judah.

NET Notes: 2Ch 20:15

¹ tn Heb “all Judah.” The words “you people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the people of Judah. Unlike the previous instance in v. 13 where infants, wives, and children are mentioned separately, this reference appears to include them all.

² tn Or perhaps “don’t get discouraged.”

NET Notes: 2Ch 20:16

¹ tn Heb “look.”

NET Notes: 2Ch 20:17

¹ tn Heb “the deliverance of the Lord with you.”

² tn Or perhaps “don’t get discouraged.”

NET Notes: 2Ch 20:18

¹ tn Heb “all Judah.” The words “you people of” are supplied in the translation for clarity. See the note on the word “Judah” in v. 15.

² tn Heb “to worship the Lord.”

NET Notes: 2Ch 20:19

¹ tn Heb “arose to praise the Lord God of Israel with a very loud voice.”

NET Notes: 2Ch 20:20

¹ tn Heb “O Judah.” The words “you people of” are supplied in the translation for clarity. See the note on the word “Judah” in v. 15.

² tn There is a wordplay in the Hebrew text. The Hiphil verb form הַאֲמִינוּ (ha’aminu, “trust”) and the Niphal form תֵאָמֵנוּ (te’amenu, “you will be safe”) come from the same verbal root (אָמַן, ’aman).

NET Notes: 2Ch 20:21

¹ tn Or “consulted.”

² tn Or “is eternal.”

NET Notes: 2Ch 20:22

¹ tn Heb “set ambushers against.” This is probably idiomatic here for launching a surprise attack.

² tn Heb “the sons of Ammon, Moab, and Mount Seir.”

NET Notes: 2Ch 20:23

¹ tn Heb “the sons of Ammon and Moab stood against the residents of Mount Seir.”

² tn Heb “to annihilate and to destroy.”

³ tn Heb “residents.”

⁴ tn Heb “they helped, each one his fellow, for destruction.” The verb עָזַר (’azar), traditionally understood as the well-attested verb meaning “to help,” is an odd fit in this context. It is possible that it is from a homonymic root, perhaps meaning to “attack.” This root is attested in Ugaritic in a nominal form meaning “young man, warrior, hero.” For a discussion of the proposed root, see HALOT 811 s.v. II עזר.

NET Notes: 2Ch 20:24

¹ tn Heb “Judah.” The words “the men of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the men of Judah.

² tn Heb “turned toward.”

NET Notes: 2Ch 20:25

¹ tn Or “army.”

² tc The MT reads פְגָרִים (fÿgarim, “corpses”), but this seems odd among a list of plunder. A few medieval Hebrew mss and the Vulgate read בְגָדִים (vÿgadim, “clothing”), which fits the context much better.

³ tn Heb “and they snatched away for themselves so that there was no carrying away.”

⁴ tn Heb “and they were three days looting the plunder for it was great.”

NET Notes: 2Ch 20:26

¹ tn Heb “for there.”

² sn The name Berachah, which means “blessing” in Hebrew, is derived from the verbal root “to praise [or “to bless”],” which appears earlier in the verse.

NET Notes: 2Ch 20:29

¹ tn Heb “and the terror of God [or “a great terror”] was upon all the kingdoms of the lands.” It is uncertain if אֱלֹהִים (’elohim) should be understood as a proper name here (“God”), or taken in an idiomatic superlative sense.

NET Notes: 2Ch 20:30

¹ tn Heb “and his God gave him rest all around.”

NET Notes: 2Ch 20:31

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Ch 20:32

¹ tn Heb “he walked in the way of his father Asa and did not turn from it, doing what is right in the eyes of the Lord.”

NET Notes: 2Ch 20:33

¹ tn Heb “and still the people did not set their heart[s] on the God of their fathers.”

NET Notes: 2Ch 20:34

¹ tn Heb “the rest of the events of Jehoshaphat, the former and the latter, look, they are written in the records of Jehu son of Hanani, which are taken up in the scroll of the kings of Israel.”

NET Notes: 2Ch 20:35

¹ tn Heb “he.” The pronoun has been translated as a relative pronoun for stylistic reasons.

NET Notes: 2Ch 20:36

¹ tn Heb “he made an alliance with him.”

² tn Heb “make ships to go to Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish; a “Tarshish-ship” was essentially a large seagoing merchant ship.

NET Notes: 2Ch 20:37

¹ tn Heb “when.”

² tn Heb “to go to Tarshish.”

Geneva Bible: 2Ch 20:1

It came to pass after this also, [that] the children of Moab, and the children of Ammon, and with them [other] beside the ^{( a )} Ammonites, came against Jehoshaphat to battle.

^{( a )} That is, who copied the Ammonites in language and apparel. The Hebrews thought that they were the Amalekites, but as it appeared by (2Ch 20:10) they were the Idumeans of mount Seir.

Geneva Bible: 2Ch 20:2

Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the ^{( b )} sea on this side Syria; and, behold, they [be] in Hazazontamar, which [is] Engedi.

^{( b )} Called the Dead sea, where God destroyed the five cities because of their sin.

Geneva Bible: 2Ch 20:3

And Jehoshaphat feared, and set himself ^{( c )} to seek the LORD, and proclaimed a fast throughout all Judah.

^{( c )} This declares what the fear of the godly is, which is the prick to stir them to prayer and to depend on the Lord, while it moves the wicked either to seek after worldly means and policies or else to fall into despair.

Geneva Bible: 2Ch 20:7

[Art] not thou our God, [who] didst drive out the inhabitants of this land before thy people Israel, and ^{( d )} gavest it to the seed of Abraham thy friend for ever?

^{( d )} He grounds his prayer on God's power, by which he is able to help and also on his mercy, which he will continue toward his, as he has once chosen them and began to show his graces toward them.

Geneva Bible: 2Ch 20:9

If, [when] evil cometh upon us, [as] the ^{( e )} sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name ^{( f )} [is] in this house,) and cry unto thee in our affliction, then thou wilt hear and help.

^{( e )} Meaning war which comes by God's just judgments for our sins.

^{( f )} That is, it is here called on and you declared your presence and favour.

Geneva Bible: 2Ch 20:12

O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes ^{( g )} [are] upon thee.

^{( g )} We only put our trust in you, and wait for our deliverance from heaven.

Geneva Bible: 2Ch 20:13

And all Judah stood ^{( h )} before the LORD, with their little ones, their wives, and their children.

^{( h )} That is, before the ark of the covenant.

Geneva Bible: 2Ch 20:14

Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, came ^{( i )} the Spirit of the LORD in the midst of the congregation;

^{( i )} Who was moved by the Spirit of God to prophecy.

Geneva Bible: 2Ch 20:15

And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the ^{( k )} battle [is] not yours, but God's.

^{( k )} They fight against God and not against you, therefore he will fight for you.

Geneva Bible: 2Ch 20:18

And Jehoshaphat ^{( l )} bowed his head with [his] face to the ground: and all Judah and the inhabitants of Jerusalem fell before the LORD, worshipping the LORD.

^{( l )} Declaring his faith and obedience to the word of the Lord, and giving thanks for the deliverance promised.

Geneva Bible: 2Ch 20:20

And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his ^{( m )} prophets, so shall ye prosper.

^{( m )} Give credit to their words and doctrine.

Geneva Bible: 2Ch 20:21

And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, ^{( n )} Praise the LORD; for his mercy [endureth] for ever.

^{( n )} This was a psalm of thanksgiving which they used commonly to sing when they praised the Lord for his benefits, and was made by David, (Psa. 136:1-26).

Geneva Bible: 2Ch 20:22

And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and ^{( o )} mount Seir, which were come against Judah; and they were smitten.

^{( o )} Meaning, the Idumeans who dwelt in mount Seir.

Geneva Bible: 2Ch 20:23

For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy [them]: and when they had made an end of the inhabitants of Seir, every one helped to ^{( p )} destroy another.

^{( p )} Thus the Lord according to Jehoshaphat's prayer declared his power, when he delivered his by causing their enemies to kill one another.

Geneva Bible: 2Ch 20:26

And on the fourth day they ^{( q )} assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day.

^{( q )} To give thanks to the Lord for the victory: and therefore the valley was called Berachah, that is, blessing or thanksgiving, which was also called the valley of Jehoshaphat, (Joe 3:2, Joe 3:12) because the Lord judged the enemies according to Jehoshaphat's prayer.

Geneva Bible: 2Ch 20:29

And the ^{( r )} fear of God was on all the kingdoms of [those] countries, when they had heard that the LORD fought against the enemies of Israel.

^{( r )} He declares by this that the works of God always bring comfort or deliverance to his, and fear or destruction to his enemies.

Geneva Bible: 2Ch 20:32

And he walked in the way of ^{( s )} Asa his father, and departed not from it, doing [that which was] right in the sight of the LORD.

^{( s )} Meaning, in his virtues, and those ways in which he followed God.

Geneva Bible: 2Ch 20:33

Howbeit the high places were ^{( t )} not taken away: for as yet the people had not prepared their hearts unto the God of their fathers.

^{( t )} If the great care and diligence of this good king was not able to utterly abolish all the superstition of this people, but they still retained it, how much less are they able to reform evil, who either have little zeal, or not as he had: though here he was not to be excused?

Geneva Bible: 2Ch 20:37

Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast ^{( u )} joined thyself with Ahaziah, the LORD hath broken thy works. And the ships were broken, that they were not able to go to Tarshish.

^{( u )} Thus God would not have his join in company with idolaters and wicked men.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: 2Ch 20:12 - A Libation To Jehovah

A Strange Battle

We have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon Thee.'--2 Chron. 20:12.

A FORMIDABLE combination of neighbouring nations, of which Moat and Ammon, the ancestral enemies of Judah, were the chief, was threatening Judah. Jehoshaphat, the king, was panic-stricken when he heard of the heavy war-cloud that was rolling on, ready to burst in thunder on his little kingdom. His first act was to muster the nation, not as a military levy but as suppliants,' to seek help of the Lord.' The enemy was camping down by the banks of the Dead Sea, almost within striking distance of Jerusalem. It seemed a time for fighting, not for praying, but even at that critical moment, the king and the men, whom it might have appeared that plain duty called to arms, were gathered in the Temple, and, hampered by their wives and children, were praying. Would they not have done better if they had been sturdily marching through the wilderness of Judah to front their foes? Our text is the close and the climax of Jehoshaphat's prayer, and, as the event proved, it was the most powerful weapon that could have been employed, for the rest of the chapter tells the strangest story of a campaign that was ever written. No sword was drawn. The army was marshalled, but Levites with their instruments of music, not fighters with their spears, led the van, and as they began to sing and to praise,' sudden panic laid hold on the invading force, who turned their arms against each other. So when Judah came to some rising ground, on which stood a watch-tower commanding a view over the savage grimness of the wilderness,' it saw a field of corpses, stark and stiff and silent. Three days were spent in securing the booty, and on the fourth, Jehoshaphat and his men assembled themselves in the Valley of Blessing,' and thence returned a joyous multitude praising God for the victory which had been won for them without their having struck a blow. The whole story may yield large lessons, seasonable at all times. We deal with it, rather than with the fragment of the narrative which we have taken as our text.

I. We See Here The Confidence Of Despair.

Jehoshaphat's prayer had stayed itself on God's self-revelation in history, and on His gift of the land to their fathers. It had pleaded that the enemy's hostility was a poor reward' for Israel's ancient forbearance, and now, with a burst of agony, it casts down before God, as it were, Judah's desperate plight as outnumbered by the swarm of invaders and brought to their last shifts, we have no might against this great company, neither know we what to do.' But the very depth of despair sets them to climb to the height of trust. That is a mighty But,' which buckles into one sentence two such antitheses as confront us here. We know not what to do, but our eyes are upon Thee blessed is the desperation which catches at God's hand; firm is the trust which leaps from despair!

The helplessness is always a fact, though most of us manage to get along for the most part without discovering it. We are all outnumbered and overborne by the claims, duties, hindrances, sorrows, and entanglements of life. He is not the wisest of men who, facing all that life may bring and take away, all that it must bring and take away, knows no quiver of nameless fear, but jauntily professes himself ready for all that life can inflict. But there come moments in every life when the false security in which shallow souls wrap themselves ignobly is broken up, and then often a paroxysm of terror or misery grips a man, for which he has no anodyne, and his despair is as unreasonable as his security. The meaning of all circumstances that force our helplessness on us is to open to us Jehoshaphat's refuge in his, our eyes are upon Thee.' We need to be driven by the crowds of foes and dangers around to look upwards. Our props are struck away that we may cling to God. The tree has its lateral branches hewed off that it may shoot up heavenward. When the valley is filled with mist and swathed in evening gloom, it is the time to lift our gaze to the peaks that glow in perpetual sunshine. Wise and happy shall we be if the sense of helplessness begets in us the energy of a desperate faith. For these two, distrust of self and glad confidence in God, are not opposites, as naked distrust and trust are, but are complementary. He does not turn his eyes to God who has not turned them on himself, and seen there nothing to which to cling, nothing on which to lean. Astronomers tell us that there are double stars revolving round one axis and forming a unity, of which the one is black and the other brilliant. Self-distrust and trust in God are thus knit together and are really one.

