TRV
Translation
King James Version
And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah.
KJV (with Strong's)
And Jehoshaphat H3092 feared H3372, and set H5414 himself H6440 to seek H1875 the LORD H3068, and proclaimed H7121 a fast H6685 throughout H5921 all Judah H3063.
Complete Jewish Bible
Y'hoshafat was frightened, so he determined to seek ADONAI. He proclaimed a fast throughout all Y'hudah,
Berean Standard Bible
Jehoshaphat was alarmed and set his face to seek the LORD. And he proclaimed a fast throughout Judah.
American Standard Version
And Jehoshaphat feared, and set himself to seek unto Jehovah; and he proclaimed a fast throughout all Judah.
World English Bible Messianic
Jehoshaphat was alarmed, and set himself to seek to the LORD. He proclaimed a fast throughout all Judah.
Geneva Bible (1599)
And Iehoshaphat feared, and set him selfe to seeke the Lord, and proclaimed a fast throughout all Iudah.
Young's Literal Translation
And Jehoshaphat feareth, and setteth his face to seek to Jehovah, and proclaimeth a fast over all Judah;
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In the KJVVerse 11,591 of 31,102
Study This Verse
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
Upon receiving news of an overwhelming invasion, King Jehoshaphat, despite his natural fear, responded with profound spiritual leadership. He deliberately and resolutely turned his heart and mind to diligently seek the LORD, demonstrating a deep and immediate trust in divine intervention. This personal commitment swiftly transitioned into a national call for corporate prayer and fasting, unifying all Judah in an act of humble dependence on God in the face of an existential threat.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several Literary Devices to convey its powerful message. Primarily, there is a strong sense of Contrast between Jehoshaphat's initial "fear" and his subsequent resolute action to "seek the LORD." This juxtaposition highlights that fear, while a natural human emotion, does not have to lead to paralysis or despair; instead, it can serve as a catalyst for deeper faith and dependence on God. The narrative also showcases Leadership by Example, as Jehoshaphat's personal decision to seek God immediately translates into a national directive, inspiring and unifying his people in a collective act of faith. This demonstrates the profound influence of a leader's spiritual integrity. Furthermore, the verse employs a form of Foreshadowing, as Jehoshaphat's actions here lay the groundwork for the miraculous divine intervention that follows in the subsequent verses, hinting at God's impending deliverance as a direct response to Judah's humble appeal.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 20:3 serves as a profound theological statement on the nature of righteous leadership and the proper human response to overwhelming crisis. It underscores the biblical truth that true security and victory come not from human strength or ingenuity, but from humble dependence on the Almighty. Jehoshaphat's example teaches that even in the face of legitimate fear, the believer's first and most crucial recourse is to turn to God with intentionality and diligence. This act of seeking the Lord, particularly when expressed corporately through prayer and fasting, demonstrates a profound trust in God's sovereignty and His willingness to intervene on behalf of His people. It highlights the power of unified faith and the principle that God often waits for His people to acknowledge their utter dependence before manifesting His miraculous power.
REFLECTION AND APPLICATION
This verse offers timeless and practical lessons for individuals, families, and communities facing overwhelming challenges in the modern world. When confronted with fear, uncertainty, or seemingly insurmountable obstacles—whether personal, communal, or global—our first and most crucial response should mirror Jehoshaphat's: to deliberately and earnestly turn to God. This involves a conscious choice to prioritize spiritual disciplines like prayer, studying God's Word, and potentially fasting, over immediate reliance on human strategies or succumbing to anxiety. Jehoshaphat's leadership in unifying Judah in a corporate fast also reminds us of the immense power and encouragement found in collective prayer. When believers unite in humble dependence, acknowledging their need for divine intervention, they invite God to move in powerful ways, demonstrating that the battle truly belongs to the Lord.
Questions for Reflection
FAQ
Why was Jehoshaphat, a righteous king, still afraid?
Answer: Jehoshaphat's fear was a natural and honest human emotion in the face of an overwhelmingly superior military force. Being a righteous king or a person of faith does not negate the experience of fear; rather, it shapes one's response to it. His fear was a realistic assessment of the immediate danger, but it did not lead to despair or paralysis. Instead, it served as the catalyst that propelled him to seek God, demonstrating that true faith is often exercised in the presence of fear, not in its absence. This aligns with biblical figures throughout scripture who experienced fear but chose to trust God, as seen in Psalm 56:3 where the psalmist declares, "When I am afraid, I put my trust in you."
What is the significance of "proclaiming a fast throughout all Judah"?
Answer: Proclaiming a fast "throughout all Judah" was highly significant for several reasons. Firstly, it underscored the corporate nature of the crisis and the corporate response. It unified the entire nation—from the greatest to the least—in a shared act of humility and dependence. Secondly, fasting in biblical contexts was a profound expression of deep distress, repentance, and earnest supplication, signifying that human resources were insufficient and divine intervention was absolutely necessary. It was a public acknowledgment that their hope rested solely on God. Thirdly, it demonstrated Jehoshaphat's exemplary spiritual leadership, as he led his people not into battle, but into humble dependence on God, setting a precedent for national spiritual discipline. This communal act of seeking God was a powerful appeal for His favor and intervention, as seen in other national fasts like that called by the king of Nineveh in Jonah 3:5-10.
CHRIST-CENTERED FULFILLMENT
2 Chronicles 20:3, while describing an Old Testament king's response to a physical threat, powerfully foreshadows and finds its ultimate fulfillment in Jesus Christ. Jehoshaphat, as a king who leads his people to seek God for deliverance, serves as a type of Christ, the ultimate King and Deliverer. While Jehoshaphat's fear was a human response to an earthly enemy, Christ, in His humanity, also faced the ultimate "fear"—the agony of the cross and bearing the sin of the world—yet He perfectly "set Himself to seek the LORD" (His Father's will) even unto death (Luke 22:42). The deliverance of Judah from a physical enemy through God's miraculous intervention points to Christ's far greater victory over our spiritual enemies: sin, death, and the devil. Through His perfect obedience and sacrificial death, Jesus secured the ultimate deliverance for all who believe, triumphing over principalities and powers on the cross (Colossians 2:15). The corporate fast of Judah for national salvation points to the Church, the body of Christ, united in seeking God for spiritual victory and the advancement of His kingdom. We are called to cast all our anxieties on Him (1 Peter 5:7), for He is the one who has already overcome the world (John 16:33). Thus, Jehoshaphat's example of turning from fear to faith, and leading his people to seek God, finds its perfect and eternal answer in the person and work of Jesus, who is our true peace and ultimate deliverer. We, like Judah, are called to fix our eyes on Him, the author and perfecter of our faith (Hebrews 12:2).