Exegetical and Hermeneutical Commentary of 2 Chronicles 20:20
And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper.
20 25 (no parallel in Kings). The Deliverance
20. Tekoa ] The modern Teu‘a, a ruin on a hill 2790 feet above the sea, about six miles south of Beth-lehem. It was an ancient place; 2Ch 11:6 ; 1Ch 2:24; 2Sa 14:2; Amo 1:1. The “wilderness of Tekoa” means that part of the “wilderness of Judah” which was near Tekoa.
Believe so shall you be established ] Heb. ha’amn t’mn. Cp. Isa 7:9, “If ye will not believe, surely ye shall not be established.” In both places there is a play on the words In the Heb.; “believe” and “be established” representing two voices of the same verb.
Fuente: The Cambridge Bible for Schools and Colleges
Tekoa (2Sa 14:2 note) lay on the borders of the desert which skirts the highlands of Judaea toward the east. The town was built on a hill of a considerable height.
Fuente: Albert Barnes’ Notes on the Bible
2Ch 20:20
Believe in the Lord your God.
Salvation by faith
Judah is to be saved by faith from Moab and Ammon, as the Christian is delivered by faith from sin and its penalty. The incident might almost seem to have been recorded in order to illustrate the truth that Paul was to teach. It is strange that there is no reference to this chapter in the Epistles of St. Paul and St. James, and that the author of the Epistle to the Hebrews does not remind us how by faith Jehoshaphat was delivered from Moab and Ammon. (W. H. Bennett, M.A.)
God-fearing makes grand soldiers
Carlyle has taught the present generation many lessons, and one of these is that God-fearing armies are the best armies. Before his time people laughed at Cromwells saying, Trust in God and keep your powder dry. But we now know that the trust was of as much use as the powder, if not of more. That high concentration of steady feeling makes men dare everything and do anything. Those kinds of morals and that kind of religion which tend to make the firmest and most effectual character are sure to prevail, all else being the same; and creeds or systems that conduce to a soft limp mind tend to perish, except some hard extrinsic force keep them alive. Strong beliefs win strong men, and then make them stronger. (J. Bagehot.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 20. Believe in the Lord your God] “Believe in the WORD of the Lord your God, and believe in his law, and believe in his prophets; and ye shall prosper.” Here the WORD and the revelation are most pointedly distinguished; the Word being used personally.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Believe his prophets, i.e. Gods promise delivered to us by this prophet, and consequently all other predictions of the prophets that either have been or shall be.
So shall ye prosper: take heed, lest by your unbelief you frustrate Gods promise.
Fuente: English Annotations on the Holy Bible by Matthew Poole
20, 21. as they went forth,Jehoshaphat stood . . . Hear me, O Judah, and ye inhabitants ofJerusalemprobably in the gate of Jerusalem, the place ofgeneral rendezvous; and as the people were on the eve of setting out,he exhorted them to repose implicit trust in the Lord and Hisprophet, not to be timid or desponding at sight of the enemy, but toremain firm in the confident assurance of a miraculous deliverance,without their striking a single stroke.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And they rose early in the morning,…. Being confident of success, animated by what the prophet said to them:
and went forth into the wilderness of Tekoa; which, according to Jerom u, was six miles from Bethlehem, and nine from Jerusalem, some say twelve, beyond which was nothing but a desert; it was part of the wilderness of Judah:
and as they went forth; out of Jerusalem, through one of the gates of it:
Jehoshaphat stood and said, believe in the Lord your God; in the promises he had made, particularly with respect to the victory over their present enemies; the Targum is,
“in the Word of the Lord your God:”
so shall you be established; have courage and firmness of mind, as well as be safe and secure:
believe his prophets; sent by him, and that speak in his name, particularly Jahaziel, who had predicted victory to them:
so shall ye prosper; things will succeed to your wishes, and beyond your expectations.
u Prooem. in Amos, and Comment. in ch. i. 1.
