Singing Jehoshaphat (II Chronicles 20:21)

Whose army went into battle singing? Judah’s, under King Jehoshaphat (II Chronicles 20:21)

King Jehoshaphat becomes the fourth king of Judah when he succeeds his father Asa (I Kings 15:23-24; II Chronicles 17:1). He reigns for twenty-five years (I Kings 22:42; II Chronicles 20:31) and is remembered as one of the few kings faithful to God, the Old Testament benchmark for royals (I Kings 22:43; II Chronicles 17:3-6).

Jehoshaphat is far more prominent in Chronicles, where he is featured in four chapters (II Chronicles 17:1-20:37), than Kings, which devotes only ten verses to his reign (I Kings 22:41-50).

Brian E. Kelly observes:

Jehoshaphat plays a much more extensive and important role in Chronicles than in Kings, where his reign is described only briefly (I Kings 22:41-50) and he is a secondary figure compared to Ahab (cf. I Kings 22:1-38; II Kings 3:4-27). (Kelly, Retribution and Eschatology in Chronicles, 98)

The last notable event of Jehosphat’s reign occurs when an eastern coalition forms primed to invade Judah. This assailing confederation is comprised of Moabites, Ammonites and Meunites (II Chronicles 20:1). Naturally alarmed in the face of daunting odds (II Chronicles 20:3), Jehoshaphat responds radically: He prays, declares a national fast and assembles his country (II Chronicles 20:3-13). Prayer is Jehoshaphat’s first, not last, resort.

After being encouraged by a prophecy assuring that Judah would attain victory without having to fight (II Chronicles 20:14-17), Jehoshaphat consults his constituents and the army marches to the would-be battlefield praising God (II Chronicles 20:18-21). The king implores the people, “Put your trust in the Lord your God and you will be established. Put your trust in His prophets and succeed” (II Chronicles 20:20 NASB).

Paul K. Hooker (b. 1953) interprets:

King and people assemble at Tekoa, east of Jerusalem in the Judahite highlands. As they assemble, Jehoshaphat gives them what in other situations might have been battle instructions. Here, however, we have...religious admonition: “Believe in the LORD your God and you will be established [II Chronicles 20:20].” One final time, the Chronicler returns to the theme of trust. The language here is reminiscent of Isaiah 7:9: “If you do not stand firm in faith, you shall not stand at all” (the verb translated “stand firm” in Isaiah is the same as that translated “be established” here). The link between faith and victory is explicit: Belief, not strength of arms, is the key to the deliverance of God. (Hooker, First and Second Chronicles (Westminster Bible Companion), 213)

Leslie Allen (b. 1935) concurs:

Jehoshaphat’s battle speech on the morrow places a premium on faith. It echoes the message of Isaiah in a similar context of military threat , a message rendered more effectively by its Hebrew wordplay: “Have firm faith, or you will not stand firm” (Isaiah 7:9 NEB). In expression of such faith orders are given for anticipatory praise to be sung afresh, as on the day before in the temple precincts. The praise looks forward to a manifestation of God’s “steadfast love” (RSV), promised “forever” (II Chronicles 20:21) and so for today. The praise here replaces the shout associated with Holy War (see Judges 7:20; II Chronicles 13:15). It accentuates the fact that the people’s part was not to fight but to be spectators of the divine defeat of the foe, in accord with the prophet’s promise (II Chronicles 20:15, 17). (Allen, 1, 2 Chronicles (Mastering the Old Testament), 308)

Jehoshaphat’s faith has blossomed. J.G. McConville (b. 1951) charts:

The Jehoshaphat of II Chronicles 20:20 is one who has come from his initial fear (II Chronicles 20:3) to a new confidence that God is for him. His exhortation to Judah, “Believe in the Lord your God and you will be established (II Chronicles 20:20), is similar to the prophet Isaiah’s appeal to Ahaz (Isaiah 7:9). The thought may be paraphrased. Trust in the Lord your God, and you will find him trustworthy. There is in the exhortation a call to commitment. The trustworthiness of the Lord cannot be known until one begins to make decisions on the basis of his promises, staking wealth and welfare on the outcome—just as it is impossible to know certainly that a chair will bear one’s weight without actually sitting on it. (McConville, I & II Chronicles (The Daily Study Bible Series), 195)

As David had done in preparing the ark of the covenant (I Chronicles 13:1), the monarch collaborates rather than dictates. Sara Japhet (b. 1934) comments:

The Chronicler’s familiar ‘democratizing’ tendency...with its constant reference to the active participation of the people...is epitomized, with the king actually taking counsel with the people in a matter of military tactics, or cultic activity, ordinarily defined as a kingly prerogative. After having been made his full partners in his initiative and responsibility, his subjects will deservedly share the reward of victory. (Japhet, I and II Chronicles: A Commentary (Old Testament Library), 797)

The people collectively resolve to praise God while entering battle.

