Exegetical and Hermeneutical Commentary of 2 Chronicles 20:6
And said, O LORD God of our fathers, [art] not thou God in heaven? and rulest [not] thou over all the kingdoms of the heathen? and in thine hand [is there not] power and might, so that none is able to withstand thee?
6. O Lord God ] R.V. O LORD, the God; cp. 2Ch 21:10; 2Ch 21:12.
art not thou God ] cp. Jos 2:11.
rulest not thou over all the kingdoms of the heathen? ] R.V. art not thou ruler over all the kingdoms of the nations? Cp. Psa 22:28.
is there not power ] R.V. is power. Cp. 2Ch 14:11 (Asa’s prayer).
Fuente: The Cambridge Bible for Schools and Colleges
Jehoshaphats appeal is threefold:
(1) to God omnipotent 2Ch 20:6;
(2) to our God;
(3) the God especially of this house the temple.
2Ch 20:7
Abraham thy friend – Historically, this is the first use of this remarkable expression, afterward repeated (marginal references). The ground of the expression is to be found principally in Gen 18:23-33, where Abraham spoke with God as a man with his friend (compare Exo 33:11).
2Ch 20:8, 2Ch 20:9
The appeal recalls Solomons prayer (marginal references), which God had formally accepted by sending down fire from heaven to consume the accompanying offering.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. Jehoshaphat stood] What an instructive sight was this! The king who proclaimed the fast was foremost to observe it, and was on this occasion the priest of the people; offering in the congregation, without form or any premeditation, 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
6-12. And said, O Lord God of ourfathersThis earnest and impressive prayer embraces every topicand argument which, as king and representative of the chosen people,he could urge. Then it concludes with an earnest appeal to thejustice of God to protect those who, without provocation, wereattacked and who were unable to defend themselves againstoverwhelming numbers.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And said, O Lord God of our fathers,…. Abraham, Isaac, and Jacob, whose covenant God he was:
art not thou God in heaven? that dwellest and rulest there, and dost whatever thou pleasest in the armies of it:
and rulest not thou over all the kingdoms of the Heathens? being King of kings, and Lord of lords, all the world over:
and in thine hand is there not power and might, so that none is able to withstand thee? his power being infinite, unlimited, and uncontrollable, and so not resistible by finite creatures, at least not so as to be stopped and overcome.
Fuente: John Gill’s Exposition of the Entire Bible
The prayer which Jehoshaphat directed to Jahve the God of the fathers, as the almighty Ruler over all kingdoms, consists of a short representation of the circumstances of the case. Jahve had given the land to His people Israel for an everlasting possession, and Israel had built a sanctuary to His name therein (2Ch 20:7 and 2Ch 20:8); but they had in no way provoked the Ammonites, Moabites, and Edomites to fall upon them, and to drive them out of their land (2Ch 20:10 and 2Ch 20:11). On these two facts Jehoshaphat founds his prayer for help, in a twofold manner: in respect to the first, calling to mind the divine promise to hear the prayers offered up to God in the temple (2Ch 20:9); and in reference to the second, laying emphasis upon the inability of Israel to fight against so numerous an enemy (2Ch 20:12). In his manner of addressing Jahve, “God of our fathers,” there is contained a reason why God should protect His people in their present distress. Upon Him, who had given the land to the fathers for a possession, it was incumbent to maintain the children in the enjoyment of it, if they had not forfeited it by their sins. Now Jahve as a covenant God was bound to do this, and also as God and ruler of heaven and earth He had the requisite power and might; cf. Psa 115:3. , there is none with Thee who could set himself, i.e., could withstand Thee: cf. the similar phrase, 2Ch 14:10; and for the thought, see 1Ch 29:12. – On 2Ch 20:7, cf. Jos 23:9; Jos 24:12; Exo 23:20., etc.; on 2Ch 20:7, cf. Gen 13:15., 2Ch 15:18, etc.; on , Isa 41:8.
Fuente: Keil & Delitzsch Commentary on the Old Testament
(6) Art not thou God in heaven.So Psa. 115:2-3. Jehovah, the Worship of Israel, is no limited local or tribal deity, but God over all. (Comp. also the first clause of the Lords Prayer.)
And rulest not thou over all the kingdoms?Comp. 1Ch. 29:12 (Davids prayer), and Thou reignest (rulest) over all; and in Thine hand is power and might. This and next sentence should be rendered affirmatively, as in that place. (Comp. also Psa. 47:8 : God reigneth over the heathen.)
