2 Crônicas 20
Steven Cole · Citado em PreceptAustin
2 Crônicas 20
Cole - Confidence In The Crisis (2 Chronicles 20:1-30) Who were the Moabites? When did Moab and Ammon eventually worship the Lord? Meunim, Meunite. People living in Edom (Mt Seir, 1 Chr 4:42) who were dispossessed of their rich pasturelands by the Simeonites (v 41). Later, Meunites from Edom attacked Judah’s King Jehoshaphat (2 Chr 20:1); later still, King Uzziah of Judah defeated them (2Ch 26:7, KJV Mehunims). Their original land possession, association with Arabs and Ammonites, and prolonged hostility recall Jdg 10:11, 12, where “Maonites” are named oppressors of Israel. This word, by Hebrew rules of vocalization, could well become “Meunites,” suggesting Maon (Ma‘in, Maan) in the Edomite area south of the Dead Sea as their home. The Meunim are listed among the families of temple servants returning to Jerusalem following the exile (Ezra 2:50, KJV Mehunim; Neh 7:52). However, because ancient enemies seem unlikely temple servants, some suggest that these Meunim were descendants of the Caleb clan within Judah to whom another town named Maon, west of the Dead Sea and south of Hebron, was allotted (Jos 15:20, 55; cf. 1Sa 30:14). 1Ch 2:45 suggests the city’s name became eponymous; “Meunite,” like the modern Khirbet Ma‘in, could derive from it. This Maon gave David refuge and another wife (1 Sam 23:24–28; 25). This reconstruction involving two groups, two Maons, and temple servants with very foreign names, is tentative. An alternate view holds that hostile foreigners, formerly captured to become temple slaves (cf. Jos 9:7; Ez 44:6–8), attained freedom during exile and temple-guild status on returning. (BORROW Baker encyclopedia of the Bible, page 1450) Make war (04421) milchamah means "war" or "battle." a formal military combat declared and engaged in by peoples and nations. While milchāmāh always implies military action, it could refer to a specific action, thus a "battle" (e.g., 1 Sam. 17:1), or a more prolonged series of battles, and thus a "war" (e.g., Deut. 20:12). Battles and wars of many different types constantly punctuated the history of Israel and of the ancient world. Some wars were offensive or aggressive (Deut. 2:24), while others were wars of revenge (e.g., Num. 31:14, 21, 27f, 49). The Lord was a "man of war" on behalf of His people (Ex. 15:3); a mighty one of battle (Ps. 24:8); the one in charge of the battle (1 Sam. 17:47; Ps. 76:3[4]); for they were His battles (1 Sam. 18:17). Vine - milchamah - war," the over-all confrontation of two forces (Gen. 14:2). It can refer to the engagement in hostilities considered as a whole, the "battle": "…And they joined battle with them in the vale of Siddim" (Gen. 14:8). This word is used not only of what is intended but of the hand-to-hand fighting which takes place: "And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp" (Exod. 32:17). Milḥāmâ sometimes represents the art of soldiering, or "combat": "The Lord is a man of war…" (Exod. 15:3). There are several principles which were supposed to govern "war" in the Old Testament. Unjust violence was prohibited, but "war" as a part of ancient life was led (Judg. 4:13) and used by God (Num. 21:14). If it was preceded by sacrifices recognizing His leadership and sovereignty (1 Sam. 7:9) and if He was consulted and obeyed (Judg. 20:23), Israel was promised divine protection (Deut. 20:1-4). Not one life would be lost (Josh. 10:11). God's presence in "battle" was symbolized by the ark of the covenant (1 Sam. 4:3-11). His presence necessitated spiritual and ritualistic cleanliness (Deut. 23:9-14). Before and during "battle," trumpets were blown placing the cause before God in anticipation of the victory and gratitude for it (Num. 10:9-10), as well as to relay the orders of the commanders. A war cry accompanied the initiation of "battle" (Josh. 6:5). At the beginning Israel's army consisted of every man over twenty and under fifty (Num. 1:2-3). Sometimes only certain segments of this potential citizens' army were summoned (Num. 31:3-6). There were several circumstances which could exempt one from "war" (Num. 1:48-49; Deut. 20:5-8). Under David and Solomon there grew a professional army. It was especially prominent under Solomon, whose army was renowned for its chariotry. Cities outside Palestine were to be offered terms of surrender before being attacked. Compliance meant subjugation to slavery (Deut. 20:10-11). Cities and peoples within the Promised Land were to be utterly wiped out. They were under the ban (Deut. 2:34; Deut. 3:6; Deut. 20:16-18). This made these battles uniquely holy battles (a holy war) where everything was especially devoted and sacrificed to God. Israel's kings were admonished to trust in God as their strength rather than in a great many horses and chariots (Deut. 17:16). Her armies were forbidden to cut down fruit trees in order to build siege equipment (Deut. 20:19-20). Soldiers were paid by keeping booty won in "battle" (Num. 31:21-31). The entire army divided the spoil, even those in the rear guard (Num. 31:26-47; Judg. 5:30). God, too, was appointed a share (Num. 31:28-30). (Vine's Expository Dictionary of Old Testament and New Testament Words) Walter Kaiser - milchamah - Battle, war. Of the 319 occurrences of this noun, our interest centers on the battles in which Yahweh was involved. While much has been made of the concept of "holy war" popularized by von Rad, the demure of men like A. Weiser must be raised. There is greater breadth to the concept than simply the fulfillment of an ancient sacral ordinance. True, Yahweh is a "man of war" (Exodus 15:3) and his name Yahweh ṣebā’ôt, "Lord of hosts" does on occasion reflect the fact that he is commander-in-chief of Israel's armies (1 Samuel 17:26, 45). David acknowledged that "the Lord saves not with the sword and spear: for the battle is the Lord's" (1 Samuel 17:47). And there was a book containing "the wars of the Lord" (Numbers 21:14). However, not every battle was a war of ḥerem wherein everything in the captured city was devoted to destruction. Further, many of Israel's wars were fratricidal wars between the tribes (Judges 19-21) and even selfish wars of aggression (2 Samuel 24; 1 Kings 22; Judges 17). Israel also fought defensive wars (Numbers 31; 1 Samuel 11-17; 1 Samuel 28-30; 2 Samuel 5, 8) and offensive wars (Numbers 21:21-35; Deut. 2:26—Deut. 3:17; Joshua 6-12). Just before Yahweh makes "wars to cease" (Psalm 46:9a [H 10]) and forever destroys the implements of war (Psalm 46:9b [H 10]; Isaiah 2:1-5; Micah 4:1-5) the nations shall raise their arms against Israel and their Messiah, but to no avail (Psalm 2; Psalm 45:3ff. [H 4]; Zech. 14). (TWOT) Milchamah - 308v - attacked(1), battle(148), battle*(1), battles(6), fight(2), military(1), onslaught(1), soldiers*(3), time of war(1), wage war (1), war (136), warfare (1), warrior (4), warriors (4), wars (9), weapons of war (1). Gen. 14:2; Gen. 14:8; Exod. 1:10; Exod. 13:17; Exod. 15:3; Exod. 17:16; Exod. 32:17; Num. 10:9; Num. 21:14; Num. 21:33; Num. 31:14; Num. 31:21; Num. 31:27; Num. 31:28; Num. 31:49; Num. 32:6; Num. 32:20; Num. 32:27; Num. 32:29; Deut. 1:41; Deut. 2:9; Deut. 2:14; Deut. 2:16; Deut. 2:24; Deut. 2:32; Deut. 3:1; Deut. 4:34; Deut. 20:1; Deut. 20:2; Deut. 20:3; Deut. 20:5; Deut. 20:6; Deut. 20:7; Deut. 20:12; Deut. 20:20; Deut. 21:10; Deut. 29:7; Jos. 4:13; Jos. 5:4; Jos. 5:6; Jos. 6:3; Jos. 8:1; Jos. 8:3; Jos. 8:11; Jos. 8:14; Jos. 10:7; Jos. 10:24; Jos. 11:7; Jos. 11:18; Jos. 11:19; Jos. 11:20; Jos. 11:23; Jos. 14:11; Jos. 14:15; Jos. 17:1; Jdg. 3:1; Jdg. 3:2; Jdg. 3:10; Jdg. 8:13; Jdg. 18:11; Jdg. 18:16; Jdg. 18:17; Jdg. 20:14; Jdg. 20:17; Jdg. 20:18; Jdg. 20:20; Jdg. 20:22; Jdg. 20:23; Jdg. 20:28; Jdg. 20:34; Jdg. 20:39; Jdg. 20:42; Jdg. 21:22; 1 Sam. 4:1; 1 Sam. 4:2; 1 Sam. 7:10; 1 Sam. 8:12; 1 Sam. 8:20; 1 Sam. 13:22; 1 Sam. 14:20; 1 Sam. 14:22; 1 Sam. 14:23; 1 Sam. 14:52; 1 Sam. 16:18; 1 Sam. 17:1; 1 Sam. 17:2; 1 Sam. 17:8; 1 Sam. 17:13; 1 Sam. 17:20; 1 Sam. 17:28; 1 Sam. 17:33; 1 Sam. 17:47; 1 Sam. 18:5; 1 Sam. 18:17; 1 Sam. 19:8; 1 Sam. 23:8; 1 Sam. 25:28; 1 Sam. 26:10; 1 Sam. 29:4; 1 Sam. 29:9; 1 Sam. 30:24; 1 Sam. 31:3; 2 Sam. 1:4; 2 Sam. 1:25; 2 Sam. 1:27; 2 Sam. 2:17; 2 Sam. 3:1; 2 Sam. 3:6; 2 Sam. 3:30; 2 Sam. 8:10; 2 Sam. 10:8; 2 Sam. 10:9; 2 Sam. 10:13; 2 Sam. 11:7; 2 Sam. 11:15; 2 Sam. 11:18; 2 Sam. 11:19; 2 Sam. 11:25; 2 Sam. 17:8; 2 Sam. 18:6; 2 Sam. 18:8; 2 Sam. 19:3; 2 Sam. 19:10; 2 Sam. 21:15; 2 Sam. 21:17; 2 Sam. 21:18; 2 Sam. 21:19; 2 Sam. 21:20; 2 Sam. 22:35; 2 Sam. 22:40; 2 Sam. 23:9; 1 Ki. 2:5; 1 Ki. 5:3; 1 Ki. 8:44; 1 Ki. 9:22; 1 Ki. 12:21; 1 Ki. 14:30; 1 Ki. 15:6; 1 Ki. 15:7; 1 Ki. 15:16; 1 Ki. 15:32; 1 Ki. 20:14; 1 Ki. 20:18; 1 Ki. 20:26; 1 Ki. 20:29; 1 Ki. 20:39; 1 Ki. 22:1; 1 Ki. 22:4; 1 Ki. 22:6; 1 Ki. 22:15; 1 Ki. 22:30; 1 Ki. 22:35; 2 Ki. 3:7; 2 Ki. 3:26; 2 Ki. 8:28; 2 Ki. 13:25; 2 Ki. 14:7; 2 Ki. 16:5; 2 Ki. 18:20; 2 Ki. 24:16; 2 Ki. 25:4; 2 Ki. 25:19; 1 Chr. 5:10; 1 Chr. 5:18; 1 Chr. 5:19; 1 Chr. 5:20; 1 Chr. 5:22; 1 Chr. 7:4; 1 Chr. 7:11; 1 Chr. 7:40; 1 Chr. 10:3; 1 Chr. 11:13; 1 Chr. 12:1; 1 Chr. 12:8; 1 Chr. 12:19; 1 Chr. 12:33; 1 Chr. 12:35; 1 Chr. 12:36; 1 Chr. 12:37; 1 Chr. 12:38; 1 Chr. 14:15; 1 Chr. 18:10; 1 Chr. 19:7; 1 Chr. 19:9; 1 Chr. 19:10; 1 Chr. 19:14; 1 Chr. 19:17; 1 Chr. 20:4; 1 Chr. 20:5; 1 Chr. 20:6; 1 Chr. 22:8; 1 Chr. 26:27; 1 Chr. 28:3; 2 Chr. 6:34; 2 Chr. 8:9; 2 Chr. 11:1; 2 Chr. 12:15; 2 Chr. 13:2; 2 Chr. 13:3; 2 Chr. 13:14; 2 Chr. 14:6; 2 Chr. 14:10; 2 Chr. 15:19; 2 Chr. 16:9; 2 Chr. 17:13; 2 Chr. 18:3; 2 Chr. 18:5; 2 Chr. 18:14; 2 Chr. 18:29; 2 Chr. 18:34; 2 Chr. 20:1; 2 Chr. 20:15; 2 Chr. 22:5; 2 Chr. 25:8; 2 Chr. 25:13; 2 Chr. 26:11; 2 Chr. 26:13; 2 Chr. 27:7; 2 Chr. 32:2; 2 Chr. 32:6; 2 Chr. 32:8; 2 Chr. 35:21; Job 5:20; Job 38:23; Job 39:25; Job 41:8; Ps. 18:34; Ps. 18:39; Ps. 24:8; Ps. 27:3; Ps. 46:9; Ps. 76:3; Ps. 89:43; Ps. 120:7; Ps. 140:2; Ps. 144:1; Prov. 20:18; Prov. 21:31; Prov. 24:6; Eccl. 3:8; Eccl. 8:8; Eccl. 9:11; Cant. 3:8; Isa. 2:4; Isa. 3:2; Isa. 3:25; Isa. 7:1; Isa. 13:4; Isa. 21:15; Isa. 22:2; Isa. 27:4; Isa. 28:6; Isa. 30:32; Isa. 36:5; Isa. 41:12; Isa. 42:13; Isa. 42:25; Jer. 4:19; Jer. 6:4; Jer. 6:23; Jer. 8:6; Jer. 18:21; Jer. 21:4; Jer. 28:8; Jer. 38:4; Jer. 39:4; Jer. 41:3; Jer. 41:16; Jer. 42:14; Jer. 46:3; Jer. 48:14; Jer. 49:2; Jer. 49:14; Jer. 49:26; Jer. 50:22; Jer. 50:30; Jer. 50:42; Jer. 51:20; Jer. 51:32; Jer. 52:7; Jer. 52:25; Ezek. 7:14; Ezek. 13:5; Ezek. 17:17; Ezek. 27:10; Ezek. 27:27; Ezek. 32:27; Ezek. 39:20; Dan. 9:26; Dan. 11:20; Dan. 11:25; Hos. 1:7; Hos. 2:18; Hos. 10:9; Hos. 10:14; Joel 2:5; Joel 2:7; Joel 3:9; Amos 1:14; Obad. 1:1; Mic. 2:8; Mic. 3:5; Mic. 4:3; Zech. 9:10; Zech. 10:3; Zech. 10:4; Zech. 10:5; Zech. 14:2 Here is a great comment on 2 Chronicles 20 from Martin Selman ‘The battle is not yours, but God’s’ (2Ch 20:15). Chapter 20 contains one of the outstanding stories not only in Chronicles but in the whole Bible. It describes first of all a unique Israelite victory. Though on other occasions God enables Israelite forces to be victorious, here the credit is due entirely to God while the army is reduced to the level of spectators. Secondly, it is the showpiece of Chronicles’ account of the Divided Monarchy (2Ch 10–36). Israel’s faith and trust and God’s actions on Israel’s behalf are presented in particularly glowing terms. Even the triumphs of other kings (e.g. 2Ch 13:3–19; 14:9–15; 26:6–15) pale into insignificance in comparison with what is achieved here. Thirdly, the chapter creates the impression of a luxuriant literary and theological tapestry in the way its themes are interwoven. Although it focuses on God’s victorious action (2Ch 20:15, 17, 29), this is closely linked with other themes such as prayer and worship, prophecy, the temple and its officials, the assembly of the people, the nature of God, and God’s relationship with the nations. Fourthly, the central themes of Chronicles as a whole seem to come together in a climactic fashion. Here the Davidic line, as represented by Jehoshaphat (cf. 1 Chr. 17), and the various elements of temple worship (cf. 2 Chr. 6–7) combine to show God’s people responding to him through his gifts. Finally, the chapter quotes extensively from other parts of the Old Testament, either directly or through frequent allusions. Although this is most explicit in prayer (2Ch 20:6–12), prophecy (2Ch 20:15–17) and praise (2Ch 20:21), almost every verse reflects some element of Old Testament vocabulary, style, or theology. It is as though God’s work through Moses and David, in the psalms and the prophets, were all rolled together in this one incident. It is not immediately easy to see how this chapter fits into the Bible’s overall portrayal of Jehoshaphat. Though in 2Ch 20:1–30 his faith is exemplary, in 2Ch 20:33, 35–37 Chronicles has also sharpened the examples given in Kings of Jehoshaphat’s willingness to compromise (cf. 2Ch 18:1–2; 19:1–3). In other words, the positive results of 2Ch 20:1–30 have not been achieved at the expense of losing touch with serious weaknesses in Jehoshaphat’s life. (Borrow 2 Chronicles - A Commentary page 420) NIV Study Bible (page 692 borrow) - This episode held special interest for the Chronicler since the restored community was being harassed by the descendants of these same peoples (see Ne 2:19; 4:1–3, 7–9; 6:1–4; 13). He uses it to encourage his contemporaries to trust in the Lord and his prophets, as Jehoshaphat son of David had exhorted (v. 20). The account is significantly structured. Apart from the outer frame, which highlights the reversal of circumstances (vv. 1–4, 28–30), it falls into three divisions: (1) Jehoshaphat’s prayer (vv. 5–13), (2) the Lord’s response (vv. 14–19), (3) the great victory (vv. 20–27). At the center of each is its crucial statement, and these are all linked by a key word: v. 9, “we will stand in your presence before this temple”; v. 17, “stand firm and see the deliverance the LORD will give you”; v. 23, “The men of Ammon and Moab rose up (lit. ‘stood up’) against the men from Mount Seir to destroy … them.” Matthew Henry Notes: Chapter: 20 We have here, I. The great danger and distress that Jehoshaphat and his kingdom were in from a foreign invasion (2Ch 20:1, 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). Verses: 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 (ED: SOMETIMES GOD ALLOWS TESTS THE REASONS OF WHICH ARE NOT CLEAR.); 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, Ps. 