Fuente: John Gill’s Exposition of the Entire Bible
The fulfilment of the divine promise. – 2Ch 20:20. On the next morning the assembled men of Judah marched, in accordance with the words of the prophet, to the wilderness of Tekoa. As they marched forth, Jehoshaphat stood, probably in the gate of Jerusalem, where those about to march forth were assembled, and called upon them to trust firmly in the Lord and His prophets ( and , as in Isa 7:9). After he had thus counselled the people ( , shown himself a counsellor; cf. 2Ki 6:8), he ordered them to march, not for battle, but to assure themselves of the wonderful help of the Lord. He placed singers of the Lord ( before as a periphrasis for the genitive), singing praise in holy ornaments, in the marching forth before the army, and saying; i.e., he commanded the Levitic singers to march out before the army, singing and playing in holy ornaments ( , clad in holy ornaments, = in 1Ch 16:29; cf. Ew. 217, a), to praise the Lord for the help He had vouchsafed.
Fuente: Keil & Delitzsch Commentary on the Old Testament
| Ammon or Moab Destroyed. | B. C. 892. |
20 And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper. 21 And when he had consulted with the people, he appointed singers unto the LORD, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the LORD; for his mercy endureth for ever. 22 And when they began to sing and to praise, the LORD set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah; and they were smitten. 23 For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another. 24 And when Judah came toward the watch tower in the wilderness, they looked unto the multitude, and, behold, they were dead bodies fallen to the earth, and none escaped. 25 And when Jehoshaphat and his people came to take away the spoil of them, they found among them in abundance both riches with the dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in gathering of the spoil, it was so much. 26 And on the fourth day they assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day. 27 Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for the LORD had made them to rejoice over their enemies. 28 And they came to Jerusalem with psalteries and harps and trumpets unto the house of the LORD. 29 And the fear of God was on all the kingdoms of those countries, when they had heard that the LORD fought against the enemies of Israel. 30 So the realm of Jehoshaphat was quiet: for his God gave him rest round about.
We have here the foregoing prayer answered and the foregoing promise performed, in the total overthrow of the enemies’ forces and the triumph (for so it was rather than a victory) of Jehoshaphat’s forces over them.
I. Never was army drawn out to the field of battle as Jehoshaphat’s was. He had soldiers ready prepared for war (ch. xvii. 18), but here is no notice taken of their military equipment, their swords or spears, their shields or bows. But Jehoshaphat took care, 1. That faith should be their armour. As they went forth, instead of calling them to handle their arms, and stand to them, to keep ranks, observe orders, and fight valiantly, he bade them believe in the Lord God and give credit to his word in the mouth of his prophets, and assured them that they should prosper and be established, v. 20. That is true courage which faith inspires a man with; nor will any thing contribute more to the establishing of the heart in shaking times than a firm belief of the power, and mercy, and promise of God. The heart is fixed that thus trusteth in the Lord, and is kept in perfect peace. In our spiritual conflicts, this is the victory, this is the prosperity, even our faith. 2. That praise and thanksgiving should be their vanguard, v. 21. Jehoshaphat called a council of war, and it was resolved to appoint singers to go out before the army, to charge in the front, who had nothing else to do but to praise God, to praise his holiness, which is his beauty, to praise him as they did in the temple (that beauty of holiness) with that ancient and good doxology which eternity itself will not wear thread-bare, Praise the Lord; for his mercy endureth for ever. By this strange advance towards the field of battle, Jehoshaphat intended to express his firm reliance upon the word of God (which enabled him to triumph before the battle), to animate his own soldiers, to confound the enemy, and to engage God on their side; for praise pleases God better than all burnt offering and sacrifice.
