2 Chronicles 20:27

. Jehoshaphat proclaims a fast, and gathers the people together to seek the Lord, 2Chr 20:3, 2Chr 20:4. His prayer to God, 2Chr 20:5-12. Great and small, male and female, seek the Lord, 2Chr 20:13. Jahaziel predicts the downfall of their enemies, 2Chr 20:14-17. The king, the Levites, and the people take courage; praise and magnify God; and go forth to meet their enemies, 2Chr 20:18-21. The enemies are confounded, and destroy each other, 2Chr 20:22-24. The men of Judah take the spoil, praise the Lord, and return with joy to Jerusalem, 2Chr 20:25-28. The fear of the Lord falls upon all their enemies round about; and the land has rest, 2Chr 20:29, 2Chr 20:30. Transactions and character of Jehoshaphat, 2Chr 20:31-34. He joins with Ahaziah, king of Israel, in building a fleet of ships to go to Tarshish, but they are wrecked at Ezion-geber, 2Chr 20:35-37. Verse 1 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 2Chr 20:10, 2Chr 20:22, 2Chr 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. Verse 2 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. 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. Verse 3 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. Verse 6 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. Verse 7 Art not thou our God - "Hast not thou, by thy Word, driven out." - Targum. Verse 8 Therein for thy name - "For the name of thy Word." - Targum. Verse 9 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. Verse 11 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. Verse 12 Wilt thou not judge them - That is, Thou wilt inflict deserved punishment upon them. Verse 15 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. Verse 17 For the Lord will be with you - "The Word of the Lord shall be your Helper." - Targum. Verse 20 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. Verse 22 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. Verse 25 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. Verse 26 Assembled themselves in the valley of Berachah - "The valley of Benediction;" and so in the latter clause. - Targum. Verse 27 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! Verse 29 The Lord fought - "The Word of the Lord made war against the enemies of Israel." - Targum. Verse 33 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. Verse 34 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. Verse 36 To go to Tarshish - "In the great sea." - Targum. By which expression they always meant the Mediterranean Sea. Verse 37 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 1Kgs 10:22, and at 1Kgs 10:29 (note), and on 2Chr 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. Introduction Jehoram succeeds his father Jehoshaphat; and commences his reign with the murder of his brethren, and of several of the princes of Israel,

Ammon or Moab Destroyed. ( b. c. 892.) 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 prophets, so shall ye prosper. 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. 22 And when they began to sing and to praise, the Lord set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten. 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 destroy another. 24 And when Judah came toward the watch tower in the wilderness, they looked unto the multitude, and, behold, they were dead bodies fallen to the earth, and none escaped. 25 And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much. 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. 27 Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the Lord had made them to rejoice over their enemies. 28 And they came to Jerusalem with psalteries and harps and trumpets unto the house of the Lord . 29 And the fear of God was on all the kingdoms of those countries, when they had heard that the Lord fought against the enemies of Israel. 30 So the realm of Jehoshaphat was quiet: for his God gave him rest round about. 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 ( ch. xvii. 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, v. 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, v. 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 ( v. 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 ( Ps. lxxx. 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, v. 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, v. 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, v. 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, v. 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, v. 27, 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, Ps. cxvi. 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, v. 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, v. 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?