When he [Jehoshaphat] had consulted with the people, he appointed those who sang to the Lord and those who praised Him in holy attire, as they went out before the army and said, “Give thanks to the Lord, for His lovingkindness is everlasting.” (II Chronicles 20:21 NASB)

Jehoshaphat appoints a choir to lead the nation onto the battlefield. Frederick J. Mabie (b. 1965) surmises:

The men appointed by Jehoshaphat to lead singing to God and praise for the “splendor of his holiness” (II Chronicles 20:21) are presumably Levites (on the musical service of Levites, cf. I Chronicles 6:31-48, 23:2-32, 25:1-7). Going to battle in song is found in several key battles of faith in the Old Testament and seems to underscore an especially intentional focus on God and his strength (cf. Joshua 6:1-21; II Chronicles 13:3-20). (Tremper Longman III [b. 1952] and David E. Garland [b.1947], 1 Chronicles–Job (The Expositor’s Bible Commentary), 245)

Singing en route to battle is not entirely unique in the annals of the Old Testament (Joshua 6:4-20; Judges 7:18-20; II Chronicles 13:12; Psalm 47:5) and the story also has extra-biblical parallels. Kenneth C. Way (b. 1975) compares:

This account shares interesting similarities to the Old Aramaic memorial stela of Zakkur (The Context of Scripture 2.35:155), king of Hamath, who also faced a coalition of enemy nations, cried out to his god, and received a similar divine response by means of cultic personnel...The date of the events in II Chronicles 20 is difficult to determine, but an early setting in Jehoshaphat’s reign seems likely. References to the “terror of God” being upon Judah’s enemies and to Judah enjoying a period of peace both occur at the end of this episode and in a passage describing the early events of Jehoshaphat’s reign (II Chronicles 17:10, 20:29-30) (see Gary N. Knoppers [b. 1956] 1991, 518). Furthermore, the mention of the “new court” of the temple (II Chronicles 20:5) may hint that the repairs made by his father, Asa, were relatively recent II Chronicles 15:8]. (Bill T. Arnold [b. 1955] and H.G.M. Williamson [b. 1947], Dictionary of the Old Testament: Historical Books, 532-33)

In the midst of crisis, the nation sings the opening line to the 136th Psalm (II Chronicles 20:21; Psalm 136:1), a recurring refrain in Chronicles (I Chronicles 16:34; II Chronicles 5:13, 7:3, 20:21). Martin J. Selman (1947-2004) chronicles:

Both the form and content of this song of praise are based on the use of psalms in temple worship. The appointed ‘musicians’...were Levites (cf. I Chronicles 6:31-32, 25:1-31), their song was taken from Chronicles’ favorite psalm (Psalm 136:1; cf. I Chronicles 16:34; II Chronicles 5:13, 7:3) and the phrase the splendour of his holiness...is found elsewhere only in the Psalms (Psalm 29:2, 96:9; I Chronicles 16:29). The outstanding feature, however, is that as they began to sing and praise (II Chronicles 20:22), the Lord started the battle. There can be no clearer indication that this was neither an ordinary battle nor a traditional holy war, but Yahweh’s war in which he acted on his own. In that sense, it anticipates Jesus’ victory on the cross, though that was accompanied by silence rather than singing. (Selman, 2 Chronicles (Tyndale Old Testament Commentaries), 428)

The battle becomes an opportunity for worship. Winfried Corduan (b. 1949) comments:

The same spirit of praise continued as Jehoshaphat and his army set out for the Judean desert the next morning. As the troops left Jerusalem, the king turned the military mission into a “singspiration.” He reassured everyone of God’s promise and appointed song leaders to lead the soldiers in praise choruses. Soon everyone joined in the familiar tune, Give thanks to the LORD, for his love endures forever. This anthem was associated with the occasions when David and then Solomon moved the ark of the covenant (I Chronicles 16:41; II Chronicles 5:13). God was on the march again! (Corduan, I & II Chronicles (Holman Old Testament Commentary), 277)

Steven S. Tuell (b. 1956) determines:

The advance of Jehoshaphat’s host is more a liturgical procession than a military maneuver. (Tuell, First and Second Chronicles (Interpretation: a Bible Commentary for Teaching and Preaching), 183)

Andrew E. Hill (b. 1952) agrees:

H.G.M. Williamson [b. 1947], almost humorously, has commented that the battle cry has been replaced by the Levitical chorale. The report of an army going into battle singing the praises of God is unique in the Bible, although music accompanies the appearance of the divine warrior when he executes judgment on the earth (Psalm 47, 96, 98). The event gives new meaning to the psalmist’s declaration that God’s “pleasure is not in the strength of the horse, not his delight in the legs of a man; the LORD delights in those who fear him, who put their hope in his unfailing love” (Psalm 147:10-11). (Hill, 1 and 2 Chronicles (The NIV Application Commentary), 491)

The nation of Judah praises God before victory has been secured. John C. Endres (b. 1946) remarks:

Levites arise to praise God with a very loud voice, which they are appointed to do, but here it seems premature, for the victory is still in the future. Jehoshaphat then rises and delivers a speech that sounds like a sermon. Believe God and you will be set firm (II Chronicles 20:20)...The Chronicler gives a theological commentary on this event: Jehoshaphat faces a test of faith, just as Ahaz faced a test of faith when Isaiah uttered the word to him. (Endres, First and Second Chronicles (New Collegeville Bible Commentary), 103)

Jehoshaphat passes the test. Victor P. Hamilton (b. 1941) favorably contrasts Jehoshaphat with his father, Asa:

When attacked by King Baasha of Israel, Asa goes the alliance route, and as a result is chided by a prophet (II Chronicles 16:7-8). Asa’s sad story is one of a shift from trust in God to trust in human power, and the tragic consequences that befall...The opposite of Asa’s latter strategy is that of Jehoshaphat when he is attacked by a military coalition (II Chronicles 20:1-30). The text records absolutely no military response by Jehoshaphat and his soldiers. Instead, they engage in liturgical acts like singing and praying, and Yahweh defeats the enemy (“As they began to sing and praise, the Lord set to ambush against the Ammonites...so that they were routed” [II Chronicles 20:22]). Philip R. Davies [b. 1945] (1992: 45) captures well the scene here: “If your cause is just and you are faithful to your deity (and if that deity is YHWH), you will not need an army to protect you. Spend your defense budget on hymnbooks and musical training for your brass band! The only army you need is the Salvation Army.” (Hamilton, Handbook on the Historical Books: Joshua, Judges, Ruth, Samuel, Kings, Chronicles, Ezra-Nehemiah, Esther , 492-93)

Jehoshaphat responds to the disastrous events with a sign of trust and his faith is rewarded. As the Lord had promised, Judah never even engages in battle. The tenuous alliance disbands as the opposition turns on one another (II Chronicles 20:22-25).

Andrew E. Hill (b. 1952) explains:

Whether God terrifies the coalition armies with the appearance of his heavenly army (as in II Samuel 5:24; II Kings 7:5-7) or sends a spirit of confusion and mistrust among the allies (as in Judges 7:22; II Kings 3:23) is unclear. What is clear is that God stirs the Transjordan armies into a spirit of frenzied self-destruction (II Chronicles 20:22-23). First, the armies of Moab and Ammon slaughter the soldiers from Seir, perhaps out of distrust (II Chronicles 20:23a). Then the Moabites and the Ammonites destroy each other so that no one escapes (II Chronicles 20:23b-24a). (Hill, 1 and 2 Chronicles (The NIV Application Commentary), 492)

Through some undisclosed mechanism God delivers Judah and the conflict is remembered as one of Jehoshaphat’s greatest triumphs.

Regardless of what had happened in the battle, in choosing to praise God, Jehosphapat has already scored a far more important victory: His faith has been demonstrated. What begins as an invasion story evolves into a classic story of faith.

Why does Jehoshaphat dismiss military strategy in favor of divine consultation? What leaders are you familiar with who have prayed publicly when facing a national crisis? What armies have gone into battle singing? Is there ever an inappropriate time to worship? Did the singing in any way trigger the discord between Judah’s adversaries? When have you not had to fight a seemingly inevitable battle? Do you truly believe that God is for you? When have you praised God before victory has been secured?

While most contemporary believers will not be surrounded by armies from multiple nations, Jehoshaphat sets a precedent. Worship is a proper response in the face of crisis and worshiping God can be done in the midst of catastrophe.

