Text -- 2 Chronicles 20:1-3 (NET)

The Lord Gives Jehoshaphat Military Success

20:1 Later the Moabites and Ammonites, along with some of the Meunites, attacked Jehoshaphat. 20:2 Messengers arrived and reported to Jehoshaphat, “A huge army is attacking you from the other side of the Dead Sea, from the direction of Edom. Look, they are in Hazezon Tamar (that is, En Gedi).” 20:3 Jehoshaphat was afraid, so he decided to seek the Lord’s advice. He decreed that all Judah should observe a fast.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 20:2

The dead sea, beyond which mount Seir lay.

Wesley: 2Ch 20:2

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.

JFB: 2Ch 20:1

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.

JFB: 2Ch 20:2

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].

JFB: 2Ch 20:3-4

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 2:15-16; Jon 3:7).

Clarke: 2Ch 20:1

Children of Ammon, and with them other beside the Ammonites - Here there must be a mistake; surely the Ammonites are the same as the children of Ammon. Our translators have falsified the text by inserting the words "other beside,"which have nothing properly to represent them in the Hebrew. Literally translated, the words are: "And it happened after this, the children of Moab, and the children of Ammon, and with them of the Ammonites:"and thus the Vulgate. The Syriac, which the Arabic follows, has felt the difficulty, and translated, Came together with warlike men to fight, etc. The Septuagint have given it another turn: Και μετ ’ αυτων εκ των Μιναιων, And with them people of the Minaites; which were a people of Arabia Felix near the Red Sea. The Targum has ועמהון מן אדומאי Ve -immehon min Edomaey , "And with them some of the Edomites."This is very likely to be the true reading, as we find from 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.

Clarke: 2Ch 20:2

On this side Syria - Instead of מארם mearam , from Syria, I would read with one of Kennicott’ s MSS. (89) מאדם meedom , from Edom, which alteration brings it to truth and does not require the change of half a letter, as it consists in the almost imperceptible difference between ר resh and ד daleth . We do not read of any Syrians in this invasion, but we know there were Edomites, or inhabitants of Mount Seir

Clarke: 2Ch 20:2

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.

Clarke: 2Ch 20:3

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.

TSK: 2Ch 20:1

after this also : 2Ch 19:5, 2Ch 19:11, 2Ch 32:1

the children of Moab : Psa 83:5-8; Isa 7:1, Isa 8:9, Isa 8:10, Isa 16:6

came against : 2Ch 19:2; Jer 10:24; Rev 3:19

TSK: 2Ch 20:2

beyond the sea : That is, the Dead or Salt Sea, the western and northern boundary of Edom, which is the reading of one of Dr. Kennicott’ s manuscripts (89), instead of aram , ""Syria.""Gen 14:3; Num 34:12; Jos 3:16

Hazazontamar : Gen 14:7

Engedi : Jos 15:62; 1Sa 23:29; Son 1:14

TSK: 2Ch 20:3

feared : Gen 32:7-11, Gen 32:24-28; Psa 56:3, Psa 56:4; Isa 37:3-6; Jon 1:16; Mat 10:28

himself : Heb. his face

seek the Lord : See note on 2Ch 11:16; 2Ch 19:3

proclaimed : Jdg 20:26; 1Sa 7:6; Ezr 8:21-23; Est 4:16; Jer 36:9; Dan 9:3; Joe 1:14, Joe 2:12-18; Jon 3:5-9

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 20:1

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.

Barnes: 2Ch 20:2

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.

Barnes: 2Ch 20:3

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.

Poole: 2Ch 20:1

Other beside the Ammonites to wit, the people that dwelt in Mount Seir, who were now confederate with them, as appears from 2Ch 20:10,22,23 . Or this is the name of a peculiar people, called either Mehumin , of whom you read 2Ch 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.

Poole: 2Ch 20:2

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.

Poole: 2Ch 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, 2Ch 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.

Haydock: 2Ch 20:1

Of the Ammonites; people sprung from them. Those who explain the Psalm lxxxii. of this war, find many nations mentioned. Some of these, not daring to appear openly, assumed the name of Ammonites. Perhaps we should read (C.) Mannim. H. ---

Sept. "the Mineans," who dwelt in Arabia Felix, upon the Red Sea, (Pliny, vi. 28.) or rather the Maonians, in the environs of Gaza. C. ---

Some MSS. and Latin editions have "Idumeans," which is conformable to v. 11, 23, and S. Jerom Trad. Lyranus, &c. M.

