A verse by verse commentary on 2 Chronicles 20 dealing with Jehoshaphat Defeats Moab and Ammon and The End of Jehoshaphat’s Reign

1. 2 CHRO ICLES 20 COMME TARY
EDITED BY GLE PEASE
Jehoshaphat Defeats Moab and Ammon
1 After this, the Moabites and Ammonites with
some of the Meunites[a] came to wage war against
Jehoshaphat.
BAR ES, "The present Hebrew (and English) text mentions the Ammonites twice
over. Hence, some adopt a different reading and translate “the children of Ammon, and
with them certain of the Maonites,” etc. Compare 2Ch_20:10, note; Jdg_10:12, note;
1Ch_4:41, note.
The present Hebrew (and English) text mentions the Ammonites twice over. Hence,
some adopt a different reading and translate “the children of Ammon, and with them
certain of the Maonites,” etc. Compare 2Ch_20:10, note; Jdg_10:12, note; 1Ch_4:41,
note.
CLARKE, "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 ‫אדומאי‬ ‫מן‬ ‫ועמהון‬ Ve-immehon min Edomaey, “And with them
some of the Edomites.” This is very likely to be the true reading, as we find from 2Ch_
20:10, 2Ch_20:22, 2Ch_20:23, that they procured men from Mount Seir; and these
were the Idumeans or Edomites. We should, in my opinion, read the text thus: The
children of Moab, and the children of common, and with them some of the Edomites.

2. GILL, "It came to pass after this also,.... After Jehoshaphat's return from
Ramothgilead, and putting the civil and religious affairs of his people on a better footing,
when he might have expected much peace and prosperity:
that the children of Moab, and the children of Ammon; both the descendants of
Lot, see Psa_83:8,
and with them other besides the Ammonites; a great company of Arabians,
according to Josephus (r); or "with the Meamonites", which the Targum understands of
the Idumaeans or Edomites; and so do other interpreters, and which they conclude from
2Ch_20:10. Jarchi thinks the Amalekites are meant, who were of the race of Edom; but
the notion of Kimchi seems best, that these are the people that are so called from the
name of a place, Meon, and, by an inversion of letters, the same with the Meunim or
Maonites, mentioned along with the Zidonians and Amalekites, Jdg_10:12 and whom
the Septuagint version here calls Minaeans; some (s) take them to be such who
counterfeited the Ammonites in their apparel and gestures:
these came against Jehoshaphat in battle; being instigated perhaps by the
Syrians, who owed him ill will for assisting Ahab against them at Ramothgilead; for from
that quarter they came, as the following verse shows.
HE RY 1-2, "We left Jehoshaphat, in the foregoing chapter, well employed in
reforming his kingdom and providing for the due administration of justice and support
of religion in it, and expected nothing but to hear of the peace and prosperity of his
reign; but here we have him in distress, which distress, however, was followed by such a
glorious deliverance as was an abundant recompence for his piety. If we meet with
trouble in the way of duty, we may believe it is that God may have an opportunity of
showing us so much the more of his marvellous loving-kindness. We have here,
I. A formidable invasion of Jehoshaphat's kingdom by the Moabites, and Ammonites,
and their auxiliaries, 2Ch_20:1. Jehoshaphat was surprised with the intelligence of it
when the enemy had already entered his country, 2Ch_20:2. What pretence they had to
quarrel with Jehoshaphat does not appear; they are said to come from beyond the sea,
meaning the Dead Sea, where Sodom had stood. It should seem, they marched through
those of the ten tribes that lay beyond Jordan, and they gave them passage through their
borders; so ungrateful were they to Jehoshaphat, who had lately put his hand to help
them in recovering Ramoth-Gilead. Several nations joined in this confederacy, but
especially the children of Lot, whom the rest helped, Psa_83:6-8. The neighbouring
nations had feared Jehoshaphat (2Ch_17:10), but perhaps his affinity with Ahab had
lessened him in their esteem, and they had some intimation that his God was displeased
with him for it, which they fancied would give them an opportunity to make a prey of his
kingdom.
JAMISO , "2Ch_20:1-21. Jehoshaphat, invaded by the Moabites, proclaims a fast.
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.

3. K&D, "By ‫ן‬ ֵ‫י־כ‬ ֵ‫ר‬ ֲ‫ה‬ፍ, postea, the war which follows is made to fall in the latter part of
Jehoshaphat's reign, but certainly not in the last year in which he reigned alone, two
years before his death, but only somewhat later than the events in 2 Chron 18 and 2Ch_
19:1-11, which occurred six or seven years before his death. Along with the Moabites and
Ammonites there marched against Jehoshaphat also ‫ים‬ִ‫ּונ‬ ַ‫ע‬ ָ‫ה‬ ֵ‫.מ‬ This statement is obscure.
Since ‫ן‬ ִ‫מ‬ has unquestionably a partitive or local signification, we might take the word to
signify, enemies who dwelt aside from the Ammonites (‫ן‬ ִ‫מ‬ as in 1Sa_20:22, 1Sa_20:37),
which might possibly be the designation of tribes in the Syro-Arabic desert bordering
upon the country of the Ammonites on the north and east; and ‫ם‬ ָ‫ר‬ ֲ‫א‬ ֵ‫מ‬ in 2Ch_20:2 would
seem to favour this idea. But 2Ch_20:10 and 2Ch_20:22. are scarcely reconcilable with
this interpretation, since there, besides or along with the sons of Ammon and Moab,
inhabitants of Mount Seir are named as enemies who had invaded Judah. Now the
Edomites dwelt on Mount Seir; but had the Edomites only been allies of the Ammonites
and Moabites, we should expect simply ‫ּם‬‫ד‬ ֱ‫א‬ ‫י‬ֵ‫נ‬ ְ or ‫ים‬ ִ‫ּומ‬‫ד‬ ֱ‫,א‬ or ‫יר‬ ִ‫ע‬ ֵ‫שׂ‬ ‫י‬ֵ‫נ‬ ְ (cf. 2Ch_25:11, 2Ch_
25:14). Nor can it be denied that the interpretation which makes ‫ים‬ִ‫ּונ‬ ַ‫ע‬ ָ‫ה‬ ֵ‫מ‬ to denote
peoples dwelling beyond the Ammonites is somewhat artificial and far-fetched. Under
these circumstances, the alteration proposed by Hiller in Onomast. p. 285 commends
itself, viz., the change of ‫מהעמונים‬ into ‫ים‬ִ‫עוּנ‬ ְ ַ‫ה‬ ֵ‫,מ‬ Maunites or Maonites, - a tribe whose
headquarters were the city Maan in the neighbourhood of Petra, to the east of the Wady
Musa; see on 1Ch_4:41. Maan lay upon Mount Seir, i.e., in the mountainous district to
the west of the Arabah, which stretches upwards from the head of the Dead Sea to the
Elanitic Gulf, now called Jebâl (Gebalene) in its northern part, and es-Sherah in the
south. The Maunites were consequently inhabitants of Mount Seir, and are here
mentioned instead of the Edomites, as being a people dwelling on the southern side of
the mountain, and probably of non-Edomitic origin, in order to express the idea that not
merely the Edomites took part in the campaign of the Ammonites and Moabites, but also
tribes from all parts of Mount Seir. In 2Ch_26:7 the ‫ים‬ִ‫עוּנ‬ ְ‫מ‬ are mentioned along with
Arabs and Philistines as enemies of Israel, who had been conquered by Uzziah. These
circumstances favour the proposed alteration; while, on the contrary, the fact that the
lxx have here ᅚκ τራν Μιναίων for ‫ים‬ִ‫ּונ‬ ַ‫ע‬ ָ‫ה‬ ֵ‫מ‬ proves little, since these translators have
rendered ‫ים‬ִ‫ּונ‬ ַ‫ע‬ ָ‫ה‬ in 2Ch_26:8 also by οᅷ Μιναሏοι, there erroneously making the
Ammonites Minaiites.
BE SO , "2 Chronicles 20:1. It came to pass after this also, &c. — After
Jehoshaphat had been so very well and zealously employed in reforming his
kingdom, and providing for the due administration of justice, and the support of
religion in it, and when one would have expected to hear of nothing but the peace
and prosperity of his reign, he is interrupted in his good work, and brought into
great perplexity, through a formidable invasion of his kingdom by several
neighbouring nations: this, however, was permitted in order to such a glorious
deliverance as was an abundant recompense for the distress he suffered. If we meet

4. with trouble in the way of duty, we may believe it is in order that God may have an
occasion of showing us so much the more of his marvellous loving-kindness.
COFFMA , "The great significance of this is found in the faith of all the people of
Judah who joined their king in the fervent plea for the help of the Lord.
"And with some of the Ammonites" (2 Chronicles 20:1). This is an accurate
rendition of the Hebrew as attested by the marginal reference; but it sounds
awkward, so the RSV has changed it to read, Some of the Meunites; but based upon
a various reading,[1] which has "certain of the Ammonites," this writer views the
change in the RSV to be unnecessary. The meaning is clear enough as it is. "The
whole strength of the Moabites was mobilized, but only certain of the Ammonites."
Later in the chapter, it is revealed that the Edomites (those of Mount Seir) were also
a part of this coalition against Israel.
COKE, "2 Chronicles 20:1. And with them other beside the Ammonites— And the
Edomites. Houbigant. See 2 Chronicles 20:10; 2 Chronicles 20:22-23. In the second
verse, instead of Syria, he reads Edom, agreeable to a correction of Calmet's.
ELLICOTT, "I VASIO OF THE MOABITES, AMMO ITES, A D
MAO ITES. THEIR MARVELLOUS OVERTHROW—(2 Chronicles 20:1-30).
The chronicler only has preserved an historic account of this great deliverance. But
certain of the Psalms have been with much probability supposed to commemorate it.
The contents of Psalms 46-48 harmonise well with this assumption; and they are
referred by their titles to “the sons of Korah,” a fact which corresponds with the
statement of 2 Chronicles 20:19 that certain of the Korahite Levites sang praises to
Jehovah on occasion of the prophecy of Jahaziel. Further, Jahaziel himself was an
Asaphite Levite, and it is noteworthy that Psalms 83, which is a prayer against a
hostile confederacy of Edom, Amnion, Moab, and other races, is headed “A Psalm of
Asaph.” It may have been composed by the prophet whose name is only recorded in
this chapter.
Verse 1
(1) It came to pass after this also.—Rather, And it came to pass afterwards, i.e.,
after the battle of Ramoth-Gilead, and Jehoshaphat’s reformation of law and
religion.
And the children of Ammon, and with them other beside the Ammonites.—This is
an attempt to get a reasonable sense out of a corrupted text. What the Heb. says is:
And the sons of Ammon, and with them some of the Ammonites. So the Vulg., “et
filii Ammon et cum eis de Ammonitis.” Transpose a single Hebrew letter, and there
results the intelligible reading: And the sons of Ammon, and with them the Maonites
(Heb., Me’ûnîm. See on 1 Chronicles 4:41-42.) The Maonites are mentioned again (2
Chronicles 26:7) in company with Arabs. They appear to have been a tribe, whose