II. We See Here The Peaceful Assurance Of Victory That Attends On Faith.

A flash of inspiration came to one of the Levitical singers who had, no doubt, been deeply moved and had unconsciously fitted himself for receiving it. Divinely breathed confidence illuminated his waiting spirit, and a great message of encouragement poured from his lips. His words heartened the host more than a hundred trumpets braying in their ears. How much one man who has drunk in God's assurance of victory can do to send a thrill of his own courage through more timorous hearts! Courage is no less contagious than panic. This Levite becomes the commander of the army, and Jehoshaphat and his captains bow their heads' and accept his plan for to-morrow, hearing in his ringing accents a message from Jehovah. The instructions given and at once accepted are as unlike those of ordinary warfare as is the whole incident; for there is to be no sword drawn nor blow struck, but they are to stand still and see the salvation of the Lord.' They are told where to find the enemy and are bid to go forth in order of battle against them, and they are assured that the battle is not theirs, but God's.' No wonder that the message was hailed as from heaven, and put new heart into the host, or that, when the messenger's voice ceased, his brother Levites broke into shrill praise as for a victory already won. With what calm, triumphant hearts the camp would sleep that night!

May we not take that inspired Levite's message as one to ourselves in the midst of our many conflicts both in the outward life and in the inward? If we have truly grasped God's hands, and are fighting for what is accordant with His will, we have a right to feel that' the battle is not ours but God's,' and to be sure that therefore we shall conquer. Of course we are not to say to ourselves, God will fight for us, and we need not strike a blow.' Jehoshaphat's example does not fit our case in that respect, and we may thank God that it does not. We have a better lot than to stand still and see the salvation of God,' for we are honoured by being allowed to share the stress of conflict and the glow of battle as well as in the shout of victory. But even in the struggles of outward life, and much more in those of our spiritual nature, every man who watches his own career will many a time have to recognise God's hand, unaided by any act of his own, striking for him and giving him victory; and in the spiritual life every Christian man knows that his best moments have come from the initiation of the Spirit who bloweth where He listeth.' How often we have been surprised by God's help; how often we have been quickened by God's inbreathed Spirit, and have been taught that the passivity of faith draws to us greater blessings than the activity of effort! They also serve who only stand and wait,' and they also conquer who in quietness and confidence keep themselves still and let God work for them and in them. The first great blessing of trust in God is that we may be at peace on the eve of battle, and the second is that in every battle it is, in truth, not we that fight, but God who fights for and in us.

III. We Learn Here The Best Preparation For The Conflict.

When the morning dawned, the array was set in order and the march begun, and a strange array it was. In the van marched the Temple singers singing words that are music to us still: Give thanks unto the Lord, for His mercy endureth for ever,' and behind them came the ranks of Judah, no doubt swelling the volume of melody, that startled the wild creatures of the wilderness, and perhaps travelled through the still morning as far as the camp of the enemy. The singers bad no armour nor weapons. They were clad in the beauty of holiness,' the priestly dress, and for sword and spear they carried harps and timbrels. Our best weapons are like their equipment.

We are most likely to conquer if we lift up the voice of thanks for victory in advance, and go into the battle expecting to triumph, because we trust in God. The world's expectation of success is too often a dream, a will-o'-the-wisp that tempts to bogs where the beguiled victim is choked, though even in the world it is often true; screw your courage to the sticking point, and we'll not fail.' But faith, that is the expectation of success based on God's help and inspiring to struggles for things dear to His heart, is wont to fulfil itself, and by bringing God into the fray, to secure the victory. A thankful heart not seldom brings into existence that for which it is thankful.

IV. We See Here The VIctory And The Praise For It.

The panic that laid hold on the enemy, and turned their swords against each other, was more natural in an undisciplined horde such as these irregular levies of ancient times, than it would be in a modern army. Once started, the infection would spread, so we need not wonder that by the time that Judah arrived on the field all was over. How often a like experience attends us! We quiver with apprehension of troubles that never attack us. We dread some impending battlefield, and when we reach it, Jehoshaphat's surprise is repeated, and, behold they were dead bodies, fallen to the earth.' Delivered from foes and fears, Judah's first impulse was to secure the booty, for they were keen after wealth, and their faith' was not very pure or elevating. But their last act was worthier, and fitly ended the strange campaign. They gathered in some wady among the grim cliffs of the wilderness of Judah, which broke the dreariness of that savage stretch of country with perhaps verdure and a brook, and there they blessed the Lord.' The chronicler gives a piece of popular etymology, in deriving the name, the valley of blessing,' from that morning's worship. Perhaps the name was older than that, and was given from a feeling of the contrast between the waste wilderness, which in its gaunt sterility seemed an accursed land, and the glen which with its trees and stream was indeed a valley of blessing.' If so, the name would be doubly appropriate after that day's experience. Be that as it may, here we have in vivid form the truth that all our struggles and rightings may end in a valley of blessing, which will ring with the praise of the God who fights for us. If we begin our warfare with an appeal to God, and with prayerful acknowledgment of our own impotence, we shall end it with thankful acknowledgment that we are more than conquerors through Him that loved us' and fought for us, and our choral song of praise will echo through the true Valley of Blessing, where no sound of enemies shall ever break the settled stillness, and the host of the redeemed, like that army of Judah, shall bear' psalteries and harps and trumpets,' and shall need spear and sword no more at all for ever.

Maclaren: 2Ch 20:20 - A Libation To Jehovah

Holding Fast And Held Fast

As they went forth Jehoshaphat stood and said, Believe in the Lord your God, shall ye be established.'--2 Chron. 20:20.

CERTAINLY no stronger army ever went forth to victory than these Jews, who poured out of Jerusalem that morning with no weapon in all their ranks, and having for their van, not their picked men, but singers who praised the beauty of holiness' and chanted the old hymn, Give thanks unto the Lord, for His mercy endureth for ever.' That was all that men had to do in the battle, for as the shrill song rose in the morning air the Lord set liers in wait for the foe,' and they turned their swords against one another, so that when Jehoshaphat and his troops came in sight of the enemy the battle was over and the field strewn with corpses, so great and swift is the power of devout recognition of God's goodness and trust in His enduring mercy, even in the hour of extremest peril.

The exhortation in our text which is Jehoshaphat's final word to his army, has, in the original, a beauty and emphasis that are incapable of being preserved in translation. There is a play of words which cannot be reproduced in another language, though the sentiment of it may be explained. The two expressions for believing' and being established' are two varying forms of the same root-word; and although we can only imitate the original clumsily in our language, we might translate in some such way as this: Hold fast by the Lord your God, and you will be held fast,' or stay yourselves on Him and you will be stable.' These attempts at reproducing the similarity of sound between the two verbs in the two clauses of our text, rude as they are, preserve what is lost, so far as regards form, in the English translation, though that is correct as to the meaning of the command and promise. If we note this connection of the two clauses we just come to the general principle which lies here, that the true source of steadfastness in character and conduct, of victory over temptation, and of standing fast in slippery places, is simple reliance, or, to use the New Testament word, faith.' Believe and ye shall be established.' Put out your hand and clasp Him, and He puts out His hand and steadies you. But all the steadfastness and strength come from the mighty Hand that is outstretched, not from the tremulous one that grasps it.

So, then, keeping to the words of my text, let me suggest to you the large lessons that this saying teaches us, in regard to three things, which I may put as being the object, the nature, and the issues of faith; or, in other words, to whom we are to cling, how we are to cling, and what the consequence of the clinging is.

I. To Whom We Must Cling.

Stay yourselves on the Lord your God.' Well, then, faith is not believing a number of theological articles, nor is it even accepting the truth of the Gospel as it lies in Jesus Christ, but it is accepting the Christ whom the truth of the Gospel reveals to us. And, although we have to come to Him through the word that declares what He is, and what He has done for us, the act of believing on Him is something that lies beyond the mere understanding of, or giving credence to, the message that tells us who He is and what He has done. A man may have not the ghost of a doubt or hesitation about one tittle of revealed truth, and if you were to cross-question him, could answer satisfactorily all the questions of an orthodox inquisitor, and yet there may not be one faintest flicker of faith in that man's whole being, for all the correctness of his creed, and the comprehensiveness of it, too. Trust is more than assent. If it is a Person on whom our faith leans, then from that there follows clearly enough that the bond which binds us to Him must be something far warmer, far' deeper, and far more under the control of our own will than the mere consent or assent of our brains to a set of revealed truths. The Lord your God,' and not even the Bible that tells you about Him; the Lord your God,' and not even the revealed truths that manifest Him, but Him as revealed by the truths, it is He that is the Object to which our faith clings.

Jehoshaphat, in the same breath in which he exhorted his people to believe in the Lord, that they might be established,' also said,' Believe His prophets, so shah ye prosper.' The immediate reference, of course, was to the man who the day before had assured them of victory. But the wider truth suggested is, that the only way to get to God is through the word that speaks of Him, and which has come from the lips either of prophets or of the Son who has spoken more, and more sweetly and clearly, than all the prophets put together. If we are to believe God, we must believe the prophets that tell us of Him.

And then there is another suggestion that may be made. The Object of faith proposed to Judah is not only the Lord,' but the Lord your God.' I do not say that there can be no faith without the appropriating' action which takes the whole Godhead for mine, but I doubt very much whether there is any. And it seems to me that to a very large extent the difference between mere nominal, formal Christians and men who really are living by the power of faith in God as revealed in Jesus Christ, lies in that one little word, the Lord your God.' That a man shall put out a grasping hand, and say, I take for my own, for my very own, the universal blessing, I claim as my possession that God of the spirits of all flesh, I believe that He does stand in a real individualising relation to me, and I to Him,' is surely of the very essence of faith. There is no presumption, but the truest wisdom and lowliness in enclosing, if I may so say, a part of this great common for ours, and putting a hedge about it, as it were, and saying, That is mine.' We shall not have understood the sweetness and the power of the Gospel of Jesus Christ until we have pointed and condensed the general declaration, He so loved the world,' into the individualising and appropriating one, He loved me, and gave Himself for me.' Oh! if we could only apply that process thoroughly to all the broad glorious words and promises of Scripture, and feel that the whole incidence of them was meant to fall upon us, one by one, and that just as the sun, up in the heavens there, sends all his beams into the tiniest daisy on the grass, as if there was nothing else in the whole world, but only its little petals to be smoothed out and opened, I think our Christianity would be more real, and we should have more blessings in our hands. God in Christ and I, the only two beings in the universe, and all His fullness mine, and all my weakness supported and supplemented by Him, that is the view that we should sometimes take. We should set ourselves apart from all mankind, and claim Him as our very own, and so be filled with the fullness of God.

This, then, is the Object of faith, a Person who is all mine and all yours too. The beam of light that falls on my eye falls on yours, and no man makes a sunbeam the smaller because he sees by it; and in like manner we may each possess the whole of God for our very own property.

II. How We Cling.

The metaphor, I suppose, is more eloquent than all explanations of it. Believe in the Lord'; hold fast by Him with a tight grip, continually renewed when it tends to slacken, as it surely will, and then you will be established.

We might run out into any number of figurative illustrations. Look at that little child beginning to learn to walk, how it fastens its little dimpled hands into its mother's apron, and so the tiny tottering feet get a kind of steadfastness into them. Look at that man lying at the door of the Temple, who never had walked since his mother's womb, and had lain there for forty years, with his poor weak ankles all atrophied by reason of their disuse. He held Peter and John.' Would not his grasp be tight? Would he not clasp their hands as his only stay? He had not become accustomed to the astounding miracle of walking, nor learned to balance himself and accomplish the still more astounding feat of standing steady. So he clutched at the two Apostles and was established.' Look at that man walking by a slippery path which he does not know, holding by the hand the guide who is able to direct and keep him up. See this other in some wild storm, with an arm round a steadfast tree-stem, to keep him from being blown over the precipice, how he clings like a limpet to a rock. And that is how we are to hold on to God, with what would be despair if it were not the perfection of confidence, with the clear sense that the only thing between us and ruin is the strong Hand that we clasp.

And what do we mean by clasping God? I mean making daily efforts to rivet our love on Him, and not to let the world, with all its delusive and cloying sweets, draw us away from Him. I mean continual and strenuous efforts to fix our thoughts upon Him, and not to allow the trivialities of life, or the claims of culture, or the necessities of our daily position so to absorb our minds as that thoughts of God are comparative strangers there, except, perhaps, sometimes on a Sunday, and now and then at the sleepy end, or the half-awake beginning, of a day. I mean continually repeated and strenuous efforts to cleave to Him by the submission of our will, letting Him do what seemeth Him good,' and not lifting ourselves up against Him, or perking our own inclinations, desires, and fancies in His face, as if we would induce Him to take them for His guides. And I mean that we should try to commit our way unto the Lord,' to rest in the Lord, and wait patiently for Him.' The submissive will which cleaves to God's commandments, the waiting heart that clings to His love, the regulated thoughts that embrace His truth, and the childlike confidence that commits its path to Him, these are the elements of that steadfast adherence to the Lord which shah not be in vain.

III. The Blessed Effects Of This Clinging To God.

So shall ye be established.' That follows, as a matter of course. The only way to make light things stable is to fasten them to something that is stable. And the only way to put any kind of calmness and fixedness, and yet progress, stability in the midst of progress, and progress in the midst of stability, into our lives, is by keeping firm hold of God. If we grasp His hand, then a calm serenity will be ours. In the midst of changes, sorrows, losses, disappointments, we shah not be blown about here and there by furious winds of fortune, nor will the heavy currents of the river of life sweep us away. We shall have a holdfast and a mooring. And although, like some light-ship anchored in the Channel, we may heave up and down with the waves, we shall keep in the same place, and be steadfast in the midst of mobility, and wholesomely mobile although anchored in the one spot where there is safety. As the issue of faith, of this throwing the responsibility for ourselves upon God, there will be quietness Of heart, and continuance and persistence in righteousness, and steadfastness of purpose and continuity of advancement in the divine life. The law of the Lord is in his heart,' says one of the Psalms, none of his steps shall slide.' The man who walks holding God's hand can put down a firm foot, even when he is walking in slippery places. There will be decision, and strength, and persistence of continuous advance, in a life that derives its impulse and its motive power from communion with God in Jesus Christ.