Haydock: 2Ch 20:2

Sea of Sodom, (H.) or the Red Sea. D. ---

Syria, which comprised the country of Ammon. M. ---

Perhaps Edom might rather have been in the text, as we find no Syrians in this war, but many of the Idumeans. C. ---

Adom and Arom, (Syria. H.) have often been confounded, 4 K. xvi. 6. C. ---

Asasonthamar, "the palm-tree cottage," (Bochart) between Jericho and the Dead Sea.

Haydock: 2Ch 20:3

Juda. The whole kingdom was concerned. Sometimes a fast was proclaimed for one city, 3 K. xxi. 9., and Jonas iii. 7. C. ---

They were accustomed to fast, not only to subdue the flesh, but also for other necessities. W.

Gill: 2Ch 20:1

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.

Gill: 2Ch 20:2

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:

and, behold, they be in Hazazontamar, which is Engedi; See Gill on Gen 14:7.

Gill: 2Ch 20:3

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, 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.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 20:1

¹ tc The Hebrew text has “Ammonites,” but they are mentioned just before this. Most translations, following some mss of the LXX, read “Meunites” (see 1 Chr 26:7; so NASB, NIV, NRSV).

NET Notes: 2Ch 20:2

¹ tn Heb “they”; the implied referent (messengers) has been specified in the translation for clarity.

² tn Heb “the Sea”; in context (“from the direction of Edom”) this must refer to the Dead Sea, which has been specified in the translation for clarity (cf. NEB, NLT).

³ tc Most Hebrew mss read “from Aram” (i.e., Syria), but this must be a corruption of “Edom,” which is the reading of the LXX and Vulgate.

NET Notes: 2Ch 20:3

¹ tn Heb “and he set his face to seek the Lord.”

Geneva Bible: 2Ch 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 ^{( a )} Ammonites, came against Jehoshaphat to battle.

^{( a )} That is, who copied the Ammonites in language and apparel. The Hebrews thought that they were the Amalekites, but as it appeared by (2Ch 20:10) they were the Idumeans of mount Seir.

Geneva Bible: 2Ch 20:2

Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the ^{( b )} sea on this side Syria; and, behold, they [be] in Hazazontamar, which [is] Engedi.

^{( b )} Called the Dead sea, where God destroyed the five cities because of their sin.

Geneva Bible: 2Ch 20:3

And Jehoshaphat feared, and set himself ^{( c )} to seek the LORD, and proclaimed a fast throughout all Judah.

^{( c )} This declares what the fear of the godly is, which is the prick to stir them to prayer and to depend on the Lord, while it moves the wicked either to seek after worldly means and policies or else to fall into despair.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 20:1-37

1 Jehoshaphat, invaded by Moab, proclaims a fast.

5 His prayer.

14 The prophecy of Jahaziel.

20 Jehoshaphat exhorts the people, and sets singers to praise the Lord.

22 The great overthrow of his enemies.

26 The people, having blessed God at Berachah, return in triumph.

31 Jehoshaphat's reign.

35 His convoy of ships, according to the prophecy of Eliezer, unhappily perish.

MHCC: 2Ch 20:1-13

In all dangers, public or personal, our first business should be to seek help from God. Hence the advantage of days for national fasting and prayer. From the first to the last of our seeking the Lord, we must approach him with humiliation for our sins, trusting only in his mercy and power. Jehoshaphat acknowledges the sovereign dominion of the Divine Providence. Lord, exert it on our behalf. Whom should we seek to, whom should we trust to for relief, but the God we have chosen and served. Those that use what they have for God, may comfortably hope he will secure it to them. Every true believer is a son of Abraham, a friend of God; with such the everlasting covenant is established, to such every promise belongs. We are assured of God's love, by his dwelling in human nature in the person of the Saviour. Jehoshaphat mentions the temple, as a token of God's favourable presence. He pleads the injustice of his enemies. We may well appeal to God against those that render us evil for good. Though he had a great army, he said, We have no might without thee; we rely upon thee.

Matthew Henry: 2Ch 20:1-13

We left Jehoshaphat, in the foregoing chapter, well employed in reforming his kingdom and providing for the due administration of justice and support of religion in it, and expected nothing but to hear of the peace and prosperity of his reign; but here we have him in distress, which distress, however, was followed by such a glorious deliverance as was an abundant recompence for his piety. If we meet with trouble in the way of duty, we may believe it is that God may have an opportunity of showing us so much the more of his marvellous loving-kindness. We have here,

I. A formidable invasion of Jehoshaphat's kingdom by the Moabites, and Ammonites, and their auxiliaries, 2Ch 20:1. Jehoshaphat was surprised with the intelligence of it when the enemy had already entered his country, 2Ch 20:2. What pretence they had to quarrel with Jehoshaphat does not appear; 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.