So that none is able to withstand thee.Vulg., nec quisquam tibi potest resistere; LXX., . Literally, and there is none against thee to stand up. For this construction, comp. Psa. 94:16 : Who will stand up for me with (i.e., against) workers of wickedness. (Comp. also Psa. 2:2; and the last words of Asas Prayer, 2Ch. 14:11.) Syr. and Arab., and I am standing and praying before thee.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
6-12. This prayer should be compared with that of Asa, (2Ch 14:11,) and parts of Solomon’s at the dedication of the temple. 2Ch 6:28-31.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Ch 20:6. And said, O Lord God, &c. This prayer of Jehoshaphat is deservedly accounted one of the most excellent that we meet with in sacred history. He begins with an acknowledgment of God’s supreme and irresistible power, which extends itself every where, over all creatures in heaven and earth, which are every one subject to his authority. Then he remembers the peculiar relation which the people of Israel have to him; the promise that he made to Abraham, as a reward of his fidelity; and the deed of gift which he made to him and his posterity, of this country for ever, 2Ch 20:7. He then reminds them of the long possession they had had of the country, and of the temple which Solomon built for his worship; to whom, at the consecration, (and therefore he refers to Solomon’s words at the consecration, 1 Kings 8.) he promised a gracious regard to all the prayers that should be offered there, 2Ch 20:8-9. In the next place, he represents the foul ingratitude of their enemies, in invading a country to which they had no manner of title, even though the Israelites did them not the least harm when they came to take possession of it, but took the pains to march a long way about to get to it, rather than give them any molestation; and, in aggravation of their wickedness in this regard, he suggests, that, by this invasion, they made an attempt, not only upon the rights of the Israelites, but of God himself, who was the great Lord and proprietor, from whom they held the land: 2Ch 20:10-11. Then he appeals to the justice of God, the righteous judge, who helps those that suffer wrong, especially when they have no other helper; for this is the last argument he makes use of to conciliate the divine assistance, even the weak condition wherein he and his people were, which made them the objects of the divine pity, especially since they placed their hope and confidence in him alone, 2Ch 20:12.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Ch 20:6 And said, O LORD God of our fathers, [art] not thou God in heaven? and rulest [not] thou over all the kingdoms of the heathen? and in thine hand [is there not] power and might, so that none is able to withstand thee?
Ver. 6. Art not thou God in heaven? &c. ] The choice of fit attributes, whereby to represent God to the soul in prayer, doth notably help faith and cause fervency.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
God. Hebrew. Elohim. App-4.
art not . . . rulest not . . . is there not? Figure of speech Erotesis. App-6.
heathen = nations (Dan 4:34, Dan 4:35).
in Thine hand. The words of David were accessible to Jehoshaphat (1Ch 29:12). See App-47.
so that none = and there is none.
Fuente: Companion Bible Notes, Appendices and Graphics
O Lord: Exo 3:6, Exo 3:15, Exo 3:16, 1Ch 29:18
God in heaven: Deu 4:39, Jos 2:11, 1Ki 8:23, Psa 115:3, Isa 57:15, Isa 57:16, Isa 66:1, Mat 6:9
rulest not: 1Ch 29:11, 1Ch 29:12, Psa 47:2, Psa 47:8, Jer 27:5-8, Dan 4:17, Dan 4:25, Dan 4:32-35
in thine hand: 1Ch 29:11, 1Ch 29:12, Psa 62:11, Mat 6:13
none is able: Act 11:17
Reciprocal: Gen 2:4 – Lord Gen 32:9 – Jacob 1Ki 8:44 – shall pray 1Ki 18:36 – Lord God 2Ki 19:15 – prayed 2Ch 6:34 – they pray 2Ch 13:8 – a great multitude 2Ch 25:8 – God hath power 2Ch 32:20 – prayed Isa 14:27 – his Isa 37:15 – General Dan 2:23 – O thou Luk 11:2 – which Rom 9:19 – Why doth Heb 11:34 – turned
Fuente: The Treasury of Scripture Knowledge
2Ch 20:6-7. And said, O Lord God, &c. Jehoshaphat himself was the mouth of the congregation to God, and did not devolve the work upon his chaplains. For though the kings were forbidden to burn incense, they were allowed to pray and preach. Art thou not God in heaven, &c. Which none of the gods of the heathen are. Is not thy dominion supreme, over kingdoms themselves, and universal, over all kingdoms, even those of the heathen, that know thee not? Art thou not our God? In covenant with us? To whom should we seek, to whom should we trust for relief, but to him whom we have chosen for our God, and who has chosen us for his people? Who gavest it to the seed of Abraham thy friend To whom thou didst engage thyself to be his friend, and the friend of his seed for ever, and therefore we trust thou wilt not forsake us, his posterity.