II. Never was army so unaccountably destroyed as that of the enemy; not by thunder, or hail, or the sword of an angel, not by dint of sword, or strength of arm, or any surprising alarm, like that which Gideon gave the Midianites; but the Lord set ambushments against them, either hosts of angels, or, as bishop Patrick thinks, their own ambushments, whom God struck with such confusion that they fell upon their own friends as if they had been enemies, and every one helped to destroy another, so that none escaped. This God did when his people began to sing and to praise (v. 22), for he delights to furnish those with matter for praise that have hearts for it. We read of his being angry at the prayers of his people (Ps. lxxx. 4), but never at their praises. When they did but begin the work of praise God perfected the work of their deliverance. What ground there was for their jealousies one of another does not appear, perhaps there was none; but so it was that the Ammonites and the Moabites fell foul upon the Edomites and cut them off, and then they fell out with one another and cut one another off, v. 23. Thus God often makes wicked people instruments of destruction to one another; and what alliances can be so firm as to keep those together whom God designs to dash in pieces one against another? See the mischievous consequences of divisions which neither of the contending parties can give any good account of the reason of. Those are wretchedly infatuated, to their ruin, that fall foul upon their friends as if they were enemies.
III. Never was spoil so cheerfully divided, for Jehoshaphat’s army had nothing to do besides; the rest was done for them. When they came to the view of this vast army, instead of finding living men to fight with, they found them all dead men, and their carcases spread as dung upon the face of the earth, v. 24. See how rich God is in mercy to those that call upon him in truth, and how often he out-does him in truth, and how often he out-does the prayers and expectations of his people. Jehoshaphat and his people prayed to be delivered from being spoiled by the enemy; and God not only delivered them, but enriched them with the spoil of the enemy. The plunder of the field was very great and very rich. They found precious jewels with the dead bodies, which yet could not save them from being loathsome carcases. The spoil was more than they could carry away at once, and they were three days in gathering it, v. 25. Now it appeared what was God’s end in bringing this great army against Judah; it was to humble them and prove them, that he might do them good in their latter end. It seemed at first a disturbance to their reformation, but it proved a recompence of it.
IV. Never was victory celebrated with more solemn and enlarged thanksgivings. 1. They kept a day of praise in the camp, before they drew their forces out of the field. Many thanksgivings, no doubt, were offered up to God immediately; but on the fourth day they assembled in a valley, where they blessed God with so much zeal and fervency that that day’s work gave a name to the place, the valley of Berachah, that is, of blessing, v. 26. The remembrance of this work of wonder was hereby perpetuated, for the encouragement of succeeding generations to trust in God. 2. Yet they did not think this enough, but came in solemn procession, all in a body, and Jehoshaphat at the head of them, to Jerusalem, that the country, as they passed along, might join with them in their praises, and that they might give thanks for the mercy where they had by prayer obtained it, in the house of the Lord,2Ch 20:27; 2Ch 20:28. Praising God must not be the work of a day only; but our praises, when we have received mercy, must be often repeated, as our prayers were when we were in the pursuit of it. Every day we must bless God; as long as we live, and while we have any being, we must praise him, spending our time in that work in which we hope to spend our eternity. Public mercies call for public acknowledgments in the courts of the Lord’s house, Ps. cxvi. 19.
V. Never did victory turn to a better account than this; for, 1. Jehoshaphat’s kingdom was hereby made to look very great and considerable abroad, v. 29. When they heard that God fought thus for Israel, they could not but say, There is none like unto the God of Jeshurun, and Happy art thou, O Israel! It begat in the neighbours a reverence of God and a cautious fear of doing any injury to his people. It is dangerous fighting against those who have God with them. 2. It was made very easy and quiet at home, v. 30. (1.) They were quiet among themselves. Those that were displeased at the destroying of the images and groves were now satisfied, and obliged to own that since the God of Israel could deliver after this sort he only is to be worshipped, in that way only which he himself has appointed. (2.) They were quiet from the fear of insults from their neighbours, God having given them rest round about. And, if he give rest, who can give disturbance?
Fuente: Matthew Henry’s Whole Bible Commentary
2Ch 20:20
Enemies Vanquished – Verses 20-30
The town of Tekoa has been located earlier in this commentary as being about twelve miles south of Jerusalem, on the invasion route of the enemies as they came up by Ziz, through the wilderness of Jeruel. The wilderness around Tekoa was called by the name of that town. Jehoshaphat and people accompanying him passed through that wilderness. As they set forth the king encouraged them, calling on them to, “Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.” They were to have ultimate confidence in the Lord and believe what they were told by His prophets.