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 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 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. "

Keil-Delitzsch: 2Ch 20:1

By אהרי־כן , 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 מהעמּונים . This statement is obscure. Since מן has unquestionably a partitive or local signification, we might take the word to signify, enemies who dwelt aside from the Ammonites ( מן 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 מארם 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 אדם בּני or אדומים , or שׂעיר בּני (cf. 2Ch 25:11, 2Ch 25:14). Nor can it be denied that the interpretation which makes מהעמּונים 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 מהמּעוּנים , 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 מעוּנים 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 ἐκ τῶν Μιναίων for מהעמּונים proves little, since these translators have rendered העמּונים in 2Ch 26:8 also by οἱ Μιναῖοι , there erroneously making the Ammonites Minaiites.

Keil-Delitzsch: 2Ch 20:2

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." מארם also has no suitable sense here, since in the whole narrative nothing is said of enemies coming out of Syria; we should read מאדם 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.

Keil-Delitzsch: 2Ch 20:3-4

This report filled Jehoshaphat with fear, and he resolved to seek help of the Lord. ??????? נתן = 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. מיהוה בּקּשׁ , to seek of the Lord, sc. help, is expressed in the last clause by את־יהוה בּקּשׁ to seek the Lord.

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 17:1--20:37

D. Jehoshaphat chs. 17-20

This account of Jehoshaphat's rule reveals that God was then actively leading His people. These were the years of alliance with Israel. Ahab was on the throne of the Northern Kingdom.

The Chronicler deliberately presented Jehoshaphat's record very similarly to the way he recounted Asa's experiences. In chapters 17-20, as in 14-16, we have a series of contrasts that teach the same lessons. These lessons are the importance of depending on Yahweh and being loyal to Him by obeying His Word and seeking His help.

Both Asa and Jehoshaphat followed similar patterns of reform, experienced victory in battle, and transgressed. Both of them suppressed and failed to suppress the high places (cf. 14:2-5; 17:6). Both enjoyed prosperity, conducted great building programs, and experienced victory because of their obedience. Both made foreign alliances, and both are mentioned together as the standard of piety to which Jehoram failed to attain.⁴²

Constable: 2Ch 20:1-30

5. Victory over the Moabite-Ammonite alliance 20:1-30

This chapter does not appear in Kings. It illustrates well that "the Lord will rule (judge)," the meaning of Jehoshaphat's name and the truth that characterized his reign. The motif of retribution is very strong here. God gave victory because Jehoshaphat and Judah trusted and obeyed Him (v. 17).

Jehoshaphat's prayer (vv. 6-12) was very similar to Solomon's at the temple dedication (cf. 6:12-42). Jehoshaphat based his petition for deliverance on God's promises (vv. 5-9). Verse 12 is another classic expression of trust in the Lord (cf. 1 Sam. 17:47).

"There is no excuse for Christian hopelessness. The Christian's response in the blackest hour must be: My eyes are upon thee.'"⁴⁹

God revealed what the king was to do. Essentially he was just to observe the victory God would give him (v. 15). The expression, "Do not fear," (v. 17) occurs 365 times in the Bible, one for every day of the year.⁵⁰ Other blessings God brought to Judah as a result of Jehoshaphat's faith were spoil from the nations (v. 25), her enemies' fear of Judah that restricted other attacks (v. 29), and peace (v. 30).

The Meunites (v. 1) were an Arabian tribe that lived in Edom and elsewhere east and south of the Salt (Dead) Sea (cf. 26:7; 1 Chron. 4:41). The wilderness of Tekoa (v. 20) was the Judean wilderness near the town of Tekoa that stood 10 miles south of Jerusalem.

Guzik: 2Ch 20:1-37

2 Chronicles 20 - Jehoshaphat's Victory

A. Jehoshaphat's prayer.

1. (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 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.

2. (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, 15:12-13)

· Jehoshaphat in the early part of his reign (2 Chronicles 19:3)

· King Hezekiah (2 Chronicles 31:21)

· 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)

3. (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 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 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)

B. God answers Jehoshaphat's prayer.

1. (13-15) The promise is given through a prophet.

Now 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. Now 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 the battle was God's battle. He would fight on behalf of Judah against this great multitude.

2. (16-17) The command to stand and believe.

