2 Chronicles · Chapter 20

Verse 1. Children of Ammon, and with them other beside the Ammonites] Here there must be a mistake; surely the Ammonites are the same as the children of Ammon. Our translators have falsified the text by inserting the words “other beside,” which have nothing properly to represent them in the Hebrew. Literally translated, the words are: “And it happened after this, the children of Moab, and the children of Ammon, and with them of the Ammonites:” and thus the Vulgate. The Syriac, which the Arabic follows, has felt the difficulty, and translated, Came together with warlike men to fight, &c. The Septuagint have given it another turn: kai metJ autwn ek twn Minaiwn, And with them people of the Minaites; which were a people of Arabia Felix near the Red Sea. The Targum has yamwda מנ ועמהונ Ve-immehon min Edomaey, “And with them some of the Edomites.” This is very likely to be the true reading, as we find from 2 Chronicles 20:10, 22, 23, that they procured men from Mount Seir; and these were the Idumeans or Edomites. We should, in my opinion, read the text thus: The children of Moab, and the children of common, and with them some of the Edomites.

Verse 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 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.

Verse 1. With them other, the LXX, Minaioi, mixed people.

VICTORY OVER MOAB AND AMMON, 1-30.

1. Moab, and… Ammon — These nations on the east of the Dead Sea seem to have made no attempt against the kingdom of Judah since the time of their disastrous defeat by David. Comp. 2 Samuel 8:2; 12:26-30. Besides the Ammonites — This is doubtless a corrupt reading, and by a simple transposition of letters in the Hebrew text we have Mennim, or Maonites, instead of Ammonites. The Maonites, or Mehunims, seem to have been a nomadic tribe in the vicinity of Mount Seir. Comp. 2 Chronicles 26:7; 1 Chronicles 4:41; and Judges 10:12. Instead of besides the Ammonites, we should read, then, and with them some of the Maonites.

V. 2. The sea-The dead sea, beyond which mount Seir lay. 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.

Verse 2. On this side Syria] Instead of מארם mearam, from Syria, I would read with one of Kennicott’s MSS. (89) מאדם meedom, from Edom, which alteration brings it to truth and does not require the change of half a letter, as it consists in the almost imperceptible difference between r resh and d daleth. We do not read of any Syrians in this invasion, but we know there were Edomites, or inhabitants of Mount Seir. Hazazon-tamar] “In the wood of palm trees, that is, in Engedi.”-Targum. This is the meaning of the word, and it is probable that they lay hid here.

Verse 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.

2. From beyond the sea — That is, the Dead Sea. On this side Syria — Better, from Edom. The reading µram, from Aram, or Syria, is so unsuitable that there is sufficient reason to substitute µdam, from Edom. Compare the same error in the text of 2 Samuel 8:13. The invading army approached Jerusalem from the direction of Edom, having marched around the southern end of the Dead Sea. Hazazon-tamar was the more ancient name of En-gedi, the modern Ain Jidy, on the western shore of the Dead Sea. See at Genesis 14:7, and Joshua 15:62.

Verse 3. Jehoshaphat feared] He found that he could not possibly stand against such a numerous army, and therefore could not expect to be delivered except by the strong arm of God. To get this assistance, it was necessary to seek it; and to get such extraordinary help, they should seek it in an extraordinary way; hence he proclaimed a universal fast, and all the people came up to Jerusalem to seek the Lord.

Verse 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.

VICTORY OVER MOAB AND AMMON, 1-30.

1. Moab, and… Ammon — These nations on the east of the Dead Sea seem to have made no attempt against the kingdom of Judah since the time of their disastrous defeat by David. Comp. 2 Samuel 8:2; 12:26-30. Besides the Ammonites — This is doubtless a corrupt reading, and by a simple transposition of letters in the Hebrew text we have Mennim, or Maonites, instead of Ammonites. The Maonites, or Mehunims, seem to have been a nomadic tribe in the vicinity of Mount Seir. Comp. 2 Chronicles 26:7; 1 Chronicles 4:41; and Judges 10:12. Instead of besides the Ammonites, we should read, then, and with them some of the Maonites.

Verses 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.

VICTORY OVER MOAB AND AMMON, 1-30.

1. Moab, and… Ammon — These nations on the east of the Dead Sea seem to have made no attempt against the kingdom of Judah since the time of their disastrous defeat by David. Comp. 2 Samuel 8:2; 12:26-30. Besides the Ammonites — This is doubtless a corrupt reading, and by a simple transposition of letters in the Hebrew text we have Mennim, or Maonites, instead of Ammonites. The Maonites, or Mehunims, seem to have been a nomadic tribe in the vicinity of Mount Seir. Comp. 2 Chronicles 26:7; 1 Chronicles 4:41; and Judges 10:12. Instead of besides the Ammonites, we should read, then, and with them some of the Maonites.