5. chief seat was Maon, on the eastern slopes of the chain of Mount Seir, after which
they are called “sons,” or “inhabitants of Mount Seir” in 2 Chronicles 20:10; 2
Chronicles 20:22-23. Accordingly Josephus (Ant. ix. 1, § 2) calls them a multitude of
Arabs. [The LXX. reads: “And with them some of the Minaioi,” a name which
possibly represents the me’înîm of the Heb. text of 1 Chronicles 4:41. Syriac, “and
with them men of war;” Arabic, “brave men.” Perhaps the expression rendered and
with them—we’immahèm—is a relic of an original reading, and the Maonites; and
the some of the Ammonites (mçhâ’ammônîm) which follows, is merely a gloss on an
obscure name by some transcriber].
TRAPP, "2 Chronicles 20:1 It came to pass after this also, [that] the children of
Moab, and the children of Ammon, and with them [other] beside the Ammonites,
came against Jehoshaphat to battle.
Ver. 1. It came to pass after this also.] After Jehoshaphat’s great care to reform and
set all to right throughout his kingdom, [2 Chronicles 19:4-11] for his further trial,
and exercise of his faith, these enemies - moved with envy, doubtless, at his growing
greatness, and stirred up by the Syrians, against whom he had taken part with Ahab
lately - were turned loose upon him. The best are not to account it strange when
they "fall into divers temptations"; but to consider of this golden chapter, wherein (
res multae et magnae continentur, saith Lavater) are contained many great matters;
neither is there any chapter in this whole book whereout we may learn more.
And with them other beside the Ammonites,] viz., The Syrians, [2 Chronicles 20:2]
and the Edomites. [2 Chronicles 20:10] The Amalekites, say some of the Hebrews; as
others the Hamenins.
Came against Jehoshaphat to battle.] ot once giving him warning by their heralds
or otherwise, (a) but thinking to surprise him, though he was never unprovided. See
2 Chronicles 17:17-18.
GUZIK, "A. Jehoshaphat’s prayer.
1. (2 Chronicles 20:1-2) Hostile enemies gather against Judah.
It happened after this that the people of Moab with the people of Ammon, and
others with them besides the Ammonites, came to battle against Jehoshaphat. Then
some came and told Jehoshaphat, saying, “A great multitude is coming against you
from beyond the sea, from Syria; and they are in Hazazon Tamar” (which is En
Gedi).
a. It happened after this: This threat to Jehoshaphat and his kingdom happened
after his return to seeking God following his near death when he allied himself with

6. king Ahab of Israel.
b. The people of Moab with the people of Ammon, and others with them besides the
Ammonites, came to battle against Jehoshaphat: This great multitude was a
significant threat against Jehoshaphat, whose last experience on the field of battle
was a narrow escape from death.
POOLE, "Several armies come against Judah: Jehoshaphat in his fear proclaimeth
a fast, 2 Chronicles 20:1-4. His prayer, 2 Chronicles 20:5-13. Jehaziel’s prophecy, 2
Chronicles 20:14-17. The enemies are overthrown, 2 Chronicles 20:20-25. The
people return in triumph, blessing God, 2 Chronicles 20:26-30. His reign: his navy
miscarrieth, 2 Chronicles 20:31-37.
Other beside the Ammonites, to wit, the people that dwelt in Mount Seir, who were
now confederate with them, as appears from 2 Chronicles 20:10,22,23. Or this is the
name of a peculiar people, called either Mehumin, of whom you read 2 Chronicles
26:7 (and so there is only a transposition of two letters in the Hebrew word, which is
not unusual in that language); or Minoceans, as the LXX. interpreters render this
word; or Ammonium, or Mehaammonim, as it is in the Hebrew, (the two first letters
being not prefixes, as they are commonly made, but part of the word or proper
name of that people,) who, as it may seem, now dwelt in Mount Seir, being either of
the old stock of the Edomites, or another nation since come in their stead or mixed
with them. Others render the place thus, for (as the Hebrew vau is oft taken) with
them (i.e. with the Moabites) were the Ammonites, or children of Ammon; which
may be distinctly noted, either to show the largeness of the confederacy, in which
not only the Moabites were engaged, who dwelt near Jehoshaphat’s kingdom, but
the Ammonites also, who lived at a greater distance from him; or to intimate that
the Ammonites being possibly instigated by the Syrians, their next neighbours, were
the first beginners and chief promoters of the war, and engaged both the Moabites
and the inhabitants of Mount Seir in their quarrel.
PULPIT, "Of this chapter, with its thirty-seven verses, only the six verses (31-36)
find any duplicate or parallel in Kings (1 Kings 22:41-49). The chapter is occupied
with a statement of the invasion of Judah by Moabites and Ammonites and certain
problematical others (2 Chronicles 20:1, 2 Chronicles 20:2); with an account of the
way in which the king and people prepared to meet the crisis (2 Chronicles 20:3-13);
with the prophecy of Jahaziel the Levite as to how, under certain conditions, things
would go (2 Chronicles 20:14-19); and with the narration of the victory, and the
manner of it (2 Chronicles 20:20-30); while the remaining verses partly summarize
and then conclude the account of the life, character, and reign of Jehoshaphat.
2 Chronicles 20:1
The children of Moab. In 2 Kings 3:5-27 we read of a rebellion on the part of Moab,
and of the victory of Israel's king Joram, together with Jehoshaphat and the King of

7. Edom, over Moab, now probably in quest of revenge. Beside the Ammonites. The
reading of our Authorized Version here cannot stand. The Septuagint gives us some
guidance in the name "the Minoei." By the mere transposing of one Hebrew
character in the name Ammonites, we obtain the name Maonites (read ‫ִים‬‫נ‬‫עוֹ‬ֲ‫מ‬ for
‫ִים‬‫נ‬‫ַמּוֹ‬‫ע‬), i.e. the people of Maon, a town near Petra, no doubt Edomitish (see 2 Kings
3:10, 2 Kings 3:22, 2 Kings 3:23), and possibly the same with the Septuagint Minoei
(see also 2 Chronicles 26:7).
2 Some people came and told Jehoshaphat, “A
vast army is coming against you from Edom,[b]
from the other side of the Dead Sea. It is already
in Hazezon Tamar” (that is, En Gedi).
BAR ES, "Translate, “from beyond the sea, from Edom.” The “sea” intended is, of
course, the Dead Sea. “Syria” (Aram) is probably a mistake of a copyist for “Edom”
(compare 2Sa_8:12 note).
On Engedi, see 1Sa_23:29 note.
CLARKE, "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.
GILL, "Then there came some that told Jehoshaphat,.... Deserters or spies, or
some of the inhabitants of those parts where they had entered, who rode post haste to
acquaint him with it:
saying, there cometh a great multitude against thee from beyond the sea on
this side Syria; that is, beyond the Dead or Salt sea, the sea of Sodom; the Targum
is,"beyond the west of Syria,''that sea being the western boundary of it:

8. and, behold, they be in Hazazontamar, which is Engedi; See Gill on Gen_14:7.
JAMISO , "from beyond the sea on this side Syria — Instead of “Syria,” some
versions read “Edom,” and many able critics prefer this reading, both because the
nomad tribes here mentioned were far from Syria, and because express mention is made
of Mount Seir, that is, Edom. The meaning then is: this confederate horde was composed
of the different tribes that inhabited the far distant regions bordering on the northern
and eastern coasts of the Red Sea. Their progress was apparently by the southern point
of the Dead Sea, as far as En-gedi, which, more anciently, was called Hazezon-tamar
(Gen_14:7). This is the uniform route taken by the Arabs in their marauding expeditions
at the present day; and in coming round the southern end of the Dead Sea, they can
penetrate along the low-lying Ghor far north, without letting their movements be known
to the tribes and villages west of the mountain chain [Robinson]. Thus, anciently, the
invading horde in Jehoshaphat’s time had marched as far north as En-gedi, before
intelligence of their advance was conveyed to the court. En-gedi is recognized in the
modern Ainjidy and is situated at a point of the western shore, nearly equidistant from
both extremities of the lake [Robinson].
K&D, "Then they came and announced to Jehoshaphat, sc. messengers or fugitives;
the subject is indefinite, and is to be supplied from the context. “Against thee there
cometh a great multitude from beyond the (Dead) sea.” ‫ם‬ ָ‫ר‬ ֲ‫א‬ ֵ‫מ‬ also has no suitable sense
here, since in the whole narrative nothing is said of enemies coming out of Syria; we
should read ‫ּם‬‫ד‬ ֱ‫א‬ ֵ‫מ‬ with Calmet and others. As the enemy made their attack from the
south end of the Dead Sea, the messengers announce that they were come from Edom.
“Behold, they are in Hazazon-tamar,” i.e., Engedi, the present Ain Jidy, midway along
the west coast of the Dead Sea (see on Jos_15:62 and Gen_14:7), about fifteen hours
from Jerusalem.
BE SO , "2 Chronicles 20:2. Then there came some that told Jehoshaphat — That
brought him the surprising intelligence of this invasion, when his enemies had
already entered his kingdom. Saying, There cometh a great multitude against thee
from beyond the sea — The Dead sea, beyond which mount Seir lay; and from this
side Syria — Largely so called, and so it includes the Moabites and Ammonites. And
it may be thus expressed, to intimate that they came by the instigation of the
Syrians, to revenge themselves of Jehoshaphat for joining with Ahab against them.
ELLICOTT, "(2) Then there came some that told.—And they (i.e., messengers;
Vulg., “nuntii”) came and told.
Cometh.—Is come.
The Sea.—The Dead Sea, east of which lay the territories of Ammon and Moab;
while to the south of it, not far from Petra, was Maon.