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 (ED: THAT MAY BE TRUE BUT THE TEXT IS SILENT ON MILITARY FORCES OF WHICH HE HAD SUBSTANTIAL. CLEARLY HE CHOSE NOT TO RELY ON THEM BUT ON GOD!). 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, Jonah 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, James 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, 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, 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, 9, 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.'' 2 Chronicles 20:2 Then some came and reported to Jehoshaphat, saying, “A great multitude is coming against you from beyond the sea, out of Aram and behold, they are in Hazazon-tamar (that is Engedi).” NET 2 Chronicles 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)." CSB 2 Chronicles 20:2 People came and told Jehoshaphat, "A vast number from beyond the Dead Sea and from Edom has come to fight against you; they are already in Hazazon-tamar" (that is, En-gedi). ESV 2 Chronicles 20:2 Some men came and told Jehoshaphat, "A great multitude is coming against you from Edom, from beyond the sea; and, behold, they are in Hazazon-tamar" (that is, Engedi). NIV 2 Chronicles 20:2 Some men came and told Jehoshaphat, "A vast army is coming against you from Edom, from the other side of the Sea. It is already in Hazazon Tamar" (that is, En Gedi). NLT 2 Chronicles 20:2 Messengers came and told Jehoshaphat, "A vast army from Edom is marching against you from beyond the Dead Sea. They are already at Hazazon-tamar." (This was another name for En-gedi.) NRS 2 Chronicles 20:2 Messengers came and told Jehoshaphat, "A great multitude is coming against you from Edom, from beyond the sea; already they are at Hazazon-tamar" (that is, En-gedi). NJB 2 Chronicles 20:2 Jehoshaphat received the following intelligence, 'A vast horde is advancing on you from the other side of the Sea, from Edom; they are already at Hazazon-Tamar, that is, En-Gedi.' beyond the sea: Ge 14:3 Nu 34:12 Jos 3:16 Hazazon tamar: Ge 14:7 Engedi: Jos 15:62 1Sa 23:29 Song 1:14 See Another More Detailed Map UNUSUAL ROUTE OF INVASION CATCHES JEHOSHAPHAT OFF GUARD! Then some came and reported to Jehoshaphat - What is surprising is that such a great multitude could have made it this close (Engedi is less than 25 miles south of Jerusalem) to the capital of Judah without being discovered before. Note on the map above, this multitude would have had to travel about 30-40 miles "incognito" in the territory of Judah (probably taking about 4 days)! The fact that this enemy horde was that close to Jerusalem without having been discovered would strongly suggest that this was a providential act of Yahweh. He was bringing a "test" to King Jehoshaphat's doorstep and as we will see the King was up for the challenge! Saying, “A great multitude (cf size of enemies in 2Ch 13:8+, 2Ch 14:9+, 2Ch 32:7+) is coming against you from beyond the (DEAD) sea, out of Aram (probably more accurately "Edom") and behold (hinneh; Lxx - idou), they are in Hazazon-tamar (that is Engedi).” - Beyond the sea indicates they are coming from the southeast of the Dead Sea (see Map above), a route less often used enemy forces invading Judah. Engedi is approximately at the midpoint of the eastern Dead Sea (see map). Note that the phrase out of Aram is more correctly rendered from Edom (as in all the translations listed above), because in 2Ch 20:22-23 we read of "Ammon, Moab and Mount Seir, who had come against Judah." In Gen 32:3 "the land of Seir" is equated with "the field of Edom." NET Note adds that "Most Hebrew Manuscripts read "from Aram" (i.e., Syria), but this must be a corruption of "Edom," which is the reading of the LXX and Vulgate. The invaders marched around the S end of the Dead Sea." When the world smiles, we are in danger of being attracted; but when it frowns, we are driven away from it into our stronghold; and this is both happy and healthful Mackintosh has an interesting thought that "“We are in far less apprehension for Jehoshaphat when we behold him the object of the enemies’ hostilities than when we beheld him the subject of Ahab’s kindness and hospitality. And very justly so, for in the one case he is about to be cast simply on the God of Israel, whereas in the other he was about to fall into the snare of Satan … When the world smiles, we are in danger of being attracted; but when it frowns, we are driven away from it into our stronghold; and this is both happy and healthful”" Gustafson - (ED: As alluded to above) Some commentators believe that the invasion was the expression of God’s wrath of which Jehu spoke to Jehoshaphat in 2Ch 19:2: “… therefore is wrath upon thee from before the Lord”. If that is so, then “this is a fine instance of a guilty servant seeking refuge in the bosom of the very God Who is justly smiting him” (Williams). (Digital - What the Bible Teaches: 1 and 2 Chronicles or book - WTBT 1 and 2 Chronicles ) HAZAZON-TAMAR [ISBE] - haz'-a-zan-ta'-mar (chatsatson tamar; the King James Version Hazezon Tamar): "Hazazon of the palm trees," mentioned (Gen 14:7) as a place of the Amorites, conquered, together with En-mishpat and the country of the Amalekites, by Chedorlaomer; in 2 Ch 20:2 it is identified with EN-GEDI (which see); and if so, it must have been its older name. If this identification be accepted, then Hazazon may survive in the name Wady Husasah, Northwest of `Ain Jidy. Another suggestion, which certainly meets the needs of the narrative better, is that Hazazon-tamar is the Thamara of Eusebius, Onomasticon (85 3; 210 86), the Thamaro, of Ptol. xvi.3. The ruin Kurnub, 20 miles West-Southwest of the South end of the Dead Sea--on the road from Hebron to Elath--is supposed to mark this site. E. W. G. Masterman Never Act in Panic - The great preacher F. B. Meyer gave some sound advice on what to do in a crisis. He wrote, “Never act in panic, nor allow man to dictate to you; calm yourself and be still; force yourself into the quiet of your closet until the pulse beats normally and the ‘scare’ has ceased to disturb. When you are most eager to act is the time when you will make the most pitiable mistakes. Do not say in your heart what you will or will not do, but wait upon God