V. 5. The house-Largely so called, in the court of the people, upon that brazen scaffold which Solomon had erected. New court-Before the priests court: which is called the new court, because it had lately been renewed when the altar was renewed.

Verses 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.

Ver. 5. Jehosphaphat stood—in the house of the Lord. This was proceeding in the good and ancient way. He prayed in open courts; the men of Judah also stood with their wives and little ones.

5. Before the new court — This was probably the outer, or great court, (2 Chronicles 4:9,) where the people were wont to assemble. It is spoken of as in the house of the Lord, because it belonged to, and so was a part of, the temple in the wider sense in which the term house of Jehovah was sometimes used. It is called the new court, either because it had recently been repaired and renovated by Asa or Jehoshaphat, or because it was a later arrangement than the inner court of the priests. The tabernacle had only one court, but Solomon or David seems to have planned this second or outer court as something new. Jehoshaphat stood before this new court, that is, at its entrance into the inner court, and there, in the presence of the congregation, offered the beautiful and appropriate prayer that follows.

Verse 6. Jehoshaphat stood] What an instructive sight was this! The king who proclaimed the fast was foremost to observe it, and was on this occasion the priest of the people; offering in the congregation, without form or any premeditation, one of the most sensible, pious, correct, and as to its composition one of the most elegant prayers ever offered under the Old Testament dispensation.

Verses 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.

6-12. This prayer should be compared with that of Asa, (2 Chronicles 14:11,) and parts of Solomon’s at the dedication of the temple. 2 Chronicles 6:28-31.

V. 7. Abraham-To whom thou hast engaged thyself by covenant to be his friend, and the friend of his seed for ever.

Verse 7. Art not thou our God] “Hast not thou, by thy WORD, driven out.”-Targum.

Verses 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.

6-12. This prayer should be compared with that of Asa, (2 Chronicles 14:11,) and parts of Solomon’s at the dedication of the temple. 2 Chronicles 6:28-31.

Verse 8. Therein for thy name] “For the name of thy WORD.”-Targum.

Verses 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.

6-12. This prayer should be compared with that of Asa, (2 Chronicles 14:11,) and parts of Solomon’s at the dedication of the temple. 2 Chronicles 6:28-31.

V. 9. The sword-Or rather, the sword of judgement or of vengeance, that is, war, whereby thou punisheth thy people for their sins.

Verse 9. For thy name is in this house] “Thy Majesty is in this house.” Several of Kennicott’s and Deuteronomy Rossi’s MSS., with the Vulgate, Syriac, and Arabic, add arqn nikra, “is invoked;” Thy name is invoked in this house-here thou dwellest, and here thou art worshipped.

Verses 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.

6-12. This prayer should be compared with that of Asa, (2 Chronicles 14:11,) and parts of Solomon’s at the dedication of the temple. 2 Chronicles 6:28-31.

Verses 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.

6-12. This prayer should be compared with that of Asa, (2 Chronicles 14:11,) and parts of Solomon’s at the dedication of the temple. 2 Chronicles 6:28-31.

Verse 11. They reward us] Six of Kennicott’s and Deuteronomy Rossi’s MSS. add רעה evil: “Behold, they reward us EVIL.” This is also the reading of the Targum.

Verses 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.

6-12. This prayer should be compared with that of Asa, (2 Chronicles 14:11,) and parts of Solomon’s at the dedication of the temple. 2 Chronicles 6:28-31.

V. 12. Wilt thou not judge-Wilt thou not give sentence against them, and execute it upon them? The justice of God is the refuge of those that are wronged. No might-Though he had great armies, yet he seems to have been surprized by these men, before his forces were in readiness to oppose them.

Verse 12. Wilt thou not judge them] That is, Thou wilt inflict deserved punishment upon them.

Verse 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.

6-12. This prayer should be compared with that of Asa, (2 Chronicles 14:11,) and parts of Solomon’s at the dedication of the temple. 2 Chronicles 6:28-31.

V. 13. 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.

Verse 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.

VICTORY OVER MOAB AND AMMON, 1-30.

1. Moab, and… Ammon — These nations on the east of the Dead Sea seem to have made no attempt against the kingdom of Judah since the time of their disastrous defeat by David. Comp. 2 Samuel 8:2; 12:26-30. Besides the Ammonites — This is doubtless a corrupt reading, and by a simple transposition of letters in the Hebrew text we have Mennim, or Maonites, instead of Ammonites. The Maonites, or Mehunims, seem to have been a nomadic tribe in the vicinity of Mount Seir. Comp. 2 Chronicles 26:7; 1 Chronicles 4:41; and Judges 10:12. Instead of besides the Ammonites, we should read, then, and with them some of the Maonites.

