Exegetical and Hermeneutical Commentary of 2 Chronicles 20:2
Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they [be] in Hazazon-tamar, which [is] En-gedi.
2. on this side Syria ] R.V. from Syria (so LXX.). The text is corrupt, and the words are either a gloss on from beyond the sea or a corruption of the original reading. From Edom is an easy correction.
which is En-gedi ] R.V. ( the same is En-gedi). Cp. G. A. Smith, Hist. Geography as quoted above, and Bdeker p. 140. En-gedi is on the west coast of the Dead Sea at a point where a rugged pass leads up into the hill-country of Judah.
Hazazon-tamar ] Gen 14:7. The name seems to describe the place as stony and as containing palm-trees. It is in fact an oasis.
Fuente: The Cambridge Bible for Schools and Colleges
Translate, from beyond the sea, from Edom. The sea intended is, of course, the Dead Sea. Syria (Aram) is probably a mistake of a copyist for Edom (compare 2Sa 8:12 note).
On Engedi, see 1Sa 23:29 note.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. On this side Syria] Instead of mearam, from Syria, I would read with one of Kennicott’s MSS. (89) meedom, from Edom, which alteration brings it to truth and does not require the change of half a letter, as it consists in the almost imperceptible difference between resh and daleth. We do not read of any Syrians in this invasion, but we know there were Edomites, or inhabitants of Mount Seir.
Hazazon-tamar] “In the wood of palm trees, that is, in Engedi.” – Targum. This is the meaning of the word, and it is probable that they lay hid here.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
From beyond the sea, to wit, the Dead Sea, beyond which Mount Seir lay.
On this side Syria, or, and from Syria, largely so called, and so it includes the Moabites and Ammonites. And it may be thus expressed, to intimate that they came by the instigation of the Syrians, who thought by this means to revenge themselves on Jehoshaphat for joining with Ahab against them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. from beyond the sea on this sideSyriaInstead of “Syria,” some versions read “Edom,”and many able critics prefer this reading, both because the nomadtribes here mentioned were far from Syria, and because expressmention is made of Mount Seir, that is, Edom. The meaning then is:this confederate horde was composed of the different tribes thatinhabited the far distant regions bordering on the northern andeastern coasts of the Red Sea. Their progress was apparently by thesouthern point of the Dead Sea, as far as En-gedi, which, moreanciently, was called Hazezon-tamar (Ge14:7). This is the uniform route taken by the Arabs in theirmarauding expeditions at the present day; and in coming round thesouthern end of the Dead Sea, they can penetrate along the low-lyingGhor far north, without letting their movements be known to thetribes and villages west of the mountain chain [ROBINSON].Thus, anciently, the invading horde in Jehoshaphat’s time had marchedas far north as En-gedi, before intelligence of their advance wasconveyed to the court. En-gedi is recognized in the modern Ainjidyand is situated at a point of the western shore, nearly equidistantfrom both extremities of the lake [ROBINSON].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Then there came some that told Jehoshaphat,…. Deserters or spies, or some of the inhabitants of those parts where they had entered, who rode post haste to acquaint him with it:
saying, there cometh a great multitude against thee from beyond the sea on this side Syria; that is, beyond the Dead or Salt sea, the sea of Sodom; the Targum is,
“beyond the west of Syria,”
that sea being the western boundary of it:
and, behold, they be in Hazazontamar, which is Engedi;
[See comments on Ge 14:7].
Fuente: John Gill’s Exposition of the Entire Bible
Then they came and announced to Jehoshaphat, sc. messengers or fugitives; the subject is indefinite, and is to be supplied from the context. “Against thee there cometh a great multitude from beyond the (Dead) sea.” also has no suitable sense here, since in the whole narrative nothing is said of enemies coming out of Syria; we should read with Calmet and others. As the enemy made their attack from the south end of the Dead Sea, the messengers announce that they were come from Edom. “Behold, they are in Hazazon-tamar,” i.e., Engedi, the present Ain Jidy, midway along the west coast of the Dead Sea (see on Jos 15:62 and Gen 14:7), about fifteen hours from Jerusalem.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(2) Then there came some that told.And they (i.e., messengers; Vulg., nuntii) came and told.