9. On this side Syria.—Heb., from Aram; and so LXX. and Vulg. But Edom is
probably the true reading—a name often confused with Aram. As the invaders
marched round the southern end of the Dead Sea, they were naturally described as
coming from Edom. The Syr. and Arab. have: from the other side of the Red Sea.
Hazazon-tamar.—See Genesis 14:7.
Engedi (Ain-jidy), midway on the western coast of the Dead Sea (see 1 Samuel
23:29), about thirty-six miles from Jerusalem. The Syr. and Arab, have Jericho for
Hazazon-tamar (? meadow of palms). Jericho was also called “city of palms.”
TRAPP, "2 Chronicles 20:2 Then there came some that told Jehoshaphat, saying,
There cometh a great multitude against thee from beyond the sea on this side Syria;
and, behold, they [be] in Hazazontamar, which [is] Engedi.
Ver. 2. From beyond the sea.] The Dead Sea, which ran between Judea and Syria;
and about this sea was their rendezvous.
Which is Engedi.] See Joshua 15:62. Here were the gardens of balsam, saith Zeigler,
and the woods of palm trees.
POOLE, "From beyond the sea, to wit, the Dead Sea, beyond which Mount Seir lay.
On this side Syria, or, and from Syria, largely so called, and so it includes the
Moabites and Ammonites. And it may be thus expressed, to intimate that they came
by the instigation of the Syrians, who thought by this means to revenge themselves
on Jehoshaphat for joining with Ahab against them.
SIMEO , "PRAYER THE BEST MEA S OF DEFEATI G I VASIO [ ote:
Fast-day Sermon, Oct. 19, 1803.]
2 Chronicles 20:2-4. Then there came some that told Jehoshaphat, saying, There
cometh a great multitude against thee from beyond the sea on this side Syria; and,
behold, they be in Hazazon-tamar, which is En-gedi. And Jehoshaphat feared, and
set himself to seek the Lord, and proclaimed a fast throughout all Judah. And
Judah gathered themselves together, to ask help of the Lord: even out of all the
cities of Judah they came to seek the Lord.
THERE is scarcely any thing that more awfully proves men’s fallen state than their
readiness to devour one another. There is not a nation under heaven where the art
of war is not cultivated; and he who attains the highest proficiency in that art, and is
crowned with most success in destroying his fellow-creatures, is deemed the greatest
benefactor to his country, and is rewarded with all the honours that can be heaped
upon him. Under these circumstances it is not optional with a nation whether they

10. will have a military force: they are compelled to maintain armies, and to preserve
their lives and liberties by the same means that others use to subjugate and
overwhelm them. Yet there are other means of self-defence, which, though they do
not supersede the use of arms, are more effectual than numerous levies, or military
skill. What these means are, the text informs us. Jehoshaphat was invaded by three
confederate armies; and, though taken by surprise, and consequently not having an
hour to lose in mustering his forces, he devoted a day to humiliation and prayer for
the divine aid. This to many would seem absurd: but to those who believe in the all-
governing providence of God, it will appear the most rational and most efficacious
method of defence, which it was possible for him to adopt.
In considering this account of Jehoshaphat, we shall point out,
I. His feelings on the approach of an invasion—
We have no reason to think that Jehoshaphat was defective in courage; yet he
“feared.” But what was it that he dreaded? was it merely his own personal danger?
o; he feared,
1. The calamities that were coming on the nation—
[Fear even of personal danger is by no means incompatible with real courage. It is
an affection planted in the human breast by God himself, and is necessary to put us
on our guard, and to stir us up to use the means of safety. It is then only to be
deemed a weakness, when it incapacitates us for deliberate counsel, or manly
exertion. But when the danger is public, and the welfare of a whole nation is at
stake, then it is criminal not to fear: thoughtlessness and indifference then become
most inexcusable, inasmuch as they manifest an atheistical security with respect to
themselves, and an utter want of humanity towards others. Who can reflect on the
miseries that an invading army may occasion, and not tremble for the land that is
exposed to them? We confess, that one of the worst symptoms that appear in our
land, at this present moment, is, the general, and almost total, want of this feat. It
should seem as if we thought it out of the power of man, or even of God himself, to
hurt us. We are really sleeping, while our enemies are watchful; and folding our
arms in security, while the gathering storm is ready to burst upon us. Would to God
that we had more fear of the approaching danger! and then we should have less
cause to fear when it shall have actually arrived.]
2. The displeasure of God in them—
[This it is which makes an invading army terrible. This renders even the weakest
insect, a locust, or a caterpillar, an object of dread [ ote: Alluding to the plagues of
Egypt.]. We are assured that “men are God’s sword;” and that whatever be the
motive that actuates them, it is he who gives them their commission, it is he who
sends them to “avenge the quarrel of his covenant [ ote: Leviticus 26:25. 2 Kings
24:2-3.].” ow Jehoshaphat had particular reason to apprehend the divine
displeasure, having incurred it by making an alliance with Ahab [ ote: 2 Chronicles

11. 19:2.]: and doubtless he considered the invaders as persons sent of God to inflict the
punishment he deserved. And was not this just ground for fear?
Here again we cannot but lament that the generality amongst us leave God out of
their thoughts: they declaim against the ambition of him who would reduce us, as he
has done one half of Europe, to a state of vassalage; but they never associate with his
plans the idea of God’s displeasure. To say that “God had stirred him up against us
[ ote: 1 Samuel 26:19. 1 Kings 11:14; 1 Kings 11:23. 1 Chronicles 5:26 and 2
Chronicles 21:16.],” would he looked upon as absurd: to suggest that he was an
instrument in God’s hands, lifted up to punish our sins, would be deemed a weak
enthusiastic notion, a dream of a distempered imagination. But this is true, whether
we all believe it or not: and it is this, much more than either the number of his
forces, or the inveteracy of his malice, which renders him formidable. Were he far
less equal to the contest than he is, our multiplied iniquities which have incensed
God against us, might well make him an object of terror. And the less we fear him as
the instrument of God’s wrath, the more likely we are to be given over to his power.]
Corresponding with Jehoshaphat’s feelings on account of the invasion were,
II. The means he used to defeat it—
Doubtless he did not neglect any prudent means of defence which his circumstances
would admit of. But, together with these,
“He set himself to seek the Lord” by fasting and prayer—
[Jehoshaphat well knew that all things were subject to God’s control; that the events
of war were in his hands [ ote: ver. 6, 15.]; and that it was equally easy with him to
“save by many or by few [ ote: 1 Samuel 14:6.].” He knew that God was ever ready
to forgive those who confessed and forsook their sins, and to interpose for the
preservation of those who trusted in him. Under this conviction he not only fasted
and prayed himself, but “proclaimed a fast,” in order that all his subjects might join
in these holy exercises, and, by their united importunity, prevail on God to spare
them. It might have been thought, that to consecrate a day to such a service, when
there seemed not an hour to spare, was impolitic: but he was aware that the greatest
preparations without God would avail nothing; and that, if his favour and
assistance were secured, no enemies could ever prevail against him. In this holy
service therefore he engaged with earnestness; and all his subjects, male and female,
old and young, concurred with him [ ote: ver. 13.].]
This was, in truth, the most effectual means he could employ—
[If we consider how successfully these means had been employed in former times,
the wisdom of his conduct will immediately appear. God had on many occasions
given direction to his people, where, and when, and how, to attack their enemies
[ ote: 2 Samuel 5:23-25.]. He had strengthened them miraculously for the combat
[ ote: 2 Samuel 23:8-12.]; and crowned them with success beyond all human

12. expectation [ ote: 1 Samuel 14:13-16.]. He had invariably done this in answer to
their humble and earnest supplications [ ote: Prayer was the cause of Othniel’s
victory, Judges 3:9 and Ehud’s, Judges 5:15 and Barak’s, Judges 4:3 and Gideon’s,
Judges 6:6 and Jephthah’s, Judges 10:10.]: and had as constantly withheld his
succours, when they refused to humble themselves before him. There was one
example in particular, with which he was well acquainted, and from which he could
not fail to derive encouragement; it was that of Moses when attacked by Amalek:
Moses sent Joshua into the valley to fight, whilst he himself remained on the
mountain to pray; and it soon appeared that the success of the engagement did not
depend on the skill or valour of Joshua, but on the holding up of the hands of
Moses: when they were let down through weariness, Amalek prevailed; but on their
being held up till sunset, victory was decided in favour of Israel [ ote: Exodus
17:11-13.]. This was sufficient to justify and encourage Jehoshaphat in the
proclaiming of a fast: and the event strongly recommends to us the use of similar
means in any similar emergency. God heard and answered his prayer; and did not
suffer him even to risk his life in battle: he caused dissension to arise in the
confederate armies, insomuch that two of those armies combined to destroy the
third, and then destroyed each other, and left all their spoil for a prey to those
whose country they had invaded [ ote: ver. 22–25.].]
Infer—
1. What reason have we for thankfulness on account of the appointment of this
fast!
[Many, forgetful of Jehoshaphat’s example, deny the right of the civil magistrate to
proclaim a fast: and multitudes who acknowledge the propriety of such an
appointment, are as regardless of the duties of this day, as if it had not been
consecrated to any religious service. But there are many who really improve this
occasion in devout and earnest supplication to God: and we doubt not but that more
will have been done this day towards the preservation of the kingdom than could
have been effected in any other way.]
2. Of what signal use to a nation are the godly and praying few!
[They are often regarded as persons that trouble and endanger the state: but it has
been on their account that the nation has not been long since made as Sodom and
Gomorrha [ ote: Isaiah 1:9.]: and, if the present days of trouble be shortened, it
will be for their sake [ ote: Matthew 24:22.]. These are the people who alone have
interest with God; and who bring down his blessing on the land. To represent the
country as indebted to them for its safety and success, is deemed the height of
arrogance and folly. But let any one inquire what saved Jerusalem from the
Assyrian hosts [ ote: Isaiah 37:21-22.], or, in the instance before us, from the
confederate armies? Was it not prayer; prayer chiefly, prayer solely and
exclusively? Let atheistical scoffers then deride the idea as they please; but it is a
fact, an undeniable fact, that the despised few are the greatest benefactors of their
country; and that our hopes in the present contest are founded more on their

13. prayers than on all the efforts of an arm of flesh.]
3. How much may they do for their country, who are ready to think themselves
incapable of rendering it any essential service!
[Females and infirm persons may suppose themselves of no use in the present
contest. But will not their petitions come up with acceptance before God? Shall not
the prayer of faith, by whomsoever offered, prevail? Let none then imagine that
they cannot benefit their country; but let all unite in weeping and supplication, and
“give no rest unto our God, until he arise for our help, and make our Jerusalem a
praise in the earth [ ote: Isaiah 62:6-7.].”]
PULPIT, "Beyond the sea on this aide Aram (Syria); i.e. south-east of the Salt Sea,
and something west of Edom (the right reading in place of Aram, where a resh had
turned out a daleth), Hazon-tamar … Engedi; i.e. the place Engedi (Ain-jiddy), a
living "spring of water" from a lime-cliff, half-way up the west coast of the Salt Sea,
"in the midst of palms" (interpalmas), the compound word "Hazazon-tamar"
meaning literally, "the division of the palm."
3 Alarmed, Jehoshaphat resolved to inquire of the
Lord, and he proclaimed a fast for all Judah.
BAR ES, "General fasts had been previously observed by the Israelites (e. g. Jdg_
20:26; 1Sa_7:6); but we do not hear of any fast having been “proclaimed” by authority
before this.
CLARKE, "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.
GILL, "And Jehoshaphat feared,.... Exceedingly, as the Targum adds, not merely
because of the number of his enemies, for he had forces enough to go forth against them,

