Text -- 2 Chronicles 20:36-37 (NET)

20:36 They agreed to make large seagoing merchant ships; ships; they built the ships in Ezion Geber. 20:37 Eliezer son of Dodavahu from Mareshah prophesied against Jehoshaphat, “Because you made an alliance with Ahaziah, the Lord will shatter what you have made.” The ships were wrecked and unable to go to sea.

Commentary -- Word/Phrase Notes (per phrase)

JFB: 2Ch 20:35-37

A combined fleet was built at Ezion-geber, the destination of which was to voyage to Tartessus, but it was wrecked. Jehoshaphat's motive for entering into this partnership was to secure a free passage through Israel, for the vessels were to be conveyed across the Isthmus of Suez, and to sail to the west of Europe from one of the ports of Palestine on the Mediterranean. Eliezer, a prophet, denounced this unholy alliance, and foretold, as divine judgment, the total wreck of the whole fleet. The consequence was, that although Jehoshaphat broke off--in obedience to the divine will--his league with Ahaziah, he formed a new scheme of a merchant fleet, and Ahaziah wished to be admitted a partner [1Ki 22:48]. The proposal of the Israelitish king was respectfully declined [1Ki 22:49]. The destination of this new fleet was to Ophir, because the Israelitish seaports were not accessible to him for the Tartessus trade; but the ships, when just off the docks, were wrecked in the rocky creek of Ezion-geber.

Clarke: 2Ch 20:36

To go to Tarshish - "In the great sea."- Targum. By which expression they always meant the Mediterranean Sea.

Clarke: 2Ch 20:37

The Lord hath broken, etc. - "The Word of the Lord hath broken."- Targum. Concerning Tarshish, Ezion-geber, and Ophir, and the voyage thither, see the notes on 1Ki 10:22, and at 1Ki 10:29 (note), and on 2Ch 9:26-28 (note). The Tarshish here is called by the Chaldee Torsos in the great sea, some place in the Mediterranean. On this subject the reader has, no doubt, already seen a great variety of opinions.

TSK: 2Ch 20:36

And he joined : ""At first Jehoshaphat was unwilling, 1Ki 22:28, 1Ki 22:49."

Tarshish : ""Tarsos in the great sea,""says the Targumist, by which is meant a a place in the Mediterranean, called the Great Sea by the Hebrews. See note on 1Ki 10:22, Tharshish

Eziongaber : 1Ki 9:26, Ezion-geber

TSK: 2Ch 20:37

Because : 2Ch 19:2; Jos 7:11, Jos 7:12; Pro 13:20

the Lord : 2Ch 16:9; Pro 9:6, Pro 13:20; Heb 12:6; Rev 3:19

And the ships : 1Ki 22:48

to Tarshish : 2Ch 9:21

Commentary -- Word/Phrase Notes (per Verse)

Poole: 2Ch 20:36

To make ships to go to Tarshish of which See Poole "1Ki 10:22 22:48" .

They made the ships in Ezion-gaber of which see on 1Ki 9:26 .

Haydock: 2Ch 20:36

Tharsis; probably Cilicia, (C.) or some part of the ocean. ---

Asion-gaber was on the Red Sea; and ships would not have been built there, to trade on the Mediterranean, C. ix. 21. T.

Gill: 2Ch 20:36

And he joined himself with him to make ships to go to Tarshish,.... Of which; see Gill on 1Ki 22:48, and though it is there said, 1Ki 22:49, that Jehoshaphat refused letting the servants of Ahaziah go with his, that was after he had been reproved for joining with him, and after the ships were broken:

and they made the ships in Eziongeber; of which see Gill on 1Ki 9:26.

Gill: 2Ch 20:37

Then Eliezer the son of Dodavah of Mareshah,.... A city in the tribe of Judah, Jos 15:44.

prophesied against Jehoshaphat, saying, because thou hast joined thyself with Ahaziah; an idolatrous prince, with whom he ought to have had no fellowship, even in civil things, it being both a countenancing him, and exposing himself and people to danger:

the Lord hath broken thy works; the ships built at the joint expense of the two kings, that is, the Lord had determined to break them, and now foretold that he would; the Targum is,"the Word of the Lord hath destroyed thy works:"

and the ships were broken, that they were not able to go to Tarshish; see Gill on 1Ki 22:48.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 20:36

¹ tn Heb “he made an alliance with him.”

² tn Heb “make ships to go to Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish; a “Tarshish-ship” was essentially a large seagoing merchant ship.

NET Notes: 2Ch 20:37

¹ tn Heb “when.”

² tn Heb “to go to Tarshish.”

Geneva Bible: 2Ch 20:37

Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast ^{( u )} joined thyself with Ahaziah, the LORD hath broken thy works. And the ships were broken, that they were not able to go to Tarshish.