Jehoshaphat organized the procession out of Jerusalem to praise the beauty and holiness of the Lord by the singers he appointed. The refrain of their song as they went through the wilderness was, “Praise the Lord; for his mercy endureth for ever.” Many of the Psalms incorporate these words in their message (e.g., Psalms 106; Psalms 107; Psalms 118; Psalms 136). When this praise of the Lord began to sound the Lord began to move to deliver the enemy army into the hands of His people.
The Scriptures say the Lord set ambushments against the Moabites, Ammonites and Edomites. This implies the use of His invisible heavenly host in some way which caused the brother nations of Moab and Ammon to turn against their allies from Mount Seir (the Edomites) and begin to slay them. When these had decimated the Edomites the animosity extended to one another, and they proceeded to slay themselves. All this was happening as the people from Jerusalem were approaching, so that when they reached the watchtower, or outpost on the wilderness frontier, they looked upon a battle scene literally filled with the dead bodies of their enemies. Those who defy God and go against Him will always be smitten (see Act 12:23). There was not a survivor to be found.
The spoil of the armies which they had brought with them fell into the hands of Judah. There were great riches and precious jewels on the fallen bodies. The Judahites began to strip the bodies, and there was so much it took three days to gather it and carry it away. Finally on the fourth day they assembled in the nearby valley and blessed the Lord for the great victory He had given them. The valley lies between Bethlehem and Hebron and got its name, Berachah, meaning “blessing”, form this event.
The people then returned to Jerusalem, with the king, Jehoshaphat, in the forefront of the procession. They were filled with joy and rejoicing as they moved along. The musicians played on the psalteries, harps, and trumpets in celebration of the Lord’s victory in their behalf. The people back in the countries, hearing what had happened to their armies, were filled with such fear of the Lord they no longer molested Jehoshaphat. God gave him rest from war on every side.
Fuente: Garner-Howes Baptist Commentary
(20) Went forth into the wilderness of Tekoa.Part of the wilderness of Jeruel (2Ch. 20:16). Tekoa (Thekua) is about ten miles south of Jerusalem, and commands a view over the table-land of el Hussoh.
Jehoshaphat stood.Or, came forward. The king probably stood in the gate at Jerusalem.
Believe in the Lord your God, so shall ye be established.An affirmative way of putting the words of Isaiah to Ahaz: If ye will not believe, surely ye shall not be established (Isa. 7:9).
Believe his prophets.Believe in, as before, i.e., put confidence in their advice and leading.
So shall ye prosper.And prosper ye. (Comp. 2Ch. 18:11.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
20. Wilderness of Tekoa Tekoa was situated on a broad eminence twelve miles south of Jerusalem, (see note on 2Sa 14:2,) and the wilderness here referred to was the desert country that lay just beyond it towards the Dead Sea. Thus it corresponded very nearly with “the wilderness of Jeruel,” 2Ch 20:10.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 411
FAITH THE MEANS OF NATIONAL AND PERSONAL PROSPERITY
2Ch 20:20. Hear me, O Judah, and ye inhabitants of Jerusalem: Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.
A BELIEF in the providence of God is able to compose the mind under the greatest difficulties. The Scriptures abound with displays of the efficacy of this principle. In this passage before us we are told, that three confederate armies came up against Jehoshaphat: yet, while he acknowledged that he had no might against them, he was enabled by faith to commit his cause to God, and to go forth in triumph, as much as if he had already gained the completest victory. The words of our text are his address to his army when leading them forth to meet the enemy. One would have expected that he would rather have exhorted them to be strong and courageous: but, feeling in himself the blessed influence of faith, he rather exhorted them to the exercise of that divine principle, and assured them that by means of it they should attain success.
It is our intention to shew,
I.
What is implied in the faith here recommended
Doubtless there are many particulars which might be enumerated if it were expedient to enter fully into the nature of faith. But, if we consider to whom, and on what occasion, the address was made, we shall see at once that there were two prominent ideas contained in it; namely,
1.