14. see 2Ch_17:14, but chiefly because the Lord had told him that wrath was upon him from
him, 2Ch_19:2 and he might fear that this was the time for the execution of it:
and set himself to seek the Lord; by prayer and supplication, with all seriousness,
fervour, and constancy:
and proclaimed a fast throughout all Judah; a day of humiliation and mourning
for sin before the Lord; when they were ordered to abstain from bodily food and labour,
that they might be fit and more at leisure for spiritual exercises.
JAMISO 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, Joe_2:16; Jon_3:7).
K&D 3-4, "This report filled Jehoshaphat with fear, and he resolved to seek help of
the Lord. ??????? ‫ן‬ ַ‫ת‬ָ‫נ‬ = ‫שׂוּם‬ , cf. 2Ki_12:18; Jer_42:15, to direct the face to anything, i.e.,
to purpose something, come to a determination. He proclaimed a fast in all Judah, that
the people might bow themselves before God, and supplicate His help, as was wont to be
done in great misfortunes; cf. Jdg_20:26; 1Sa_7:6; Isa_2:15. In consequence of the royal
appeal, Judah came together to seek of the Lord, i.e., to pray for help, by fasting and
prayer in the temple; and it was not only the inhabitants of Jerusalem who thus
assembled, for they came out of all the cities of the kingdom. ‫יהוה‬ ֵ‫מ‬ ‫שׁ‬ ֵ ִ , to seek of the
Lord, sc. help, is expressed in the last clause by ‫ת־יהוה‬ ֶ‫א‬ ‫שׁ‬ ֵ ִ to seek the Lord.
BE SO , "2 Chronicles 20:3. Jehoshaphat feared — Partly from human frailty,
and partly from the remembrance of his own guilt, and the wrath of God denounced
against him for it, 2 Chronicles 19:2. And set himself to seek the Lord — The phrase
denotes his settled resolution, seriousness, and earnestness in it, and the preparing
and fixing of his heart for it. And proclaimed a fast — Partly in token of his
humiliation and penitence for his sins, and partly to render himself and his people
more fervent in their prayers.
ELLICOTT, "(3) And Jehoshaphat.—And he was afraid (scil., at the news). And
Jehoshaphat set his face, &c. Literally, put his face—a phrase used in Daniel 9:3
(comp. 2 Kings 12:18), and implying resolved, determined.
To seek the Lord.—The Hebrew construction is that of 2 Chronicles 15:13 (le is here
a sign of the accusative).

15. Proclaimed a fast.—An act of national self-humiliation, implying an admission of
guilt, and intended to evoke the Divine pity and succour. (Comp. Judges 20:26; Joel
2:12-17; 1 Samuel 7:6; Ezra 8:21.)
TRAPP, "2 Chronicles 20:3 And Jehoshaphat feared, and set himself to seek the
LORD, and proclaimed a fast throughout all Judah.
Ver. 3 And Jehoshaphat feared … and proclaimed a fast.] When the Turks fast it is
a sure sign that they are in a bodily fear: they also cast dust upon their heads, and
their hands up towards heaven, when they are about to enter battle. (a) But
Jehoshaphat’s fear was not only natural, of the enemy, but reverential, of God; and
his fast not a moral but a religious abstinence, that he might thereby amerce the
flesh, afflict the soul, and pray with more edge and earnestness.
GUZIK, "2. (2 Chronicles 20:3-4) The nation gathers to seek God together.
And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast
throughout all Judah. So Judah gathered together to ask help from the LORD and
from all the cities of Judah they came to seek the LORD.
a. And Jehoshaphat feared: There was certainly a sense in which Jehoshaphat
feared the great multitude coming against him. Yet the sense here is that he feared
the LORD, and was more awed at the power and majesty of God than at the
destructive force of his enemies.
i. “Jehoshaphat feared; partly from human frailty, and partly from the
remembrance of his own guilt, and the wrath of God denounced against him for it, 2
Chronicles 19:2.” (Poole)
b. And set himself to seek the LORD: Jehoshaphat set the example by his own
personal devotion. He would not call upon the people of Judah to seek the LORD in
a way that he did not.
i. This is a recurring theme in 2 Chronicles: the leaders who seek the LORD. We can
expect God to do great things when His people, and especially the leaders of His
people, seek the Him. Others who sought the LORD in 2 Chronicles include:
· The faithful remnant of Israel (2 Chronicles 11:16)
· The people of Judah under king Asa (2 Chronicles 14:4; 2Ch_15:12-13)
· Jehoshaphat in the early part of his reign (2 Chronicles 19:3)
· King Hezekiah (2 Chronicles 31:21)

16. · King Josiah (2 Chronicles 34:3)
ii. “His attitude is summed up by the word ‘seek’, which occurs twice in Hebrew
though it is variously translated. . . . This is a key word in Jehoshaphat’s reign,
where it has the basic sense of ‘worship’, but also means to discover God’s will. It
shows that Jehoshaphat has a higher trust in God than in his military resources.”
(Selman)
c. And proclaimed a fast throughout all Judah: Jehoshaphat called the nation to
express their humility and total dependence upon God through a public fast – that
is, abstaining from all food for a period of time (typically a day or more) and
drinking only water.
i. In Mark 9:28-29, Jesus explained that prayer and fasting together were a source
of significant spiritual power. It isn’t as if prayer and fasting make us more worthy
to be blessed or do God’s work; it is that prayer and fasting draw us closer to the
heart of God, and they put us more in line with His power. Fasting is a powerful
expression of our total dependence on Him.
d. So Judah gathered together to ask help from the LORD: This showed the Spirit
of God at work among His people, prompting them to respond to the call issued
from their king Jehoshaphat.
ii. “To get this assistance, it was necessary to seek it; and to get such extraordinary
help, they should seek it in an extraordinary way; whence he proclaimed a universal
fast, and all the people came up to Jerusalem to seek the Lord.” (Clarke)
POOLE, "Jehoshaphat feared; partly from human frailty, and partly from the
remembrance of his own guilt, and the wrath of God denounced against him for it, 2
Chronicles 19:2.
Set himself to seek the Lord: the phrase notes his settled resolution, seriousness, and
earnestness in it, and the preparing and fixing his heart for it.
Proclaimed a fast; partly in token of his humiliation and penitence for his sins, and
partly to make himself and his people more fervent in their prayers.
PULPIT, "Proclaimed a fast. This is the first recorded occasion of a general fast by
royal proclamation, and of individual fasting it is remarkable that there is no record
before the time and the act of Moses (as e.g. Exodus 34:28); after which, for
individual fasting, come occasions like those of David (2 Samuel 12:16) and Elijah (1
Kings 19:8); for general fasting, occasions like those of Joshua 7:6; 20:26; 1 Samuel
7:6; and for partial fasting, by semi-royal authority, that "proclaimed" by Jezebel
(1 Kings 21:9, 1 Kings 21:12).

17. BI, "And proclaimed a fast throughout all Judah.
Objections to fasting answered
(on the occasion of a public fast):—A fast may be defined to be a voluntary abstinence
from food, as a token of our humiliation before God. Objections—
1. There may be this outward mark of repentance without any real sorrow for sin.
Answer—The outward expression then becomes a mockery.
2. A public fast has the appearance of ostentation. Answer—If you alone were to keep
the fast, it might aver the appearance of ostentation, but in the case of public fasting,
it becomes a duty not only really to fast, but to show openly your compliance with a
prescribed service, and gladly to embrace the opportunity of humbling yourselves
before God.
3. If we feel repentance in our hearts, God, who sees our hearts, does not require to
be informed of it by any external expression. Answer—The same may be said of
prayer and also of all the means of grace which God has appointed.
4. Why should fasting in particular be selected as an external mark of humiliation.
Answer—
(1) Fasting has always been the public token of humility, and this in heathen
nations as well as amongst Jews and Christians.
(2) It was enjoined of God upon the Jews.
(3) It was practised by our Saviour and His disciples; and recommended by them
to the world.
(4) It has all the qualities that might reasonably be expected in an external act of
humiliation.
(a) It is a duty easily practised.
(b) Requiring no apparatus.
(c) Connected with no expense.
(d) Simple in its own nature.
(e) Equally adapted to all ranks, climates, and places.
(f) It involves an act of self-denial.
(g) It is an act connected with the mortification of those very appetites
whence many of the sins for which we thus humble ourselves proceed.
5. Fasting may disorder a person of weak health, and thus indispose him even for the
service of the day. Answer—The spirit of the Christian system, insists only on the
principle, and leaves the application of it to the case and conscience of the
worshipper.
6. A public command to fast is a species of compulsion, and therefore inconsistent
with the notion of a voluntary act of humiliation. Answer—All that is done by the
command of the Government is, to render that convenient which might otherwise be
very inconvenient, and that practicable which might be otherwise impracticable.
7. It is unreasonable to expect the poor to give up a day’s labour, and to abridge their
diet who scarcely ever enjoy a full meal. Answer—It is a voluntary sacrifice: God

18. enjoins no man to make it who is unwilling. No man will really be a loser by serving
God. (J. Venn, M. A.)
4 The people of Judah came together to seek help
from the Lord; indeed, they came from every
town in Judah to seek him.
GILL, "And Judah gathered themselves together to ask help of the Lord,....
To implore his assistance against their enemies, and his protection of them; and they
met not in their several cities, but at Jerusalem, as appears by what follows:
even out of all the cities of Judah they came to seek the Lord; at the temple,
where was the ark, the symbol of his presence.
HE RY 4-13, "II. The preparation Jehoshaphat made against the invaders. No
mention is made of his mustering his forces, which yet it is most probable he did, for
God must be trusted in the use of means. But his great care was to obtain the favour of
God, and secure him on his side, which perhaps he was the more solicitous about
because he had been lately told that there was wrath upon him from before the Lord,
2Ch_19:2. But he is of the mind of his father David. If we must be corrected, yet let us
not fall into the hands of man. 1. He feared. Consciousness of guilt made him fear. Those
that have least sin are the most sensible of it. The surprise added to the fright. Holy fear
is a spur to prayer and preparation, Heb_11:7. 2. He set himself to seek the Lord, and, in
the first place, to make him his friend. Those that would seek the Lord so as to find him,
and to find favour with him, must set themselves to seek him, must do it with fixedness
of thought, with sincerity of intention, and with the utmost vigour and resolution to
continue seeking him. 3. He proclaimed a fast throughout all Judah, appointed a day of
humiliation and prayer, that they might join together in confessing their sins and asking
help of the Lord. Fasting from bodily refreshments, upon such extraordinary occasions,
is a token of self-judging for the sins we have committed (we own ourselves unworthy of
the bread we eat, and that God might justly withhold it from us), and of self-denial for
the future; fasting for sin implies a resolution to fast from it, though it has been to us as
a sweet morsel. Magistrates are to call their people to the duty of fasting and prayer upon
such occasions, that it may be a national act, and so may obtain national mercies. 4. The
people readily assembled out of all the cities of Judah in the court of the temple to join in
prayer (2Ch_20:4), and they stood before the Lord, as beggars at his door, with their
wives and children; they and their families were in danger, and therefore they bring their

