TRV
Translation
King James Version
And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not;
Complete Jewish Bible
"So now, see: the people of 'Amon, Mo'av and Mount Se'ir, whom you would not let Isra'el invade when they came out of the land of Egypt, so that they turned away from them and did not destroy them,
Berean Standard Bible
And now, here are the men of Ammon, Moab, and Mount Seir, whom You did not let Israel invade when they came out of the land of Egypt; but Israel turned away from them and did not destroy them.
American Standard Version
And now, behold, the children of Ammon and Moab 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;
World English Bible Messianic
Now, behold, the children of Ammon and Moab and Mount Seir, whom you would not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and didn’t destroy them;
Geneva Bible (1599)
And now beholde, the children of Ammon and Moab, and mount Seir, by whome thou wouldest not let Israel goe, when they came out of the land of Egypt: but they turned aside from them, and destroyed them not:
Young's Literal Translation
`And now, lo, sons of Ammon, and Moab, and mount Seir, whom Thou didst not grant to Israel to go in against in their coming out of the land of Egypt, for they turned aside from off them and destroyed them not,
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Commentary on 2 Chronicles 20 verses 1–13
1 ¶ It came to pass after this also, that the children of Moab, and the children of Ammon, and with them other beside the Ammonites, came against Jehoshaphat to battle.
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.
3 And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.
4 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.
5 And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the LORD, before the new court,
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?
7 Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and gavest it to the seed of Abraham thy friend for ever?
8 And they dwelt therein, and have built thee a sanctuary therein for thy name, saying,
9 If, when evil cometh upon us, as the sword, judgment, or pestilence, or famine, we stand before this house, and in thy presence, (for thy name is in this house,) and cry unto thee in our affliction, then thou wilt hear and help.
10 And now, behold, the children of Ammon and Moab and mount Seir, whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned from them, and destroyed them not;
11 Behold, I say, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit.
12 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.
13 And all Judah stood before the LORD, with their little ones, their wives, and their children.
We left Jehoshaphat, in the foregoing chapter, well employed in reforming his kingdom and providing for the due administration of justice and support of religion in it, and expected nothing but to hear of the peace and prosperity of his reign; but here we have him in distress, which distress, however, was followed by such a glorious deliverance as was an abundant recompence for his piety. If we meet with trouble in the way of duty, we may believe it is that God may have an opportunity of showing us so much the more of his marvellous loving-kindness. We have here,
I. A formidable invasion of Jehoshaphat's kingdom by the Moabites, and Ammonites, and their auxiliaries, Ch2 20:1. Jehoshaphat was surprised with the intelligence of it when the enemy had already entered his country, Ch2 20:2. What pretence they had to quarrel with Jehoshaphat does not appear; they are said to come from beyond the sea, meaning the Dead Sea, where Sodom had stood. It should seem, they marched through those of the ten tribes that lay beyond Jordan, and they gave them passage through their borders; so ungrateful were they to Jehoshaphat, who had lately put his hand to help them in recovering Ramoth-Gilead. Several nations joined in this confederacy, but especially the children of Lot, whom the rest helped, Psa 83:6-8. The neighbouring nations had feared Jehoshaphat (Ch2 17:10), but perhaps his affinity with Ahab had lessened him in their esteem, and they had some intimation that his God was displeased with him for it, which they fancied would give them an opportunity to make a prey of his kingdom.
II. The preparation Jehoshaphat made against the invaders. No mention is made of his mustering his forces, which yet it is most probable he did, for God must be trusted in the use of means. But his great care was to obtain the favour of God, and secure him on his side, which perhaps he was the more solicitous about because he had been lately told that there was wrath upon him from before the Lord, Ch2 19:2. But he is of the mind of his father David. If we must be corrected, yet let us not fall into the hands of man. 1. He feared. Consciousness of guilt made him fear. Those that have least sin are the most sensible of it. The surprise added to the fright. Holy fear is a spur to prayer and preparation, Heb 11:7. 2. He set himself to seek the Lord, and, in the first place, to make him his friend. Those that would seek the Lord so as to find him, and to find favour with him, must set themselves to seek him, must do it with fixedness of thought, with sincerity of intention, and with the utmost vigour and resolution to continue seeking him. 3. He proclaimed a fast throughout all Judah, appointed a day of humiliation and prayer, that they might join together in confessing their sins and asking help of the Lord. Fasting from bodily refreshments, upon such extraordinary occasions, is a token of self-judging for the sins we have committed (we own ourselves unworthy of the bread we eat, and that God might justly withhold it from us), and of self-denial for the future; fasting for sin implies a resolution to fast from it, though it has been to us as a sweet morsel. Magistrates are to call their people to the duty of fasting and prayer upon such occasions, that it may be a national act, and so may obtain national mercies. 