A renunciation of all false confidences
[This is indispensably necessary to the exercise of faith. God is a jealous God, and will not give his glory to another. He is rather concerned to defeat, than to prosper, the exertions of those who lean to their own understanding, or trust in an arm of flesh; because they practically deny his agency, and would be encouraged by success to harden themselves in their infidelity [Note: See Isa 30:1-3; Isa 31:1-3.].
This self-renunciation is, if possible, still more necessary in relation to the concerns of the soul. If we trust at all in our own wisdom, goodness, or strength, God will consider us as abandoning all hope in him. However good the thing may be which we make even a joint ground of confidence before him, instead of contributing to our welfare, it will make the Gospel of no effect to us, and Christ will profit us nothing [Note: Gal 5:2; Gal 5:4.].]
2.
A simple affiance in God
[In the instance before us, the people were not to fight, but to stand still and see the interposition of God for them. But we are not therefore to neglect the proper means of self-preservation: we must use the means, but not trust in them: God alone must be our trust and our confidence: and we should commit ourselves to him, without doubting either his ability or willingness to help us.
Thus in reference also to our spiritual interests, we should never limit his mercy or his power. His promises should be the ground of our hopes, and the measure of our expectations ]
Having endeavoured to ascertain the true nature of faith, let us consider,
II.
Its influence on our welfare
It has a favourable aspect upon,
1.
Our national prosperity
[When a nation is enabled to exercise faith in God, there is good hope that its deliverance is nigh at hand. For faith conciliates his favour: he is honoured by it; and he will surely put honour upon it. Faith engages his protection. He has promised to be a wall of fire round his people, and as a munition of rocks: and, when they plead his promises, he will not fail in the execution of them. Faith also calls forth his aid. He has told us that his eyes run to and fro throughout the whole earth to shew himself strong in the behalf of his people; and he has proved in ten thousand instances how ready and effectual is the succour which he will afford to those who call upon him.]
2.
Our personal welfare
[In allusion to the circumstances of the history before us we may observe, that faith will secure us victory over all our enemies. Sin, Satan, death and hell shall all be overcome, if only we believe in Christ: yea, we shall be more than conquerors through him that loved us. Faith also will enrich us with the most abundant spoils. Jehoshaphat and his army were three days occupied in gathering the spoils, so wonderfully were they enriched by the very people who had sought only their destruction. And shall not we find ourselves benefited even by the assaults of our enemies? Yes, we shall have deeper discoveries of the love, the power, the faithfulness of our God, and be more amply furnished for our future conflicts. Faith moreover will bring us to a quiet possession of our inheritance. Jehoshaphat had rest and quiet throughout his realm by means of that exercise of faith. But we shall obtain the undisturbed enjoyment of heaven itself. As soon as faith and patience have had their perfect work, we shall be freed from enemies, and not a dog shall wag his tongue against us any more for ever.
Thus prosperous, thus established, shall the weakest be, provided they believe in God, and give implicit credit to his word.]
We would further address you on this subject,
1.
As members of the community
[The state has a right to expect of you all the aid which you can afford her under the pressure of her present troubles. Will any of you say, I am unable to render any effectual assistance? Pause before thou repliest in such a way. Can you exercise faith in God? Can you commit her affairs to him? Say not then, I can do no good: for whether thou be old or young, male or female, healthful or infirm, thou canst render the most important services. God will hear thy prayer, and respect thy faith. It was not by the sword, but by the simple exercise of faith, that three confederate armies were totally destroyed. Fight then with the same weapon: entreat your God to direct the counsels of our governors, and to prosper their endeavours; and we shall yet have fresh evidence, that the injunction in our text was never given or obeyed in vain.]
2.
As members of the Church
[Far be it from us to express indifference respecting good works. We know you must abound in them; and we desire you should abound in them to the glory of God. But they can proceed from nothing but a living principle of faith; and therefore, from a regard to the interests of morality, we repeat the exhortation in the text. It is not by self-righteous, self-confident exertions that you are to become holy, but by exercising faith in Him, who is our righteousness and our strength. Live then by faith on the Son of God; so shall you derive from him all needful supplies of grace, and progressively advance, both in an enjoyment of his presence and a meetness for his glory.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
Observe, the weapons of Jehoshaphat were faith, and dependence on the Lord. Whether the company with the king had other weapons with them is not said: but he went forth depending upon the Lord; and he begun the preparation for battle with a song of victory. So should all the soldiers of Jesus go forth. For it is in his strength they fight: and the issue is not doubtful. The fight is in fact already over; Christ hath conquered: and his people overcome by his blood.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Ch 20:20 And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his prophets, so shall ye prosper.