19. families with them to seek the Lord. “Lord, we are indeed a provoking people, that
deserve to be abandoned to ruin; but here are little ones that are innocent, let not them
perish in the storm.” Nineveh was spared for the sake of the little ones, Jon_4:11. The
place they met in was the house of the Lord, before the new court, which was perhaps
lately added to the former courts (that, as some think, which was called the court of the
women); thus they came within reach of that gracious promise which God had made, in
answer to Solomon's prayer, 2Ch_7:15. My ears shall be attentive to the prayer that is
made in this place. 5. Jehoshaphat himself was the mouth of the congregation to God,
and did not devolve the work upon his chaplains. Though the kings were forbidden to
burn incense, they were allowed to pray and preach; as Solomon and Jehoshaphat here.
The prayer Jehoshaphat prayed, upon this occasion, is here recorded, or part of it; and
an excellent prayer it is. (1.) He acknowledges the sovereign dominion of the divine
Providence, gives to God the glory of it and takes to himself the comfort of it (2Ch_
20:6): “Art not thou God in heaven? No doubt thou art, which none of the gods of the
heathen are; make it to appear then. Is not thy dominion, supreme over kingdoms
themselves, and universal, over all kingdoms, even those of the heathen that know thee
not? Control these heathen then; set bounds to their daring threatening insults. Is there
not in thy hand the power and might which none is able to withstand? Lord, exert it on
our behalf. Glorify thy own omnipotence.” (2.) He lays hold on their covenant-relation to
God and interest in him. “Thou that art God in heaven art the God of our fathers (2Ch_
20:6) and our God, 2Ch_20:7. Whom should we seek to, whom should we trust to, for
relief, but to the God we have chosen and served?” (3.) He shows the title they had to
this good land they were now in possession of; an indisputable title it was: “Thou gavest
it to the seed of Abraham thy friend. He was thy friend (this is referred to, Jam_2:23, to
show the honour of Abraham, that he was called the friend of God); we are his seed, and
hope to be beloved for the father's sake,” Rom_11:28; Deu_7:8, Deu_7:9. “We hold this
land by grant from thee. Lord, maintain thy own grant, and warrant it against all unjust
claims. Suffer us not to be cast out of they possession. We are tenants; thou art our
landlord; wilt thou not hold thy own?” 2Ch_20:11. Those that use what they have for
God may comfortably hope that he will secure it to them. (4.) He makes mention of the
sanctuary, the temple they had built for God's name (2Ch_20:8), not as if that merited
any thing at God's hand, for of his own they gave him, but it was such a token of God's
favourable presence with them that they had promised themselves he would hear and
help them when, in their distress, they cried to him before that house, 2Ch_20:8, 2Ch_
20:9. “Lord, when it was built it was intended for the encouragement of our faith at such
a time as this. Here thy name is; here we are. Lord, help us, for the glory of thy name.”
(5.) He pleads the ingratitude and injustice of his enemies: “We are such as it will be thy
glory to appear for; they are such as it will be thy glory to appear against; for, [1.] They
ill requite our ancient kindnesses. Thou wouldst not let Israel invade them, nor give
them any disturbance.” Deu_2:5, Deu_2:9, Deu_2:19, Meddle not with the Edomites,
distress not the Moabites, come not nigh the children of Ammon, no not though they
provoke you. “Yet now see how they invade us.” We may comfortably appear to God
against those that render us evil for good. [2.] “They break in upon our ancient rights.
They come to cast us out of our possessions, and seize our land for themselves. O! our
God, wilt thou not judge them? 2Ch_20:12. Wilt thou not give sentence against them,
and execute it upon them?” The justice of God is the refuge of those that are wronged.
(6.) He professes his entire dependence upon God for deliverance. Though he had a
great army on foot, and well disciplined; yet he said, “We have no might against this
great company, none without thee, none that we can expect any thing from without thy
special presence and blessing, none to boast of, none to trust to; but our eyes are upon
thee. We rely upon thee, and from thee is all our expectation. The disease seems

20. 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.”
BE SO , "Verse 4-5
2 Chronicles 20:4-5. Judah gathered themselves together — The people readily
assembled, out of all the cities of Judah, in the court of the temple, to join in fasting
and prayer to the Lord for help in this time of great danger and distress. And
Jehoshaphat stood in the house of the Lord — Largely so called, that is, in the court
of the people, upon that brazen scaffold which Solomon had erected. Before the new
court — Before the priest’s court; which is called the new court, because it had
lately been renewed when the altar was renewed.
ELLICOTT, "(4) To ask.—Literally, to seek (baqqçsh, a synonym of dârash. 2
Chronicles 20:2) from Jehovah; scil., help, which Authorised Version rightly
supplies.
Even out of all the cities of Judah.—Emphasising the fact that the gathering in the
Temple represented the whole nation. Syriac and Arabic, “and even from the
distant cities.”
TRAPP, "2 Chronicles 20:4 And Judah gathered themselves together, to ask [help]
of the LORD: even out of all the cities of Judah they came to seek the LORD.
Ver. 4. To ask help of the Lord.] Armed they came on this errand. Ora et labora.
Admota manu invocanda est Minerva, said the heathens. Pray and put forth
yourselves at once. The late renowned Gustavus, king of Sweden, would pray on
shipboard, ashore, in the field, in the midst of the battle; as if prayer alone were the
surest piece of his whole armour.
5 Then Jehoshaphat stood up in the assembly of
Judah and Jerusalem at the temple of the Lord in
the front of the new courtyard

21. BAR ES, "The new court - In Solomon’s Temple there were two courts. One of
these had probably been renovated by Jehoshaphat or by his father, Asa 2Ch_15:8, and
was known as “the new court.”
GILL, "And Jehoshaphat stood in the congregation of Judah and Jerusalem,
in the house of the Lord,.... In the temple, in the court of the people, where the
inhabitants of Judah and Jerusalem were assembled, in the midst of which he stood very
probably on the brasen scaffold erected by Solomon, 2Ch_6:13,
before the new court: which must be the court of the priests, for he stood in the great
court, or court of the people, and before this, which might be so called, because renewed
or repaired when the altar was by Asa, 2Ch_15:8. Dr. Lightfoot (t) thinks it was the court
of the women; but it is a question whether there was any such court in the first temple;
or that the great court was then divided into two, one for the men, the other for the
women.
JAMISO 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.
K&D, "When the inhabitants of Judah and Jerusalem had assembled themselves in
the house of God, Jehoshaphat came forth before the new court and made supplication
in fervent prayer to the Lord. The new court is the outer or great court of the temple,
which Solomon had built (2Ch_4:9). It is here called the new court, probably because it
had been restored or extended under Jehoshaphat or Asa. This court was the place
where the congregation assembled before God in the sanctuary. Jehoshaphat placed
himself before it, i.e., at the entrance into the court of the priests, so that the
congregation stood opposite to him.
COFFMA , "Although Jehoshaphat did not quote verbatim from Solomon's
dedicatory prayer, some of the thought here clearly reflects the sentiments Solomon
expressed in that prayer. This was not Jehoshaphat's prayer alone, but a great
assembly from all Judah were silent participants in it. The king was leading prayer
for all of them.
ELLICOTT, "(5) And Jehoshaphat stood.—Comp. 2 Chronicles 6:12-13.
Judah and Jerusalem.—So 2 Chronicles 20:27. Jerusalem is thus mentioned side by
side with the country, as being by far the most important part of it. (See also the
headings of Isaiah 1, 2)
Before the new court.—This name, “the ew Court,” only occurs here. It probably
designates the “Great” (2 Chronicles 4:9) or outer court of the Temple, in which the
people assembled. Jehoshaphat stood facing the people, in front of the entrance to

22. the Court of the Priests. Perhaps the court was called ew, as having been recently
repaired or enlarged. Syr. and Arab., “before the new gate.”
TRAPP, "2 Chronicles 20:5 And Jehoshaphat stood in the congregation of Judah
and Jerusalem, in the house of the LORD, before the new court,
Ver. 5. Before the new court.] Omnes docti ignorant quodnam fuerit atrium illud
novum, saith Vatablus. It is generally taken for the priest’s court newly repaired, as
the altar had been. [2 Chronicles 15:8]
GUZIK, "3. (2 Chronicles 20:5-12) Jehoshaphat leads the assembly in prayer.
Then Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of
the LORD, before the new court, and said: “O LORD God of our fathers, are You
not God in heaven, and do You not rule over all the kingdoms of the nations, and in
Your hand is there not power and might, so that no one is able to withstand You?
Are You not our God, who drove out the inhabitants of this land before Your people
Israel, and gave it to the descendants of Abraham Your friend forever? And they
dwell in it, and have built You a sanctuary in it for Your name, saying, ‘If disaster
comes upon us; sword, judgment, pestilence, or famine; we will stand before this
temple and in Your presence (for Your name is in this temple), and cry out to You
in our affliction, and You will hear and save.’ And now, here are the people of
Ammon, Moab, and Mount Seir; whom You would not let Israel invade when they
came out of the land of Egypt, but they turned from them and did not destroy them;
here they are, rewarding us by coming to throw us out of Your possession which
You have given us to inherit. O our God, will You not judge them? For we have no
power against this great multitude that is coming against us; nor do we know what
to do, but our eyes are upon You.”
a. Jehoshaphat stood in the assembly of Judah and Jerusalem: This large assembly
representing the gathered kingdom needed a leader, and the godly Jehoshaphat was
the logical one to unite the assembly together in prayer.
i. Adam Clarke called this “One of the most sensible, pious, correct, and as to its
composition one of the most elegant prayers ever offered under the Old Testament
dispensation.”
ii. “The late renowned Gustavus, king of Sweden, would pray ashipboard, ashore, in
the field, in the midst of the battle; as if prayer alone were the surest piece of his
whole armour.” (Trapp)
b. Are You not God in heaven, and do You not rule over all the kingdoms of the
nations: Jehoshaphat began his great prayer by recognizing the power of Yahweh
over heaven and all kingdoms of the nations. Other peoples believed in localized
deities – as if the Moabites had their god, the Philistines their god, the Ammonites
their god, and so on. Jehoshaphat recognized that the God of Israel was in fact the