Verse 14. Upon Jahaziel came the Spirit of the Lord — It seems he was not a prophet before this time, but was now suddenly inspired by God with the following message, to comfort this great assembly with an assured hope of deliverance, before they stirred from the place where they had prayed. For it is never in vain to seek God; while they were yet speaking, God heard.

Ver. 14. Then, when the king had prayed, came the Spirit of the Lord upon Jahaziel, a man of distinction and piety, as is indicated by this act, and by his genealogy. He prophesied openly in the temple, and the prophecies were all fulfilled the next day! They were most remarkable prophecies, that the enemies should kill one another; for wicked men once taken in the net are furious as the wild beasts. Had these prophecies proved to be the mere reveries of insanity, Jahaziel had forfeited his life, as the law directs, and all his house and order would have been covered with a reproach that could never be wiped away. In that case the king, deceived and angry, would have ordered him for execution. But seeing all was fulfilled, how could the Jews ever after this doubt the truth of revelation.

14. Jahaziel… of Mattaniah — This Mattaniah is generally supposed to be the same as Nethaniah, mentioned in 1 Chronicles 25:2, 12. By the gift of the Spirit on this occasion Jahaziel became immortal in the history of Israel, and so the chronicler was careful to register his genealogy. He was lifted from the rank of a mere singer to that of a most distinguished prophet of Jehovah.

V. 15. But God’s-God will fight for you, and he alone will do the work, you need not strike a stroke.

Verse 15. For the battle is not yours, but God’s.] God will not employ you in the discomfiture of this great host; he himself will take the matter in hand, deliver you, and destroy them.

Verses 15-17. Thus saith the Lord, Be not afraid — You have admitted fear enough to induce you to have recourse to God: now do not give way to that fear which would drive you from him. The battle is not yours — It is not in your own cause, nor in your own strength, that you engage; the battle is God’s — And he doth and will interest himself in your favour, as you have desired, and will fight for you. To-morrow go ye down — From Jerusalem, where he and his army now were, which stood upon high ground. Ye shall not need to fight in this battle — The work shall be done to your hands, and you will not need to strike a stroke, nor shall you be the instruments, but only the spectators of the defeat of the enemy. O Judah and Jerusalem, fear not — Thus does he encourage them to trust in God, though the danger was very threatening, and to expect certain victory and deliverance.

VICTORY OVER MOAB AND AMMON, 1-30.

1. Moab, and… Ammon — These nations on the east of the Dead Sea seem to have made no attempt against the kingdom of Judah since the time of their disastrous defeat by David. Comp. 2 Samuel 8:2; 12:26-30. Besides the Ammonites — This is doubtless a corrupt reading, and by a simple transposition of letters in the Hebrew text we have Mennim, or Maonites, instead of Ammonites. The Maonites, or Mehunims, seem to have been a nomadic tribe in the vicinity of Mount Seir. Comp. 2 Chronicles 26:7; 1 Chronicles 4:41; and Judges 10:12. Instead of besides the Ammonites, we should read, then, and with them some of the Maonites.

V. 16. Go down-From Jerusalem, where he and his army now were; which stood upon high ground.

Verses 15-17. Thus saith the Lord, Be not afraid — You have admitted fear enough to induce you to have recourse to God: now do not give way to that fear which would drive you from him. The battle is not yours — It is not in your own cause, nor in your own strength, that you engage; the battle is God’s — And he doth and will interest himself in your favour, as you have desired, and will fight for you. To-morrow go ye down — From Jerusalem, where he and his army now were, which stood upon high ground. Ye shall not need to fight in this battle — The work shall be done to your hands, and you will not need to strike a stroke, nor shall you be the instruments, but only the spectators of the defeat of the enemy. O Judah and Jerusalem, fear not — Thus does he encourage them to trust in God, though the danger was very threatening, and to expect certain victory and deliverance.

16. They come up by the cliff of Ziz — Better, the ascent, or pass, of Hazziz. This was the rocky mountain pass above Ain Jidy, that leads from the shore of the Dead Sea at that point up into the hill country of Judah. The name still lingers in the tract of table land called el Husassah. just northwest of the pass towards Tekoa. So these enemies of Judah came “by the very same route,” says Robinson, “which is taken by the Arabs in their marauding expeditions at the present day, along the shore as far as to Ain Jidy, and then up the pass and so northwards below Tekoa.” The brook, before the wilderness of Jeruel — This brook, or valley, was one of the wadies running from the vicinity of Tekoa to the Dead Sea — perhaps the Wady Jehar, whose name may be the representative of the ancient Jeruel, and the desert of Jeruel must have corresponded nearly with the modern tract el-Husassah.