There will be victory, not indeed after the fashion of that in this story before us. In it, of course, men had to do nothing but stand still and see the salvation of God.' That is the law for us, in regard to the initial blessings of acceptance, and forgiveness, and the communication of the divine life from above. We have to be simple recipients, and we have no co-operating share in that part of the work of our own salvation. But for the rest we have to help God. Work out your own salvation with fear and trembling, for it is God that worketh in you.' But none the less,' This is the victory that overcometh the world, even our faith,' and if we give heed to Jehoshaphat's commandment, and go out to battle as his people did, with the love and trust of God in our hearts, then we shall come back as they did, laden with spoil, and shall name the place which was the field of conflict the valley of blessing,' and return to Jerusalem with psalteries, and harps, and trumpets,' and' God will give us rest from all our enemies round about us.'

MHCC: 2Ch 20:1-13

In all dangers, public or personal, our first business should be to seek help from God. Hence the advantage of days for national fasting and prayer. From the first to the last of our seeking the Lord, we must approach him with humiliation for our sins, trusting only in his mercy and power. Jehoshaphat acknowledges the sovereign dominion of the Divine Providence. Lord, exert it on our behalf. Whom should we seek to, whom should we trust to for relief, but the God we have chosen and served. Those that use what they have for God, may comfortably hope he will secure it to them. Every true believer is a son of Abraham, a friend of God; with such the everlasting covenant is established, to such every promise belongs. We are assured of God's love, by his dwelling in human nature in the person of the Saviour. Jehoshaphat mentions the temple, as a token of God's favourable presence. He pleads the injustice of his enemies. We may well appeal to God against those that render us evil for good. Though he had a great army, he said, We have no might without thee; we rely upon thee.

MHCC: 2Ch 20:14-19

The Spirit of prophecy came upon a Levite in the midst of the congregation. The Spirit, like the wind, blows where and on whom He listeth. He encouraged them to trust in God. Let the Christian soldier go out against his spiritual enemies, and the God of peace will make him more than a conqueror. Our trials will prove our gain. The advantage will be all our own, but the whole glory must be given to God.

MHCC: 2Ch 20:20-30

Jehoshaphat exhorted his troops to firm faith in God. Faith inspires a man with true courage; nor will any thing help more to the establishing of the heart in shaking times, than a firm belief of the power, and mercy, and promise of God. In all our trust in the Lord, and our praises of him, let us especially look at his everlasting mercy to sinners through Jesus Christ. Never was an army so destroyed as that of the enemy. Thus God often makes wicked people destroy one another. And never was a victory celebrated with more solemn thanksgivings.

MHCC: 2Ch 20:31-37

Jehoshaphat kept close to the worship of God, and did what he could to keep his people close to it. But after God had done such great things for him, given him not only victory, but wealth; after this, to go and join himself with a wicked king, was very ungrateful. What could he expect but that God would be angry with him? Yet it seems, he took the warning; for when Ahaziah afterward pressed him to join him, he would not, 1Ki 22:49. Thus the alliance was broken, and the Divine rebuke had its effect, at least for a season. Let us be thankful for any losses which may have prevented the loss of our immortal souls. Let us praise the Lord, who sought after us, and left us not to perish in our sins.

Matthew Henry: 2Ch 20:1-13

We left Jehoshaphat, in the foregoing chapter, well employed in reforming his kingdom and providing for the due administration of justice and support of religion in it, and expected nothing but to hear of the peace and prosperity of his reign; but here we have him in distress, which distress, however, was followed by such a glorious deliverance as was an abundant recompence for his piety. If we meet with trouble in the way of duty, we may believe it is that God may have an opportunity of showing us so much the more of his marvellous loving-kindness. We have here,

I. A formidable invasion of Jehoshaphat's kingdom by the Moabites, and Ammonites, and their auxiliaries, 2Ch 20:1. Jehoshaphat was surprised with the intelligence of it when the enemy had already entered his country, 2Ch 20:2. What pretence they had to quarrel with Jehoshaphat does not appear; they are said to come from beyond the sea, meaning the Dead Sea, where Sodom had stood. It should seem, they marched through those of the ten tribes that lay beyond Jordan, and they gave them passage through their borders; so ungrateful were they to Jehoshaphat, who had lately put his hand to help them in recovering Ramoth-Gilead. Several nations joined in this confederacy, but especially the children of Lot, whom the rest helped, Psa 83:6-8. The neighbouring nations had feared Jehoshaphat (2Ch 17:10), but perhaps his affinity with Ahab had lessened him in their esteem, and they had some intimation that his God was displeased with him for it, which they fancied would give them an opportunity to make a prey of his kingdom.

II. The preparation Jehoshaphat made against the invaders. No mention is made of his mustering his forces, which yet it is most probable he did, for God must be trusted in the use of means. But his great care was to obtain the favour of God, and secure him on his side, which perhaps he was the more solicitous about because he had been lately told that there was wrath upon him from before the Lord, 2Ch 19:2. But he is of the mind of his father David. If we must be corrected, yet let us not fall into the hands of man. 1. He feared. Consciousness of guilt made him fear. Those that have least sin are the most sensible of it. The surprise added to the fright. Holy fear is a spur to prayer and preparation, Heb 11:7. 2. He set himself to seek the Lord, and, in the first place, to make him his friend. Those that would seek the Lord so as to find him, and to find favour with him, must set themselves to seek him, must do it with fixedness of thought, with sincerity of intention, and with the utmost vigour and resolution to continue seeking him. 3. He proclaimed a fast throughout all Judah, appointed a day of humiliation and prayer, that they might join together in confessing their sins and asking help of the Lord. Fasting from bodily refreshments, upon such extraordinary occasions, is a token of self-judging for the sins we have committed (we own ourselves unworthy of the bread we eat, and that God might justly withhold it from us), and of self-denial for the future; fasting for sin implies a resolution to fast from it, though it has been to us as a sweet morsel. Magistrates are to call their people to the duty of fasting and prayer upon such occasions, that it may be a national act, and so may obtain national mercies. 4. The people readily assembled out of all the cities of Judah in the court of the temple to join in prayer (2Ch 20:4), and they stood before the Lord, as beggars at his door, with their wives and children; they and their families were in danger, and therefore they bring their families with them to seek the Lord. "Lord, we are indeed a provoking people, that deserve to be abandoned to ruin; but here are little ones that are innocent, let not them perish in the storm."Nineveh was spared for the sake of the little ones, Jon 4:11. The place they met in was the house of the Lord, before the new court, which was perhaps lately added to the former courts (that, as some think, which was called the court of the women ); thus they came within reach of that gracious promise which God had made, in answer to Solomon's prayer, 2Ch 7:15. My ears shall be attentive to the prayer that is made in this place. 5. Jehoshaphat himself was the mouth of the congregation to God, and did not devolve the work upon his chaplains. Though the kings were forbidden to burn incense, they were allowed to pray and preach; as Solomon and Jehoshaphat here. The prayer Jehoshaphat prayed, upon this occasion, is here recorded, or part of it; and an excellent prayer it is. (1.) He acknowledges the sovereign dominion of the divine Providence, gives to God the glory of it and takes to himself the comfort of it (2Ch 20:6): " Art not thou God in heaven? No doubt thou art, which none of the gods of the heathen are; make it to appear then. Is not thy dominion, supreme over kingdoms themselves, and universal, over all kingdoms, even those of the heathen that know thee not? Control these heathen then; set bounds to their daring threatening insults. Is there not in thy hand the power and might which none is able to withstand? Lord, exert it on our behalf. Glorify thy own omnipotence."(2.) He lays hold on their covenant-relation to God and interest in him. "Thou that art God in heaven art the God of our fathers (2Ch 20:6) and our God, 2Ch 20:7. Whom should we seek to, whom should we trust to, for relief, but to the God we have chosen and served?"(3.) He shows the title they had to this good land they were now in possession of; an indisputable title it was: " Thou gavest it to the seed of Abraham thy friend. He was thy friend (this is referred to, Jam 2:23, to show the honour of Abraham, that he was called the friend of God ); we are his seed, and hope to be beloved for the father's sake, "Rom 11:28; Deu 7:8, Deu 7:9. "We hold this land by grant from thee. Lord, maintain thy own grant, and warrant it against all unjust claims. Suffer us not to be cast out of they possession. We are tenants; thou art our landlord; wilt thou not hold thy own?"2Ch 20:11. Those that use what they have for God may comfortably hope that he will secure it to them. (4.) He makes mention of the sanctuary, the temple they had built for God's name (2Ch 20:8), not as if that merited any thing at God's hand, for of his own they gave him, but it was such a token of God's favourable presence with them that they had promised themselves he would hear and help them when, in their distress, they cried to him before that house, 2Ch 20:8, 2Ch 20:9. "Lord, when it was built it was intended for the encouragement of our faith at such a time as this. Here thy name is; here we are. Lord, help us, for the glory of thy name."(5.) He pleads the ingratitude and injustice of his enemies: "We are such as it will be thy glory to appear for; they are such as it will be thy glory to appear against; for, [1.] They ill requite our ancient kindnesses. Thou wouldst not let Israel invade them, nor give them any disturbance."Deu 2:5, Deu 2:9, Deu 2:19, Meddle not with the Edomites, distress not the Moabites, come not nigh the children of Ammon, no not though they provoke you. "Yet now see how they invade us."We may comfortably appear to God against those that render us evil for good. [2.] "They break in upon our ancient rights. They come to cast us out of our possessions, and seize our land for themselves. O! our God, wilt thou not judge them? 2Ch 20:12. Wilt thou not give sentence against them, and execute it upon them?"The justice of God is the refuge of those that are wronged. (6.) He professes his entire dependence upon God for deliverance. Though he had a great army on foot, and well disciplined; yet he said, " We have no might against this great company, none without thee, none that we can expect any thing from without thy special presence and blessing, none to boast of, none to trust to; but our eyes are upon thee. We rely upon thee, and from thee is all our expectation. The disease seems desperate: we know not what to do, are quite at a loss, in a great strait. But this is a sovereign remedy, our eyes are upon thee, an eye of acknowledgment and humble submission, an eye of faith and entire dependence, an eye of desire and hearty prayer, an eye of hope and patient expectation. In thee, O God! do we put our trust; our souls wait on thee. "

Matthew Henry: 2Ch 20:14-19

We have here God's gracious answer to Jehoshaphat's prayer; and it was a speedy answer. While he was yet speaking God heard: before the congregation was dismissed they had assurance given them that they should be victorious; for it is never in vain to seek God. 1. The spirit of prophecy came upon a Levite that was present, not in any place of eminency, but in the midst of the congregation, 2Ch 20:14. The Spirit, like the wind, blows where and on whom he listeth. He was of the sons of Asaph, and therefore one of the singers; on that office God would put an honour. Whether he was a prophet before this or no is uncertain, most probably he was, which would make him the more regarded. There needed no sign, the thing itself was to be performed the very next day, and that would be confirmation enough to his prophecy. 2. He encouraged them to trust in God, though the danger was very threatening (2Ch 20:15): " Be not afraid; you have admitted fear enough to bring you to God, do not now admit that which will drive you to God, do not now admit that which will drive you from him again. The battle is not yours; it is not in your own strength, not for your own cause, that you engage; the battle is God's: he does and will, as you have desired, interest himself in the cause."3. He gives them intelligence of the motions of the enemy, and orders them to march towards them, with particular directions where they should find them. Tomorrow (the day after the fast) go you down against them, 2Ch 20:16, 2Ch 20:17. It is fit that he who commands the deliverance should command those for whom the deliverance is to be wrought, and give the necessary orders, both for time and place. 4. He assures them that they should be, not the glorious instruments, but the joyful spectators, of the total defeat of the enemy: "You shall not need to strike a stroke; the work shall be done to your hands; only stand still and see it,"2Ch 20:17. As Moses said to Israel at the Red Sea (Exo 14:13), " God is with you, who is able to do his work himself, and will do it. If the battle be his, the victory shall be his too."Let but the Christian soldier go out against his spiritual enemies, and the God of peace will tread them under his feet and make him more than a conqueror. 5. Jehoshaphat and his people received these assurances with faith, reverence, and thankfulness. (1.) They bowed their heads, Jehoshaphat first, and then all the people, fell before the Lord, and worshipped, receiving with a holy awe and fear of God this token of his favour, and saying with faith, Be it unto us according to thy word. (2.) They lifted up their voices in praise to God, 2Ch 20:19. An active faith can give thanks for a promise though it be not yet performed, knowing that God's bonds are as good as ready money. God hath spoken in his holiness; I will rejoice, Psa 60:5.

Matthew Henry: 2Ch 20:20-30

We have here the foregoing prayer answered and the foregoing promise performed, in the total overthrow of the enemies' forces and the triumph (for so it was rather than a victory) of Jehoshaphat's forces over them.

I. Never was army drawn out to the field of battle as Jehoshaphat's was. He had soldiers ready prepared for war (2Ch 17:18), but here is no notice taken of their military equipment, their swords or spears, their shields or bows. But Jehoshaphat took care, 1. That faith should be their armour. As they went forth, instead of calling them to handle their arms, and stand to them, to keep ranks, observe orders, and fight valiantly, he bade them believe in the Lord God and give credit to his word in the mouth of his prophets, and assured them that they should prosper and be established, 2Ch 20:20. That is true courage which faith inspires a man with; nor will any thing contribute more to the establishing of the heart in shaking times than a firm belief of the power, and mercy, and promise of God. The heart is fixed that thus trusteth in the Lord, and is kept in perfect peace. In our spiritual conflicts, this is the victory, this is the prosperity, even our faith. 2. That praise and thanksgiving should be their vanguard, 2Ch 20:21. Jehoshaphat called a council of war, and it was resolved to appoint singers to go out before the army, to charge in the front, who had nothing else to do but to praise God, to praise his holiness, which is his beauty, to praise him as they did in the temple (that beauty of holiness) with that ancient and good doxology which eternity itself will not wear thread-bare, Praise the Lord; for his mercy endureth for ever. By this strange advance towards the field of battle, Jehoshaphat intended to express his firm reliance upon the word of God (which enabled him to triumph before the battle), to animate his own soldiers, to confound the enemy, and to engage God on their side; for praise pleases God better than all burnt offering and sacrifice.