Ver. 20. Believe in the Lord so shall ye be established.] When faith is driven to work alone without sense, then God thinks it lieth upon his credit to show mercy. See Isa 7:9 Heb 6:12 Isa 28:16 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2 Chronicles
HOLDING FAST AND HELD FAST
2Ch 20:20
Certainly no stronger army ever went forth to victory than these Jews, who poured out of Jerusalem that morning with no weapon in all their ranks, and having for their van, not their picked men, but singers who ‘praised the beauty of holiness,’ and chanted the old hymn, ‘Give thanks unto the Lord, for His mercy endureth for ever.’ That was all that men had to do in the battle, for as the shrill song rose in the morning air ‘the Lord set liers in wait for the foe,’ and they turned their swords against one another, so that when Jehoshaphat and his troops came in sight of the enemy the battle was over and the field strewn with corpses-so great and swift is the power of devout recognition of God’s goodness and trust in His enduring mercy, even in the hour of extremest peril.
The exhortation in our text which is Jehoshaphat’s final word to his army, has, in the original, a beauty and emphasis that are incapable of being preserved in translation. There is a play of words which cannot be reproduced in another language, though the sentiment of it may be explained. The two expressions for ‘believing’ and ‘being established’ are two varying forms of the same root-word; and although we can only imitate the original clumsily in our language, we might translate in some such way as this: ‘Hold fast by the Lord your God, and you will be held fast,’ or ‘stay yourselves on Him and you will be stable.’ These attempts at reproducing the similarity of sound between the two verbs in the two clauses of our text, rude as they are, preserve what is lost, so far as regards form, in the English translation, though that is correct as to the meaning of the command and promise. If we note this connection of the two clauses we just come to the general principle which lies here, that the true source of steadfastness in character and conduct, of victory over temptation, and of standing fast in slippery places, is simple reliance, or, to use the New Testament word, ‘faith,’ ‘Believe and ye shall be established.’ Put out your hand and clasp Him, and He puts out His hand and steadies you. But all the steadfastness and strength come from the mighty Hand that is outstretched, not from the tremulous one that grasps it.
So, then, keeping to the words of my text, let me suggest to you the large lessons that this saying teaches us, in regard to three things, which I may put as being the object, the nature, and the issues of faith; or, in other words, to whom we are to cling, how we are to cling, and what the consequence of the clinging is.
I. To whom we must cling.
Jehoshaphat, in the same breath in which he exhorted his people to ‘believe in the Lord, that they might be established,’ also said, ‘Believe His prophets, so shall ye prosper.’ The immediate reference, of course, was to the man who the day before had assured them of victory. But the wider truth suggested is, that the only way to get to God is through the word that speaks of Him, and which has come from the lips either of prophets or of the Son who has spoken more, and more sweetly and clearly, than all the prophets put together. If we are to believe God, we must believe the prophets that tell us of Him.