Verse 17. For the Lord will be with you.] “The WORD of the Lord shall be your Helper.”-Targum.

Verses 15-17. Thus saith the Lord, Be not afraid — You have admitted fear enough to induce you to have recourse to God: now do not give way to that fear which would drive you from him. The battle is not yours — It is not in your own cause, nor in your own strength, that you engage; the battle is God’s — And he doth and will interest himself in your favour, as you have desired, and will fight for you. To-morrow go ye down — From Jerusalem, where he and his army now were, which stood upon high ground. Ye shall not need to fight in this battle — The work shall be done to your hands, and you will not need to strike a stroke, nor shall you be the instruments, but only the spectators of the defeat of the enemy. O Judah and Jerusalem, fear not — Thus does he encourage them to trust in God, though the danger was very threatening, and to expect certain victory and deliverance.

17. Stand… and see the salvation of the Lord — So Moses commanded Israel when Jehovah was about to destroy their enemies in the Red Sea. Compare Exodus 14:13, 14.

Verses 18, 19. Jehoshaphat bowed his head with his face to the ground — In token of his reverence for God and his message, his belief of the promise, and his thankfulness for so great a favour. The Levites stood up to praise the Lord — By Jehoshaphat’s appointment. With a loud voice on high — With heart and voice lifted up, whereby they showed their confidence in God, and assurance of the accomplishment of the prophet’s prediction.

VICTORY OVER MOAB AND AMMON, 1-30.

1. Moab, and… Ammon — These nations on the east of the Dead Sea seem to have made no attempt against the kingdom of Judah since the time of their disastrous defeat by David. Comp. 2 Samuel 8:2; 12:26-30. Besides the Ammonites — This is doubtless a corrupt reading, and by a simple transposition of letters in the Hebrew text we have Mennim, or Maonites, instead of Ammonites. The Maonites, or Mehunims, seem to have been a nomadic tribe in the vicinity of Mount Seir. Comp. 2 Chronicles 26:7; 1 Chronicles 4:41; and Judges 10:12. Instead of besides the Ammonites, we should read, then, and with them some of the Maonites.

V. 19. Stood up-By Jehoshaphat’s appointment. On high-With heart and voice lifted up: whereby they shewed their full assurance of the victory.

Verses 18, 19. Jehoshaphat bowed his head with his face to the ground — In token of his reverence for God and his message, his belief of the promise, and his thankfulness for so great a favour. The Levites stood up to praise the Lord — By Jehoshaphat’s appointment. With a loud voice on high — With heart and voice lifted up, whereby they showed their confidence in God, and assurance of the accomplishment of the prophet’s prediction.

19. The Korhites — Descendants of Korah, who was also a son of Kohath, but mentioned particularly here, as it would seem, on account of the prominence of his children on this occasion.

V. 20. Believe-God’s promise delivered to us by this prophet, and consequently all other predictions of the prophet.

Verse 20. Believe in the Lord your God] “Believe in the WORD of the Lord your God, and believe in his law, and believe in his prophets; and ye shall prosper.” Here the WORD and the revelation are most pointedly distinguished; the Word being used personally.

Verse 20. Believe in the Lord your God — Believe God’s promise delivered to us by this prophet, and consequently all other predictions of the prophets. So shall ye prosper — Take heed lest by your unbelief you frustrate God’s promise.

20. Wilderness of Tekoa — Tekoa was situated on a broad eminence twelve miles south of Jerusalem, (see note on 2 Samuel 14:2,) and the wilderness here referred to was the desert country that lay just beyond it towards the Dead Sea. Thus it corresponded very nearly with “the wilderness of Jeruel,” verse 10.

V. 21. Consulted-Jehoshaphat called a counsel of war, and it was resolved, to appoint singers to go out before the army, who had nothing to do, but to praise God, to praise his holiness, which is his beauty, to praise him as they did in the temple, that beauty of holiness. By this strange advance to the field of battle, Jehoshaphat shewed his firm reliance on the word of God, which enabled him to triumph before the battle, to animate his own men and confound the enemy.

Verse 21. When he had consulted with the people — That is, with the elders and heads of the tribes, who represented the rest. He called a council of war, and it was resolved to appoint singers to go out before the army, who had nothing to do but to praise God, to praise his holiness, which is his beauty, to praise him as they did in the temple, that beauty of holiness, “with that good old doxology, which eternity itself,” as Henry says, “will not wear threadbare, Praise the Lord, for his mercy endureth for ever.” By this strange advance to the field of battle, Jehoshaphat showed his firm reliance on the word of God, which enabled him to triumph before the battle, to animate his own men, and confound the enemy.