II. Never was army so unaccountably destroyed as that of the enemy; not by thunder, or hail, or the sword of an angel, not by dint of sword, or strength of arm, or any surprising alarm, like that which Gideon gave the Midianites; but the Lord set ambushments against them, either hosts of angels, or, as bishop Patrick thinks, their own ambushments, whom God struck with such confusion that they fell upon their own friends as if they had been enemies, and every one helped to destroy another, so that none escaped. This God did when his people began to sing and to praise (2Ch 20:22), for he delights to furnish those with matter for praise that have hearts for it. We read of his being angry at the prayers of his people (Psa 80:4), but never at their praises. When they did but begin the work of praise God perfected the work of their deliverance. What ground there was for their jealousies one of another does not appear, perhaps there was none; but so it was that the Ammonites and the Moabites fell foul upon the Edomites and cut them off, and then they fell out with one another and cut one another off, 2Ch 20:23. Thus God often makes wicked people instruments of destruction to one another; and what alliances can be so firm as to keep those together whom God designs to dash in pieces one against another? See the mischievous consequences of divisions which neither of the contending parties can give any good account of the reason of. Those are wretchedly infatuated, to their ruin, that fall foul upon their friends as if they were enemies.

III. Never was spoil so cheerfully divided, for Jehoshaphat's army had nothing to do besides; the rest was done for them. When they came to the view of this vast army, instead of finding living men to fight with, they found them all dead men, and their carcases spread as dung upon the face of the earth, 2Ch 20:24. See how rich God is in mercy to those that call upon him in truth, and how often he out-does him in truth, and how often he out-does the prayers and expectations of his people. Jehoshaphat and his people prayed to be delivered from being spoiled by the enemy; and God not only delivered them, but enriched them with the spoil of the enemy. The plunder of the field was very great and very rich. They found precious jewels with the dead bodies, which yet could not save them from being loathsome carcases. The spoil was more than they could carry away at once, and they were three days in gathering it, 2Ch 20:25. Now it appeared what was God's end in bringing this great army against Judah; it was to humble them and prove them, that he might do them good in their latter end. It seemed at first a disturbance to their reformation, but it proved a recompence of it.

IV. Never was victory celebrated with more solemn and enlarged thanksgivings. 1. They kept a day of praise in the camp, before they drew their forces out of the field. Many thanksgivings, no doubt, were offered up to God immediately; but on the fourth day they assembled in a valley, where they blessed God with so much zeal and fervency that that day's work gave a name to the place, the valley of Berachah, that is, of blessing, 2Ch 20:26. The remembrance of this work of wonder was hereby perpetuated, for the encouragement of succeeding generations to trust in God. 2. Yet they did not think this enough, but came in solemn procession, all in a body, and Jehoshaphat at the head of them, to Jerusalem, that the country, as they passed along, might join with them in their praises, and that they might give thanks for the mercy where they had by prayer obtained it, in the house of the Lord, 2Ch 20:27, 2Ch 20:28. Praising God must not be the work of a day only; but our praises, when we have received mercy, must be often repeated, as our prayers were when we were in the pursuit of it. Every day we must bless God; as long as we live, and while we have any being, we must praise him, spending our time in that work in which we hope to spend our eternity. Public mercies call for public acknowledgments in the courts of the Lord's house, Psa 116:19.

V. Never did victory turn to a better account than this; for, 1. Jehoshaphat's kingdom was hereby made to look very great and considerable abroad, 2Ch 20:29. When they heard that God fought thus for Israel, they could not but say, There is none like unto the God of Jeshurun, and Happy art thou, O Israel! It begat in the neighbours a reverence of God and a cautious fear of doing any injury to his people. It is dangerous fighting against those who have God with them. 2. It was made very easy and quiet at home, 2Ch 20:30. (1.) They were quiet among themselves. Those that were displeased at the destroying of the images and groves were now satisfied, and obliged to own that since the God of Israel could deliver after this sort he only is to be worshipped, in that way only which he himself has appointed. (2.) They were quiet from the fear of insults from their neighbours, God having given them rest round about. And, if he give rest, who can give disturbance?

Matthew Henry: 2Ch 20:31-37

We are now drawing towards the close of the history of Jehoshaphat's reign, for a further account of which those who lived when this book was published were referred to an authentic history of it, written by Jehu the prophet (2Ch 19:2), which was then extant, 2Ch 20:34. This was the general character of his reign, that he did that which was right in the sight of the Lord, kept close to the worship of God himself and did what he could to keep his people close to it. But two things are here to be lamented: - 1. The people still retained a partiality for the high places, 2Ch 20:33. Those that were erected to the honour of strange gods were taken away (2Ch 17:6); but those where the true God was worshipped, being less culpable, were thought allowable, and Jehoshaphat was loth to disoblige the people so far as to take them away, for as yet they had not prepared their hearts to serve the God of their fathers. They complied with Jehoshaphat's reformation because they could not for shame do otherwise, but they were not hearty in it, did not direct their hearts to God in it, did not act in it from any good principle nor with any zeal or resolution: and the best magistrates cannot bring to pass what they would, in reformation, when the people are cool in it. 2. Jehoshaphat himself still retained a partiality for the house of Ahab, because he had married his son to a daughter of that family, though he had been plainly reproved for it and had like to have smarted for it. He saw and knew that Ahaziah, the son of Ahab, did very wickedly, and therefore could not expect to prosper; yet he joined himself with him, not in war, as with his father, but in trade, became his partner in an East India fleet bound for Ophir, 2Ch 20:35, 2Ch 20:36. There is an emphasis laid upon the time - after this, after God had done such great things for him, without any such scandalous and pernicious confederacies, given him not only victory, but wealth, yet after this to go and join himself with a wicked king was very ungrateful. After God had given him such a deliverance as this should he again break God's commandments, and join in affinity with the people of these abominations? What could he expect but that God should be angry with him? Ezr 9:13, Ezr 9:14. Yet he sends to him, to show him his error and bring him to repentance, (1.) By a prophet, who foretold the blasting of his project, 2Ch 20:37. And, (2.) By a storm, which broke the ships in the port before they set sail, by which he was warned to break off his alliance with Ahaziah; and it seems he took the warning, for, when Ahaziah afterwards pressed him to join with him, he would not, 1Ki 22:49. See how pernicious a thing it is to join in friendship and society with evil-doers. It is a hard matter to break off from it. A man may much better keep himself from being taken in the snare than recover himself out of it.

Keil-Delitzsch: 2Ch 20:1

By אהרי־כן , postea , the war which follows is made to fall in the latter part of Jehoshaphat's reign, but certainly not in the last year in which he reigned alone, two years before his death, but only somewhat later than the events in 2 Chron 18 and 2Ch 19:1-11, which occurred six or seven years before his death. Along with the Moabites and Ammonites there marched against Jehoshaphat also מהעמּונים . This statement is obscure. Since מן has unquestionably a partitive or local signification, we might take the word to signify, enemies who dwelt aside from the Ammonites ( מן as in 1Sa 20:22, 1Sa 20:37), which might possibly be the designation of tribes in the Syro-Arabic desert bordering upon the country of the Ammonites on the north and east; and מארם in 2Ch 20:2 would seem to favour this idea. But 2Ch 20:10 and 2Ch 20:22. are scarcely reconcilable with this interpretation, since there, besides or along with the sons of Ammon and Moab, inhabitants of Mount Seir are named as enemies who had invaded Judah. Now the Edomites dwelt on Mount Seir; but had the Edomites only been allies of the Ammonites and Moabites, we should expect simply אדם בּני or אדומים , or שׂעיר בּני (cf. 2Ch 25:11, 2Ch 25:14). Nor can it be denied that the interpretation which makes מהעמּונים to denote peoples dwelling beyond the Ammonites is somewhat artificial and far-fetched. Under these circumstances, the alteration proposed by Hiller in Onomast . p. 285 commends itself, viz., the change of מהעמונים into מהמּעוּנים , Maunites or Maonites, - a tribe whose headquarters were the city Maan in the neighbourhood of Petra, to the east of the Wady Musa; see on 1Ch 4:41. Maan lay upon Mount Seir, i.e., in the mountainous district to the west of the Arabah, which stretches upwards from the head of the Dead Sea to the Elanitic Gulf, now called Jebâl (Gebalene) in its northern part, and es-Sherah in the south. The Maunites were consequently inhabitants of Mount Seir, and are here mentioned instead of the Edomites, as being a people dwelling on the southern side of the mountain, and probably of non-Edomitic origin, in order to express the idea that not merely the Edomites took part in the campaign of the Ammonites and Moabites, but also tribes from all parts of Mount Seir. In 2Ch 26:7 the מעוּנים are mentioned along with Arabs and Philistines as enemies of Israel, who had been conquered by Uzziah. These circumstances favour the proposed alteration; while, on the contrary, the fact that the lxx have here ἐκ τῶν Μιναίων for מהעמּונים proves little, since these translators have rendered העמּונים in 2Ch 26:8 also by οἱ Μιναῖοι , there erroneously making the Ammonites Minaiites.

Keil-Delitzsch: 2Ch 20:2

Then they came and announced to Jehoshaphat, sc. messengers or fugitives; the subject is indefinite, and is to be supplied from the context. "Against thee there cometh a great multitude from beyond the (Dead) sea." מארם also has no suitable sense here, since in the whole narrative nothing is said of enemies coming out of Syria; we should read מאדם with Calmet and others. As the enemy made their attack from the south end of the Dead Sea, the messengers announce that they were come from Edom. "Behold, they are in Hazazon-tamar,"i.e., Engedi, the present Ain Jidy, midway along the west coast of the Dead Sea (see on Jos 15:62 and Gen 14:7), about fifteen hours from Jerusalem.

Keil-Delitzsch: 2Ch 20:3-4

This report filled Jehoshaphat with fear, and he resolved to seek help of the Lord. ??????? נתן = שׂוּם , cf. 2Ki 12:18; Jer 42:15, to direct the face to anything, i.e., to purpose something, come to a determination. He proclaimed a fast in all Judah, that the people might bow themselves before God, and supplicate His help, as was wont to be done in great misfortunes; cf. Jdg 20:26; 1Sa 7:6; Isa 2:15. In consequence of the royal appeal, Judah came together to seek of the Lord, i.e., to pray for help, by fasting and prayer in the temple; and it was not only the inhabitants of Jerusalem who thus assembled, for they came out of all the cities of the kingdom. מיהוה בּקּשׁ , to seek of the Lord, sc. help, is expressed in the last clause by את־יהוה בּקּשׁ to seek the Lord.

Keil-Delitzsch: 2Ch 20:5

When the inhabitants of Judah and Jerusalem had assembled themselves in the house of God, Jehoshaphat came forth before the new court and made supplication in fervent prayer to the Lord. The new court is the outer or great court of the temple, which Solomon had built (2Ch 4:9). It is here called the new court, probably because it had been restored or extended under Jehoshaphat or Asa. This court was the place where the congregation assembled before God in the sanctuary. Jehoshaphat placed himself before it, i.e., at the entrance into the court of the priests, so that the congregation stood opposite to him.

Keil-Delitzsch: 2Ch 20:6-7

The prayer which Jehoshaphat directed to Jahve the God of the fathers, as the almighty Ruler over all kingdoms, consists of a short representation of the circumstances of the case. Jahve had given the land to His people Israel for an everlasting possession, and Israel had built a sanctuary to His name therein (2Ch 20:7 and 2Ch 20:8); but they had in no way provoked the Ammonites, Moabites, and Edomites to fall upon them, and to drive them out of their land (2Ch 20:10 and 2Ch 20:11). On these two facts Jehoshaphat founds his prayer for help, in a twofold manner: in respect to the first, calling to mind the divine promise to hear the prayers offered up to God in the temple (2Ch 20:9); and in reference to the second, laying emphasis upon the inability of Israel to fight against so numerous an enemy (2Ch 20:12). In his manner of addressing Jahve, "God of our fathers,"there is contained a reason why God should protect His people in their present distress. Upon Him, who had given the land to the fathers for a possession, it was incumbent to maintain the children in the enjoyment of it, if they had not forfeited it by their sins. Now Jahve as a covenant God was bound to do this, and also as God and ruler of heaven and earth He had the requisite power and might; cf. Psa 115:3. להתיצּב עמּך אין , there is none with Thee who could set himself, i.e., could withstand Thee: cf. the similar phrase, 2Ch 14:10; and for the thought, see 1Ch 29:12. - On 2Ch 20:7 , cf. Jos 23:9; Jos 24:12; Exo 23:20., etc.; on 2Ch 20:7 , cf. Gen 13:15., 2Ch 15:18, etc.; on אהבך , Isa 41:8.

Keil-Delitzsch: 2Ch 20:8-9

In this land they dwelt, and built Thee therein a sanctuary for Thy name; cf. 2Ch 6:5, 2Ch 6:8. לאמר , saying, i.e., at the consecration of this house, having expressed the confident hope contained in the following words (2Ch 20:9). In this verse, the cases enumerated in Solomon's dedicatory prayer, in which supplication is made that God would hear in the temple, are briefly summed up. By referring to that prayer, Jehoshaphat presupposes that Jahve had promised that He would answer prayer offered there, since He had filled the temple with His glory; see 2Ch 7:1-3. The name שׁפות , which occurs only here, between דּבר and חרב , denotes in this connection a punitive judgment.