until He makes known His way. So long as that way is hidden, it is clear that there is no need of action, and that He accounts Himself responsible for all results of keeping you where you are.” -H. G. Bosch 2 Chronicles 20:3 Jehoshaphat was afraid and turned his attention to seek the LORD, and proclaimed a fast throughout all Judah. KJV 2 Chronicles 20:3 And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah. BGT 2 Chronicles 20:3 καὶ ἐφοβήθη καὶ ἔδωκεν Ιωσαφατ τὸ πρόσωπον αὐτοῦ ἐκζητῆσαι τὸν κύριον καὶ ἐκήρυξεν νηστείαν ἐν παντὶ Ιουδα LXE 2 Chronicles 20:3 And Josaphat was alarmed, and set his face to seek the Lord earnestly, and he proclaimed a fast in all Juda. NET 2 Chronicles 20:3 Jehoshaphat was afraid, so he decided to seek the LORD's advice. He decreed that all Judah should observe a fast. CSB 2 Chronicles 20:3 Jehoshaphat was afraid, and he resolved to seek the LORD. Then he proclaimed a fast for all Judah, ESV 2 Chronicles 20:3 Then Jehoshaphat was afraid and set his face to seek the LORD, and proclaimed a fast throughout all Judah. NIV 2 Chronicles 20:3 Alarmed, Jehoshaphat resolved to inquire of the LORD, and he proclaimed a fast for all Judah. NLT 2 Chronicles 20:3 Jehoshaphat was terrified by this news and begged the LORD for guidance. He also ordered everyone in Judah to begin fasting. Jehoshaphat was afraid: Ge 32:7-11,24-28 Ps 56:3,4 Isa 37:3-6 Jon 1:16 Mt 10:28 turned his attention to seek the LORD: 2Ch 11:16 2Ch 19:3 proclaimed: Judges 20:26 1Sa 7:6 Ezr 8:21-23 Es 4:16 Jer 36:9 Da 9:3 Joe 1:14 2:12-18 Jon 3:5-9 Related Passages: Proverbs 29:25 The fear of man brings a snare, But (JEHOSHAPHAT) he who trusts in the LORD will be exalted. Judges 20:26+ Then all the sons of Israel and all the people went up and came to Bethel and wept; thus they remained there before the LORD and fasted that day until evening. And they offered burnt offerings and peace offerings before the LORD. 1 Samuel 7:6 They gathered to Mizpah, and drew water and poured it out before the LORD, and fasted on that day and said there, “We have sinned against the LORD.” And Samuel judged the sons of Israel at Mizpah. Ezra 8:21 Then I proclaimed a fast there at the river of Ahava, that we might humble ourselves before our God to seek from Him a safe journey for us, our little ones, and all our possessions. 2 Chronicles 11:16 Those from all the tribes of Israel who set their hearts on seeking the LORD God of Israel followed them to Jerusalem, to sacrifice to the LORD God of their fathers. 2 Chronicles 17:4+ (JEHOSHAPHAT SEEKING GOD) but sought the God of his father, followed His commandments, and did not act as Israel did. 2 Chronicles 18:4+ (JEHOSHAPHAT SEEKING GOD) Moreover, Jehoshaphat said to the king of Israel, “Please inquire first for the word of the LORD.” 2 Chronicles 19:3+ (JEHOSHAPHAT SEEKING GOD) “But there is some good in you, for you have removed the Asheroth from the land and you have set your heart to seek God.” JEHOSHAPHAT'S FIRST RESPONSE TAKE UP THE WEAPON OF PRAYER Jehoshaphat was afraid and turned his attention (More literally "set his face") to seek (darash; Lxx = ekzeteo intense seeking) the LORD (frequent description of Jehoshaphat! 2Ch 17:4+, 2Ch 18:4+, 2Ch 19:3+), and proclaimed a fast throughout all Judah - Fear of man was real but fear of God "intervened" to prompt him to set his face toward Yahweh. He did not seek to gather his generals but he instead sought an audience with the Captain of the Hosts! The king led out in personal devotion. The people would follow (cf the pattern in Jdg 5:2+). One is reminded of the passage in Judges 5:2 "That the leaders led in Israel, That the people volunteered, Bless the LORD! " When I am afraid, I will put my trust in You. -- David in Psalm 56:3 🙏 THOUGHT - Dear pastor, small group leader, worship leader, etc, are you leading the people on a trek they would desire to follow? We need revival in America, but I do not hear many pastors leading out even though the hour is becoming very dark in America. Would you begin to have your flock praying for revival, following your lead? 🙏 THOUGHT - On a more personal note, Jehoshaphat's "reflex reaction" (seeking Yahweh in crisis) begs the question of where do I go when the crisis comes (note "when" not "if" - it will come for all of us). The crisis is in a sense a TEST of our hearts, for it reveals who/what/where we seek when the crisis comes. God desires as Jesus said that we seek Him first and His Kingdom and all the things we really need (not want but need) will be provided (Mt 6:33+). And while this chapter describes physical warfare, the pattern is applicable to spiritual warfare which every saint experiences on a daily basis. Perhaps before we "go to war" each morning we too might seek the Captain of the Hosts. Just saying (as I speak to myself!) (Related topic - Schemes of the Devil) Jehoshaphat has a higher trust in God than in his military resources SEEK THE LORD - 29X/29V - Deut. 4:29; Deut. 12:5; 1 Chr. 16:10; 1 Chr. 16:11; 1 Chr. 22:19; 2 Chr. 12:14; 2 Chr. 14:4; 2 Chr. 15:12; 2 Chr. 15:13; 2 Chr. 16:12; 2 Chr. 20:3; 2 Chr. 20:4; Ezr. 6:21; Ps. 34:10; Ps. 105:3; Ps. 105:4; Prov. 28:5; Isa. 9:13; Isa. 31:1; Isa. 51:1; Isa. 55:6; Hos. 3:5; Hos. 5:6; Hos. 10:12; Amos 5:6; Zeph. 2:3; Zech. 8:21; Zech. 8:22; Acts 15:17 NOTE - VERB FOR SEEK = DARASH - FREQUENT WITH JEHOSHAPHAT - 2Chr. 17:3; 2Chr. 17:4; 2Chr. 18:4; 2Chr. 18:6; 2Chr. 18:7; 2Chr. 19:3; 2Chr. 20:3; Martin Selman - “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.” (BORROW 2 Chronicles : a commentary) Gustafson - Christians are not exempt from fear, but thankfully they have a God to whom they can take their fears....“Seek” is a keyword in his reign (2Ch 17:3, 4; 18:4; 19:3; 22:9). There was a good response to his proclamation. “All Judah” is repeated (2Ch 20:3, 13, 15, 18, 27) and the reference to “all the cities of Judah” (2Ch 20:4) and all the women and children (2Ch 20:13) speak of a wonderful response. His going throughout the land (2Ch 19:4) as well as setting judges throughout all the fenced cities of Judah (2Ch 19:5) probably built up good will towards Jehoshaphat so they readily responded to his call for a fast. Special fasts were sometimes held to seek God’s help in particular circumstances (Jdg 20:26; 1 Sam 7:6; Ezra 8:21–23). (Digital - What the Bible Teaches: 1 and 2 Chronicles or book - WTBT 1 and 2 Chronicles )
2 Crônicas 20