21. And that should praise the beauty of holiness — Literally, and those singing praise according to the beauty of holiness. The versions and interpreters have expressed this passage variously. Bertheau, Keil, and Rawlinson understand a reference to the beautiful garments and holy attire of the singers. But it seems better to understand the beauty (or ornament) of holiness in the spiritual sense of the blessed and beautiful state of soul in which these singers praised Jehovah.

V. 22. To sing-So acceptable are the fervent prayers of God’s people to God, and so terrible to their enemies. Ambushments-Or, liers in wait, either

1. the holy angels, who appeared in the shape of men, and possibly put on the appearances and visages of the Moabites or Ammonites, and in that shape slew the rest, who supposing this slaughter to be done by a part of their own army, fell upon them, and so broke forth into mutual slaughters. Or,

2. God raised jealousies and animosities among themselves, which broke forth, first into secret ambushments, which one party laid for another, and then into open hostilities to their utter destruction. So vain are all mens attempts against God, who needs none to destroy his enemies but themselves, and their own mistakes, and passions, which he can, when he pleaseth, arm against them.

Verse 22. The Lord set ambushments] “The WORD of the Lord placed snares among the children of Ammon and Moab; and the inhabitants of the mountain of Gibla, who came to fight with Judah; and they were broken to pieces:” so the Targum.

Houbigant translates the place thus: “The Lord set against the children of Ammon and Moab ambushments of those who came from Mount Seir against Judah; and the children of Ammon and Moab were smitten: but they afterwards rose up against the inhabitants of Mount Seir, and utterly destroyed them; who being destroyed, they rose up one against another, and mutually destroyed each other.” This is probably the meaning of these verses. Calmet’s version is not very different.

Verse 22. When they began to sing and to praise — So acceptable are the fervent prayers and praises of God’s people to him, and so terrible to their enemies! The Lord set ambushments — Hebrew, µybram, mearebim, insidiantes, persons lying in wait, or plotting, and laying snares. The meaning seems to be, as appears from the next verse, that God raised jealousies and animosities among their enemies themselves, which by degrees broke forth, first into secret plots, snares, and ambushments, which one party contrived and laid for another, against which they had conceived some grudge; and then into a general confusion, and open hostilities and outrages, to the destruction of one another throughout the whole army. So vain are all men’s attempts against God, who needs none to destroy his enemies but themselves, and their own mistakes and passions, which he can, when he pleases, arm against them.

22. The Lord set ambushments against… Ammon, Moab… mount

Seir — The word rendered ambushments is µybram, liers in wait. Compare Judges 9:29. A measure of uncertainty must ever rest upon the question, Who were these liers in wait? They were not men of Judah, for these were not to fight. Verses 15, 17. Nor were they portions of the invading army, who, by mistake, fell to fighting one another, for such could not be properly called liers in wait. Many expositors, ancient and modern, think that they were angels sent by God to confuse and overthrow the enemies of his people. But it would be very strange for the sacred writer to call angels “liers in wait.” Had he meant angels he would most likely have said so. More probably the ambush was composed of a band of daring marauders, not belonging to either army, who, greedy for spoil, attacked the combined army unexpectedly and with such fury as to put them all in confusion, and “every man’s sword was turned against his fellow.” Compare Judges 7:22, and 1 Samuel 14:20. Perhaps these marauders themselves perished in the general fray. In all this the sacred writer saw the hand of Jehovah.

Verses 23, 24. The children of Ammon and of Moab, &c. — These fell foul upon the Edomites, and cut them off; and then fell out with one another, and cut one another off. Thus God often makes wicked people instruments of destruction to one another. When Judah came toward the watch-tower — Which stood upon the cliff of Ziz, mentioned verse 16, and looked toward the wilderness, where their enemies lay encamped, whose numbers, and order, and condition, they could descry from thence. They looked unto the multitude, and behold they were dead bodies — When they came to the view of this vast army, instead of finding living men to fight with, they found them all dead men, and their carcasses spread as dung upon the face of the earth. And none escaped — Or rather, none remained, because those who were not killed, made the best of their way home; for it cannot be supposed that they were absolutely all killed.

23. Ammon and Moab stood up against… Seir — The fight first turned almost wholly against the Maonites from the vicinity of Mount Seir, (note on verse 1,) and when they were utterly cut off the Ammonites and Moabites went to destroying one another.

V. 24. The watch tower-Which stood upon the cliff of Ziz, mentioned ver. 16, and looked toward the wilderness, where their enemies lay encamped, whose numbers, and order, and condition, they could descry from thence.