Keil-Delitzsch: 2Ch 20:10-12

ועתּה , and now , the contrary of this has occurred. Peoples into whose midst ( בהם לבוא ... אשׁר ) Thou didst not allow Israel to come, i.e., into whose land Thou didst not allow Israel to enter when they came out of the land of Egypt, for they (the Israelites under Moses) turned from them and destroyed them not (cf. as to the fact, Num 20:14.; Deu 2:4; Deu 9:19); behold, these peoples recompense us by coming to cast us out of our possession which Thou hast given us ( הורישׁ , to give as a possession, as in Jdg 11:24). There follows hereupon in 2Ch 20:12 the prayer: "Our God, wilt Thou not judge,"i.e., do right upon them, for we have not strength before (to withstand) this multitude? We know not what to do, sc. against so many enemies; but our eyes are turned to Thee, i.e., to Thee we look for help; cf. Psa 123:2; Psa 141:8.

Keil-Delitzsch: 2Ch 20:13

Thus all Judah, with their king, stood praying before the Lord. They had, moreover, brought with them their little ones, their wives, and their sons, to pray for deliverance for them from the enemy; cf. Judith 4:9.

Keil-Delitzsch: 2Ch 20:14-19

The Lord's answer by the prophet Jahaziel. - 2Ch 20:14. In the midst of the assembly the Spirit of the Lord came upon Jahaziel, a Levite of the sons of Asaph, and promised miraculous assistance to king and people. Jahaziel's descent is traced back for five generations to the Levite Mattaniah of the sons of Asaph. This Mattaniah is not the same person as the Mattaniah in 1Ch 25:4, 1Ch 25:16, who lived in David's time, for he belonged to the sons of Heman; but perhaps (as Movers conjectures, S. 112) he is identical with the Asaphite Nethaniah, 1Ch 25:2, 1Ch 25:12, since מ and נ might easily be confounded.

2Ch 20:15

Jehaziel announced to the king and people that they need not fear before the great multitude of their foes; "for the war is not yours, but Jahve's,"i.e., you have not to make war upon them, for the Lord will do it; cf. 1Sa 17:47.

2Ch 20:16

"To-morrow go ye down against them: behold, they come up by the height Hazziz; and ye will find them at the end of the valley, before the desert Jeruel."The wilderness Jeruel was, without doubt, the name of a part of the great stretch of flat country, bounded on the south by the Wady el Ghâr, and extending from the Dead Sea to the neighbourhood of Tekoa, which is now called el Hasasah, after a wady on its northern side. The whole country along the west side of the Dead Sea, "where it does not consist of mountain ridges or deep valley, is a high table-land, sloping gradually towards the east, wholly waste, merely covered here and there with a few bushes, and without the slightest trace of having ever been cultivated"(Robinson's Pal. sub voce ). The name הצּיץ מעלה , ascent or height of Hazziz, has perhaps remained attached to the Wady el Hasasah. lxx have rendered הצּיץ by Ἀσσεῖς ; Josephus ( Antt . ix. 1. 2) has ἀναβάσεως λεγομένης ἐξοχῆς , in accordance with which Robinson ( loc. cit. ) takes the way "upwards from Ziz"to be the pass which at present leads from Ain Jidy to the table-land. Yet it is described by him as a "fearful pass,"

(Note: He remarks: "The path winds up in zig-zags, often at the steepest gradient which horses could ascend, and runs partly along projecting walls of rock on the perpendicular face of the cliff, and then down the heaps of débris , which are almost as steep. When one looks back at this part from below, it seems quite impossible that there could be any pathway; but by skilful windings the path has been carried down without any unconquerable difficulties, so that even loaded camels often go up and down.")

and it can hardly be thought of here, even if the enemy, like the Bedouins now when on their forays, may be supposed to have marched along the shore of the sea, and ascended to the table-land only at Engedi; for the Israelites did not meet the enemy in this ascent, but above upon the table-land. Josephus' translation of הצּיץ by ἐξοχή is also very questionable, for it is not necessary that the ה should be the article (Ew. Gesch . iii. S. 475, der 2 Aufl.).

2Ch 20:17

Ye have not to fight therein ( בּזאת ); only come hither, stand and see the help of the Lord (who is) with you. You need do nothing more, and therefore need not fear.

2Ch 20:18-19

For this comforting assurance the king and people thanked the Lord, falling down in worship before Him, whereupon the Levites stood up to praise God with a loud voice. Levites "of the sons of Kohath, yea, of the Korahites,"for they were descended from Kohath (1Ch 6:22).

Keil-Delitzsch: 2Ch 20:20-21

The fulfilment of the divine promise. - 2Ch 20:20. On the next morning the assembled men of Judah marched, in accordance with the words of the prophet, to the wilderness of Tekoa. As they marched forth, Jehoshaphat stood, probably in the gate of Jerusalem, where those about to march forth were assembled, and called upon them to trust firmly in the Lord and His prophets ( האמינוּ and תּאמנוּ , as in Isa 7:9). After he had thus counselled the people ( אל יוּעץ , shown himself a counsellor; cf. 2Ki 6:8), he ordered them to march, not for battle, but to assure themselves of the wonderful help of the Lord. He placed singers of the Lord ( ל before יהוה as a periphrasis for the genitive), singing praise in holy ornaments, in the marching forth before the army, and saying; i.e., he commanded the Levitic singers to march out before the army, singing and playing in holy ornaments ( להדרת־ק , clad in holy ornaments, = בּהדרת in 1Ch 16:29; cf. Ew. §217, a ), to praise the Lord for the help He had vouchsafed.

Keil-Delitzsch: 2Ch 20:22-23

And at the time when they (having come into the neighbourhood of the hostile camp) began with singing and praising, Jahve directed liers in wait against the sons of Ammon, Moab, and Mount Seir, who were come against Judah, and they were smitten. מארבים denotes liers in wait, men hidden in ambush and lying in wait (Jdg 9:25). Who are here meant cannot be ascertained with certainty. Some of the older commentators, Ew. and Berth., think it refers to powers, angels sent by God, who are called insidiatores , because of the work they had to do in the army of the hostile peoples. But the passages where the interposition of heavenly powers is spoken of are different (cf. 2Ki 6:17; 2Ki 19:35), and it is not probable that heavenly powers would be called מארבים . Most probably earthly liers in wait are meant, who unexpectedly rushed forth from their ambush upon the hostile army, and raised a panic terror among them; so that, as is narrated in 2Ch 20:23., the Ammonites and Moabites first turned their weapons against the inhabitants of Mount Seir, and after they had exterminated them, began to exterminate each other. But the ambush cannot have been composed of men of Judah, because they were, according to 2Ch 20:15 and 2Ch 20:17, not to fight, but only to behold the deliverance wrought by the Lord. Probably it was liers in wait of the Seirites, greedy of spoil, who from an ambush made an attack upon the Ammonites and Moabites, and by the divine leading put the attacked in such fear and confusion, that they turned furiously upon the inhabitants of Mount Seir, who marched with them, and then fell to fighting with each other; just as, in Jdg 7:22., the Midianites were, under divine influence, so terrified by the unexpected attack of the small band led by Gideon, that they turned their swords against and mutually destroyed each other. שׂ בּיושׁבי וּככלּותם , and when they had come to an end (were finished) among the inhabitants of Seir, when they had massacred these, they helped the one against the other to destruction ( משׁחית is a substantive, as 2Ch 22:4; Eze 5:16, etc.).

Keil-Delitzsch: 2Ch 20:24

Now, when Judah came to the height in the wilderness ( מצפּה , specula , watch-tower, here a height in the wilderness of Tekoa, whence one might look out over the wilderness Jeruel, 2Ch 20:16), and turned, or was about to turn, against the multitude of the enemy ( ההמון referring back to 2Ch 20:12), behold, they saw "corpses lying upon the earth, and none had escaped,"i.e., they saw corpses in such multitude lying there, that to all appearance none had escaped.

Keil-Delitzsch: 2Ch 20:25

So Jehoshaphat, with his people, came (as Jahaziel had announced, not to fight, but only to make booty) and found among them ( בּהם , among or by the fallen) in abundance both wealth and corpses and precious vessels. The mention of פּגרים as part of the booty, between רכוּשׁ and the precious vessels, is somewhat surprising. Some Codd. (4 Kennic. and 3 de Rossi) and various ancient editions (Complut., the Brixenian used by Luther, the Bomberg. of date 1518 and 21, and the Münster) have, instead of it, בּנדים ; but it is very questionable if the lxx and Vulg. have it (cf. de Rossi Variae Lectt. ad h. l. ). בּגדים , garments, along with רכוּשׁ , moveable property (cattle, tents, etc.), seems to suit better, and is therefore held by Dathe and Berth. to be the correct and original reading. Yet the proofs of this are not decisive, for פגרים is much better attested, and we need not necessarily take רכוּשׁ to mean living and dead cattle; but just as רכוּשׁ denotes property of any kind, which, among nomadic tribes, consists principally in cattle, we may also take פּגרים in the signification of slain men and beasts - the clothes of the men and the accoutrements and ornaments of the beasts (cf. Jdg 8:26) being a by no means worthless booty. Garments as such are not elsewhere met with in enumerations of things taken as booty, in Jdg 8:26 only the purple robes of the Midianite princes being spoken of; and to the remark that the before-mentioned פּגרים has given rise to the changing of בּגדים into פּגרים , we may oppose the equally well-supported conjecture, that the apparently unsuitable meaning of the word פגרים may have given rise to the alteration of it into בּגדים . חמדות כּלי are probably in the main gold and silver ornaments, such as are enumerated in Jdg 8:25. And they spoiled for themselves משּׂא לאין , "there was not carrying,"i.e., in such abundance that it could not be carried away, removed, and plundered in three days, because the booty was so great. The unusually large quantity of booty is accounted for by the fact that these peoples had gone forth with all their property to drive the Israelites out of their inheritance, and to take possession of their land for themselves; so that this invasion of Judah was a kind of migration of the peoples, such as those which, at a later time, have been repeated on a gigantic scale, and have poured forth from Central Asia over the whole of Europe. In this, the purpose of the hostile hordes, we must seek the reason for their destruction by a miracle wrought of God. Because they intended to drive the people of Israel out of the land given them by God, and to destroy them, the Lord was compelled to come to the help of His people, and to destroy their enemies.

Keil-Delitzsch: 2Ch 20:26-28

On the fourth day the men of Judah gathered themselves together, to give thanks to God the Lord for this blessing, in a valley which thence received the name בּרכה עמק (valley of blessing), and which cannot have been far from the battle-field. Thence they joyfully returned, with Jehoshaphat at their head, to Jerusalem, and went up, the Levites and priests performing solemn music, to the house of God, to render further thanks to the Lord for His wondrous help (2Ch 20:27.). The ancient name בּרכה still exists in the Wady Bereikut, to the west of Tekoa, near the road which leads from Hebron to Jerusalem. "A wide, open valley, and upon its west side, on a small rising ground, are the ruins of Bereikut, which cover from three to four acres"(Robinson's New Biblical Researches , and Phys. Geogr . S. 106; cf. v. de Velde, Memoir , p. 292). Jerome makes mention of the place in Vita Paulae, where he narrates that Paula, standing in supercilio Caphar baruca , looked out thence upon the wide desert, and the former land of Sodom and Gomorrah (cf. Reland, Pal. illustr . pp. 356 and 685). There is no ground, on the other hand, for the identification of the valley of blessing with the upper part of the valley of Kidron, which, according to Joe 3:2, Joe 3:12, received the name of Valley of Jehoshaphat (see on Joe 3:2). - On 2Ch 20:27, cf. Ezr 6:22; Neh 12:43.

Keil-Delitzsch: 2Ch 20:29-30

The fame of this victory of the Lord over the enemies of Israel caused the terror of God to be spread abroad over all the kingdoms of the surrounding lands, in consequence of which the kingdom of Judah had rest (cf. 2Ch 17:10). On the last clause of 2Ch 20:30, cf. 2Ch 15:15. This wonderful acts of the Lord is made the subject of praise to God in the Korahite Psalms, Psa 46:1, Psa 47:1, and Psa 48:1, and perhaps also in Ps 83, composed by an Asaphite, perhaps Jahaziel (see Del. Introduction to these Psalms).