Cole: When Christians Compromise with the World Big Idea: Compromise with the world brings disastrous consequences to God’s people. The outward damage may not be apparent for a while. But just as driving your car on salted roads in the winter brings inevitable, although not immediate, damage to your car, so compromise with the world brings inevitable corruption into your life and into the church. Four observations from the story of Jehoshaphat: 1. Compromise with the world is a danger for even the most godly of believers. 2. Compromise with the world is a danger because of its subtlety. 3. Compromise with the world sucks you in through wrong relationships. (1) Wrong marriage relationships (2) Wrong social relationships (3) Wrong spiritual relationships (4) Wrong political relationships (5) Wrong business relationships 4. Compromise with the world brings disastrous results. Conclusion One of the most significant books I read last year was David Wells’ No Place for Truth (Or “Whatever Happened to Evangelical Theology?”) [Eerdmans]. He argues convincingly that the evangelical church in America has lost its theological foundation, its God-centeredness. Instead of being “truth brokers” who help their flocks come to know and live in submission to the holy God, pastors have become business managers who market the church and psychologists who help people find personal fulfillment and good feelings. He points out how if the Apostle Paul were looking for a pastorate today, he might be hard pressed because few would warm to his personality and, “... most pastors stand or fall today by their personalities rather than their character” (p. 290). He argues that the church has blended in with “modernity,” promoting God and the gospel as just another self-help method. Iain Duguid: Jehoshaphat’s story is an example of godly leadership, while also serving as warning of the dangers of “joining with” those who do not share a common commitment to God. Paul challenged the Corinthians concerning being “unequally yoked” (2 Cor. 6:14–7:1). Throughout history, varied examples have been debated; however, Jehoshaphat’s decisions suggest the basic criterion: does the “joining” lead to actions contrary to allegiance to God and his Word? Raymond Dillard: The persistence of holy war themes in a work addressed to the small restoration community is striking. They were a politically subservient nation existing by the grace of their Persian overlords. The Chronicler reiterated through his appeal to holy war motifs that numbers and power do not count when Yahweh fights for Israel. These holy war motifs in Chronicles make little sense if the community was content with the status quo, ready to live as a hierocracy under foreign rule. To the contrary, the Chronicler’s inclusion of holy war narratives bespeaks the presence of an eschatological hope, a longing for the Day of Yahweh, when the divine warrior would conquer in behalf of his people as he had done so often so long ago. The Chronicler, as an advocate of the temple and its personnel, could nevertheless have an eschatological program; hierocracy in the status quo is not necessarily opposed to eschatology and apocalypticism, but can exist in the same individuals without being assigned to separate sociological support groups. Ultimately the divine warrior does definitively fight for his people and frees them from alien domination (Rev 19:11–21; cf. T. Longman III, “The Divine Warrior: The New Testament Use of an Old Testament Motif,” WTJ 44 [1982] 290–307).(BORROW 2 Chronicles) (See 2 Chronicles, Volume 15 - Page 161) Raymond Dillard: Several ways that Jehoshaphat’s reign paralleled that of Asa: (1) Both kings’ reigns follow similar patterns of reform, victory in battle, and transgression. (2) Both kings are said to have suppressed (14:2-5; 17:6) and to have failed to suppress (15:17; 20:33) the high places. (3) Both enjoyed prosperity, great building programs, and victory as a result of their obedience. (4) Both were involved in foreign alliances. (5) The two kings are linked together as the standard of piety to which Jehoram failed to attain. . . Peter Wallace: Should You Love Those Who Hate the LORD? Some people struggle with this, because they think about how we are supposed to love even our enemies! But I hope that you can see that there is a distinction. You are supposed to love all people – because they are created in the image of God – and because they may be restored to that image! But that does not mean that you are to help them attain what they desire! Ahab wants to squash the true worship of Yahweh throughout Israel. Should you help him? Should you form an alliance with him that will encourage and further his goals? “You adulterous people! Do you not know that friendship with the world is enmity with God?” (James 4:4) Friendship in the biblical sense of the term refers to a relationship that has a common end – a common goal – a common direction that you pursue together. You cannot be friends with the world. If your closest relationships – if the relationships that define your existence – are hostile to God – then you will be hostile to him as well! You cannot love those who hate God. If they hate that which you most love, then you cannot possibly ally with them in any ultimately meaningful way. You can love them for what they were created to be. You can love them for what they may yet become. Jehoshaphat was trying to bring peace between Israel and Judah. He was a reforming king–a good king– who had good intentions for reuniting Israel and Judah. But in his good intentions for reuniting the church, he overlooked the problem of idolatry. Indeed, Jehoshaphat’s alliance with Ahab will nearly result in the end of the house of David, because one fruit of his alliance is that his son, Jehoram will marry Athaliah, the daughter of Ahab. He may have thought that this was a good way to try to bring Israel back into the fold, but you do not bring about reformation by intermarrying with idolaters! Steven Cole - Confidence In The Crisis (2 Chronicles 20:1-30) A bricklayer in the French West Indies sent this letter to his boss, explaining why he needed to take some sick leave: I arrived at the job after the storm, checked the building out and saw that the top needed repairs. I rigged a hoist and a boom, attached the rope to a barrel and pulled bricks to the top. When I pulled the barrel to the top, I secured the rope at the bottom. After repairing the building, I went back to fill the barrel with the leftover bricks. I went down and released the rope to lower the bricks, and the barrel was heavier than I and jerked me off the ground. I decided to hang on. Halfway up, I met the barrel coming down and received a blow to the shoulder. I hung on and went to the top, where I hit my head on the boom and caught my fingers in the pulley. In the meantime, the barrel hit the ground and burst open, throwing bricks all over. This made the barrel lighter than I, and I started down at high speed. Halfway down, I met the barrel coming up and received a blow to my shins. I continued down and fell upon the bricks, receiving cuts and bruises. At this time I must have lost my presence of mind, because I let go of the rope and the barrel came down and hit me on the head. I respectfully request sick leave. Have you ever had a day like that? Some of you are thinking, “A day like that? That