Verses 23, 24. The children of Ammon and of Moab, &c. — These fell foul upon the Edomites, and cut them off; and then fell out with one another, and cut one another off. Thus God often makes wicked people instruments of destruction to one another. When Judah came toward the watch-tower — Which stood upon the cliff of Ziz, mentioned verse 16, and looked toward the wilderness, where their enemies lay encamped, whose numbers, and order, and condition, they could descry from thence. They looked unto the multitude, and behold they were dead bodies — When they came to the view of this vast army, instead of finding living men to fight with, they found them all dead men, and their carcasses spread as dung upon the face of the earth. And none escaped — Or rather, none remained, because those who were not killed, made the best of their way home; for it cannot be supposed that they were absolutely all killed.

24. Watchtower in the wilderness — The tower near Tekoa, which commanded a wide view over the neighbouring desert. Compare 2 Chronicles 26:10; 2 Kings 9:17, note.

V. 25. Jewels-Which they brought with them to corrupt any of Jehoshaphat’s officers as they saw occasion: to procure necessaries for their vast army from time to time: and because they came as to triumph rather than to fight, being confident of the victory because of their numbers, and especially because they thought to surprize Jehoshaphat ere he could make any considerable preparations against them; God also permitting them to be puffed up to their own destruction.

Verse 25. Both riches with the dead bodies] For פגרים peparim, dead bodies, בגדים begadim, garments, is the reading of eight MSS. in the collections of Kennicott and Deuteronomy Rossi, and in several ancient editions. None of the versions have dead bodies except the Chaldee. The words might be easily mistaken for each other, as the p pe, if a little faint in the under dot might easily pass for a b beth; and we know that the r resh and d daleth, are frequently interchanged and mistaken for each other, both in Hebrew and Syriac. I believe garments to be the true reading; and as to the clause which they stripped off for themselves, it should be understood thus: Which they seized for themselves, &c.

Verse 25. They found among them in abundance both riches and jewels, &c. — Which they had brought with them to corrupt any of Jehoshaphat’s officers as they saw occasion: to procure necessaries for their vast army from time to time: and because they came as to triumph rather than to fight, being confident of the victory on account of their numbers, and especially because they thought to surprise Jehoshaphat ere he could make any considerable preparations against them; God also permitting them to be puffed up to their own destruction. See how rich in mercy God is to them that call upon him in truth, and how often he out-does the prayers and expectations of his people. Jehoshaphat prayed to be delivered from being spoiled by the enemy, and God not only did that, but enriched them with the spoils of the enemy. Now it appeared what was God’s end in bringing this great army against Judah; it was to humble them, and prove them, that he might do them good in their latter end. It seemed, at first, to be a disturbance to their reformation, but it proves to be a recompense of it.

VICTORY OVER MOAB AND AMMON, 1-30.

1. Moab, and… Ammon — These nations on the east of the Dead Sea seem to have made no attempt against the kingdom of Judah since the time of their disastrous defeat by David. Comp. 2 Samuel 8:2; 12:26-30. Besides the Ammonites — This is doubtless a corrupt reading, and by a simple transposition of letters in the Hebrew text we have Mennim, or Maonites, instead of Ammonites. The Maonites, or Mehunims, seem to have been a nomadic tribe in the vicinity of Mount Seir. Comp. 2 Chronicles 26:7; 1 Chronicles 4:41; and Judges 10:12. Instead of besides the Ammonites, we should read, then, and with them some of the Maonites.

V. 26. Berachah-Heb. of blessing; so called from their solemn blessings and praises given to God in it upon this occasion.

Verse 26. Assembled themselves in the valley of Berachah] “The valley of Benediction;” and so in the latter clause.-Targum.

Verse 26. On the fourth day, &c. — Undoubtedly many thanksgivings were offered to God immediately, and perhaps even a day of praise was kept in the camp, before they drew their forces out of the field: but in the fourth day they assembled in a valley, and blessed God with so much zeal and fervency, that a name was thereby given to the place, and the remembrance of that work of wonder perpetuated for the encouragement of succeeding generations to trust in God. Of Berachah — Hebrew, of blessing, so called, from the solemn blessings and praises given to God on that occasion.

26. The valley of Berachah — That is, the valley of blessing, so called from the blessings and rejoicings of that day. This valley is doubtless to be identified with the modern Wady Bereikut, lying a little west of Tekoa.

Verse 27. Jehoshaphat in the forefront of them] He was their leader in all these spiritual, holy, fatiguing, and self-denying exercises. What a noble and persuasive pattern!

