2 Chronicles 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

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.