describes a typical week for me, if not physically, at least emotionally! It’s just one thing after another, until I’m left feeling battered.” Whether our trials are of the crisis sort or whether they are the more steady, relentless pressures that just wear away our resistance, we’ve all got them. And, while most of us know that we should pray more and trust God more, for some reason, we don’t do it. I struggle with the question, “Why don’t I pray as I ought to?” The answer, I think, is fairly simple: I don’t pray as I ought to because I’m self-sufficient, which the Bible calls pride. My pride makes me think, erroneously, that I can handle things by myself, with a little help now and then from God. So, I rely mostly on myself and a little bit on God. I don’t really believe the words of Jesus, “Without Me, you can do nothing” (John 15:5). So God graciously brings me trials to show me my great need so that I will look to my great God in prayer and trust Him to work on my behalf. The story of Jehoshaphat (2Ch 20:1-30) shows us how to have confidence in a crisis-- not confidence in ourselves (the American way), but confidence in God. The story of Jehoshaphat (2 Chron. 20:1-30) shows us how to have confidence in a crisis--not confidence in ourselves (the American way), but confidence in God. As we saw, Jehoshaphat had a character flaw of making wrongful alliances with the godless King Ahab, but he was a man who followed the Lord and brought spiritual reform to the nation (2Ch 19:4-11). But, then Jehoshaphat was shaken one morning when his intelligence sources came running in with the horrifying news, “A great multitude is coming against you from beyond the sea, out of Aram [or, better, Edom] and behold, they are in Hazazon-tamar (that is Engedi)” (2Ch 20:1, 2). This meant that this enemy coalition was about 15 miles south of Jerusalem (ED: 15-25 MILES), on the western shore of the Dead Sea. Jehoshaphat’s life and his entire kingdom were on the brink of extinction! Talk about a reason to panic! So what did he do? What would you do if you heard some threatening news that affected your future and maybe your life? This godly king did the right thing: He called a national prayer meeting and encouraged the people to trust God in the face of this overwhelming crisis. They did it, and literally won the war by prayer alone, without swinging a single sword! Their story teaches us that ... We can be confident in a time of crisis if we let our great need drive us to prayer and faith in our great God. In 2Ch 20:1-4 we see their great need; in 2Ch 20:5-13, Jehoshaphat’s prayer reveals their great God; and in 2Ch 20:14-30 we see their faith in their great God and the victory He brought about. 1. A recognition of our great need should drive us to prayer (2Ch 20:1-4). That’s obvious to any believer, of course. But just because it’s obvious doesn’t make it automatic. A. A RECOGNITION OF OUR GREAT NEED DOES NOT AUTOMATICALLY DRIVE US TO PRAYER. It’s easy to read this story and miss what a great thing it was for Jehoshaphat to call the nation to prayer over this crisis. Put yourself in his place. It would have been very human to panic. When he heard the news of this army within his borders, we could understand if he yelled, “Call all my top generals! Get the army mobilized immediately! We don’t have a second to waste!” As soon as the troops were mustered, if there was time, he could have stopped for a quick word of prayer. But turning his attention to seek the Lord and calling the nation to prayer and fasting was not automatic. Not only could Jehoshaphat reacted with panic, he also could have had a twinge of anger at God. He had just instituted a number of reforms to bring the nation back to the Lord. The text states, “Now it came about after this” (2Ch 20:1). After what? After his reforms (2Ch 19:4-11)! It would have been easy for Jehoshaphat to have said, “What kind of deal is this, God? I tried to bring the nation back to You! I taught them to put away their idols and follow You because You’re worthy to be trusted. And now we’re facing annihilation at the hands of this pagan coalition! See if I follow You again!” A lot of people feel that way when they’ve tried to follow God and then get hit with difficult trials. They get angry and complain, “This isn’t fair, God! I was trying to follow You and do Your will. I get hit with trouble while my pagan neighbor enjoys the good life!” So they pout and feel sorry for themselves. Instead of humbly submitting to God in prayer, they lash out at Him in anger. But Jehoshaphat didn’t do that. He did what was not automatic in a crisis: He prayed. Another natural reaction would have been for Jehoshaphat to trust in his army. Chapter 17:12-19 tells about the organization and might of his forces. He was equipped for war. It would have been easy to think, “This is the sort of thing we’re prepared for. Call out the army! Let’s go get them!” But Jehoshaphat, rather than trusting in his army, publicly admits his lack of strength and calls on God as his only help in this crisis. He put prayer first. He realized that he could do some things after he had prayed, but he could not do anything worthwhile before he prayed. Prayer was his strongest weapon. So, he resisted the temptation to panic, get angry at God, or trust his army. He recognized his great need, so he prayed. You say, “That’s what I want to do the next time a problem hits.” Do you? Be careful before you glibly say that! To understand this story, we have to see that Jehoshaphat’s call to prayer was a humiliating thing for him to do. B. A RECOGNITION OF OUR GREAT NEED REQUIRES HUMBLING OURSELVES BEFORE GOD AND OTHERS. Jehoshaphat was the king of Judah. In the ancient Near East, kings were a proud lot. They had an image to maintain. Leaders have to be tough and inspire confidence in their leadership. What kind of leader admits in front of his people, “I’m scared, folks, because we’re helpless against our enemy!” That’s not good politics! But that’s what Jehoshaphat did. He admitted his fear, called a national prayer meeting, and then prayed in front of everyone about how helpless he was (2Ch 20:12). Surely, it would have been better politically to pray in private, but then to get up in front of the people and say, “We’ve got a little problem, folks! But our side is strong. Our troops are going to wipe them out! Pray for us while we go out and defend our nation against these intruders.” But Jehoshaphat wasn’t worried about politics or his public image. He just knew that he was in deep trouble if God didn’t answer, and so he openly admitted his weakness and called upon the Lord. A major detriment to godly prayer is the wave of worldly teaching flooding the church that says that you need to build your self-esteem. I myself got sucked into that teaching for a while. One of the things the Lord used to correct me was reading John