1 And it cometh to pass after this, the sons of Moab have come in, and the sons of Ammon, and with them of the peoples, against Jehoshaphat to battle.
2 And they come in and declare to Jehoshaphat, saying, `Come against thee hath a great multitude from beyond the sea, from Aram, and lo, they `are' in Hazezon-Tamar -- it `is' En-Gedi.'
3 And Jehoshaphat feareth, and setteth his face to seek to Jehovah, and proclaimeth a fast over all Judah;
4 and Judah is gathered to inquire of Jehovah; also, from all the cities of Judah they have come in to seek Jehovah.
5 And Jehoshaphat standeth in the assembly of Judah and Jerusalem, in the house of Jehovah, at the front of the new court,
6 and saith, `O Jehovah, God of our fathers, art not Thou -- God in the heavens? yea, Thou art ruling over all kingdoms of the nations, and in Thy hand `is' power and might, and there is none with Thee to station himself.
7 `Art not Thou our God? Thou hast dispossessed the inhabitants of this land from before Thy people Israel, and dost give it to the seed of Abraham Thy friend to the age,
8 and they dwell in it, and build to Thee in it a sanctuary for Thy name, saying,
9 If evil doth come upon us -- sword, judgment, and pestilence, and famine -- we stand before this house, and before Thee, for Thy name `is' in this house, and cry unto Thee out of our distress, and Thou dost hear and save.
10 `And now, lo, sons of Ammon, and Moab, and mount Seir, whom Thou didst not grant to Israel to go in against in their coming out of the land of Egypt, for they turned aside from off them and destroyed them not,
11 and lo, they are recompensing to us -- to come in to drive us out of Thy possession, that Thou hast caused us to possess.
12 `O our God, dost Thou not execute judgment upon them? for there is no power in us before this great multitude that hath come against us, and we know not what we do, but on Thee `are' our eyes.'
13 And all Judah are standing before Jehovah, also their infants, their wives, and their sons.
14 And upon Jahaziel, son of Zechariah, son of Benaiah, son of Jeiel, son of Mattaniah, the Levite, of the sons of Asaph, hath the Spirit of Jehovah been, in the midst of the assembly,
15 and he saith, `Attend, all Judah, and ye inhabitants of Jerusalem, and O king Jehoshaphat, Thus said Jehovah to you, Ye fear not, nor are afraid of the face of this great multitude, for not for you `is' the battle, but for God.
16 To-morrow, go ye down against them, lo, they are coming up by the ascent of Ziz, and ye have found them in the end of the valley, the front of the wilderness of Jeruel.
17 Not for you to fight in this; station yourselves, stand, and see the salvation of Jehovah with you, O Judah and Jerusalem -- be not afraid nor fear ye -- to-morrow go out before them, and Jehovah `is' with you.'
18 And Jehoshaphat boweth -- face to the earth -- and all Judah and the inhabitants of Jerusalem have fallen before Jehovah, to bow themselves to Jehovah.
19 And the Levites, of the sons of the Kohathites, and of the sons of the Korhites, rise to give praise to Jehovah, God of Israel, with a loud voice on high.
20 And they rise early in the morning, and go out to the wilderness of Tekoa, and in their going out Jehoshaphat hath stood and saith, `Hear me, O Judah, and inhabitants of Jerusalem, remain stedfast in Jehovah your God, and be stedfast; remain stedfast in His prophets, and prosper.'
21 And he taketh counsel with the people, and appointeth singers to Jehovah, and those giving praise to the honour of holiness, in the going out before the armed `men', and saying, `Give ye thanks to Jehovah, for to the age `is' His kindness.'
22 And at the time they have begun with singing and praise, Jehovah hath put ambushments against the sons of Ammon, Moab, and mount Seir, who are coming in to Judah, and they are smitten,
23 and the sons of Ammon stand up, and Moab, against the inhabitants of mount Seir, to devote and to destroy, and at their finishing with the inhabitants of Seir, they helped, a man against his neighbour, to destroy.
24 And Judah hath come in unto the watch-tower, to the wilderness, and they look unto the multitude, and lo, they `are' carcases fallen to the earth, and there is none escaped,
25 and Jehoshaphat cometh in, and his people, to seize their spoil, and they find among them, in abundance, both goods and carcases, and desirable vessels, and they take spoil to themselves without prohibition, and they are three days seizing the spoil, for it `is' abundant.
26 And on the fourth day they have been assembled at the valley of Blessing, for there they blessed Jehovah: therefore they have called the name of that place, `Valley of Blessing,' unto this day.
27 And they turn back, every man of Judah and Jerusalem, and Jehoshaphat at their head, to go back unto Jerusalem with joy, for Jehovah hath made them rejoice over their enemies.
28 And they come in to Jerusalem with psalteries, and with harps, and with trumpets, unto the house of Jehovah.
29 And there is a fear of God on all kingdoms of the lands in their hearing that Jehovah hath fought with the enemies of Israel,
30 and the kingdom of Jehoshaphat is quiet, and his God giveth rest to him round about.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Chronicles 20
Commentary on 2 Chronicles 20 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 20
2Ch 20:1-21. Jehoshaphat, Invaded by the Moabites, Proclaims a Fast.
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.
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 (Ge 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].
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).
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.
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.
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.
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].
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.
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.
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.
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.
2Ch 20:22-30. The Overthrow of His Enemies.
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.
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.
2Ch 20:31-37. His Reign.
31. Jehoshaphat reigned over Judah—(See 2Ch 24:1).
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).
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.
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.