Cometh.Is come.
The Sea.The Dead Sea, east of which lay the territories of Ammon and Moab; while to the south of it, not far from Petra, was Maon.
On this side Syria.Heb., from Aram; and so LXX. and Vulg. But Edom is probably the true readinga name often confused with Aram. As the invaders marched round the southern end of the Dead Sea, they were naturally described as coming from Edom. The Syr. and Arab. have: from the other side of the Red Sea.
Hazazon-tamar.See Gen. 14:7.
Engedi (Ain-jidy), midway on the western coast of the Dead Sea (see 1Sa. 23:29), about thirty-six miles from Jerusalem. The Syr. and Arab, have Jericho for Hazazon-tamar (? meadow of palms). Jericho was also called city of palms.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. From beyond the sea That is, the Dead Sea.
On this side Syria Better, from Edom. The reading , from Aram, or Syria, is so unsuitable that there is sufficient reason to substitute , from Edom. Compare the same error in the text of 2Sa 8:13. The invading army approached Jerusalem from the direction of Edom, having marched around the southern end of the Dead Sea. Hazazon-tamar was the more ancient name of En-gedi, the modern Ain Jidy, on the western shore of the Dead Sea. See at Gen 14:7, and Jos 15:62.
Fuente: Whedon’s Commentary on the Old and New Testaments
DISCOURSE: 410
PRAYER THE BEST MEANS OF DEFEATING INVASION [Note: Fast-day Sermon, Oct. 19, 1803.]
2Ch 20:2-4. Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they be in Hazazon-tamar, which is En-gedi. And Jehoshaphat feared, and set himself to seek the Lord, and proclaimed a fast throughout all Judah. And Judah gathered themselves together, to ask help of the Lord: even out of all the cities of Judah they came to seek the Lord.
THERE is scarcely any thing that more awfully proves mens fallen state than their readiness to devour one another. There is not a nation under heaven where the art of war is not cultivated; and he who attains the highest proficiency in that art, and is crowned with most success in destroying his fellow-creatures, is deemed the greatest benefactor to his country, and is rewarded with all the honours that can be heaped upon him. Under these circumstances it is not optional with a nation whether they will have a military force: they are compelled to maintain armies, and to preserve their lives and liberties by the same means that others use to subjugate and overwhelm them. Yet there are other means of self-defence, which, though they do not supersede the use of arms, are more effectual than numerous levies, or military skill. What these means are, the text informs us. Jehoshaphat was invaded by three confederate armies; and, though taken by surprise, and consequently not having an hour to lose in mustering his forces, he devoted a day to humiliation and prayer for the divine aid. This to many would seem absurd: but to those who believe in the all-governing providence of God, it will appear the most rational and most efficacious method of defence, which it was possible for him to adopt.
In considering this account of Jehoshaphat, we shall point out,
I.
His feelings on the approach of an invasion
We have no reason to think that Jehoshaphat was defective in courage; yet he feared. But what was it that he dreaded? was it merely his own personal danger? No; he feared,
1.
The calamities that were coming on the nation
[Fear even of personal danger is by no means incompatible with real courage. It is an affection planted in the human breast by God himself, and is necessary to put us on our guard, and to stir us up to use the means of safety. It is then only to be deemed a weakness, when it incapacitates us for deliberate counsel, or manly exertion. But when the danger is public, and the welfare of a whole nation is at stake, then it is criminal not to fear: thoughtlessness and indifference then become most inexcusable, inasmuch as they manifest an atheistical security with respect to themselves, and an utter want of humanity towards others. Who can reflect on the miseries that an invading army may occasion, and not tremble for the land that is exposed to them? We confess, that one of the worst symptoms that appear in our land, at this present moment, is, the general, and almost total, want of this feat. It should seem as if we thought it out of the power of man, or even of God himself, to hurt us. We are really sleeping, while our enemies are watchful; and folding our arms in security, while the gathering storm is ready to burst upon us. Would to God that we had more fear of the approaching danger! and then we should have less cause to fear when it shall have actually arrived.]