^{( u )} Thus God would not have his join in company with idolaters and wicked men.

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 20:31-37

Jehoshaphat kept close to the worship of God, and did what he could to keep his people close to it. But after God had done such great things for him, given him not only victory, but wealth; after this, to go and join himself with a wicked king, was very ungrateful. What could he expect but that God would be angry with him? Yet it seems, he took the warning; for when Ahaziah afterward pressed him to join him, he would not, 1Ki 22:49. Thus the alliance was broken, and the Divine rebuke had its effect, at least for a season. Let us be thankful for any losses which may have prevented the loss of our immortal souls. Let us praise the Lord, who sought after us, and left us not to perish in our sins.

Matthew Henry: 2Ch 20:31-37

We are now drawing towards the close of the history of Jehoshaphat's reign, for a further account of which those who lived when this book was published were referred to an authentic history of it, written by Jehu the prophet (2Ch 19:2), which was then extant, 2Ch 20:34. This was the general character of his reign, that he did that which was right in the sight of the Lord, kept close to the worship of God himself and did what he could to keep his people close to it. But two things are here to be lamented: - 1. The people still retained a partiality for the high places, 2Ch 20:33. Those that were erected to the honour of strange gods were taken away (2Ch 17:6); but those where the true God was worshipped, being less culpable, were thought allowable, and Jehoshaphat was loth to disoblige the people so far as to take them away, for as yet they had not prepared their hearts to serve the God of their fathers. They complied with Jehoshaphat's reformation because they could not for shame do otherwise, but they were not hearty in it, did not direct their hearts to God in it, did not act in it from any good principle nor with any zeal or resolution: and the best magistrates cannot bring to pass what they would, in reformation, when the people are cool in it. 2. Jehoshaphat himself still retained a partiality for the house of Ahab, because he had married his son to a daughter of that family, though he had been plainly reproved for it and had like to have smarted for it. He saw and knew that Ahaziah, the son of Ahab, did very wickedly, and therefore could not expect to prosper; yet he joined himself with him, not in war, as with his father, but in trade, became his partner in an East India fleet bound for Ophir, 2Ch 20:35, 2Ch 20:36. There is an emphasis laid upon the time - after this, after God had done such great things for him, without any such scandalous and pernicious confederacies, given him not only victory, but wealth, yet after this to go and join himself with a wicked king was very ungrateful. After God had given him such a deliverance as this should he again break God's commandments, and join in affinity with the people of these abominations? What could he expect but that God should be angry with him? Ezr 9:13, Ezr 9:14. Yet he sends to him, to show him his error and bring him to repentance, (1.) By a prophet, who foretold the blasting of his project, 2Ch 20:37. And, (2.) By a storm, which broke the ships in the port before they set sail, by which he was warned to break off his alliance with Ahaziah; and it seems he took the warning, for, when Ahaziah afterwards pressed him to join with him, he would not, 1Ki 22:49. See how pernicious a thing it is to join in friendship and society with evil-doers. It is a hard matter to break off from it. A man may much better keep himself from being taken in the snare than recover himself out of it.

Keil-Delitzsch: 2Ch 20:31-37

Concluding notes on Jehoshaphat's reign, which are found also in 1Ki 22:41-51, where they, supplemented by some notes (1Ki 22:45, 1Ki 22:48, and 1Ki 22:49) which are wanting in the Chronicle, form the whole account of his reign. In the statements as to Jehoshaphat's age at his accession, and the length and character of his reign, both accounts agree, except that the author of the Chronicle has, instead of the stereotyped formula, "and the people still sacrificed and offered incense upon the high places,"a remark more significant of the state of affairs: "and the people had not yet determinedly turned their heart to the God of their fathers"(2Ch 20:33). The notice that Jehoshaphat made peace with the king of Israel (1Ki 22:45) is not found in the Chronicle, because that would, as a matter of course, follow from Jehoshaphat's having joined affinity with the royal house of Ahab, and had been already sufficiently attested by the narrative in 2 Chron 18, and is so still further by the undertaking spoken of in 2Ch 20:35. For the same reason, the clause introduced in 1Ki 22:46 about the valiant acts and the wars of Jehoshaphat is omitted in the Chronicle, as these acts have been specially narrated here. As to Jehu's speeches, which were put into the book of Kings, see the Introduction. Further, the remark on the driving out of the remaining Sodomites ( קדשׁ ) from the land, 1Ki 22:47, which refers back to 1Ki 15:12, is wanting here, because this speciality is not mentioned in the case of Asa. Finally, the remark that Edom had no king, but only a viceroy or deputy, serves in 1Ki 22:48 only as an introduction to the succeeding account of Jehoshaphat's attempt to open up anew the sea traffic with Ophir. But on that subject the author of the Chronicle only recounts in 2Ch 20:35-37 that Jehoshaphat allied himself with the godless Ahaziah the king of Israel to build in Ezion-gaber ships to go to Tarshish, was censured for it by the prophet Eliezer, who announced to him that Jahve would destroy his work, and that thereupon the ships were broken, doubtless by a storm, and so could not go upon the voyage. אהרי־כן does not definitely fix the time (cf. 2Ch 20:1), but only states that the alliance with Ahaziah took place after the victory over the Ammonites and Moabites. Ahaziah ascended the throne in the seventeenth year of Jehoshaphat, and reigned scarcely two years, and the enterprise under discussion falls in that period. אתחבּר is an Aramaic form for התחבּר .