Calvin’s classic, The Institutes of the Christian Religion. In a great section on prayer, Calvin gives several rules for prayer. He writes, To this let us join a third rule: that anyone who stands before God to pray, in his humility giving glory completely to God, abandon all thought of his own glory, cast off all notion of his own worth, in fine, put away all self-assurance--lest if we claim for ourselves anything, even the least bit, we should become vainly puffed up, and perish at his presence. We have repeated examples of this submission, which levels all haughtiness, in God’s servants; each one of whom, the holier he is, the more he is cast down when he presents himself before the Lord (J. T. McNeill, ed. [Eerdmans], III:XX-:8). He goes on to cite examples from Scripture, such as Daniel, David, and Isaiah. The point is, we’re too proud to admit that we’re needy. Our pride, self-sufficiency, and self-esteem robs God of His glory. When we recognize our great need, we should humble ourselves and pray, not just by ourselves, but with other Christians who can bear our burdens with us. But, once our need drives us to God in prayer, we need to understand how to pray. Jehoshaphat’s prayer gives us some important instruction in how to seek God in prayer. 2. A recognition of our great God should direct our prayers (2Ch 20:5-13). There are two things to see here: A. IN OUR PRAYERS WE SHOULD NOT ONLY SEEK ANSWERS TO OUR PROBLEMS, BUT WE SHOULD SEEK GOD HIMSELF. Note verse 3: “Jehoshaphat ... turned his attention [lit., “set his face,” i.e., “determined”] to seek the Lord.” Verse 4 states that the people not only sought help from the Lord, but also that they sought the Lord. This was nothing new for Jehoshaphat. Earlier (2Ch 17:4), he is described as a king who “sought the God of his father.” As we’ve seen, the Hebrew word “seek” means, literally, “to trample under foot,” to beat a path to God because you frequent that way so often. It’s significant that in Jehoshaphat’s prayer, the first four verses (2Ch 20:6-9) focus on God Himself; finally, in the last three verses (2Ch 20:10-12) he mentions the problem. But even in mentioning the problem, God is prominent. I wonder, if we were facing imminent annihilation, would we be so God-centered? In a crisis, if we pray at all, what do we usually pray? “God, get me out of here!” We want relief and we want it now! But in so praying we miss something crucial: In a crisis, we aren’t supposed to run and get God off the shelf, like Aladdin’s genie, rub Him the right way, get what we want, and put Him back until the next crisis. Trials should cause us to seek God Himself, because He Himself is what we need. God is our sufficiency, our very life. If we have God and cling to Him, then even if we aren’t delivered from our crisis, we can go through it--even through the loss of children and possessions, as Job went through--because, as is said here of Abraham (2Ch 20:7), the living God is our friend. This is at the heart of the current controversy over the role of psychology in the church. Is God Himself, His indwelling Spirit, and His Word (and the many provisions given in it, including Christ’s body, the church) sufficient for a believer in the crises of life, or must we turn to the therapies and counsel of the world to enable us to cope? Incredibly, Christian psychologists are saying that God and His Word are not sufficient; we need psychotherapy! As Calvin pointed out (in the quote above), God alone deserves all glory. If we turn to the world for help, the world gets some of the glory. If we turn to God as our only refuge and strength, He gets the glory. Our trials should force us to lay hold of God in new ways that we would not have done if we had not been driven to pray. We should come away, not just having presented our requests to God, but also knowing God better, who Himself is our refuge and strength in times of trouble (Ps. 46:1). B. IN OUR PRAYERS WE SHOULD SEEK GOD AS REVEALED IN HIS WORD. Jehoshaphat’s prayer is steeped in Scripture. He starts by (2Ch 20:6) reciting God’s attributes: “You are the God of our fathers” (implying, “You took care of them.”) “You are God in the heavens, the ruler over all the kingdoms of the nations” (including those threatening to wipe us out!). “You are so powerful and mighty that no one can stand against You.” Why is he telling God all this? Certainly not for God’s information! It was to rehearse in his own mind and in the people’s minds the greatness of God, so they could trust in Him. Next he recites God’s actions (20:7): “You drove out the inhabitants of this land before Your people Israel, and You gave it to the descendants of Abraham Your friend forever.” (Abraham is called God’s friend here, in Isa. 41:8, and James 2:23.) He reminds God of His agreement to hear the prayers of His people when they cry to Him in their distress (almost a direct quote from the dedication of Solomon’s temple, 2 Chron. 6:28-30). Then Jehoshaphat mentions the problem which, he reminds God, stems from the fact that Israel obeyed Him by not wiping out these very people who are now invading the land (2Ch 20:10-11)! They are about to drive Israel out, not of their possession, but of God’s possession. Finally, he calls attention to God’s ability to deal with the problem, in contrast to Israel’s inability (2Ch 20:12). That’s a great prayer because it’s saturated with Scripture. It focuses on God as He has revealed Himself in His Word! If we fill our prayers with the greatness of our problems, we’ll shrink our faith. But if we fill our prayers with the greatness of our God and how He has worked down through history, we’ll stimulate our faith. God delights to answer believing prayers where we put our finger on the promises and truth in His Word and ask Him to make it so in our case. Thus, a recognition of our great need should drive us to prayer; a recognition of our great God should direct our prayers. Finally, 3. Reliance on our great God should follow our prayers (2Ch 20:14-30). As the nation was gathered at the Temple in prayer, the Spirit of God came upon a prophet in the assembly (22Ch 0:14) who encouraged them not to fear and assured them that God would undertake for them in this battle without their fighting at all (2Ch 20:15-17; not God’s usual means!). When they heard this word through the prophet, everyone fell down and worshiped and then they stood up and sang loud praises (2Ch 20:18-19). By the way, we further see Jehoshaphat’s humility here. If he had been proud, he would have said, “Wait a minute! I’m the king! I called this prayer meeting! Who does this prophet think he is to get a message from God? God has to give the message through me!” But he was humbly willing to submit to God’s word through this other man. Then, based on the prophet’s word from God, the people got up the next morning and marched out to the battlefield, led by