2.
The displeasure of God in them
[This it is which makes an invading army terrible. This renders even the weakest insect, a locust, or a caterpillar, an object of dread [Note: Alluding to the plagues of Egypt.]. We are assured that men are Gods sword; and that whatever be the motive that actuates them, it is he who gives them their commission, it is he who sends them to avenge the quarrel of his covenant [Note: Lev 26:25. 2Ki 24:2-3.]. Now Jehoshaphat had particular reason to apprehend the divine displeasure, having incurred it by making an alliance with Ahab [Note: 2Ch 19:2.]: and doubtless he considered the invaders as persons sent of God to inflict the punishment he deserved. And was not this just ground for fear?
Here again we cannot but lament that the generality amongst us leave God out of their thoughts: they declaim against the ambition of him who would reduce us, as he has done one half of Europe, to a state of vassalage; but they never associate with his plans the idea of Gods displeasure. To say that God had stirred him up against us [Note: 1Sa 26:19. 1Ki 11:14; 1Ki 11:23. 1Ch 5:26 and 2Ch 21:16.], would he looked upon as absurd: to suggest that he was an instrument in Gods hands, lifted up to punish our sins, would be deemed a weak enthusiastic notion, a dream of a distempered imagination. But this is true, whether we all believe it or not: and it is this, much more than either the number of his forces, or the inveteracy of his malice, which renders him formidable. Were he far less equal to the contest than he is, our multiplied iniquities which have incensed God against us, might well make him an object of terror. And the less we fear him as the instrument of Gods wrath, the more likely we are to be given over to his power.]
Corresponding with Jehoshaphats feelings on account of the invasion were,
II.
The means he used to defeat it
Doubtless he did not neglect any prudent means of defence which his circumstances would admit of. But, together with these,
He set himself to seek the Lord by fasting and prayer
[Jehoshaphat well knew that all things were subject to Gods control; that the events of war were in his hands [Note: ver. 6, 15.]; and that it was equally easy with him to save by many or by few [Note: 1Sa 14:6.]. He knew that God was ever ready to forgive those who confessed and forsook their sins, and to interpose for the preservation of those who trusted in him. Under this conviction he not only fasted and prayed himself, but proclaimed a fast, in order that all his subjects might join in these holy exercises, and, by their united importunity, prevail on God to spare them. It might have been thought, that to consecrate a day to such a service, when there seemed not an hour to spare, was impolitic: but he was aware that the greatest preparations without God would avail nothing; and that, if his favour and assistance were secured, no enemies could ever prevail against him. In this holy service therefore he engaged with earnestness; and all his subjects, male and female, old and young, concurred with him [Note: ver. 13.].]
This was, in truth, the most effectual means he could employ
[If we consider how successfully these means had been employed in former times, the wisdom of his conduct will immediately appear. God had on many occasions given direction to his people, where, and when, and how, to attack their enemies [Note: 2Sa 5:23-25.]. He had strengthened them miraculously for the combat [Note: 2Sa 23:8-12.]; and crowned them with success beyond all human expectation [Note: 1Sa 14:13-16.]. He had invariably done this in answer to their humble and earnest supplications [Note: Prayer was the cause of Othniels victory, Jdg 3:9 and Ehuds, Jdg 5:15 and Baraks, Jdg 4:3 and Gideons, Jdg 6:6 and Jephthahs, Jdg 10:10.]: and had as constantly withheld his succours, when they refused to humble themselves before him. There was one example in particular, with which he was well acquainted, and from which he could not fail to derive encouragement; it was that of Moses when attacked by Amalek: Moses sent Joshua into the valley to fight, whilst he himself remained on the mountain to pray; and it soon appeared that the success of the engagement did not depend on the skill or valour of Joshua, but on the holding up of the hands of Moses: when they were let down through weariness, Amalek prevailed; but on their being held up till sunset, victory was decided in favour of Israel [Note: Exo 17:11-13.]. This was sufficient to justify and encourage Jehoshaphat in the proclaiming of a fast: and the event strongly recommends to us the use of similar means in any similar emergency. God heard and answered his prayer; and did not suffer him even to risk his life in battle: he caused dissension to arise in the confederate armies, insomuch that two of those armies combined to destroy the third, and then destroyed each other, and left all their spoil for a prey to those whose country they had invaded [Note: ver. 2225.].]