Keil-Delitzsch: 2Ch 20:31-37

Concluding notes on Jehoshaphat's reign, which are found also in 1Ki 22:41-51, where they, supplemented by some notes (1Ki 22:45, 1Ki 22:48, and 1Ki 22:49) which are wanting in the Chronicle, form the whole account of his reign. In the statements as to Jehoshaphat's age at his accession, and the length and character of his reign, both accounts agree, except that the author of the Chronicle has, instead of the stereotyped formula, "and the people still sacrificed and offered incense upon the high places,"a remark more significant of the state of affairs: "and the people had not yet determinedly turned their heart to the God of their fathers"(2Ch 20:33). The notice that Jehoshaphat made peace with the king of Israel (1Ki 22:45) is not found in the Chronicle, because that would, as a matter of course, follow from Jehoshaphat's having joined affinity with the royal house of Ahab, and had been already sufficiently attested by the narrative in 2 Chron 18, and is so still further by the undertaking spoken of in 2Ch 20:35. For the same reason, the clause introduced in 1Ki 22:46 about the valiant acts and the wars of Jehoshaphat is omitted in the Chronicle, as these acts have been specially narrated here. As to Jehu's speeches, which were put into the book of Kings, see the Introduction. Further, the remark on the driving out of the remaining Sodomites ( קדשׁ ) from the land, 1Ki 22:47, which refers back to 1Ki 15:12, is wanting here, because this speciality is not mentioned in the case of Asa. Finally, the remark that Edom had no king, but only a viceroy or deputy, serves in 1Ki 22:48 only as an introduction to the succeeding account of Jehoshaphat's attempt to open up anew the sea traffic with Ophir. But on that subject the author of the Chronicle only recounts in 2Ch 20:35-37 that Jehoshaphat allied himself with the godless Ahaziah the king of Israel to build in Ezion-gaber ships to go to Tarshish, was censured for it by the prophet Eliezer, who announced to him that Jahve would destroy his work, and that thereupon the ships were broken, doubtless by a storm, and so could not go upon the voyage. אהרי־כן does not definitely fix the time (cf. 2Ch 20:1), but only states that the alliance with Ahaziah took place after the victory over the Ammonites and Moabites. Ahaziah ascended the throne in the seventeenth year of Jehoshaphat, and reigned scarcely two years, and the enterprise under discussion falls in that period. אתחבּר is an Aramaic form for התחבּר .

The last clause of v. 38, "he did wickedly,"Bertheau refers to Jehoshaphat: he did wrong; because the context shows that these words are intended to contain a censure on Jehoshaphat for his connection with the king of the northern kingdom. But this remark, though substantially correct, by no means proves that הוּא refers to Jehoshaphat. The words contain a censure on Jehoshaphat on account of his alliance with Ahaziah, even if they describe Ahaziah's conduct. We must, with the older commentators, take the words to refer to Ahaziah, for הרשׁיע is much too strong a word for Jehoshaphat's fault in the matter. The author of the Chronicle does indeed use the word הרשׁיע of Jehoshaphat's grandson Ahaziah, 2Ch 22:3, in the clause, "his mother, a daughter of Ahab and Jezebel, was for הרשׁיע his counsellor,"but only that he may characterize the acts of the Ahabic house. Jehoshaphat allied himself with the wicked Ahaziah to build ships תּרשׁישׁ ללכת , to go to Tarshish; and they built ships at Ezion-gaber, i.e., on the Red Sea. Instead of this, we have in 1Ki 22:49 : Jehoshaphat built Tarshish ships to go to Ophir for gold. Hence it is manifest that in both passages the same undertaking is spoken of, and the expression "Tarshish ships"is paraphrased in the Chronicle by "ships to go to Tarshish."This periphrasis is, however, a mistake; for Tarshish ships are merely ships which, like those going to Tarshish, were built for long sea voyages, for Jehoshaphat merely desired to renew the voyages to Ophir. With the exception of this erroneous interpretation of the words, Tarshish ships, the two narratives agree, if we only keep in mind the fact that both are incomplete extracts from a more detailed account of this enterprise. The Chronicle supplies us with an explanatory commentary on the short account in 1Ki 22:49, both in the statement that Jehoshaphat allied himself with Ahaziah of Israel for the preparation of the ships, and also in communicating the word of the prophet Eliezer as to the enterprise, which makes clear to us the reason for the destruction of the ships; while in 1Ki 22:49 merely the fact of their destruction is recorded. Of the prophet Eliezer nothing further is known than the saying here communicated. His father's name, Dodavahu, is analogous in form to Hodavya, Joshavya (see on 1Ch 3:24), so that there is no good ground to alter it into דּודיּהוּ , friend of Jahve, after the Doodi'a of the lxx. As to Mareshah, see on 2Ch 11:8. The perfect פּרץ is prophetic: Jahve will rend thy work asunder. The words which follow record the fulfilment. עצר as in 2Ch 13:20; 2Ch 14:10. With this the chronicler's account of this enterprise concludes; while in 1Ki 22:50 it is further stated that, after the destruction of the ships first built, Ahaziah called upon Jehoshaphat still to undertake the Ophir voyage in common with him, and to build new ships for the purpose, but Jehoshaphat would not. The ground of his refusal may easily be gathered from 2Ch 20:37 of the Chronicle.

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 17:1--20:37

D. Jehoshaphat chs. 17-20

This account of Jehoshaphat's rule reveals that God was then actively leading His people. These were the years of alliance with Israel. Ahab was on the throne of the Northern Kingdom.

The Chronicler deliberately presented Jehoshaphat's record very similarly to the way he recounted Asa's experiences. In chapters 17-20, as in 14-16, we have a series of contrasts that teach the same lessons. These lessons are the importance of depending on Yahweh and being loyal to Him by obeying His Word and seeking His help.

Both Asa and Jehoshaphat followed similar patterns of reform, experienced victory in battle, and transgressed. Both of them suppressed and failed to suppress the high places (cf. 14:2-5; 17:6). Both enjoyed prosperity, conducted great building programs, and experienced victory because of their obedience. Both made foreign alliances, and both are mentioned together as the standard of piety to which Jehoram failed to attain.⁴²

Constable: 2Ch 20:1-30

5. Victory over the Moabite-Ammonite alliance 20:1-30

This chapter does not appear in Kings. It illustrates well that "the Lord will rule (judge)," the meaning of Jehoshaphat's name and the truth that characterized his reign. The motif of retribution is very strong here. God gave victory because Jehoshaphat and Judah trusted and obeyed Him (v. 17).

Jehoshaphat's prayer (vv. 6-12) was very similar to Solomon's at the temple dedication (cf. 6:12-42). Jehoshaphat based his petition for deliverance on God's promises (vv. 5-9). Verse 12 is another classic expression of trust in the Lord (cf. 1 Sam. 17:47).

"There is no excuse for Christian hopelessness. The Christian's response in the blackest hour must be: My eyes are upon thee.'"⁴⁹

God revealed what the king was to do. Essentially he was just to observe the victory God would give him (v. 15). The expression, "Do not fear," (v. 17) occurs 365 times in the Bible, one for every day of the year.⁵⁰ Other blessings God brought to Judah as a result of Jehoshaphat's faith were spoil from the nations (v. 25), her enemies' fear of Judah that restricted other attacks (v. 29), and peace (v. 30).

The Meunites (v. 1) were an Arabian tribe that lived in Edom and elsewhere east and south of the Salt (Dead) Sea (cf. 26:7; 1 Chron. 4:41). The wilderness of Tekoa (v. 20) was the Judean wilderness near the town of Tekoa that stood 10 miles south of Jerusalem.

Constable: 2Ch 20:31-37

6. Jehoshaphat's failures 20:31-37

The reference to Jehoshaphat's not removing the high places (v. 33) seems to contradict what the writer said in 17:6. Perhaps when the people rebuilt the high places that Jehoshaphat destroyed earlier in his reign he failed to tear them down again. In this the king fell short of the complete obedience required if God would establish his throne forever (1 Chron. 17:11-14). Jehoshaphat's alliance with Ahaziah, king of Israel, was another instance in which he failed to trust and obey God as he should have (vv. 35-37).

". . . however much a person's life might be characterized by obedience to God, the possibility of lapse and compromise is forever present."⁵¹

"Jehoshaphat's weakness--and this the chronicler sets before us as a peril of pastoral leadership--was his inability to say no."⁵²

"The weakness of Jehoshaphat, then, is a perilous thing. It is actually related to his excellence as a shepherd. He cares; if he is to be a good pastor, he cannot afford to be hard-hearted. His troubles begin when he is not sufficiently hard-hearted."⁵³

Jehoshaphat was another of Judah's best kings who followed David's example. Nevertheless he was not the Son of David whom God would establish forever.⁵⁴

Guzik: 2Ch 20:1-37 - Jehoshaphat's Victory

2 Chronicles 20 - Jehoshaphat's Victory

A. Jehoshaphat's prayer.

1. (1-2) Hostile enemies gather against Judah.

It happened after this that the people of Moab with the people of Ammon, and others with them besides the Ammonites, came to battle against Jehoshaphat. Then some came and told Jehoshaphat, saying, "A great multitude is coming against you from beyond the sea, from Syria; and they are in Hazazon Tamar" (which is En Gedi).

a. It happened after this: This threat to Jehoshaphat and his kingdom happened after his return to seeking God following his near death when he allied himself with king Ahab of Israel.

b. The people of Moab with the people of Ammon, and others with them besides the Ammonites, came to battle against Jehoshaphat: This great multitude was a significant threat against Jehoshaphat, whose last experience on the field of battle was a narrow escape from death.

2. (3-4) The nation gathers to seek God together.

And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah. So Judah gathered together to ask help from the LORD; and from all the cities of Judah they came to seek the LORD.

a. And Jehoshaphat feared: There was certainly a sense in which Jehoshaphat feared the great multitude coming against him. Yet the sense here is that he feared the LORD, and was more awed at the power and majesty of God than at the destructive force of his enemies.

i. "Jehoshaphat feared; partly from human frailty, and partly from the remembrance of his own guilt, and the wrath of God denounced against him for it, 2 Chronicles 19:2." (Poole)

b. And set himself to seek the LORD: Jehoshaphat set the example by his own personal devotion. He would not call upon the people of Judah to seek the LORD in a way that he did not.

i. This is a recurring theme in 2 Chronicles: the leaders who seek the LORD. We can expect God to do great things when His people, and especially the leaders of His people, seek the Him. Others who sought the LORD in 2 Chronicles include:

· The faithful remnant of Israel (2 Chronicles 11:16)

· The people of Judah under king Asa (2 Chronicles 14:4, 15:12-13)

· Jehoshaphat in the early part of his reign (2 Chronicles 19:3)

· King Hezekiah (2 Chronicles 31:21)

· King Josiah (2 Chronicles 34:3)

ii. "His attitude is summed up by the word 'seek', which occurs twice in Hebrew though it is variously translated. . . . This is a key word in Jehoshaphat's reign, where it has the basic sense of 'worship', but also means to discover God's will. It shows that Jehoshaphat has a higher trust in God than in his military resources." (Selman)

c. And proclaimed a fast throughout all Judah: Jehoshaphat called the nation to express their humility and total dependence upon God through a public fast - that is, abstaining from all food for a period of time (typically a day or more) and drinking only water.

i. In Mark 9:28-29, Jesus explained that prayer and fasting together were a source of significant spiritual power. It isn't as if prayer and fasting make us more worthy to be blessed or do God's work; it is that prayer and fasting draw us closer to the heart of God, and they put us more in line with His power. Fasting is a powerful expression of our total dependence on Him.

d. So Judah gathered together to ask help from the LORD: This showed the Spirit of God at work among His people, prompting them to respond to the call issued from their king Jehoshaphat.

ii. "To get this assistance, it was necessary to seek it; and to get such extraordinary help, they should seek it in an extraordinary way; whence he proclaimed a universal fast, and all the people came up to Jerusalem to seek the Lord." (Clarke)

3. (5-12) Jehoshaphat leads the assembly in prayer.

Then Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of the LORD, before the new court, and said: "O LORD God of our fathers, are You not God in heaven, and do You not rule over all the kingdoms of the nations, and in Your hand is there not power and might, so that no one is able to withstand You? Are You not our God, who drove out the inhabitants of this land before Your people Israel, and gave it to the descendants of Abraham Your friend forever? And they dwell in it, and have built You a sanctuary in it for Your name, saying, 'If disaster comes upon us; sword, judgment, pestilence, or famine; we will stand before this temple and in Your presence (for Your name is in this temple), and cry out to You in our affliction, and You will hear and save.' And now, here are the people of Ammon, Moab, and Mount Seir; whom You would not let Israel invade when they came out of the land of Egypt, but they turned from them and did not destroy them; here they are, rewarding us by coming to throw us out of Your possession which You have given us to inherit. O our God, will You not judge them? For we have no power against this great multitude that is coming against us; nor do we know what to do, but our eyes are upon You."

a. Jehoshaphat stood in the assembly of Judah and Jerusalem: This large assembly representing the gathered kingdom needed a leader, and the godly Jehoshaphat was the logical one to unite the assembly together in prayer.

i. Adam Clarke called this "One of the most sensible, pious, correct, and as to its composition one of the most elegant prayers ever offered under the Old Testament dispensation."

ii. "The late renowned Gustavus, king of Sweden, would pray ashipboard, ashore, in the field, in the midst of the battle; as if prayer alone were the surest piece of his whole armour." (Trapp)

b. Are You not God in heaven, and do You not rule over all the kingdoms of the nations: Jehoshaphat began his great prayer by recognizing the power of Yahweh over heaven and all kingdoms of the nations. Other peoples believed in localized deities - as if the Moabites had their god, the Philistines their god, the Ammonites their god, and so on. Jehoshaphat recognized that the God of Israel was in fact the God of all kingdoms, of all nations, of all the earth and indeed of heaven itself.

c. Are You not our God, who drove out the inhabitants of this land before Your people Israel: Jehoshaphat also prayed recognizing God's great works in the past on behalf of His people. The logic is clear: If God had done great things for His people in the past, He can be prevailed upon to do great things for His people at their moment of great need.

d. We will stand in this temple and in Your presence: Jehoshaphat stood on the ground of previous prayer and prior answers to prayer. This remembers the prayer Solomon prayed at the dedication of the temple, and calls upon God to answer not only Jehoshaphat's prayer, but Solomon's also (2 Chronicles 6:20-25).

e. Here are the people of Ammon, Moab, and Mount Seir; whom You would not let Israel invade when they came out of the land of Egypt: Jehoshaphat prayed with both knowledge and understanding of God's word. He remembered that God did not allow Israel to invade these peoples when they came from Egypt to the Promised Land (Deuteronomy 2:8-9 and 2:19). Since God did not allow Israel to destroy those peoples then, it would be unjust if He allowed them to destroy Judah now. He implicitly prayed that God would not allow His people to suffer for their prior obedience.

i. "I like to plunge my hand into the promises, and then I find myself able to grasp with a grip of determination the mighty faithfulness of God. An omnipotent plea with God is: 'Do as thou hast said.'" (Spurgeon)

f. For we have no power against this great multitude that is coming against us; nor do we know what to do, but our eyes are upon You: Here Jehoshaphat - a king standing before his people - openly confessed that he did not have the answer. Their only answer was to trust in God, that His power and goodness would protect Judah when nothing else could.

i. "The final phrase, We do not know what to do, but our eyes are upon you, is one of the most touching expressions of trust in God to be found anywhere in the Bible." (Selman)

ii. "They said, 'Our eyes are upon thee.' What did they mean by that? They meant, 'Lord, if help does come, it must come from thee. We are looking to thee for it. It cannot come from anywhere else, so we look to thee. But we believe it will come, men will not look for that which they know will not come. We feel sure it will come, but we do not know how, so we are looking; we do not know when, but we are looking. We do not know what thou wouldest have us to do, but as the servant looks to her mistress, so are we looking to thee, Lord. Lord, we are looking.'" (Spurgeon)

B. God answers Jehoshaphat's prayer.

1. (13-15) The promise is given through a prophet.