4. The people readily assembled out of all the cities of Judah in the court of the temple to join in prayer (Ch2 20:4), and they stood before the Lord, as beggars at his door, with their wives and children; they and their families were in danger, and therefore they bring their families with them to seek the Lord. "Lord, we are indeed a provoking people, that deserve to be abandoned to ruin; but here are little ones that are innocent, let not them perish in the storm." Nineveh was spared for the sake of the little ones, Jon 4:11. The place they met in was the house of the Lord, before the new court, which was perhaps lately added to the former courts (that, as some think, which was called the court of the women); thus they came within reach of that gracious promise which God had made, in answer to Solomon's prayer, Ch2 7:15. My ears shall be attentive to the prayer that is made in this place. 5. Jehoshaphat himself was the mouth of the congregation to God, and did not devolve the work upon his chaplains. Though the kings were forbidden to burn incense, they were allowed to pray and preach; as Solomon and Jehoshaphat here. The prayer Jehoshaphat prayed, upon this occasion, is here recorded, or part of it; and an excellent prayer it is. (1.) He acknowledges the sovereign dominion of the divine Providence, gives to God the glory of it and takes to himself the comfort of it (Ch2 20:6): "Art not thou God in heaven? No doubt thou art, which none of the gods of the heathen are; make it to appear then. Is not thy dominion, supreme over kingdoms themselves, and universal, over all kingdoms, even those of the heathen that know thee not? Control these heathen then; set bounds to their daring threatening insults. Is there not in thy hand the power and might which none is able to withstand? Lord, exert it on our behalf. Glorify thy own omnipotence." (2.) He lays hold on their covenant-relation to God and interest in him. "Thou that art God in heaven art the God of our fathers (Ch2 20:6) and our God, Ch2 20:7. Whom should we seek to, whom should we trust to, for relief, but to the God we have chosen and served?" (3.) He shows the title they had to this good land they were now in possession of; an indisputable title it was: "Thou gavest it to the seed of Abraham thy friend. He was thy friend (this is referred to, Jam 2:23, to show the honour of Abraham, that he was called the friend of God); we are his seed, and hope to be beloved for the father's sake," Rom 11:28; Deu 7:8, Deu 7:9. "We hold this land by grant from thee. Lord, maintain thy own grant, and warrant it against all unjust claims. Suffer us not to be cast out of they possession. We are tenants; thou art our landlord; wilt thou not hold thy own?" Ch2 20:11. Those that use what they have for God may comfortably hope that he will secure it to them. (4.) He makes mention of the sanctuary, the temple they had built for God's name (Ch2 20:8), not as if that merited any thing at God's hand, for of his own they gave him, but it was such a token of God's favourable presence with them that they had promised themselves he would hear and help them when, in their distress, they cried to him before that house, Ch2 20:8, Ch2 20:9. "Lord, when it was built it was intended for the encouragement of our faith at such a time as this. Here thy name is; here we are. Lord, help us, for the glory of thy name." (5.) He pleads the ingratitude and injustice of his enemies: "We are such as it will be thy glory to appear for; they are such as it will be thy glory to appear against; for, [1.] They ill requite our ancient kindnesses. Thou wouldst not let Israel invade them, nor give them any disturbance." Deu 2:5, Deu 2:9, Deu 2:19, Meddle not with the Edomites, distress not the Moabites, come not nigh the children of Ammon, no not though they provoke you. "Yet now see how they invade us." We may comfortably appear to God against those that render us evil for good. [2.] "They break in upon our ancient rights. They come to cast us out of our possessions, and seize our land for themselves. O! our God, wilt thou not judge them? Ch2 20:12. Wilt thou not give sentence against them, and execute it upon them?" The justice of God is the refuge of those that are wronged. (6.) He professes his entire dependence upon God for deliverance. Though he had a great army on foot, and well disciplined; yet he said, "We have no might against this great company, none without thee, none that we can expect any thing from without thy special presence and blessing, none to boast of, none to trust to; but our eyes are upon thee. We rely upon thee, and from thee is all our expectation. The disease seems desperate: we know not what to do, are quite at a loss, in a great strait. But this is a sovereign remedy, our eyes are upon thee, an eye of acknowledgment and humble submission, an eye of faith and entire dependence, an eye of desire and hearty prayer, an eye of hope and patient expectation. In thee, O God! do we put our trust; our souls wait on thee."