a choir singing praises, of all things (2Ch 20:21)! God caused the enemy armies to turn against each other, so that all Israel had to do was collect the spoil and celebrate the victory! Two thoughts: A. RELIANCE ON GOD MEANS BEING OBEDIENT TO HIS WORD. The promise given through the prophet (2Ch 20:15-17) was one thing; believing and acting on it was another. These singers were staking their very lives on the truthfulness of that word from God. They were doing a crazy thing--marching unarmed in front of the army, singing praises to God, against a powerful enemy that was armed to the teeth! As they went out on this seemingly crazy mission, Jehoshaphat encouraged the people by saying (2Ch 20:20), “Put your trust in the Lord your God, and you will be established. Put your trust in His prophets [i.e., His Word] and succeed.” Their trust was put into shoe leather in that they kept marching! This deliverance is a picture of our salvation. In salvation, we cannot do anything; God does it all: “Stand and see the salvation of the Lord on your behalf” (2Ch 20:17). Even faith is the gift of God, so that we cannot boast (Eph. 2:8-9). Yet at the same time, our faith in God’s promise which lays hold of His salvation is not just intellectual assent, where we say, “I believe” but don’t act on it. Saving faith is always obedient faith. Just as these singers’ faith was demonstrated by their marching out to battle, armed only with songs of praise, so genuine faith in Christ as Savior will be demonstrated in a life of joyful obedience to His Word. “Faith” that says, “I believe, but I’m not going to act on it” is not saving faith. B. RELIANCE ON GOD IS ALWAYS REWARDED BY GOD. He never fails those who trust Him and obey His Word. That is not to say that He delivers everyone who trusts Him from suffering or even death. There are many who have trusted God and lost their heads (Heb. 11:36-40)! But this earthly life isn’t the final chapter. All who suffer loss for Jesus will be richly rewarded in heaven or else God is a liar! Just as Israel was enriched literally by the spoil of victory, so we will always be enriched spiritually through our trials if we recognize our great need, pray to our great God, and rely on Him alone, not on any human schemes or support. Conclusion A popular T-shirt reads, “Bottom of the ninth, down by three runs, bases loaded, two outs, full count--No Fear!” That shirt is promoting an American folk virtue--self-confidence in a crisis. Christians should join Jehoshaphat in rejecting all self-confidence and acknowledging, “O God, we’re powerless and we don’t know what to do, but our eyes are on You!” God is our confidence in the crisis! Corrie Ten Boom, author of The Hiding Place and survivor of the German concentration camps, used to have people come up to her and say, “Corrie, my, what a great faith you have!” She would smile and reply, “No, it’s what a great God I have!” We can be confident in a time of crisis if we let our great need drive us to prayer and faith in our great God. Discussion Questions How can we keep from growing bitter toward God when trials hit? Agree/disagree: Pride is the main thing that keeps us from prayer. If we only pray to get what we want rather than to seek God Himself, what does it reveal about us? How can we trust God when we feel He has let us down about something in the past? BIBLIOGRAPHY FOR 1-2 CHRONICLES NOTE: SOME CAN BE BORROWED FROM ARCHIVE.ORG Archer, Gleason L. Jr. A survey of Old Testament introduction (BORROW). Chicago, IL: Moody Press, 1964. Baxter, J. Sidlow. Explore the Book Vol. 2 Judges to Esther . Grand Rapids, MI: Zondervan, 1960. Boda, Mark J. Cornerstone Biblical Commentary – 1-2 Chronicles. (Digital version) Carol Stream, IL: Tyndale House Publishers, 2010. Braun, Roddy. Word Biblical Commentary – Volume 14 –1 Chronicles (BORROW). Grand Rapids, MI: Zondervan, 2018. Cooper, Derek. Reformation Commentary on Scripture – Old Testament V – 1-2 Samuel, 1-2 Kings, 1-2 Chronicles. (Digital version) Downers Grove, IL: IVP Academic, 2016. Constable, Thomas - 1&2 Chronicles (ONLINE) Daniel, Ron - Teaching Notes - 1 Chronicles; 2 Chronicles (ONLINE) Dillard, Raymond B. Word Biblical Commentary – Volume 15 – 2 Chronicles (BORROW) Grand Rapids, MI: Zondervan, 2018. Ellison, H. L. The New Bible commentary, revised – 1 & 2 Chronicles (BORROW). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1970. Guzik, David. Enduring Word Bible Commentary 1 Chronicles; 2 Chronicles (ONLINE) Hill, Andrew E. The NIV Application Commentary – 1 & 2 Chronicles. (Digital version) Grand Rapids, MI: Zondervan, 2003. Keil, C. F. and Delitzsch, F. Commentary on the Old Testament – 1 Chronicles & 2 Chronicles. Grand Rapids, MI: William B. Eerdmans Publishing Company, 1975. Konkel, August H. Believers Church Bible Commentary – 1 & 2 Chronicles. (Multipart video series also available) Harrisonburg, VA: Herald Press, 2016. Mabie, Frederick J. The Expositor’s Bible Commentary Revised Edition – 1 & 2 Chronicles. (Digital Version) Grand Rapids, MI: Zondervan, 2010. MacArthur, John. The MacArthur Study Bible (BORROW). Nelson Bibles, 2006. Olley, John W. (ED: IAIN DUGUID) ESV Expository Commentary, Vol. III – 1 Samuel – 2 Chronicles. (Digital Version) Wheaton, IL: Crossway, 2019. Payne, J. Barton. The Expositor’s Bible Commentary – 1 & 2 Chronicles. Grand Rapids, MI: Zondervan Publishing House, 1988. Schultz, John. - 1 Chronicles (177 pages), 2 Chronicles (239 pages) (ONLINE) Selman, Martin J. Tyndale Old Testament Commentaries – 1 Chronicles. (BORROW)Downers Grove, IL: InterVarsity Press, 1994. Selman, Martin J. Tyndale Old Testament Commentaries – 2 Chronicles. (BORROW) Downers Grove, IL: InterVarsity Press, 1994. Sherwin, Simon & Mabie, Frederick J. Zondervan Illustrated Bible Backgrounds Commentary -- 1 & 2 Chronicles. (Digital Version) Grand Rapids, MI: Zondervan, 2009. Thompson, J.A. The New American Commentary – Volume 9 – 1, 2 Chronicles. (Digital Version) Nashville, TN: B&H Publishing Group, 1994. Utley, Bob. 1 Chronicles Table of Contents; 2 Chronicles Table of Contents http://www.freebiblecommentary.org/old_testament_studies/VOL07BOT/VOL07BOT.html Walton, John, et al - The IVP Bible Background Commentary Old Testament IVP - InterVarsity Press 2000. Wiersbe, Warren W. Be Restored – Trusting God to See Us Through – OT Commentary – 2 Samuel & 1 Chronicles. (BORROW) Colorado Springs, CO: David C. Cook, 2010. (Bible Exposition Commentary - Old Testament) Wiersbe, Warren W. Be Distinct – Standing Firmly Against the World’s Tides – OT Commentary – 2 Kings & 2 Chronicles. (BORROW) Colorado Springs, CO: David C. Cook, 2010. (Bible Exposition Commentary - Old Testament) Williamson, H.G.M. New Century Bible Commentary – 1 and 2 Chronicles. Eugene, OR: Wipf and Stock Publishers 1982. Wood, Leon. A Survey of Israel’s History. (BORROW) Grand Rapids: MI: Zondervan Publishing House, 1970.