Verses 27, 28. Jehoshaphat in the fore-front of them — They marched all in a body, in solemn procession, and Jehoshaphat at their head, that the country, as they passed along, might join with them in their praises. To go again to Jerusalem with joy — That they might give thanks for the mercy there, where by prayer they had obtained it. Unto the house of the Lord — To renew their praises in the court of the temple, the proper and usual place for it. Praising God must not be the work of a day only; but our praises, when we have received mercy, must be often repeated, as our prayers were, when we were in pursuit of it. Every day we must bless God; as long as we live, and while we have any being, we must praise him, spending our time in that work, in which we hope to spend our eternity.

VICTORY OVER MOAB AND AMMON, 1-30.

1. Moab, and… Ammon — These nations on the east of the Dead Sea seem to have made no attempt against the kingdom of Judah since the time of their disastrous defeat by David. Comp. 2 Samuel 8:2; 12:26-30. Besides the Ammonites — This is doubtless a corrupt reading, and by a simple transposition of letters in the Hebrew text we have Mennim, or Maonites, instead of Ammonites. The Maonites, or Mehunims, seem to have been a nomadic tribe in the vicinity of Mount Seir. Comp. 2 Chronicles 26:7; 1 Chronicles 4:41; and Judges 10:12. Instead of besides the Ammonites, we should read, then, and with them some of the Maonites.

V. 28. To the house-To renew their praises in the court of the temple, the proper and usual place for it. Praising God must not be the work of a day only, but our praises when we have received mercy, must be often repeated, as our prayers were, when we where in pursuit of it. Every day we must bless God: as long as we live, and while we have any being, we must praise him, spending our time in that work, in which we hope to spend our eternity.

Verses 27, 28. Jehoshaphat in the fore-front of them — They marched all in a body, in solemn procession, and Jehoshaphat at their head, that the country, as they passed along, might join with them in their praises. To go again to Jerusalem with joy — That they might give thanks for the mercy there, where by prayer they had obtained it. Unto the house of the Lord — To renew their praises in the court of the temple, the proper and usual place for it. Praising God must not be the work of a day only; but our praises, when we have received mercy, must be often repeated, as our prayers were, when we were in pursuit of it. Every day we must bless God; as long as we live, and while we have any being, we must praise him, spending our time in that work, in which we hope to spend our eternity.

28. They came to Jerusalem with psalteries and harps — It was one of the most magnificent triumphal enterings into Jerusalem that had ever been witnessed, and it was celebrated accordingly.

Verse 29. The Lord fought] “The WORD of the Lord made war against the enemies of Israel.”-Targum.

Verses 29, 30. The fear of God was on all the kingdoms, &c. — Which were near, or which heard these things. They were afraid to attack or molest the worshippers of a God who was able to help his people in so wonderful a manner. So the realm of Jehoshaphat was quiet — Those that were displeased at the destroying of the images and groves, were now satisfied, and obliged to own, that since the God of Israel could deliver after this sort, he only ought to be worshipped, and in that way which himself had appointed. So that they were quiet among themselves; and they were also quiet from the fear of insults or injuries from their neighbours, God having given them rest round about.

VICTORY OVER MOAB AND AMMON, 1-30.

1. Moab, and… Ammon — These nations on the east of the Dead Sea seem to have made no attempt against the kingdom of Judah since the time of their disastrous defeat by David. Comp. 2 Samuel 8:2; 12:26-30. Besides the Ammonites — This is doubtless a corrupt reading, and by a simple transposition of letters in the Hebrew text we have Mennim, or Maonites, instead of Ammonites. The Maonites, or Mehunims, seem to have been a nomadic tribe in the vicinity of Mount Seir. Comp. 2 Chronicles 26:7; 1 Chronicles 4:41; and Judges 10:12. Instead of besides the Ammonites, we should read, then, and with them some of the Maonites.

Verses 29, 30. The fear of God was on all the kingdoms, &c. — Which were near, or which heard these things. They were afraid to attack or molest the worshippers of a God who was able to help his people in so wonderful a manner. So the realm of Jehoshaphat was quiet — Those that were displeased at the destroying of the images and groves, were now satisfied, and obliged to own, that since the God of Israel could deliver after this sort, he only ought to be worshipped, and in that way which himself had appointed. So that they were quiet among themselves; and they were also quiet from the fear of insults or injuries from their neighbours, God having given them rest round about.

VICTORY OVER MOAB AND AMMON, 1-30.

1. Moab, and… Ammon — These nations on the east of the Dead Sea seem to have made no attempt against the kingdom of Judah since the time of their disastrous defeat by David. Comp. 2 Samuel 8:2; 12:26-30. Besides the Ammonites — This is doubtless a corrupt reading, and by a simple transposition of letters in the Hebrew text we have Mennim, or Maonites, instead of Ammonites. The Maonites, or Mehunims, seem to have been a nomadic tribe in the vicinity of Mount Seir. Comp. 2 Chronicles 26:7; 1 Chronicles 4:41; and Judges 10:12. Instead of besides the Ammonites, we should read, then, and with them some of the Maonites.