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–13. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
King Jehoshaphat, facing an overwhelming invasion from a coalition of Ammon, Moab, and Mount Seir, presents a profound prayer to God. He strategically recalls a pivotal historical event: when Israel departed from Egypt, God explicitly commanded them not to invade these very nations, a directive Israel faithfully observed by turning away from their territories and refraining from destroying them. This historical remembrance forms the bedrock of Jehoshaphat's plea for divine intervention and justice against these nations who now unjustly attack Judah, despite Israel's past obedience to God's sovereign will concerning their ancestral lands.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several potent literary devices that amplify the force and sincerity of Jehoshaphat's prayer. Apostrophe is prominently featured as Jehoshaphat directly addresses God, presenting his case and reminding the Divine of past actions and commands. This direct address underscores the personal and relational nature of his supplication, appealing directly to the Sovereign Lord. Allusion is central to the verse's power, as it makes a clear and specific reference to the historical events recorded in Deuteronomy 2, implicitly recalling God's explicit commands and Israel's obedient response during their wilderness wanderings. This serves as a powerful argument from precedent, where Jehoshaphat appeals to God's consistent character and His past commands as a compelling basis for His present intervention. The stark contrast between Israel's past obedience ("turned from them, and destroyed them not") and the current unprovoked aggression of these nations creates a strong sense of irony and pathos, highlighting the profound injustice of the situation and strengthening Jehoshaphat's heartfelt plea for divine justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jehoshaphat's prayer in 2 Chronicles 20:10 is a profound theological statement, asserting God's absolute sovereignty over all nations and their divinely appointed boundaries. By recalling Israel's obedience to God's command not to invade Ammon, Moab, and Mount Seir, Jehoshaphat implicitly appeals to God's justice, faithfulness, and righteous character. He argues that since Israel respected God's divinely established territories, God should now act decisively against those who are violating Judah's land and peace. This demonstrates a deep understanding of covenant theology, where past obedience and God's consistent nature are invoked as legitimate grounds for present divine intervention. It highlights that God remembers the actions of His people and the commands He issues, and that He is a righteous judge who will ultimately bring justice to bear. The verse sets the stage for the ultimate declaration of dependence on God, acknowledging that human strength is futile against such overwhelming odds, and that only God's sovereign power can deliver His people.
REFLECTION AND APPLICATION
King Jehoshaphat's prayer, deeply rooted in the historical memory of God's commands and Israel's obedient response, offers a powerful and enduring template for believers facing seemingly insurmountable challenges today. When confronted with overwhelming circumstances, our first and most crucial response, like Jehoshaphat's, should be to seek the Lord with all our hearts and recall His past faithfulness. This involves intentionally remembering how God has acted throughout biblical history, in the lives of His people, and even in our own personal experiences of His grace and power. By bringing God's past commands and our (or His people's) obedience to His attention, we are not informing an omniscient God, but rather strengthening our own faith, aligning our hearts with His righteous character, and building confidence in His unwavering justice. We can confidently appeal to His justice when we feel wronged or unjustly treated, trusting that He is a God who sees, hears, and acts on behalf of His covenant people. This verse calls us to cultivate a posture of humble dependence, recognizing that our strength and resources are inherently limited, but God's sovereignty is absolute and His power boundless. It encourages us to present our "case" to God, not with demands, but with faith, reminding Him of His character and His promises, and then waiting with expectation for His miraculous intervention, knowing that the battle truly belongs to Him.
Questions for Reflection
FAQ
Why did God forbid Israel from invading Ammon, Moab, and Edom?
Answer: God forbade Israel from invading these nations because He had already allotted their territories as an inheritance to the descendants of Lot (Ammon and Moab) and Esau (Edom). Deuteronomy 2:4-5 explicitly states regarding Edom, "Do not contend with them, for I will not give you any of their land, no, not so much as a foot's breadth, because I have given Mount Seir to Esau as a possession." Similar commands are given for Moab (Deuteronomy 2:9) and Ammon (Deuteronomy 2:19). This demonstrates God's absolute sovereign control over all nations and His meticulous distribution of land, even to peoples outside of the Abrahamic covenant. Israel's obedience to these commands highlighted their submission to God's broader divine plan, even when it meant bypassing seemingly strategic territories.
What is the significance of Jehoshaphat reminding God of this historical event?
Answer: Jehoshaphat's reminder is not to inform an omniscient God, but rather to articulate his plea based on God's own character, past actions, and established principles. It serves several profound purposes:
This strategic remembrance sets the stage for God's miraculous intervention, affirming the powerful truth that the battle truly belongs to the Lord (2 Chronicles 20:15).
CHRIST-CENTERED FULFILLMENT
While 2 Chronicles 20:10 describes a specific historical plea rooted in Israel's obedience to God's Law, it finds a profound and ultimate Christ-centered fulfillment in the grand narrative of divine justice and redemption. Just as Jehoshaphat appeals to God's past commands and Israel's faithful, though imperfect, adherence, so too does the entire redemptive story point to the perfect obedience of Jesus Christ. The Law, which Israel struggled to keep and often failed to uphold, finds its perfect and complete fulfillment in Christ, who declared that He "did not come to abolish the Law or the Prophets but to fulfill them" (Matthew 5:17). The profound injustice faced by Judah, despite their obedience, powerfully foreshadows the ultimate injustice suffered by Christ, who, though perfectly obedient, sinless, and righteous, was condemned and crucified for the sins of the world (1 Peter 2:22-24). The temporal deliverance Jehoshaphat sought and miraculously received was a physical salvation from earthly enemies; Christ, however, provides eternal deliverance from the spiritual enemies of sin, death, and the devil (Colossians 1:13-14). In His perfect life, atoning death on the cross, and victorious resurrection, Jesus perfectly upholds God's justice, satisfies its demands, and demonstrates His sovereign power over all hostile forces, securing a victory far greater and more enduring than any earthly triumph. He offers true and lasting peace, and an eternal inheritance to all who place their faith in Him (Ephesians 1:11-14).