The last clause of v. 38, "he did wickedly,"Bertheau refers to Jehoshaphat: he did wrong; because the context shows that these words are intended to contain a censure on Jehoshaphat for his connection with the king of the northern kingdom. But this remark, though substantially correct, by no means proves that הוּא refers to Jehoshaphat. The words contain a censure on Jehoshaphat on account of his alliance with Ahaziah, even if they describe Ahaziah's conduct. We must, with the older commentators, take the words to refer to Ahaziah, for הרשׁיע is much too strong a word for Jehoshaphat's fault in the matter. The author of the Chronicle does indeed use the word הרשׁיע of Jehoshaphat's grandson Ahaziah, 2Ch 22:3, in the clause, "his mother, a daughter of Ahab and Jezebel, was for הרשׁיע his counsellor,"but only that he may characterize the acts of the Ahabic house. Jehoshaphat allied himself with the wicked Ahaziah to build ships תּרשׁישׁ ללכת , to go to Tarshish; and they built ships at Ezion-gaber, i.e., on the Red Sea. Instead of this, we have in 1Ki 22:49 : Jehoshaphat built Tarshish ships to go to Ophir for gold. Hence it is manifest that in both passages the same undertaking is spoken of, and the expression "Tarshish ships"is paraphrased in the Chronicle by "ships to go to Tarshish."This periphrasis is, however, a mistake; for Tarshish ships are merely ships which, like those going to Tarshish, were built for long sea voyages, for Jehoshaphat merely desired to renew the voyages to Ophir. With the exception of this erroneous interpretation of the words, Tarshish ships, the two narratives agree, if we only keep in mind the fact that both are incomplete extracts from a more detailed account of this enterprise. The Chronicle supplies us with an explanatory commentary on the short account in 1Ki 22:49, both in the statement that Jehoshaphat allied himself with Ahaziah of Israel for the preparation of the ships, and also in communicating the word of the prophet Eliezer as to the enterprise, which makes clear to us the reason for the destruction of the ships; while in 1Ki 22:49 merely the fact of their destruction is recorded. Of the prophet Eliezer nothing further is known than the saying here communicated. His father's name, Dodavahu, is analogous in form to Hodavya, Joshavya (see on 1Ch 3:24), so that there is no good ground to alter it into דּודיּהוּ , friend of Jahve, after the Doodi'a of the lxx. As to Mareshah, see on 2Ch 11:8. The perfect פּרץ is prophetic: Jahve will rend thy work asunder. The words which follow record the fulfilment. עצר as in 2Ch 13:20; 2Ch 14:10. With this the chronicler's account of this enterprise concludes; while in 1Ki 22:50 it is further stated that, after the destruction of the ships first built, Ahaziah called upon Jehoshaphat still to undertake the Ophir voyage in common with him, and to build new ships for the purpose, but Jehoshaphat would not. The ground of his refusal may easily be gathered from 2Ch 20:37 of the Chronicle.

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 20:31-37

6. Jehoshaphat's failures 20:31-37

The reference to Jehoshaphat's not removing the high places (v. 33) seems to contradict what the writer said in 17:6. Perhaps when the people rebuilt the high places that Jehoshaphat destroyed earlier in his reign he failed to tear them down again. In this the king fell short of the complete obedience required if God would establish his throne forever (1 Chron. 17:11-14). Jehoshaphat's alliance with Ahaziah, king of Israel, was another instance in which he failed to trust and obey God as he should have (vv. 35-37).

". . . however much a person's life might be characterized by obedience to God, the possibility of lapse and compromise is forever present."⁵¹

"Jehoshaphat's weakness--and this the chronicler sets before us as a peril of pastoral leadership--was his inability to say no."⁵²

"The weakness of Jehoshaphat, then, is a perilous thing. It is actually related to his excellence as a shepherd. He cares; if he is to be a good pastor, he cannot afford to be hard-hearted. His troubles begin when he is not sufficiently hard-hearted."⁵³

Jehoshaphat was another of Judah's best kings who followed David's example. Nevertheless he was not the Son of David whom God would establish forever.⁵⁴

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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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.