23. God of all kingdoms, of all nations, of all the earth and indeed of heaven itself.
c. Are You not our God, who drove out the inhabitants of this land before Your
people Israel: Jehoshaphat also prayed recognizing God’s great works in the past on
behalf of His people. The logic is clear: If God had done great things for His people
in the past, He can be prevailed upon to do great things for His people at their
moment of great need.
d. We will stand in this temple and in Your presence: Jehoshaphat stood on the
ground of previous prayer and prior answers to prayer. This remembers the prayer
Solomon prayed at the dedication of the temple, and calls upon God to answer not
only Jehoshaphat’s prayer, but Solomon’s also (2 Chronicles 6:20-25).
e. Here are the people of Ammon, Moab, and Mount Seir; whom You would not let
Israel invade when they came out of the land of Egypt: Jehoshaphat prayed with
both knowledge and understanding of God’s word. He remembered that God did
not allow Israel to invade these peoples when they came from Egypt to the Promised
Land (Deuteronomy 2:8-9 and Deuteronomy 2:19). Since God did not allow Israel to
destroy those peoples then, it would be unjust if He allowed them to destroy Judah
now. He implicitly prayed that God would not allow His people to suffer for their
prior obedience.
i. “I like to plunge my hand into the promises, and then I find myself able to grasp
with a grip of determination the mighty faithfulness of God. An omnipotent plea
with God is: ‘Do as thou hast said.’” (Spurgeon)
f. For we have no power against this great multitude that is coming against us; nor
do we know what to do, but our eyes are upon You: Here Jehoshaphat – a king
standing before his people – openly confessed that he did not have the answer. Their
only answer was to trust in God, that His power and goodness would protect Judah
when nothing else could.
i. “The final phrase, We do not know what to do, but our eyes are upon you, is one
of the most touching expressions of trust in God to be found anywhere in the Bible.”
(Selman)
ii. “They said, ‘Our eyes are upon thee.’ What did they mean by that? They meant,
‘Lord, if help does come, it must come from thee. We are looking to thee for it. It
cannot come from anywhere else, so we look to thee. But we believe it will come,
men will not look for that which they know will not come. We feel sure it will come,
but we do not know how, so we are looking; we do not know when, but we are
looking. We do not know what thou wouldest have us to do, but as the servant looks
to her mistress, so are we looking to thee, Lord. Lord, we are looking.’” (Spurgeon)
POOLE, "In the house of the Lord, largely so called, i.e. in one of the courts of the
temple, even in the court of the people, and upon that brazen scaffold which

24. Solomon had erected for such a purpose, 2 Chronicles 6:13.
Before the new court, i.e. besides and before the priests’ court; for there were but
two courts belonging to the temple, as is noted 2 Kings 21:5 23:12. And Jehoshaphat
stood in the one, which must be that of the people; and before the other, which
therefore can be no other than that of the priests’, which is called the new court,
because it had been lately renewed when the altar was renewed, 2 Chronicles 15:8,
as the command of love is called a new command, John 13:34 1 John 2:8, because it
was so solemnly renewed, and revived, and reinforced by Christ.
BI 5-13, "And Jehoshaphat stood in the congregation of Judah.
Man’s extremity is God’s opportunity
I. That in the discipline of life we should expect dangers and extremities. To know other
resources we must learn the weakness of our own.
II. That in these dangers and extremities God has many ways of deliverance. Human
agency but a small part of holy ministry. Birds and beasts, insects, elements of Nature,
and hosts of angels under His command. Hence the folly of proscribing, measuring, or
limiting in God’s work.
III. That in all dangers and extremities of life we should look to God for help. (J.
Wolfendale.)
If, when evil cometh upon us.
The cause of famine and our duty
I. What is the cause of famine?
1. Dishonour of God (Eze_14:13).
2. Blasphemy (Jer_23:10).
3. Sabbath-breaking (Isa_58:13-14).
4. Contempt of God’s Word (Rev_22:18-19).
II. What should be our duty when God sends a famine upon the land?
1. Humbling ourselves before Him in prayer.
2. Showing kindness to our neighbours (Psa_41:1-2). (Charles A. Maguire, M.A.)
6 and said:

25. “Lord, the God of our ancestors, are you not the
God who is in heaven? You rule over all the
kingdoms of the nations. Power and might are in
your hand, and no one can withstand you.
BAR ES, "Jehoshaphat’s appeal is threefold:
(1) to God omnipotent 2Ch_20:6;
(2) to “our God;”
(3) the God especially “of this house” the temple.
CLARKE, "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.
GILL, "And said, O Lord God of our fathers,.... Abraham, Isaac, and Jacob, whose
covenant God he was:
art not thou God in heaven? that dwellest and rulest there, and dost whatever thou
pleasest in the armies of it:
and rulest not thou over all the kingdoms of the Heathens? being King of kings,
and Lord of lords, all the world over:
and in thine hand is there not power and might, so that none is able to
withstand thee? his power being infinite, unlimited, and uncontrollable, and so not
resistible by finite creatures, at least not so as to be stopped and overcome.
JAMISO 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.
K&D 6-7, "The prayer which Jehoshaphat directed to Jahve the God of the fathers, as
the almighty Ruler over all kingdoms, consists of a short representation of the
circumstances of the case. Jahve had given the land to His people Israel for an
everlasting possession, and Israel had built a sanctuary to His name therein (2Ch_20:7

26. and 2Ch_20:8); but they had in no way provoked the Ammonites, Moabites, and
Edomites to fall upon them, and to drive them out of their land (2Ch_20:10 and 2Ch_
20:11). On these two facts Jehoshaphat founds his prayer for help, in a twofold manner:
in respect to the first, calling to mind the divine promise to hear the prayers offered up
to God in the temple (2Ch_20:9); and in reference to the second, laying emphasis upon
the inability of Israel to fight against so numerous an enemy (2Ch_20:12). In his manner
of addressing Jahve, “God of our fathers,” there is contained a reason why God should
protect His people in their present distress. Upon Him, who had given the land to the
fathers for a possession, it was incumbent to maintain the children in the enjoyment of
it, if they had not forfeited it by their sins. Now Jahve as a covenant God was bound to
do this, and also as God and ruler of heaven and earth He had the requisite power and
might; cf. Psa_115:3. ‫ב‬ ֵ ַ‫י‬ ְ‫ת‬ ִ‫ה‬ ְ‫ל‬ ָ‫ך‬ ְ ִ‫ע‬ ‫ין‬ ֵ‫,א‬ there is none with Thee who could set himself, i.e.,
could withstand Thee: cf. the similar phrase, 2Ch_14:10; and for the thought, see 1Ch_
29:12. - On 2Ch_20:7, cf. Jos_23:9; Jos_24:12; Exo_23:20., etc.; on 2Ch_20:7, cf. Gen_
13:15., 2Ch_15:18, etc.; on ָ‫ך‬ ְ‫ב‬ ַ‫ּה‬‫א‬, Isa_41:8.
BE SO , "Verse 6-7
2 Chronicles 20:6-7. And said, O Lord God, &c. — Jehoshaphat himself was the
mouth of the congregation to God, and did not devolve the work upon his chaplains.
For though the kings were forbidden to burn incense, they were allowed to pray and
preach. Art thou not God in heaven, &c. — Which none of the gods of the heathen
are. Is not thy dominion supreme, over kingdoms themselves, and universal, over all
kingdoms, even those of the heathen, that know thee not? Art thou not our God? —
In covenant with us? To whom should we seek, to whom should we trust for relief,
but to him whom we have chosen for our God, and who has chosen us for his
people? Who gavest it to the seed of Abraham thy friend — To whom thou didst
engage thyself to be his friend, and the friend of his seed for ever, and therefore we
trust thou wilt not forsake us, his posterity.
COKE, "2 Chronicles 20:6. And said, O Lord God, &c.— This prayer of
Jehoshaphat is deservedly accounted one of the most excellent that we meet with in
sacred history. He begins with an acknowledgment of God's supreme and
irresistible power, which extends itself every where, over all creatures in heaven and
earth, which are every one subject to his authority. Then he remembers the peculiar
relation which the people of Israel have to him; the promise that he made to
Abraham, as a reward of his fidelity; and the deed of gift which he made to him and
his posterity, of this country for ever, 2 Chronicles 20:7. He then reminds them of
the long possession they had had of the country, and of the temple which Solomon
built for his worship; to whom, at the consecration, (and therefore he refers to
Solomon's words at the consecration, 1 Kings 8.) he promised a gracious regard to
all the prayers that should be offered there, 2 Chronicles 20:8-9. In the next place,
he represents the foul ingratitude of their enemies, in invading a country to which
they had no manner of title, even though the Israelites did them not the least harm
when they came to take possession of it, but took the pains to march a long way
about to get to it, rather than give them any molestation; and, in aggravation of

27. their wickedness in this regard, he suggests, that, by this invasion, they made an
attempt, not only upon the rights of the Israelites, but of God himself, who was the
great Lord and proprietor, from whom they held the land: 2 Chronicles 20:10-11.
Then he appeals to the justice of God, the righteous judge, who helps those that
suffer wrong, especially when they have no other helper; for this is the last
argument he makes use of to conciliate the divine assistance, even the weak
condition wherein he and his people were, which made them the objects of the
divine pity, especially since they placed their hope and confidence in him alone, 2
Chronicles 20:12.
ELLICOTT, "(6) Art not thou God in heaven.—So Psalms 115:2-3. Jehovah, the
Worship of Israel, is no limited local or tribal deity, but God over all. (Comp. also
the first clause of the Lord’s Prayer.)
And rulest not thou over all the kingdoms?—Comp. 1 Chronicles 29:12 (David’s
prayer), “and Thou reignest (rulest) over all; and in Thine hand is power and
might.” This and next sentence should be rendered affirmatively, as in that place.
(Comp. also Psalms 47:8 : “God reigneth over the heathen.”)
So that none is able to withstand thee.—Vulg., “nec quisquam tibi potest resistere;”
LXX., καὶ οὐκ ἔστιν πρὸς σὲ ἀντιστῆναι. Literally, and there is none against thee to
stand up. For this construction, comp. Psalms 94:16 : “Who will stand up for me
with (i.e., against) workers of wickedness. (Comp. also Psalms 2:2; and the last
words of Asa’s Prayer, 2 Chronicles 14:11.) Syr. and Arab., “and I am standing and
praying before thee.”
TRAPP, "2 Chronicles 20:6 And said, O LORD God of our fathers, [art] not thou
God in heaven? and rulest [not] thou over all the kingdoms of the heathen? and in
thine hand [is there not] power and might, so that none is able to withstand thee?
Ver. 6. Art not thou God in heaven? &c.] The choice of fit attributes, whereby to
represent God to the soul in prayer, doth notably help faith and cause fervency.
PULPIT, "2 Chronicles 20:6-12
The recorded prayers of Scripture are indeed what they might be expected to be,
model prayers, and the present a model instance of the same (see homiletics). The
prayer before us invokes the one God "in heaven;" claims him the God "of our
fathers;" recites his universal authority above, below; pleads his former conduct of
the "people Israel," in especial his stablishing of that people in their present land;
most touchingly recalls his covenant of condescending, everlasting "friendship"
with Abraham, the grand original of the people (Genesis 18:17-19,Genesis 18:33;
Genesis 17:2; Exodus 33:11); makes mention of the consecration of the land by the
sanctuary, and in particular of the very service of consecration and the special
foreseeing provision in that service for a crisis like the present (1 Kings 8:33-45; 2