Infer
1.
What reason have we for thankfulness on account of the appointment of this fast!
[Many, forgetful of Jehoshaphats example, deny the right of the civil magistrate to proclaim a fast: and multitudes who acknowledge the propriety of such an appointment, are as regardless of the duties of this day, as if it had not been consecrated to any religious service. But there are many who really improve this occasion in devout and earnest supplication to God: and we doubt not but that more will have been done this day towards the preservation of the kingdom than could have been effected in any other way.]
2.
Of what signal use to a nation are the godly and praying few!
[They are often regarded as persons that trouble and endanger the state: but it has been on their account that the nation has not been long since made as Sodom and Gomorrha [Note: Isa 1:9.]: and, if the present days of trouble be shortened, it will be for their sake [Note: Mat 24:22.]. These are the people who alone have interest with God; and who bring down his blessing on the land. To represent the country as indebted to them for its safety and success, is deemed the height of arrogance and folly. But let any one inquire what saved Jerusalem from the Assyrian hosts [Note: Isa 37:21-22.], or, in the instance before us, from the confederate armies? Was it not prayer; prayer chiefly, prayer solely and exclusively? Let atheistical scoffers then deride the idea as they please; but it is a fact, an undeniable fact, that the despised few are the greatest benefactors of their country; and that our hopes in the present contest are founded more on their prayers than on all the efforts of an arm of flesh.]
3.
How much may they do for their country, who are ready to think themselves incapable of rendering it any essential service!
[Females and infirm persons may suppose themselves of no use in the present contest. But will not their petitions come up with acceptance before God? Shall not the prayer of faith, by whomsoever offered, prevail? Let none then imagine that they cannot benefit their country; but let all unite in weeping and supplication, and give no rest unto our God, until he arise for our help, and make our Jerusalem a praise in the earth [Note: Isa 62:6-7.].]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
2Ch 20:2 Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea on this side Syria; and, behold, they [be] in Hazazontamar, which [is] Engedi.
Ver. 2. From beyond the sea. ] The Dead Sea, which ran between Judea and Syria; and about this sea was their rendezvous.
Which is Engedi.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
behold. Figure of speech Asterismos, App-6.
Fuente: Companion Bible Notes, Appendices and Graphics
beyond the sea: That is, the Dead or Salt Sea, the western and northern boundary of Edom, which is the reading of one of Dr. Kennicott’s manuscripts (89) instead of aram, “Syria.” Gen 14:3, Num 34:12, Jos 3:16
Hazazontamar: Gen 14:7
Engedi: Jos 15:62, 1Sa 23:29, Son 1:14
Reciprocal: Jdg 10:9 – passed Jdg 14:14 – Out of the eater 2Ch 32:1 – these things Eze 47:10 – Engedi Eze 48:28 – from Tamar
Fuente: The Treasury of Scripture Knowledge
2Ch 20:2. Then there came some that told Jehoshaphat That brought him the surprising intelligence of this invasion, when his enemies had already entered his kingdom. Saying, There cometh a great multitude against thee from beyond the sea The Dead sea, beyond which mount Seir lay; and from this side Syria Largely so called, and so it includes the Moabites and Ammonites. And it may be thus expressed, to intimate that they came by the instigation of the Syrians, to revenge themselves of Jehoshaphat for joining with Ahab against them.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
20:2 Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the {b} sea on this side Syria; and, behold, they [be] in Hazazontamar, which [is] Engedi.
(b) Called the Dead sea, where God destroyed the five cities because of their sin.