31-37. Compare notes on the parallel passage, 1 Kings 22:41-49.

31-37. Compare notes on the parallel passage, 1 Kings 22:41-49.

V. 33. Not taken-Not universally; the fault was not in Jehoshaphat, but in the people, who, though they did worship the true God, yet would not be confined to the temple, but for their own conveniency, or from their affection to their ancient custom chose to worship him in the high-places.

Verse 33. The high places were not taken away] The idolatry, as we have seen, was universally suppressed; but some of the places where that worship had been performed were not destroyed. Some of them still remained; and these, to such a fickle people, became the means of idolatry in reigns less propitious to truth and religion.

Verse 33. Howbeit, the high places were not taken away — Not universally; the fault was not in Jehoshaphat, but in the people, who, though they did worship the true God, yet would not be confined to the temple; but, for their own convenience, or from their affection to their ancient customs, chose to worship him in the high places.

31-37. Compare notes on the parallel passage, 1 Kings 22:41-49.

Verse 34. In the book of Jehu] This is totally lost, though it is evident that it was in being when the books of Chronicles were written.

34. Who is mentioned in the book of the kings — Literally, as in the margin, who was made to ascend on the book, etc. The Septuagint renders it, who wrote, or described, (kategrayen,) the book of the kings. Vulgate, the words of Jehu the son of Hanani, which he arranged (digessit) in the books of the kings of Israel. But most modern critics take the words to mean that Jehu’s work was incorporated in the book of the kings of Israel.

V. 35. After this-This is mentioned as an aggravation of his sin, after so great an obligation laid upon him by God; and after he had been so singularly reproved by a prophet yet he relapsed into the same sin which proceeded partly from that near relation which was contracted between the two families, and partly from the easiness of Jehoshaphat’s temper, which could not resist the solicitations of others, in such things as might seem indifferent. For he did not join with him in war, as he did with Ahab, but in a peaceable way only, in a matter of trade and commerce. And yet God reproves and punisheth him for it, ver. 37, to shew his great dislike of all familiar conversation of his servants and people with professed enemies of God and of religion, as Ahaziah was. Very wickedly-Or who did industriously, and maliciously, and constantly work wickedness, as the Hebrew phrase implies, giving himself up to idolatry and all wickedness.

Verse 35. After this did Jehoshaphat join him with Ahaziah — This is mentioned as an aggravation of his sin, after so great an obligation laid upon him by God, and after he had been so sharply reproved by a prophet, yet he relapsed into the same sin; which proceeded partly from that near relation which was contracted between the two families, and partly from the easiness of Jehoshaphat’s temper, which could not resist the solicitations of others, in such things as might seem indifferent. For he did not join with him in war, as he did with Ahab, but in a peaceable way only, in a matter of trade and commerce. And yet God reproves and punishes him for it, (verse 37,) to show his great dislike of all familiar conversation of his servants and people with professed enemies of God and of religion, as Ahaziah was. Who did very wickedly — Or, who did industriously, and maliciously, and constantly, work wickedness, as the Hebrew phrase implies, giving himself up to idolatry, and all wickedness.

31-37. Compare notes on the parallel passage, 1 Kings 22:41-49.

Verse 36. To go to Tarshish] “In the great sea.”-Targum. By which expression they always meant the Mediterranean Sea.

Ver. 36. Ships to go to Tarshish. See on Isaiah 23:6. Ezekiel 27:12.

31-37. Compare notes on the parallel passage, 1 Kings 22:41-49.

Verse 37. The Lord hath broken, &c.] “The WORD of the Lord hath broken.”-Targum. Concerning Tarshish, Ezion-geber, and Ophir, and the voyage thither, see Clarke’s notes on “1 Kings 10:22”, and at the end of that chapter, See Clarke “1 Kings 10:29”, and on 2 Chronicles 9:26-28. The Tarshish here is called by the Chaldee Torsos in the great sea, some place in the Mediterranean. On this subject the reader has, no doubt, already seen a great variety of opinions.

II CHRONICLES

37. Eliezer… prophesied against Jehoshaphat — This fact is mentioned only by the chronicler, and shows that Jehoshaphat was twice censured by the prophets for his connexion with the kingdom of Israel. Compare the rebuke of Jehu in 2 Chronicles 19:2, 3. These rebukes, and the evils which resulted from his alliance with the northern kingdom, are a cloud upon the memory of Jehoshaphat, but, on the whole, the general character of his administration was, as Stanley observes, “such as to leave behind the recollection of a reign of proverbial splendour.”