"'Tomorrow go down against them. They will surely come up by the Ascent of Ziz, and you will find them at the end of the brook before the Wilderness of Jeruel. You will not need to fight in this battle. Position yourselves, stand still and see the salvation of the LORD, who is with you, O Judah and Jerusalem!' Do not fear or be dismayed; tomorrow go out against them, for the LORD is with you."

a. Tomorrow go down against them: This was an important command, because one might think that because of the promise of 2 Chronicles 20:15, Judah would not even have to show up at the battle and perhaps God wanted them to stay in Jerusalem and pray. Yet God wanted them to go out to battle against the enemy and He would use their participation in the battle.

b. They will surely come up by the Ascent of Ziz: God knew the plans of the attacking armies precisely and He relayed this information to the king and people of Judah.

c. You will not need to fight in this battle. Position yourselves, stand still and see the salvation of the LORD: Judah did not need to fight in this battle, yet it did not mean there was nothing for them to do. It was a significant step of faith to position yourselves, to stand still, and to believe that you would see the salvation of the LORD in the face of a large attacking army.

d. Tomorrow go out against them: There were any number of ways that God could have defeated these armies assembled against Judah, but He appointed a way that demanded the participation of faith on behalf of Judah. They had to work on a faith-partnership with God.

3. (18-19) The response of worship and praise.

And Jehoshaphat bowed his head with his face to the ground, and all Judah and the inhabitants of Jerusalem bowed before the LORD, worshiping the LORD. Then the Levites of the children of the Kohathites and of the children of the Korahites stood up to praise the LORD God of Israel with voices loud and high.

a. Bowed before the LORD, worshiping the LORD: Both king and people knew that the prophetic word through Jahaziel was true from God. Receiving it as a word from God, they worshipped the LORD who promised to save His people against this terrible threat. It was a logical response.

i. "They worshipped, but why did they do it? They were not delivered. No, but they were sure they were going to be delivered. Their enemies were not dead. No, they were all alive, but they were sure they would be dead, so they had worship, and their devotion rose from trustful and grateful hearts." (Spurgeon)

b. Then the Levites of the children of the Kohathites and of the children of the Korahites stood up to praise the LORD God of Israel with voices loud and high: First they worshipped with the posture of their bodies and hearts; then with song led by the chorus of the Levitical worship leaders.

4. (20-21) The battle is led by singing worshippers.

So they rose early in the morning and went out into the Wilderness of Tekoa; and as they went out, Jehoshaphat stood and said, "Hear me, O Judah and you inhabitants of Jerusalem: Believe in the LORD your God, and you shall be established; believe His prophets, and you shall prosper." And when he had consulted with the people, he appointed those who should sing to the LORD, and who should praise the beauty of holiness, as they went out before the army and were saying: "Praise the LORD, For His mercy endures forever."

a. So they rose early in the morning and went: This showed that they really did believe the prophecy from Jahaziel. It was one thing to profess faith among an excited assembly; it was another thing to actually walk out to meet the enemy armies.

b. Believe in the LORD your God, and you shall be established; believe His prophets, and you shall prosper: With this exhortation Jehoshaphat considered believing the prophets of God to be equal to believing the LORD your God Himself. This remains true; to believe God's Word is to believe God Himself.

c. And when he had consulted with the people: Jehoshaphat was wise and good enough to know that since this crisis put the people at risk, then the people should be consulted regarding some of the details, including those who should sing to the LORD.

i. We should not think that at this moment the monarchy of Israel became a democracy. Instead, it fulfilled what it should have always been: a monarchy that was in touch with and responsive to the people and their needs and opinions.

d. Who should praise the beauty of holiness: God's holiness - His "set-apart-ness" - has a wonderful and distinct beauty about it. It is beautiful that God is God and not man; that He is more than the greatest man or a super-man. His holy love, grace, justice, and majesty are beautiful.

e. As they went out before the army: The singers and worshippers led the army into this battle. It was clear that Judah expected a battle, because they brought the army. Yet it was also clear that they expected a supernatural battle because they let the singers and worshippers go before the army.

i. These worshippers obviously took a dangerous step of faith. If the unthinkable happened and God did not intervene they would be the first ones slaughtered by a merciless enemy. No wonder king Jehoshaphat consulted with the people about who these singers and worshippers should be.

f. And were saying: "Praise the LORD, for His mercy endures forever": This was the refrain of their song. They did not rest on their own merits or even the merits of Abraham, Moses, or David. They trusted and rested on the enduring mercy of God.