And then there is another suggestion that may be made. The Object of faith proposed to Judah is not only ‘the Lord,’ but ‘the Lord your God.’ I do not say that there can be no faith without the ‘appropriating’ action which takes the whole Godhead for mine, but I doubt very much whether there is any. And it seems to me that to a very large extent the difference between mere nominal, formal Christians and men who really are living by the power of faith in God as revealed in Jesus Christ, lies in that one little word, ‘the Lord your God.’ That a man shall put out a grasping hand, and say, ‘I take for my own-for my very own-the universal blessing, I claim as my possession that God of the spirits of all flesh, I believe that He does stand in a real individualising relation to me, and I to Him,’ is surely of the very essence of faith. There is no presumption, but the truest wisdom and lowliness in enclosing, if I may so say, a part of this great common for ours, and putting a hedge about it, as it were, and saying, ‘That is mine.’ We shall not have understood the sweetness and the power of the Gospel of Jesus Christ until we have pointed and condensed the general declaration, ‘He so loved the world,’ into the individualising and appropriating one, ‘He loved me, and gave Himself for me.’ Oh! if we could only apply that process thoroughly to all the broad glorious words and promises of Scripture, and feel that the whole incidence of them was meant to fall upon us, one by one, and that just as the sun, up in the heavens there, sends all his beams into the tiniest daisy on the grass, as if there was nothing else in the whole world, but only its little petals to be smoothed out and opened, I think our Christianity would be more real, and we should have more blessings in our hands. God in Christ and I, the only two beings in the universe, and all His fullness mine, and all my weakness supported and supplemented by Him-that is the view that we should sometimes take. We should set ourselves apart from all mankind, and claim Him as our very own, and so be filled with the fullness of God.
This, then, is the Object of faith, a Person who is all mine and all yours too. The beam of light that falls on my eye falls on yours, and no man makes a sunbeam the smaller because he sees by it; and in like manner we may each possess the whole of God for our very own property.
II. How we cling.
We might run out into any number of figurative illustrations. Look at that little child beginning to learn to walk, how it fastens its little dimpled hands into its mother’s apron, and so the tiny tottering feet get a kind of steadfastness into them. Look at that man lying at the door of the Temple, who never had walked since his mother’s womb, and had lain there for forty years, with his poor weak ankles all atrophied by reason of their disuse. ‘He held Peter and John.’ Would not his grasp be tight? Would he not clasp their hands as his only stay? He had not become accustomed to the astounding miracle of walking, nor learned to balance himself and accomplish the still more astounding feat of standing steady. So he clutched at the two Apostles and was ‘established.’ Look at that man walking by a slippery path which he does not know, holding by the hand the guide who is able to direct and keep him up. See this other in some wild storm, with an arm round a steadfast tree-stem, to keep him from being blown over the precipice, how he clings like a limpet to a rock. And that is how we are to hold on to God, with what would be despair if it were not the perfection of confidence, with the clear sense that the only thing between us and ruin is the strong Hand that we clasp.
And what do we mean by clasping God? I mean making daily efforts to rivet our love on Him, and not to let the world, with all its delusive and cloying sweets, draw us away from Him. I mean continual and strenuous efforts to fix our thoughts upon Him, and not to allow the trivialities of life, or the claims of culture, or the necessities of our daily position so to absorb our minds as that thoughts of God are comparative strangers there, except, perhaps, sometimes on a Sunday, and now and then at the sleepy end, or the half-awake beginning, of a day. I mean continually repeated and strenuous efforts to cleave to Him by the submission of our will , letting Him ‘do what seemeth Him good,’ and not lifting ourselves up against Him, or perking our own inclinations, desires, and fancies in His face, as if we would induce Him to take them for His guides! And I mean that we should try to commit our way unto the Lord, ‘to rest in the Lord, and wait patiently for Him.’ The submissive will which cleaves to God’s commandments, the waiting heart that clings to His love, the regulated thoughts that embrace His truth, and the childlike confidence that commits its path to Him-these are the elements of that steadfast adherence to the Lord which shall not be in vain.