Now all Judah, with their little ones, their wives, and their children, stood before the LORD. Then the Spirit of the LORD came upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, in the midst of the assembly. And he said, "Listen, all you of Judah and you inhabitants of Jerusalem, and you, King Jehoshaphat! Thus says the LORD to you: 'Do not be afraid nor dismayed because of this great multitude, for the battle is not yours, but God's.'"

a. Now all Judah, with their little ones, their wives, and their children, stood before the LORD: The sense is that after Jehoshaphat's great prayer, the people stood silently before the LORD, waiting upon Him for some sense of direction or encouragement.

i. "You could have heard the sound even of the wind among the trees at the time, for they were as hushed and as quiet as you were just now. Oh, when you know the Lord means to deliver you, bow your head and just give him the quiet, deep, solemn worship of your spirit." (Spurgeon)

b. Then the Spirit of the LORD came upon Jahaziel the son of Zechariah . . . in the midst of the assembly: Out of this huge group gathered together, the Spirit of the LORD came upon one man to speak to the entire assembly. This was a spontaneous word of prophecy that came as God's people waited before Him and sought Him.

c. Do not be afraid nor dismayed because of this great multitude, for the battle is not yours, but God's: The threat was real - there really was a great multitude dedicated to destroying Judah. Yet the command was to not be afraid nor dismayed, because the battle was God's battle. He would fight on behalf of Judah against this great multitude.

2. (16-17) The command to stand and believe.

"'Tomorrow go down against them. They will surely come up by the Ascent of Ziz, and you will find them at the end of the brook before the Wilderness of Jeruel. You will not need to fight in this battle. Position yourselves, stand still and see the salvation of the LORD, who is with you, O Judah and Jerusalem!' Do not fear or be dismayed; tomorrow go out against them, for the LORD is with you."

a. Tomorrow go down against them: This was an important command, because one might think that because of the promise of 2 Chronicles 20:15, Judah would not even have to show up at the battle and perhaps God wanted them to stay in Jerusalem and pray. Yet God wanted them to go out to battle against the enemy and He would use their participation in the battle.

b. They will surely come up by the Ascent of Ziz: God knew the plans of the attacking armies precisely and He relayed this information to the king and people of Judah.

c. You will not need to fight in this battle. Position yourselves, stand still and see the salvation of the LORD: Judah did not need to fight in this battle, yet it did not mean there was nothing for them to do. It was a significant step of faith to position yourselves, to stand still, and to believe that you would see the salvation of the LORD in the face of a large attacking army.

d. Tomorrow go out against them: There were any number of ways that God could have defeated these armies assembled against Judah, but He appointed a way that demanded the participation of faith on behalf of Judah. They had to work on a faith-partnership with God.

3. (18-19) The response of worship and praise.

And Jehoshaphat bowed his head with his face to the ground, and all Judah and the inhabitants of Jerusalem bowed before the LORD, worshiping the LORD. Then the Levites of the children of the Kohathites and of the children of the Korahites stood up to praise the LORD God of Israel with voices loud and high.

a. Bowed before the LORD, worshiping the LORD: Both king and people knew that the prophetic word through Jahaziel was true from God. Receiving it as a word from God, they worshipped the LORD who promised to save His people against this terrible threat. It was a logical response.

i. "They worshipped, but why did they do it? They were not delivered. No, but they were sure they were going to be delivered. Their enemies were not dead. No, they were all alive, but they were sure they would be dead, so they had worship, and their devotion rose from trustful and grateful hearts." (Spurgeon)

b. Then the Levites of the children of the Kohathites and of the children of the Korahites stood up to praise the LORD God of Israel with voices loud and high: First they worshipped with the posture of their bodies and hearts; then with song led by the chorus of the Levitical worship leaders.

4. (20-21) The battle is led by singing worshippers.

So they rose early in the morning and went out into the Wilderness of Tekoa; and as they went out, Jehoshaphat stood and said, "Hear me, O Judah and you inhabitants of Jerusalem: Believe in the LORD your God, and you shall be established; believe His prophets, and you shall prosper." And when he had consulted with the people, he appointed those who should sing to the LORD, and who should praise the beauty of holiness, as they went out before the army and were saying: "Praise the LORD, For His mercy endures forever."

a. So they rose early in the morning and went: This showed that they really did believe the prophecy from Jahaziel. It was one thing to profess faith among an excited assembly; it was another thing to actually walk out to meet the enemy armies.

b. Believe in the LORD your God, and you shall be established; believe His prophets, and you shall prosper: With this exhortation Jehoshaphat considered believing the prophets of God to be equal to believing the LORD your God Himself. This remains true; to believe God's Word is to believe God Himself.

c. And when he had consulted with the people: Jehoshaphat was wise and good enough to know that since this crisis put the people at risk, then the people should be consulted regarding some of the details, including those who should sing to the LORD.

i. We should not think that at this moment the monarchy of Israel became a democracy. Instead, it fulfilled what it should have always been: a monarchy that was in touch with and responsive to the people and their needs and opinions.

d. Who should praise the beauty of holiness: God's holiness - His "set-apart-ness" - has a wonderful and distinct beauty about it. It is beautiful that God is God and not man; that He is more than the greatest man or a super-man. His holy love, grace, justice, and majesty are beautiful.

e. As they went out before the army: The singers and worshippers led the army into this battle. It was clear that Judah expected a battle, because they brought the army. Yet it was also clear that they expected a supernatural battle because they let the singers and worshippers go before the army.

i. These worshippers obviously took a dangerous step of faith. If the unthinkable happened and God did not intervene they would be the first ones slaughtered by a merciless enemy. No wonder king Jehoshaphat consulted with the people about who these singers and worshippers should be.

f. And were saying: "Praise the LORD, for His mercy endures forever": This was the refrain of their song. They did not rest on their own merits or even the merits of Abraham, Moses, or David. They trusted and rested on the enduring mercy of God.

5. (22-30) Victory over the enemy and the plundering of the enemy.

Now when they began to sing and to praise, the LORD set ambushes against the people of Ammon, Moab, and Mount Seir, who had come against Judah; and they were defeated. For the people of Ammon and Moab stood up against the inhabitants of Mount Seir to utterly kill and destroy them. And when they had made an end of the inhabitants of Seir, they helped to destroy one another. So when Judah came to a place overlooking the wilderness, they looked toward the multitude; and there were their dead bodies, fallen on the earth. No one had escaped. When Jehoshaphat and his people came to take away their spoil, they found among them an abundance of valuables on the dead bodies, and precious jewelry, which they stripped off for themselves, more than they could carry away; and they were three days gathering the spoil because there was so much. And on the fourth day they assembled in the Valley of Berachah, for there they blessed the LORD; therefore the name of that place was called The Valley of Berachah until this day. Then they returned, every man of Judah and Jerusalem, with Jehoshaphat in front of them, to go back to Jerusalem with joy, for the LORD had made them rejoice over their enemies. So they came to Jerusalem, with stringed instruments and harps and trumpets, to the house of the LORD. And the fear of God was on all the kingdoms of those countries when they heard that the LORD had fought against the enemies of Israel. Then the realm of Jehoshaphat was quiet, for his God gave him rest all around.

a. Now when they began to sing and to praise, the LORD set ambushes against the people . . . and they were defeated: Just as God promised, the battle belonged to Him and He won the victory on behalf of Judah. We might say that it was not their praise that won the battle, rather it was their faith; yet their praise was sure evidence of their faith. When one really believes the words and promises of God, they cannot but help to praise Him.

i. "The form of the word for ambushes is slightly unusual and really means 'ambushers', and since it is said that God sent them, some have thought that they must be supernatural agents." (Selman)

b. For the people of Ammon and Moab stood up against the inhabitants of Mount Seir to utterly kill and destroy them: This describes how God set ambushes against the enemies of Judah. He prompted them to fight amongst themselves so that they defeated one another, and all Judah had to do was to collect the spoil.

i. "Some understand this ambushment of the holy angels, sent suddenly in upon them to slay them; whereupon they mistaking the matter, and supposing it had been their own companions, flew upon them, and so sheathed their swords in one another's bowels." (Trapp)

c. So when Judah came to a place overlooking the wilderness, they looked toward the multitude; and there were their dead bodies: It seems that the army of Judah, led by the singing worshippers, never actually engaged the enemy armies. Perhaps God spared them that particular test of faith and by the time they had actually met the enemy armies, they were already dead and no one had escaped.

d. On the fourth day they assembled in the Valley of Berachah, for there they blessed the LORD: They had assembled together to cry out to God for His deliverance; it was appropriate that they also assemble together to thank God and to bless His name, for the LORD had made them rejoice over their enemies.

e. And the fear of God was on all the kingdoms of those countries when they heard that the LORD had fought against the enemies of Israel: The victory itself was a warning against the neighboring nations. This gave King Jehoshaphat and his kingdom rest all around.

i. We notice that this did not become a pattern for warfare in Judah or an invitation to conquest, led by the "invincible army of praise." This was in direct response to a specific word from God; to disobey would have been sin, but it would have also been sin to make it a standing pattern for all future warfare in Judah.

ii. The principle of God fighting on behalf of His people and the glory of trusting praise before the battle remained; how God wanted His people to participate in the battle would differ from circumstance to circumstance according to the leading of the Holy Spirit in their situation.

iii. Most importantly, we can praise God that Jesus Christ has fought the battle for our salvation and to rescue us from the judgment of God that we so rightly deserved. This makes us more than conquerors in Jesus Christ, because He fights the battle and defeats our foe, and we share in the spoil (Romans 8:37).

6. (31-37) The close of Jehoshaphat's reign.

So Jehoshaphat was king over Judah. He was thirty-five years old when he became king, and he reigned twenty-five years in Jerusalem. His mother's name was Azubah the daughter of Shilhi. And he walked in the way of his father Asa, and did not turn aside from it, doing what was right in the sight of the LORD. Nevertheless the high places were not taken away, for as yet the people had not directed their hearts to the God of their fathers. Now the rest of the acts of Jehoshaphat, first and last, indeed they are written in the book of Jehu the son of Hanani, which is mentioned in the book of the kings of Israel. After this Jehoshaphat king of Judah allied himself with Ahaziah king of Israel, who acted very wickedly. And he allied himself with him to make ships to go to Tarshish, and they made the ships in Ezion Geber. But Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, "Because you have allied yourself with Ahaziah, the LORD has destroyed your works." Then the ships were wrecked, so that they were not able to go to Tarshish.

a. He walked in the way of his father Asa: Asa was a good king and Jehoshaphat his son followed in his footsteps and did what was right in the sight of the LORD.

b. Nevertheless the high places were not taken away: Jehoshaphat did not do everything he should have as a king. Yet the Chronicler seems to tell us that this was largely because the people had not directed their hearts to the God of their fathers. Jehoshaphat was a reformer, but the people would not be thoroughly reformed.

i. "The fault was not in Jehoshaphat, but in the people, who, thought they did worship the true God, yet would not be confined to the temple, but for their own conveniency, or from their affection to their ancient customs, chose to worship him in the high places." (Poole)

c. And he allied himself with him to make ships to go to Tarshish: 1 Kings 22:48-49 tells us that this initial partnership with Ahaziah king of Israel ended in disaster, when the ships were wrecked at Ezion Geber. It also tells us that after the rebuke from Eliezer the son of Dodavah, king Jehoshaphat refused another offer of alliance with Ahaziah. He had learned his lesson and did not add error upon error.

i. "The phrase 'trading ships' interprets a more literal rendering of the Hebrew, i.e., 'ships that could go to Tarshish.' The thought is that these vessels belonged to the class of ships that went to Tarshish; their actual destination was Ophir (cf. on 2 Chronicles 8:18; 1 Kings 22:48)." (Payne)

d. The LORD has destroyed your works: This might seem cruel of God, but it was actually mercy. It prevented Jehoshaphat from another ungodly alliance, and yielding to this temptation had hurt him before.

© 2006 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: 2 Chronicles (Pendahuluan Kitab)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Garis Besar)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 20 (Pendahuluan Pasal)

Overview

2Ch 20:1, Jehoshaphat, invaded by Moab, proclaims a fast; 2Ch 20:5, His prayer; 2Ch 20:14, The prophecy of Jahaziel; 2Ch 20:20, Jehoshaphat exhorts the people, and sets singers to praise the Lord; 2Ch 20:22, The great overthrow of his enemies; 2Ch 20:26, The people, having blessed God at Berachah, return in triumph; 2Ch 20:31, Jehoshaphat’s reign; 2Ch 20:35, His convoy of ships, according to the prophecy of Eliezer, unhappily perish.