5. (22-30) Victory over the enemy and the plundering of the enemy.

Now when they began to sing and to praise, the LORD set ambushes against the people of Ammon, Moab, and Mount Seir, who had come against Judah; and they were defeated. For the people of Ammon and Moab stood up against the inhabitants of Mount Seir to utterly kill and destroy them. And when they had made an end of the inhabitants of Seir, they helped to destroy one another. So when Judah came to a place overlooking the wilderness, they looked toward the multitude; and there were their dead bodies, fallen on the earth. No one had escaped. When Jehoshaphat and his people came to take away their spoil, they found among them an abundance of valuables on the dead bodies, and precious jewelry, which they stripped off for themselves, more than they could carry away; and they were three days gathering the spoil because there was so much. And on the fourth day they assembled in the Valley of Berachah, for there they blessed the LORD; therefore the name of that place was called The Valley of Berachah until this day. Then they returned, every man of Judah and Jerusalem, with Jehoshaphat in front of them, to go back to Jerusalem with joy, for the LORD had made them rejoice over their enemies. So they came to Jerusalem, with stringed instruments and harps and trumpets, to the house of the LORD. And the fear of God was on all the kingdoms of those countries when they heard that the LORD had fought against the enemies of Israel. Then the realm of Jehoshaphat was quiet, for his God gave him rest all around.

a. Now when they began to sing and to praise, the LORD set ambushes against the people . . . and they were defeated: Just as God promised, the battle belonged to Him and He won the victory on behalf of Judah. We might say that it was not their praise that won the battle, rather it was their faith; yet their praise was sure evidence of their faith. When one really believes the words and promises of God, they cannot but help to praise Him.

i. "The form of the word for ambushes is slightly unusual and really means 'ambushers', and since it is said that God sent them, some have thought that they must be supernatural agents." (Selman)

b. For the people of Ammon and Moab stood up against the inhabitants of Mount Seir to utterly kill and destroy them: This describes how God set ambushes against the enemies of Judah. He prompted them to fight amongst themselves so that they defeated one another, and all Judah had to do was to collect the spoil.

i. "Some understand this ambushment of the holy angels, sent suddenly in upon them to slay them; whereupon they mistaking the matter, and supposing it had been their own companions, flew upon them, and so sheathed their swords in one another's bowels." (Trapp)

c. So when Judah came to a place overlooking the wilderness, they looked toward the multitude; and there were their dead bodies: It seems that the army of Judah, led by the singing worshippers, never actually engaged the enemy armies. Perhaps God spared them that particular test of faith and by the time they had actually met the enemy armies, they were already dead and no one had escaped.

d. On the fourth day they assembled in the Valley of Berachah, for there they blessed the LORD: They had assembled together to cry out to God for His deliverance; it was appropriate that they also assemble together to thank God and to bless His name, for the LORD had made them rejoice over their enemies.

e. And the fear of God was on all the kingdoms of those countries when they heard that the LORD had fought against the enemies of Israel: The victory itself was a warning against the neighboring nations. This gave King Jehoshaphat and his kingdom rest all around.

i. We notice that this did not become a pattern for warfare in Judah or an invitation to conquest, led by the "invincible army of praise." This was in direct response to a specific word from God; to disobey would have been sin, but it would have also been sin to make it a standing pattern for all future warfare in Judah.

ii. The principle of God fighting on behalf of His people and the glory of trusting praise before the battle remained; how God wanted His people to participate in the battle would differ from circumstance to circumstance according to the leading of the Holy Spirit in their situation.

iii. Most importantly, we can praise God that Jesus Christ has fought the battle for our salvation and to rescue us from the judgment of God that we so rightly deserved. This makes us more than conquerors in Jesus Christ, because He fights the battle and defeats our foe, and we share in the spoil (Romans 8:37).

6. (31-37) The close of Jehoshaphat's reign.

So Jehoshaphat was king over Judah. He was thirty-five years old when he became king, and he reigned twenty-five years in Jerusalem. His mother's name was Azubah the daughter of Shilhi. And he walked in the way of his father Asa, and did not turn aside from it, doing what was right in the sight of the LORD. Nevertheless the high places were not taken away, for as yet the people had not directed their hearts to the God of their fathers. Now the rest of the acts of Jehoshaphat, first and last, indeed they are written in the book of Jehu the son of Hanani, which is mentioned in the book of the kings of Israel. After this Jehoshaphat king of Judah allied himself with Ahaziah king of Israel, who acted very wickedly. And he allied himself with him to make ships to go to Tarshish, and they made the ships in Ezion Geber. But Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, "Because you have allied yourself with Ahaziah, the LORD has destroyed your works." Then the ships were wrecked, so that they were not able to go to Tarshish.

