Exegetical and Hermeneutical Commentary of 2 Chronicles 20:5
And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court,
5. stood ] Rather, rose up.
before the new court ] The Temple of Solomon seems to have differed in respect of its courts from the Second Temple; and it is difficult to tell of what court the Chronicler is thinking in this passage. The Heb. word for “court” here is er, but in 2Ch 4:9 (see note there) the “court ( r) of the priests” is distinguished from a court called the “great court” (Heb. “great Azrh ”). Perhaps the Chronicler means here “the r of the priests” for Jehoshaphat stands not in but before it. Solomon’s great prayer was offered according to the Chronicler (2Ch 6:13) in “the court” (Heb. Azrh).
Fuente: The Cambridge Bible for Schools and Colleges
5 13 (no parallel in Kings). The Prayer of Jehoshaphat
This prayer should be compared with Solomon’s (2Ch 6:14 ff.).
Fuente: The Cambridge Bible for Schools and Colleges
The new court – In Solomons Temple there were two courts. One of these had probably been renovated by Jehoshaphat or by his father, Asa 2Ch 15:8, and was known as the new court.
Fuente: Albert Barnes’ Notes on the Bible
2Ch 20:5-13
And Jehoshaphat stood in the congregation of Judah.
Mans extremity is Gods opportunity
I. That in the discipline of life we should expect dangers and extremities. To know other resources we must learn the weakness of our own.
II. That in these dangers and extremities God has many ways of deliverance. Human agency but a small part of holy ministry. Birds and beasts, insects, elements of Nature, and hosts of angels under His command. Hence the folly of proscribing, measuring, or limiting in Gods work.
III. That in all dangers and extremities of life we should look to God for help. (J. Wolfendale.)
If, when evil cometh upon us.
The cause of famine and our duty
I. What is the cause of famine?
1. Dishonour of God (Eze 14:13).
2. Blasphemy (Jer 23:10).
3. Sabbath-breaking (Isa 58:13-14).
4. Contempt of Gods Word (Rev 22:18-19).
II. What should be our duty when God sends a famine upon the land?
1. Humbling ourselves before Him in prayer.
2. Showing kindness to our neighbours (Psa 41:1-2). (Charles A. Maguire, M.A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
In the house of the Lord, largely so called, i.e. in one of the courts of the temple, even in the court of the people, and upon that brazen scaffold which Solomon had erected for such a purpose, 2Ch 6:13.
Before the new court, i.e. besides and before the priests court; for there were but two courts belonging to the temple, as is noted 2Ki 21:5; 23:12. And Jehoshaphat stood in the one, which must be that of the people; and before the other, which therefore can be no other than that of the priests, which is called the new court, because it had been lately renewed when the altar was renewed, 2Ch 15:8, as the command of love is called a new command, Joh 13:34; 1Jo 2:8, because it was so solemnly renewed, and revived, and reinforced by Christ.
Fuente: English Annotations on the Holy Bible by Matthew Poole
5-13. Jehoshaphat stood . . . in thehouse of the Lord, before the new courtthat is, the great orouter court (2Ch 4:9) called thenew court, probably from having been at that time enlarged orbeautified.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the Lord,…. In the temple, in the court of the people, where the inhabitants of Judah and Jerusalem were assembled, in the midst of which he stood very probably on the brasen scaffold erected by Solomon, 2Ch 6:13,
before the new court: which must be the court of the priests, for he stood in the great court, or court of the people, and before this, which might be so called, because renewed or repaired when the altar was by Asa, 2Ch 15:8. Dr. Lightfoot t thinks it was the court of the women; but it is a question whether there was any such court in the first temple; or that the great court was then divided into two, one for the men, the other for the women.
t Prospect of the Temple, ch 18. p. 1090.
Fuente: John Gill’s Exposition of the Entire Bible
When the inhabitants of Judah and Jerusalem had assembled themselves in the house of God, Jehoshaphat came forth before the new court and made supplication in fervent prayer to the Lord. The new court is the outer or great court of the temple, which Solomon had built (2Ch 4:9). It is here called the new court, probably because it had been restored or extended under Jehoshaphat or Asa. This court was the place where the congregation assembled before God in the sanctuary. Jehoshaphat placed himself before it, i.e., at the entrance into the court of the priests, so that the congregation stood opposite to him.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(5) And Jehoshaphat stood.Comp. 2Ch. 6:12-13.
Judah and Jerusalem.So 2Ch. 20:27. Jerusalem is thus mentioned side by side with the country, as being by far the most important part of it. (See also the headings of Isaiah 1, 2)
Before the new court.This name, the New Court, only occurs here. It probably designates the Great (2Ch. 4:9) or outer court of the Temple, in which the people assembled. Jehoshaphat stood facing the people, in front of the entrance to the Court of the Priests. Perhaps the court was called New, as having been recently repaired or enlarged. Syr. and Arab., before the new gate.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
5. Before the new court This was probably the outer, or great court, (2Ch 4:9,) where the people were wont to assemble. It is spoken of as in the house of the Lord, because it belonged to, and so was a part of, the temple in the wider sense in which the term house of Jehovah was sometimes used. It is called the new court, either because it had recently been repaired and renovated by Asa or Jehoshaphat, or because it was a later arrangement than the inner court of the priests. The tabernacle had only one court, but Solomon or David seems to have planned this second or outer court as something new. Jehoshaphat stood before this new court, that is, at its entrance into the inner court, and there, in the presence of the congregation, offered the beautiful and appropriate prayer that follows.