III. The blessed effects of this clinging to God.
There will be victory, not indeed after the fashion of that in this story before us. In it, of course, men had to do nothing but ‘stand still and see the salvation of God.’ That is the law for us, in regard to the initial blessings of acceptance, and forgiveness, and the communication of the divine life from above. We have to be simple recipients, and we have no co-operating share in that part of the work of our own salvation. But for the rest we have to help God. ‘Work out your own salvation with fear and trembling, for it is God that worketh in you.’ But none the less, ‘This is the victory that over-cometh the world, even our faith,’ and if we give heed to Jehoshaphat’s commandment, and go out to battle as his people did, with the love and trust of God in our hearts, then we shall come back as they did, laden with spoil, and shall name the place which was the field of conflict ‘the valley of blessing,’ and return to Jerusalem ‘with psalteries, and harps, and trumpets,’ and ‘God will give us rest from all our enemies round about us.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
2Ch 20:20-23
2Ch 20:20-23
THE ENEMIES OF ISRAEL DESTROY EACH OTHER
“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; believe in Jehovah your God, and so shall ye be established; believe his prophets, so shall ye prosper. And when he had taken counsel with the people, he appointed them that should sing unto Jehovah, and give praise in holy array, as they went out before the army, and say, Give thanks unto Jehovah; for his lovingkindness endureth for ever. And when they began to sing and to praise, Jehovah set liers-in-wait against the children of Ammon, Moab, and mount Seir, that were come up against Judah; and they were smitten. For the children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.”
What happened here reminds one of the victory of Gideon over the Midianites in Judges 7, in which the invading forces destroyed themselves.
E.M. Zerr:
2Ch 20:20. In obedience to the instructions of 2Ch 20:17, the people left the temple the next day to go toward the vicinity of the invading host. On the way the king made an encouraging speech to them; that they should have faith in the word of God that had been given to them by the prophet. Believe his prophets, so shall ye prosper. The popular doctrine of “faith only” is not justified here. They had been already told that the battle would be fought by the Lord, not them. Now then, all that was left for them to do as far as the actual fighting was concerned, was to believe.
2Ch 20:21. Consulted with the people does not mean that Jehoshaphat “divided his authority” with them. Moffatt renders it, “after his counsel to the nation.” This counsel included the instruction that the singers were to carry on their services while they were marching to the scene of their triumph.
2Ch 20:22. An ambushment is a group of men lying in an unseen place, and ready to make an unexpected attack. We shall see in the next verse that this ambushment consisted of some men of the Ammonites and Moabites, detached from the main body of the soldiers, to strike from their lurking place against their own people.
2Ch 20:23. These soldiers of Ammon and Moab first attacked the Edomites who were in the general army. When that unit was destroyed they turned on each other with their weapons until they had committed military suicide. This fulfilled the prediction of the prophet that was made in verses 15-17.
Fuente: Old and New Testaments Restoration Commentary
Tekoa: 2Ch 11:6, 2Sa 14:2, 1Ch 4:5, Jer 6:1
Hear me: 2Ch 20:15
Believe in the Lord: Isa 7:9, Isa 26:3, Joh 11:40, Joh 14:1, Rom 8:31, Heb 11:6
believe his: Exo 14:31, Luk 16:31, Joh 5:46, Joh 5:47, Joh 13:20
Reciprocal: Exo 4:5 – That they Exo 19:9 – believe Num 20:12 – Because ye believed Deu 1:32 – General Deu 32:20 – children 2Sa 24:19 – as the Lord 1Ki 12:26 – Now shall 1Ki 17:15 – did according 2Ki 5:14 – according to 2Ki 6:10 – saved 2Ki 7:2 – thou shalt see it 2Ki 7:20 – General 2Ki 18:5 – after him 1Ch 22:13 – Then shalt 2Ch 13:18 – relied 2Ch 15:2 – Hear ye me 2Ch 20:16 – the wilderness 2Ch 32:8 – rested Psa 46:6 – heathen Isa 26:4 – Trust Isa 37:2 – General Isa 50:10 – let Jer 38:20 – Obey Eze 17:9 – Shall it Dan 3:28 – that trusted Dan 6:23 – because Amo 1:1 – Tekoa Mar 5:36 – only Mar 9:23 – If Mar 11:22 – Have Luk 1:45 – blessed Act 16:5 – so Act 27:25 – I believe Rom 1:11 – to the Rom 11:20 – and
Fuente: The Treasury of Scripture Knowledge
2Ch 20:20. Believe in the Lord your God Believe Gods promise delivered to us by this prophet, and consequently all other predictions of the prophets. So shall ye prosper Take heed lest by your unbelief you frustrate Gods promise.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
20:20 And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the LORD your God, so shall ye be established; believe his {m} prophets, so shall ye prosper.
(m) Give credit to their words and doctrine.