a. He walked in the way of his father Asa: Asa was a good king and Jehoshaphat his son followed in his footsteps and did what was right in the sight of the LORD.

b. Nevertheless the high places were not taken away: Jehoshaphat did not do everything he should have as a king. Yet the Chronicler seems to tell us that this was largely because the people had not directed their hearts to the God of their fathers. Jehoshaphat was a reformer, but the people would not be thoroughly reformed.

i. "The fault was not in Jehoshaphat, but in the people, who, thought 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 customs, chose to worship him in the high places." (Poole)

c. And he allied himself with him to make ships to go to Tarshish: 1 Kings 22:48-49 tells us that this initial partnership with Ahaziah king of Israel ended in disaster, when the ships were wrecked at Ezion Geber. It also tells us that after the rebuke from Eliezer the son of Dodavah, king Jehoshaphat refused another offer of alliance with Ahaziah. He had learned his lesson and did not add error upon error.

i. "The phrase 'trading ships' interprets a more literal rendering of the Hebrew, i.e., 'ships that could go to Tarshish.' The thought is that these vessels belonged to the class of ships that went to Tarshish; their actual destination was Ophir (cf. on 2 Chronicles 8:18; 1 Kings 22:48)." (Payne)

d. The LORD has destroyed your works: This might seem cruel of God, but it was actually mercy. It prevented Jehoshaphat from another ungodly alliance, and yielding to this temptation had hurt him before.

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 20 (Chapter Introduction)

Overview

2Ch 20:1, Jehoshaphat, invaded by Moab, proclaims a fast; 2Ch 20:5, His prayer; 2Ch 20:14, The prophecy of Jahaziel; 2Ch 20:20, Jehoshaphat exhorts the people, and sets singers to praise the Lord; 2Ch 20:22, The great overthrow of his enemies; 2Ch 20:26, The people, having blessed God at Berachah, return in triumph; 2Ch 20:31, Jehoshaphat’s reign; 2Ch 20:35, His convoy of ships, according to the prophecy of Eliezer, unhappily perish.

Poole: 2 Chronicles 20 (Chapter Introduction)

CHRONICLES CHAPTER 20

Several armies come against Judah: Jehoshaphat in his fear proclaimeth a fast, 2Ch 20:1-4 . His prayer, 2Ch 20:5-13 . Jehaziel’ s prophecy, 2Ch 20:14-17 . The enemies are overthrown, 2Ch 20:20-25 . The people return in triumph, blessing God, 2Ch 20:26-30 . His reign: his navy miscarrieth, 2Ch 20:31-37 .

MHCC: 2 Chronicles 20 (Chapter Introduction)

(2Ch 20:1-13) The danger and distress of Judah.

(2Ch 20:14-19) Jahaziel's prophecy of victory.

(2Ch 20:20-30) The thanksgiving of Judah.

(2Ch 20:31-37) Jehoshaphat's alliance with Ahaziah.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 20 (Chapter Introduction)

We have here, I. The great danger and distress that Jehoshaphat and his kingdom were in from a foreign invasion (2Ch 20:1, 2Ch 20:2). II. The pious course he took for their safety, by fasting, and praying, and seeking God (2Ch 20:3-13). III. The assurance which God, by a prophet, immediately gave them of victory (2Ch 20:14-17). IV. Their thankful believing reception of those assurances (2Ch 20:18-21). V. The defeat which God gave to their enemies thereupon (2Ch 20:22-25). VI. A solemn thanksgiving which they kept for their victory, and for a happy consequences of it (2Ch 20:26-30). VII. The conclusion of the reign of Jehoshaphat, not without some blemishes (2Ch 20:31-37).

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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Young, Edward J. An Introduction to the Old Testament. Revised ed. Grand Rapids: Wm. B. Eerdmans Publishing Co., 1960.

Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 20 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 20

Jehoshaphat having notice of a numerous army coming against him, 2Ch 20:1, betakes himself to fasting and prayer with his people, 2Ch 20:3, when they were immediately assured of victory by a prophet, which filled them with joy and thankfulness, 2Ch 20:14, and accordingly their enemies destroyed one another, and Jehoshaphat and his people returned to Jerusalem rejoicing and praising God, 2Ch 20:22, and the chapter is closed with an account of the latter part of Jehoshaphat's reign, 2Ch 20:31.