28. Chronicles 6:24-35; 2 Chronicles 7:1); and then (2 Chronicles 20:10, 2 Chronicles
20:11) states pointedly the case and complaint with its aggravations (Deuteronomy
2:4, Deuteronomy 2:8, Deuteronomy 2:9, Deuteronomy 2:19; umbers 20:21;
11:18), and with a parting appeal, confession of their own weakness, ignorance, and
dependence unfeigned, commits the cause of the alarmed people to God. Our eyes
are upon thee. So, with a multitude of other passages, that supreme pattern one,
Psalms 123:2.
7 Our God, did you not drive out the inhabitants
of this land before your people Israel and give it
forever to the descendants of Abraham your
friend?
BAR ES, "2Ch_20:7
Abraham thy friend - Historically, this is the first use of this remarkable
expression, afterward repeated (marginal references). The ground of the expression is to
be found principally in Gen_18:23-33, where Abraham spoke with God as a man with
his friend (compare Exo_33:11).
GILL, "Art not thou our God,.... In a peculiar sense, not merely as the Creator and
Governor of men, but in a covenant relation their covenant God and Father:
who didst drive out the inhabitants of the land before thy people Israel; the
seven nations of Canaan, to make way and room for Israel:
and gavest it to the seed of Abraham thy friend for ever? made a deed of gift of
it to them, and settled it on them till the coming of the Messiah, and that as an instance
of love and friendship to Abraham; and wilt thou therefore suffer it to be taken from his
seed?
ELLICOTT, "(7) Art not thou our God?—Didst not Thou, our God, drive out, &c.
(Comp. Joshua 23:5; Joshua 23:9; Deuteronomy 4:38; Deuteronomy 11:23; and for
the form of appeal, Isa. Ii. 9, 10. Comp. also Psalms 47:3-4.)
And gavest it to the seed of Abraham.—According to the Promise, Genesis 13:15-16;

29. Genesis 15:18.
For ever.—Genesis 17:8, “for an everlasting possession.”
Thy friend.—Or, lover. So Isaiah 41:8, “seed of Abraham, my friend.” This title of
Abraham is mentioned again by St. James (James 2:23). Hebron, the patriarch’s
burial-place, is at this day known to the Muslim world as el-Khalil, “the Friend.”
TRAPP, "2 Chronicles 20:7 [Art] not thou our God, [who] didst drive out the
inhabitants of this land before thy people Israel, and gavest it to the seed of
Abraham thy friend for ever?
Ver. 7. Art not thou our God?] God’s might and his mercy are faith’s Jachin and
Boaz, whereon it resteth.
And gavest it to the seed of Abraham.] So that we are thy tenants, thy vassals; and
wilt not thou see to us? Sure thou wilt.
8 They have lived in it and have built in it a
sanctuary for your ame, saying,
BAR ES, "2Ch_20:8, 2Ch_20:9
The appeal recalls Solomon’s prayer (marginal references), which God had formally
accepted by sending down fire from heaven to consume the accompanying offering.
GILL, "And they dwelt therein,.... From ages past, hitherto, since it was first given
them, and they were put into the possession of it:
and have built thee a sanctuary therein for thy name; a temple for his worship,
honour, and glory, and for him to dwell in; and is a reason why it might be hoped he
would protect them, especially when they prayed to him:
saying; and he promised to hear and help them, as follows.
K&D 8-9, "In this land they dwelt, and built Thee therein a sanctuary for Thy name;

30. cf. 2Ch_6:5, 2Ch_6:8. ‫ּר‬‫מ‬‫א‬ ֵ‫,ל‬ saying, i.e., at the consecration of this house, having
expressed the confident hope contained in the following words (2Ch_20:9). In this
verse, the cases enumerated in Solomon's dedicatory prayer, in which supplication is
made that God would hear in the temple, are briefly summed up. By referring to that
prayer, Jehoshaphat presupposes that Jahve had promised that He would answer prayer
offered there, since He had filled the temple with His glory; see 2Ch_7:1-3. The name
‫ּות‬‫פ‬ ְ‫,שׁ‬ which occurs only here, between ‫ר‬ ֶ‫ב‬ ֶ and ‫ב‬ ֶ‫ר‬ ֶ‫,ח‬ denotes in this connection a punitive
judgment.
BE SO , "Verse 8-9
2 Chronicles 20:8-9. Have built thee a sanctuary — He does not mention this under
an idea that they had merited any thing at God’s hand by building it, for only of his
own they had given him; but considers it as such a token of God’s favourable
presence with them, as had encouraged them to hope he would hear and help them,
when in their distress they cried to him before that house. If when evil cometh upon
us, the sword, judgment — Or rather, the sword of judgment, or of vengeance, that
is, war, whereby thou judgest and punishest thy people for their sins.
ELLICOTT, "(8) And have built thee a sanctuary therein.—And built thee therein
a sanctuary for thy name. “A sanctuary for thy name” is a single expression. (Comp.
2 Chronicles 6:5-8, “that my name might be there.”) The name of Jehovah
designates all that He is to Israel; His revealed character.
TRAPP, "2 Chronicles 20:8 And they dwelt therein, and have built thee a sanctuary
therein for thy name, saying,
Ver. 8. And have built thee a sanctuary therein.] This is to be God’s faithful
remembrancer, as Isaiah 62:6, marg.
9 ‘If calamity comes upon us, whether the sword
of judgment, or plague or famine, we will stand in
your presence before this temple that bears your
ame and will cry out to you in our distress, and
you will hear us and save us.’

31. CLARKE, "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.
GILL, "If when evil cometh upon us,.... Any calamity:
as the sword, judgment, or pestilence, or famine, God's four sore judgments, if
by "judgment" is meant wild beasts:
we stand before this house; in the court before the holy place, and holy of holies:
and in thy presence, for thy name is in this house; called upon in it, and it was
called by his name, and in which he dwelt:
and cry unto thee in our affliction; as Solomon prayed at the dedication of it:
then thou wilt hear and help; as the Lord promised, see 1Ki_8:33.
ELLICOTT, "(9) If when evil cometh upon us.—A summary of part of Solomon’s
Prayer of Dedication (2 Chronicles 6:24-30). The reference to this prayer implies a
confidence that it had been accepted in heaven, as the sign that followed it indicated
(2 Chronicles 7:1-3). Syriac, “When the sanctuary is amongst us, there will not come
upon us evil, nor sword, nor judgment, &c., and we will come and stand before this
house, and before Thee, because Thy name is invoked in this house; and we will
come and pray before Thee in this house and thou wilt hearken to the voice of our
prayer, and deliver us.” The Hebrew seems to say, “If there come upon us evil—
sword (judgment), and pestilence and famine—we will stand (i.e., come forward)
before this house, and before Thee, for Thy name is in this house, and we will cry
unto Thee out of our distress, and Thou shalt (or that Thou mayest) hear and save.”
The word rendered “judgment” (shĕphôt) is not used as a noun anywhere else; and,
lacking a conjunction, it spoils the symmetry of the sentence. It is probably an
ancient gloss. All the versions have it; and the Vulg. renders, “sword of judgment.”
(Comp. the Syriac in 2 Chronicles 20:12, infra.)
TRAPP, "2 Chronicles 20:9 If, [when] evil cometh upon us, [as] the sword,
judgment, or pestilence, or famine, we stand before this house, and in thy presence,
(for thy name [is] in this house,) and cry unto thee in our affliction, then thou wilt
hear and help.
Ver. 9. If when evil cometh upon us, as the sword, &c.] Which is called "evil" by a
specialty. "I make peace, and create evil," i.e., war. [Isaiah 45:7] It is here further
called a judgment by a specialty.

32. For thy name is in this house.] And shall it be a mere name? wilt not thou afford us
the true signs and effects of thy presence?
10 “But now here are men from Ammon, Moab
and Mount Seir, whose territory you would not
allow Israel to invade when they came from
Egypt; so they turned away from them and did
not destroy them.
BAR ES, "The Maonites of 2Ch_20:1 are here, and in 2Ch_20:22-23, called the
“children” or inhabitants “of mount Seir.” Hence, we may gather that they were a tribe of
Edomites, the inhabitants, probably of a city Maon (now Ma’an) on the eastern side of
the Wady el-Arabah.
GILL, "And now, behold, the children of Ammon, and Moab, and Mount
Seir, whom thou wouldest not let Israel invade, when they came out of the
land of Egypt,.... Charging them not to meddle with them, nor take any of their lands
from them, Deu_2:5,
but they turned from them, and destroyed them not; in obedience to the divine
command, when it was in their power to have done it.
K&D, "‫ה‬ ָ ַ‫ע‬ְ‫,ו‬ and now, the contrary of this has occurred. Peoples into whose midst
(‫ם‬ ֶ‫ה‬ ָ‫ב‬ ‫ּוא‬‫ב‬ ָ‫ר...ל‬ ֶ‫שׁ‬ ֲ‫)א‬ Thou didst not allow Israel to come, i.e., into whose land Thou didst not
allow Israel to enter when they came out of the land of Egypt, for they (the Israelites
under Moses) turned from them and destroyed them not (cf. as to the fact, Num_20:14.;
Deu_2:4; Deu_9:19); behold, these peoples recompense us by coming to cast us out of
our possession which Thou hast given us (‫ישׁ‬ ִ‫ּור‬‫ה‬, to give as a possession, as in Jdg_11:24).
There follows hereupon in 2Ch_20:12 the prayer: “Our God, wilt Thou not judge,” i.e.,
do right upon them, for we have not strength before (to withstand) this multitude? We

33. know not what to do, sc. against so many enemies; but our eyes are turned to Thee, i.e.,
to Thee we look for help; cf. Psa_123:2; Psa_141:8.
BE SO , "Verse 10-11
2 Chronicles 20:10-11. Whom thou wouldest not let Israel invade, &c. — Or give
them any disturbance. He pleads the ingratitude and injustice of his enemies, and
intimates that it would be for God’s glory to appear against them, and for the people
whom they had so ill requited for the kindness shown them. We may comfortably
appeal to God against those who render us evil for good. Behold how they reward
us, to come and cast us out of thy possession — And seize our land for themselves,
which indeed is thy land. Their crime was aggravated in this, that they made an
attempt, not only upon the rights of the Israelites, but of God himself; whose land
this was, which his people held of him as their Lord.
ELLICOTT, "(10) And (the children of) mount Seir.—The Maonites are here so
called apparently, and thus identified as an Edomite people. (See on 2 Chronicles
20:1.)
Whom thou wouldest not let Israel invade.—See the respective prohibitions
(Deuteronomy 2:4; Deuteronomy 2:9; Deuteronomy 2:19.) Comp. also ( umbers
20:14-21) the king of Edom’s refusal of a passage through his territory (Judges
11:15, seq.) These tribes were recognised as the kindred of Israel, as being sons of
Esau and sons of Lot. (The Syriac has “mount Gebel,” i.e., Gebâl, the name of a
tribe living in the northern part of mount Seir, Psalms 73:8.)
TRAPP, "2 Chronicles 20:10 And now, behold, the children of Ammon and Moab
and mount Seir, whom thou wouldest not let Israel invade, when they came out of
the land of Egypt, but they turned from them, and destroyed them not;
Ver. 10. Whom thou wouldest not let Israel invade.] Deuteronomy 2:5;
Deuteronomy 2:9; Deuteronomy 2:19, umbers 20:21. So that they are thine and
our beneficiaries; but ungrateful ones.
11 See how they are repaying us by coming to
drive us out of the possession you gave us as an
inheritance.