Poole: 2 Chronicles 20 (Pendahuluan Pasal)

CHRONICLES CHAPTER 20

Several armies come against Judah: Jehoshaphat in his fear proclaimeth a fast, 2Ch 20:1-4 . His prayer, 2Ch 20:5-13 . Jehaziel’ s prophecy, 2Ch 20:14-17 . The enemies are overthrown, 2Ch 20:20-25 . The people return in triumph, blessing God, 2Ch 20:26-30 . His reign: his navy miscarrieth, 2Ch 20:31-37 .

MHCC: 2 Chronicles 20 (Pendahuluan Pasal)

(2Ch 20:1-13) The danger and distress of Judah.

(2Ch 20:14-19) Jahaziel's prophecy of victory.

(2Ch 20:20-30) The thanksgiving of Judah.

(2Ch 20:31-37) Jehoshaphat's alliance with Ahaziah.

Matthew Henry: 2 Chronicles (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 20 (Pendahuluan Pasal)

We have here, I. The great danger and distress that Jehoshaphat and his kingdom were in from a foreign invasion (2Ch 20:1, 2Ch 20:2). II. The pious course he took for their safety, by fasting, and praying, and seeking God (2Ch 20:3-13). III. The assurance which God, by a prophet, immediately gave them of victory (2Ch 20:14-17). IV. Their thankful believing reception of those assurances (2Ch 20:18-21). V. The defeat which God gave to their enemies thereupon (2Ch 20:22-25). VI. A solemn thanksgiving which they kept for their victory, and for a happy consequences of it (2Ch 20:26-30). VII. The conclusion of the reign of Jehoshaphat, not without some blemishes (2Ch 20:31-37).

Constable: 2 Chronicles (Pendahuluan Kitab)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Garis Besar)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

Bibliography

Ackroyd, Peter R. I and II Chronicles, Ezra, Nehemiah. London: SCM Press, 1973.

Aharoni, Yohanan, and Michael Avi-Yonah. The Macmillan Bible Atlas. Revised ed., New York: Macmillan Publishing Co., 1977.

Albright, William F. The Archaeology of Palestine. 1949. Revised ed. Pelican Archaeology series. Harmondsworth, Middlesex, Eng.: Penguin Books, 1956.

Allen, Leslie C. 1, 2 Chronicles. Communicator's Commentary series. Waco: Word Books, 1987.

_____. "Kerygmatic Units in 1 & 2 Chronicles." Journal for the Study of the Old Testament 41 (June 1988):21-36.

Archer, Gleason L., Jr. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Barnes, W. E. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1899.

Baxter, J. Sidlow. Explore the Book. 6 vols. London: Marshall, Morgan, and Scott, 1965.

Begg, Christopher T. "The Death of Josiah in Chronicles: Another View." Vetus Testamentum 37:1 (January 1987):1-8.

Braun, Roddy L. "The Message of Chronicles: Rally Round the Temple." Concordia Theological Monthly 42:8 (September 1971):502-14.

Bright, John A. A History of Israel. Philadelphia: Westminster Press, 1959.

Bullock, C. Hassell. "The Priestly Era in the Light of Prophetic Thought." In Israel's Apostasy and Restoration: Essays in Honor of Roland K. Harrison, pp. 71-78. Edited by Avraham Gileadi. Grand Rapids: Baker Book House, 1988.

Bury, J. B.; S. A. Cook; and F. E. Adcock, eds. The Cambridge Ancient History. 12 vols. 2nd ed. reprinted. Cambridge, Eng.: University Press, 1928.

Cohen, Shaye J. D. "Solomon and the Daughter of Pharaoh: Intermarriage, Conversion, and the Impurity of Women." Journal of the Ancient Near Eastern Society of Columbia University 16-17 (1984-85):23-37.

Constable, Thomas L. "Analysis of Bible Books--Old Testament." Paper submitted for course 685 Analysis of Bible Books--Old Testament. Dallas Theological Seminary, January 1967.

Crockett, William Day. A Harmony of the Books of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1973.

Cross, Frank Moore, Jr. "A Reconstruction of the Judean Restoration." Interpretation 29:2 (1975):187-201.

Curtis, Edward Lewis, and Albert Alonzo Madsen. A Critical and Exegetical Commentary on the Books of Chronicles. International Critical Commentary series. Edinburgh: T. & T. Clark, 1910.

Darby, John Nelson. Synopsis of the Books of the Bible. 5 vols. Revised ed. New York: Loizeaux Brothers Publishers, 1942.

Davis, John J., and John C. Whitcomb. A History of Israel. Reprint ed., Grand Rapids: Baker Book House, 1980.

de Vaux, Roland. Ancient Israel: Its Life and Institutions. Translated by John McHugh. New York: McGraw-Hill, 1961.

De Vries, Simon J. 1 and 2 Chronicles. The Forms of the Old Testament Literature series. Grand Rapids: William B. Eerdmans Publishing Co., 1989.

_____. "The Forms of Prophetic Address in Chronicles." Hebrew Annual Review 10 (1986):15-35.

Dillard, Raymond B. 2 Chronicles. Word Biblical Commentary series. Waco: Word Books, 1987.

_____. "The Chronicler's Jehoshaphat." Trinity Journal 7NS:1 (Spring 1986):17-22.

_____. "The Chronicler's Solomon." Westminster Theological Journal 43 (1981):289-300.

_____. "The Reign of Asa (2 Chronicles 14-16): An Example of the Chronicler's Theological Method." Journal of the Evangelical Theological Society 23 (September 1980):207-18.

Elmslie, W. A. L. The Books of Chronicles. Cambridge Bible for Schools and Colleges series. Cambridge, Eng.: University Press, 1916.

Eslinger, Lyle. "Josiah and the Torah Book: Comparison of 2 Kgs 22:1-23:28 and 2 Chr 34:1-35:19." Hebrew Annual Review 10 (1986):37-62.

Gaebelein, Arno C. The Annotated Bible. 4 vols. Reprint ed. Chicago: Moody Press, and New York: Loizeaux Brothers, Inc., 1970.

Goldingay, John. "The Chronicler As a Theologian." Biblical Theology Bulletin 5:2 (June 1975):99-126.

Haran, Menahem. "Explaining the Identical Lines at the End of Chronicles and the Beginning of Ezra." Bible Review 2:3 (Fall 1986):18-20.

Harrison, R. K. Introduction to the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1969.

Harton, George M. "Fulfillment of Deuteronomy 28-30 in History and in Eschatology." Th.D. dissertation, Dallas Theological Seminary, 1981.

Hays, J. Daniel. "The Cushites: A Black Nation in the Bible." Bibliotheca Sacra 153:612 (October-December 1996):396-409.

Hulse, E. V. "The Nature of Biblical Leprosy." Palestine Exploration Quarterly 107 (1975):87-105.

Japhet, Sara. "The Historical Reliability of Chronicles." Journal for the Study of the Old Testament 33 (October 1985):83-107.

_____. "The Supposed Common Authorship of Chronicles and Ezra-Nehemiah Investigated Anew." Vetus Testamentum 18 (1968):330-71.

Josephus, Flavius. The Works of Flavius Josephus. Translated by William Whiston. Antiquities of the Jews. London: T. Nelson and Sons, 1866.

Kaufman, Asher S. "Where the Ancient Temple of Jerusalem Stood." Biblical Archaeology Review 9:2 (March-April 1983):40-59.

Keil, C. F. The Books of the Chronicles. Translated by Andrew Harper. Biblical Commentary on the Old Testament. Grand Rapids: Wm. B. Eerdmans Publishing Co., n.d.

Kitchen, K. A. The Bible In Its World. Downers Grove, Ill.: InterVarsity Press, 1977.

_____. "The Old Testament in Its Context: 5 Judah, Exile and Return." Theological Students' Fellowship Bulletin 63 (1972):1-5.

Knoppers, G. N. "Rehoboam in Chronicles: Villain or Victim?" Journal of Biblical Literature 109 (1990):423-40.

Lange, John Peter, ed. Commentary on the Holy Scriptures. 12 vols. Reprint ed., Grand Rapids: Zondervan Publishing House, 1960. Vol. 4: Chronicles--Job, by Otto Zockler, Fr. W. Schultz, and Howard Crosby. Translated, enlarged, and edited by James G. Murphy, Charles A. Briggs, James Strong, and L. J. Evans.

Lemke, Werner E. "The Synoptic Problem in the Chronicler's History." Harvard Theological Review 58 (1965):349-63.

McConville, J. G. Chronicles. Daily Study Bible series. Philadelphia: Westminster Press, 1984.

_____. Ezra, Nehemiah, and Esther. Daily Study Bible series. Philadelphia: Westminster Press, 1985.

Merrill, Eugene H. 1, 2 Chronicles. Bible Study Commentary series. Grand Rapids: Zondervan Publishing House, Lamplighter Books, 1988.

_____. "2 Chronicles." In The Bible Knowledge Commentary: Old Testament, pp. 619-50. Edited by John F. Walvoord and Roy B. Zuck. Wheaton: Scripture Press Publications, Victor Books, 1985.

_____. Kingdom of Priests. Grand Rapids: Baker Book House, 1987.

_____. "A Theology of Chronicles." In A Biblical Theology of the Old Testament, pp. 157-87. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

Monson, James M. The Land Between. Jerusalem: By the author, P.O. Box 1276, 1983.

Morgan, G. Campbell. Living Messages of the Books of the Bible. 2 vols. New York: Fleming H. Revell Co., 1912.

Myers, Jacob M. II Chronicles. Anchor Bible series. Garden City, N.Y.: Doubleday and Co., 1965.

Newsome, James D., Jr. ed. A Synoptic Harmony of Samuel, Kings, and Chronicles. Grand Rapids: Baker Book House, 1986.

Payne, J. Barton. "1, 2 Chronicles." In 1 Kings-Job. Vol. 4 of The Expositor's Bible Commentary. 12 vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

_____. "Second Chronicles." In The Wycliffe Bible Commentary, pp. 391-421. Edited by Charles F. Pfeiffer and Everett F. Harrison. Chicago: Moody Press, 1962.

_____. The Theology of the Older Testament. Grand Rapids: Zondervan Publishing House, 1962.

_____. "The Validity of the Numbers in Chronicles." Bibliotheca Sacra 136:542 (April-June 1979):109-28; 543 (July-September 1979):206-20.

Pfeiffer, Charles F., and Howard F. Vos. The Wycliffe Historical Geography of Bible Lands. Chicago: Moody Press, 1967.

Sailhamer, John. First and Second Chronicles. Everyman's Bible Commentary series. Chicago: Moody Press, 1983.

Schwantes, Siegfried J. A Short History of the Ancient Near East. Grand Rapids: Baker Book House, 1965.

Slotki, I.W. Chronicles. London: Soncino Press, 1952.

Spencer, F. Scott. "2 Chronicles 28:5-15 and the Parable of the Good Samaritan." Westminster Theological Journal 46 (1984):317-49.

Student Map Manual. Jerusalem: Pictorial Archive (Near Eastern History) Est., 1979.

Thompson, J. A. 1, 2 Chronicles. New American Commentary series. N.c.: Broadman & Holman Publishers, 1994.

Townsend, Jeffrey L. "The Purpose of 1 and 2 Chronicles." Bibliotheca Sacra 145:575 (July-September 1987):277-92.

von Rad, Gerhard. The Problem of the Hexateuch and Other Essays. London: SCM, 1984.

Waltke, Bruce K. "The Samaritan Pentateuch and the Text of the Old Testament." In New Perspectives on the Old Testament, pp. 212-39. Edited by J. Barton Payne. Waco: Word Books, 1970.

Wilcock, Michael. The Message of Chronciles. The Bible Speaks Today series. Leicester, Eng. and Downers Grove, Ill.: InterVarsity Press, 1987.

Williamson, H. G. M. 1 and 2 Chronicles. New Century Bible Commentary series. Grand Rapids: Wm. B. Eerdmans Publishing Co., and London: Marshall, Morgan, and Scott, 1982.

_____. "The Accession of Solomon in the Book of Chronicles." Vetus Testamentum 26 (1976):351-61.

_____. "The Death of Josiah and the Continuing Development of the Deuteronomic History." Vetus Testamentum 32:2 (April 1982):242-48.

_____. "Reliving the Death of Josiah: A Reply to C. T. Begg." Vetus Testamentum 37:1 (January 1987):9-15.

Wood, Leon. A Survey of Israel's History. Grand Rapids: Zondervan Publishing House, 1970.

Yamauchi, Edwin M. "Ezra-Nehemiah." In 1 Kings--Job. Vol. 4 of The Expositor's Bible Commentary. 12 Vols. Edited by Frank E. Gaebelein and Richard D. Polcyn. Grand Rapids: Zondervan Publishing House, 1988.

Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Pendahuluan Kitab)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Pendahuluan Kitab)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 20 (Pendahuluan Pasal)

INTRODUCTION TO 2 CHRONICLES 20

Jehoshaphat having notice of a numerous army coming against him, 2Ch 20:1, betakes himself to fasting and prayer with his people, 2Ch 20:3, when they were immediately assured of victory by a prophet, which filled them with joy and thankfulness, 2Ch 20:14, and accordingly their enemies destroyed one another, and Jehoshaphat and his people returned to Jerusalem rejoicing and praising God, 2Ch 20:22, and the chapter is closed with an account of the latter part of Jehoshaphat's reign, 2Ch 20:31.