Fuente: Whedon’s Commentary on the Old and New Testaments
This is a beautiful prayer, and both the manner of address, with the appearance of the king and his people make it striking. All Judah it is said, with their little ones, and wives and children, stood before the Lord, as if to join in the entreaty. Surely it must have had a most interesting effect. And observe the argument of the prayer. First, Jehoshaphat pleads God’s sovereignty; next, God’s relationship in the covenant engagements he had condescended to put himself into, as Abraham’s God, and to his seed in Israel; next, the dedication of the people to God according to Solomon’s address; with an eye to the temple, by which they had a claim to God’s favour. After stating these things as the foundation of an assurance in God’s protection, Jehoshaphat brings forward the present affliction as the time for the Lord to work in their rescue. He then shows the baseness of Moab and the confederate army, in that the Lord would not suffer his people to molest them when they came out of Egypt. And, lastly, Jehoshaphat concludes with throwing himself and his people upon the sovereignty of their God, as those that could not but be certain of success in the divine favour. There is a vast degree of sound faith and confidence, with fervent piety, in this prayer, and it is not difficult to trace the leadings of grace through the several parts of it. But, methinks, if the Reader considers it spiritually, and with an eye to the gospel, it ariseth to an infinitely higher point of sublimity. Salvation by Jesus is founded in the sovereignty of Jehovah. Here we discover the everlasting love and wisdom of God in the ordination. Here also God hath put himself in the closest covenant-relationship, in the person of his dear Son; for God in Christ is truly the God of our fathers. And as Jehoshaphat pointed to the temple as the sanctuary of defence, to which the distressed Israelite was to look; was not this typical of Jesus? How beautiful then is it to behold gospel mercies in the finished redemption of Jesus, thus shadowed forth in an age so remote from the time of the gospel, when the open display of mercy was to be made known in the Lord Jesus Christ!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
2Ch 20:5 And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court,
Ver. 5. Before the new court. ] Omnes docti ignorant quodnam fuerit atrium illud novum, saith Vatablus. It is generally taken for the priest’s court newly repaired, as the altar had been. 2Ch 15:8
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
stood. On the platform provided for such purposes as this (2Ki 11:14; 2Ki 23:3).
congregation = assembly. Hebrew. kahal. See note on “multitude” (Gen 28:3).
and. Some codices, with one early printed edition, Septuagint, and Syriac, read “in”.
the new court. The court of the priests, built by Solomon (2Ch 4:9; 2Ch 15:8).
Fuente: Companion Bible Notes, Appendices and Graphics
2Ch 20:5-13
2Ch 20:5-13
JEHOSHAPHAT LEADS THE WHOLE NATION IN PRAYER
“And Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of Jehovah before the new court; and he said, O Jehovah, the God of our fathers, art thou God in heaven? and art not thou ruler over all the kingdoms of the nations? and in thy hand is power and might, so that none is able to withstand thee. Didst not thou, O our God, drive out the inhabitants of this land before thy people Israel, and give it to the seed of Abraham thy friend for ever? And they dwelt therein, and have built thee a sanctuary therein for thy name, saying, If evil come upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before thee (for thy name is in this house), and cry unto thee in our affliction, and thou wilt hear and save. And now, behold, the children of Moab and Ammon and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not; behold, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit. O our God, wilt thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon thee. And all Judah stood before Jehovah, with their little ones, their wives, and their children.”
Although Jehoshaphat did not quote verbatim from Solomon’s dedicatory prayer, some of the thought here clearly reflects the sentiments Solomon expressed in that prayer. This was not Jehoshaphat’s prayer alone, but a great assembly from all Judah were silent participants in it. The king was leading prayer for all of them.
E.M. Zerr:
2Ch 20:5. Judah and Jerusalem. This Judah, though an extended territory, had to be represented at Jerusalem in order to have a lawful assembly. The new court was a part of the temple where the public was allowed to be. It was called new with reference to its being more recently built than the one around the tabernacle built by Moses.
2Ch 20:6. The question form of this language is a reverent way of making a positive expression, acknowledging these great things -of God. Rulest . . . kingdoms . . . heathen. This great truth is not generally realized. Nebuchadnezzar had to learn of it by a humiliating experience. (Daniel 4.)
2Ch 20:7. God does not have to be reminded of his promises to get him to perform them. The mentioning of them in a prayer is done by way of expressing one’s faith in the Lord; also to show the logic of the faith as to its basis. God had driven out the heathen in order to fulfill the promise made to Abraham, so it would be reasonable to expect him to repel these heathen invaders now threatening the descendants of Abraham. Friend is from AHEB and Strong defines it, “to have affection for.” Abraham loved God and showed his affection for him by doing what he was commanded without hesitation.
2Ch 20:8-9. The sentiments of this verse were uttered by Solomon in his prayer at the dedication of the temple. (1 Kings 8.) The evil anticipated by the “wise monarch” was about to come on the nation and Jehoshaphat made his appeal according to that prayer. The principal basis for expecting the favor of God at this prayer is the fact that thy name is in this house.
2Ch 20:10. The reference to Mount Heir means that some Edomites had joined in with these others to invade Judah. The three groups were near of kin to Abraham and were spared when the Israelites were on the march from Egypt.
2Ch 20:11. Behold how they reward us. This is a brief way of saying these people were rewarding evil for good; not showing due appreciation.
2Ch 20:12-13. In a state of complete despair, the congregation waited for some promise of relief from God. They realized that no human might, however great, could meet the forces of all these intruders. It must have been a solemn and pitiable sight, the husbands and wives, and the children cringing near their parents, longing and begging for some kind of assurance from God.
Fuente: Old and New Testaments Restoration Commentary
Jehoshaphat: 2Ch 6:12, 2Ch 6:13, 2Ch 34:31, 2Ki 19:15-19
Reciprocal: 1Ki 8:38 – prayer 2Ch 6:28 – if there be dearth Neh 8:16 – the courts Psa 48:9 – in the Jer 19:14 – he stood Eze 44:1 – the outward