34. CLARKE, "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.
GILL, "Behold, I say, how they reward us,.... Evil for good:
to come to cast us out of thy possession, which thou hast given us to inherit;
the land of Canaan was their inheritance, an inheritance given them by God, their
covenant God and Father, who had a right to dispose of it; and yet so given, that it was
still his possession, he was the Lord and Proprietor, they but tenants under him; all
which, as they were so many aggravations of the guilt of their enemies, so they were so
many arguments with the Lord to protect them.
ELLICOTT, "(11) Behold, I say, how they reward us.—Literally, and behold they
are requiting us by coming, &c. (Comp. Psalms 83:4-9.)
Cast.—Drive out (Genesis 3:24).
Thy possession.—The Promised Land is so called nowhere else in the Old
Testament.
Thou hast given us to inherit.—Made us possess. (Comp. Judges 11:24.)
TRAPP, "2 Chronicles 20:11 Behold, [I say, how] they reward us, to come to cast us
out of thy possession, which thou hast given us to inherit.
Ver. 11. Behold, I say, how they reward us.] See the indignity of the fact, and avenge
it. To render evil for evil is brutish; but evil for good is devilish.
12 Our God, will you not judge them? For we
have no power to face this vast army that is
attacking us. We do not know what to do, but our
eyes are on you.”

35. CLARKE, "Wilt thou not judge them - That is, Thou wilt inflict deserved
punishment upon them.
GILL, "O our God wilt thou not judge them?.... Bring them to thy bar, examine
these facts alleged against them, convict them of injustice, and condemn and punish
them for it:
for we have no might against the great company that cometh against us; for
though the militia of the kingdom of Judah was very numerous, as described 2Ch_17:14
yet on a sudden it might not be easy to gather it together; besides, it was nothing to put
trust and confidence in; and if the Lord was not with them, their strength would be
weakness, and they not able to withstand this numerous army:
neither know we what to do; whether to attempt to muster the militia, and go out to
meet them, or to shut up themselves in Jerusalem, and make the best defence they
could:
but our eyes are upon thee; for advice and direction, for help and protection; the
eyes of their bodies were lifted up in prayer to him, and the eyes of their souls, of faith,
hope, expectation, and desire, were fastened on him.
BE SO , "2 Chronicles 20:12. O our God, wilt thou not judge them? — He appeals
to the justice of God, the righteous Judge, who rights those that suffer wrong,
especially when they have no helper. Wilt thou not give sentence against them, and
execute it upon them? For to judge, in this place, signifies to punish, as it also does
in many other passages. The justice of God is the refuge of those that are wronged.
We have no might against this great company — It may seem strange that he should
say they had no might, when he had so many hundred thousand men at command as
are mentioned 2 Chronicles 17:14-16, &c. But it may be observed, that this was
probably such a sudden invasion, that he had not time to gather any considerable
body to oppose them; or rather, he distrusted the greatest army, and acknowledged
it to be of no force if God were not with him, on whom he entirely relied, and not on
the number and valour of his soldiers, though both were very great.
COKE, "2 Chronicles 20:12. Wilt thou not judge them— That is, inflict judgments
upon them, or punish them. When Jehoshaphat speaks of having no might against
this great company, we must understand that they came upon him unprovided and
unawares; for we have seen before, that he had more than eleven hundred thousand
fighting men.

36. ELLICOTT, "(12) Wilt thou not judge them?—Exercise judgment in them, i.e.,
upon them (here only.) LXX., οὐ κρινεῖς ἐν αὐτοῖς.
This great company.—Multitude (2 Chronicles 14:11) Syriac, “for there is not in us
might to stand before them: bring the sword of Thy judgment against them.”
either know we.—And for our part we know not what to do.
But our eyes are upon thee.—For our eyes are towards thee (‘al=’el). We neither
know nor deliberate upon a suitable plan of resistance, for our whole thought is
centred upon Thee and Thine omnipotence. For the metaphor, comp. Psalms 25:15,
“Mine eyes are ever toward (‘el) Jehovah,” and Psalms 123:2; Psalms 141:8.
TRAPP, "2 Chronicles 20:12 O our God, wilt thou not judge them? for we have no
might against this great company that cometh against us; neither know we what to
do: but our eyes [are] upon thee.
Ver. 12. For we have no might against this great company.] Pray we the same; at the
hour of death especially, when beset with legions of evil spirits.
But our eyes are toward thee.] Our hope is, that where human help faileth divine
help will appear, as Philo the Jew said, when cast out by Caligula the emperor.
POOLE,, "Thus he speaks, partly though he had great armies to be drawn together
in due time upon great occasions, 2 Chronicles 17:14, &c.; yet he seems to have been
surprised by these men before his forces were in readiness to oppose them; and
partly because he well knew, and piously and wisely considered, that no human
forces, though numerous and valiant, were able to defend him without God’s
assistance, which he feared by his sins he had forfeited, and then he had really been
as weak as water.
Our eyes are upon thee, looking to thee only for relief and succour.
BI, "For we have no might against this great company.
Embarrassment
I. There are embarrassments concerning our country.
II. Many good men and women are often greatly embarrassed about the divine
inspiration of every sentence in the Bible.
III. Some of us are at times much embarrassed by the circumstances of life. Like a man
who looks out of a railway carriage at night and sees nothing, so some of us often look
towards to-morrow and see no light. This fear of to-morrow is the wet-blanket of the
Christian’s life. Act rightly now; do your duty to-day, and never mind to-morrow. (W.

37. Birch.)
13 All the men of Judah, with their wives and
children and little ones, stood there before the
Lord.
GILL, "And all Judah stood before the Lord,.... Looking towards the most holy
place, where the ark of his presence was, in an humble and submissive posture; waiting
what would be the issue of things, what answer they should have from the Lord:
with their little ones, their wives, and their children: they and their wives, with
their children, both small and grown up, which they brought with them, that as the sight
of them, now in the utmost danger, might affect them, and make them the more fervent
in their supplications to God, so they might hope the Lord would have pity and
compassion on them, and save them.
JAMISO , "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.
K&D, "Thus all Judah, with their king, stood praying before the Lord. They had,
moreover, brought with them their little ones, their wives, and their sons, to pray for
deliverance for them from the enemy; cf. Judith 4:9.
BE SO , "2 Chronicles 20:13. All Judah stood before the Lord with their little
ones — Whom they used to present before the Lord in times of great distress, to stir
up themselves to more fervent prayers, their eyes being upon their harmless and
tender children; and to move God to compassion, because God hath declared that he
will be prevailed with by such methods as these.
ELLICOTT, "(13) Stood.—Were standing.

38. Before the Lord—i.e., praying with their king. (Comp. the apparent reference to
this assembly in Psalms 48:9. “We thought upon Thy lovingkindness, O God, in the
midst of Thy Temple.”
TRAPP, "2 Chronicles 20:13 And all Judah stood before the LORD, with their little
ones, their wives, and their children.
Ver. 13. And all Judah stood before the Lord.] Ex singulis familiis omnes All from
each family. [John 3:5]
With their little ones, their wives, and their children.] To move pity, to excite
devotion, and to offer a holy violence to the Almighty. Haec enim vis grata est Deo,
saith Tertullian. Such a violence is well pleasing to God.
GUZIK, "B. God answers Jehoshaphat’s prayer.
1. (2 Chronicles 20:13-15) The promise is given through a prophet.
ow all Judah, with their little ones, their wives, and their children, stood before the
LORD. Then the Spirit of the LORD came upon Jahaziel the son of Zechariah, the
son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph,
in the midst of the assembly. And he said, “Listen, all you of Judah and you
inhabitants of Jerusalem, and you, King Jehoshaphat! Thus says the LORD to you:
‘Do not be afraid nor dismayed because of this great multitude, for the battle is not
yours, but God’s.’”
a. ow all Judah, with their little ones, their wives, and their children, stood before
the LORD: The sense is that after Jehoshaphat’s great prayer, the people stood
silently before the LORD, waiting upon Him for some sense of direction or
encouragement.
i. “You could have heard the sound even of the wind among the trees at the time, for
they were as hushed and as quiet as you were just now. Oh, when you know the
Lord means to deliver you, bow your head and just give him the quiet, deep, solemn
worship of your spirit.” (Spurgeon)
b. Then the Spirit of the LORD came upon Jahaziel the son of Zechariah . . . in the
midst of the assembly: Out of this huge group gathered together, the Spirit of the
LORD came upon one man to speak to the entire assembly. This was a spontaneous
word of prophecy that came as God’s people waited before Him and sought Him.
c. Do not be afraid nor dismayed because of this great multitude, for the battle is not
yours, but God’s: The threat was real – there really was a great multitude dedicated
to destroying Judah. Yet the command was to not be afraid nor dismayed, because

39. the battle was God’s battle. He would fight on behalf of Judah against this great
multitude.
POOLE, "Whom they used to present before the Lord in times of great distress,
partly to stir up themselves to more fervent and faithful prayers, that their eye,
being upon their harmless and tender children, might affect their heart with a
greater sense of their misery; and partly to move God to compassion, not as if he
were capable of passions or changes upon such a sight, but because God hath
declared himself that he will be prevailed with by such methods as these.
PULPIT, "If the whole narration called for one more touch, it has it in the pathetic,
Brief, telling graphicness of this verse. Their little ones. The familiar Hebrew word
( ‫ָם‬‫פ‬ַ‫ט‬ ) is expressive of the quick, tripping step of the young and of women. Gesenius
would regard it in this passage as designating the whole family as distinguished
from the head of it, and as amplified by "wives" and "children" instanced
afterward, quoting the very insufficient support of Genesis 47:12. Our text occurs
again in 2 Chronicles 31:18.
14 Then the Spirit of the Lord came on Jahaziel
son of Zechariah, the son of Benaiah, the son of
Jeiel, the son of Mattaniah, a Levite and
descendant of Asaph, as he stood in the assembly.
BAR ES, "“Mattaniah” is thought to be a corrupt reading for “Nethaniah,” who is
mentioned among the sons of Asaph in 1Ch_25:2, 1Ch_25:12.
GILL, "Then upon Jahaziel, the son of Zechariah, the son of Benaiah,
the son of Jehiel, the son of Mattaniah, a Levite, of the sons of Asaph,.... Being
a man of some note, though a Levite, his genealogy is given:
came the Spirit of the Lord in the midst of the congregation; the spirit of
prophecy from the Lord, as the Targum, as it was; for he foretold the victory that should
be obtained over the enemy, and that without fighting, yea, the particular place where
they should meet them; and this came upon him suddenly, while he was in the midst of