Neil T. Anderson (b. 1942) and Rich Miller (b. 1954) apply:

In response to the word of God, all the people worshiped God (II Chronicles 20:18). Worship became their battle plan to defeat the enemy. “And when he [Jehoshaphat] had consulted with the people, he appointed those who sang to the LORD and those who praised Him in holy attire, as they went out before the army and said, “Give thanks to the LORD, for His lovingkindness is everlasting.’ And when they began singing and praising, the LORD set ambushes against the sons of Ammon, Moab, and Mount Seir, who had come against Judah so they were routed” (II Chronicles 20:21-22)...Worship brings to our minds the awareness of God’s presence and fear flees! When the first hint of fear or anxiety comes into your mind, worship God. (Anderson and Miller, Freedom from Fear: Overcoming Worry and Anxiety, 274)

Worship reminds us that we are never alone. This is especially beneficial at times when we feel abandoned. Creflo A. Dollar (b. 1962) advises:

When you are faced with a life-and-death crisis, the most important thing you can remind yourself is that God’s mercy endures forever. It will stir your faith. It will move to tap in to the power of praise. (Dollar, In the Presence of God: Find Answers to the Challenges of Life)

Worship makes us keenly aware of God’s presence. Anthony De Mello (1931-1987) connects:

When we praise God for his goodness and for the good things he has given to us and to others, our hearts become lightsome and joyous...There are few forms of prayer so effective for giving you the sense that you are loved by God, or for lifting depressed spirits and overcoming temptation. Psalm 8 says, “You have established praise to destroy the enemy and avenger [Psalm 8:2],” and it was the custom among the Jews to march out into battle singing praises to the Lord. This was considered a mighty weapon for defeating the foe. (De Mello, Contact with God, 116)

Though often neglected, praising God is a useful tactic when facing trials.

How do you respond to adversity? Do you turn toward God or away from God? Do you blame or praise? How do you enter into battle?

“This is not the time to panic, this is the time to praise!” - Cynthia A. Patterson (b. 1964), It Had to Happen: Understanding that Everything You Go Through in Life is for God’s Purpose

It’s All in the Hands (Exodus 17:9-13)

What did Moses do during the battle of Rephidim? Stayed on top of a hill holding up his hands with the rod of God in them (Exodus 17:9-12)

While wandering in the wilderness, Israel not only faces challenges from nature (Exodus 16:1-8, 9-36, 17:1-7) but also from new military rivals. The nascent nation’s first battle comes when the Amalekites ambush them at Rephidim (Exodus 17:8).

Presumably between gradual attacks, Moses instructs Joshua to piece together a makeshift army with the assurance that he would remain perched atop a hill holding the staff of God (Exodus 17:9). The Bible records that Moses’ posture was the deciding factor in a seesaw daylong battle (Exodus 17:11).

So it came about when Moses held his hand up, that Israel prevailed, and when he let his hand down, Amalek prevailed. (Exodus 17:11 NASB)

To ensure that Moses’ hands remain raised, he is propped up on a stone and realizing that six hands are better than two, Aaron and Hur hold his hands prostrate (Exodus 17:12). Israel wins the battle (Exodus 17:13).

The narrator leaves much to the imagination. Though both will play prominent roles later in the Exodus story, Joshua and Hur enter the biblical text for the first time with no introduction. The Amalekites also appear as a people for the first time (Genesis 14:7, 36:12). Not only is no introduction given them but no reason is given for their assault.

John Goldingay (b. 1942) speculates:

Exodus gives no reason for the attack. Perhaps they thought they could appropriate the Israelites’ flocks and herds. Living in the wilderness south of Canaan, perhaps they felt threatened by the Israelites’ advancing their way. Greed, resentment, and fear have often fueled anti-Semitism. But Exodus gives no reason and this underlines the link between the mystery of hostility to Israel and the Jewish people that has been a recurrent aspect of Israelite and Jewish experience. (Goldingay, Exodus and Leviticus for Everyone, 73)

The Amalekites, presumed to be a hostile nomadic tribe, are traditional enemies of Israel and they simply enter the story donned in their customary black hats (Judges 6:3-4; I Samuel 15:1-9, 27:8). They serve almost as stock characters in the Bible and are not referenced outside of it. The Israelites would later remember the attack as a cowardly affront to a vulnerable people (Deuteronomy 25:17-18). In appearing from seemingly out of nowhere, the text captures the unexpectedness of the attack felt by the original victims.

Perhaps the passage’s most glaring omission is that no explanation is given as to how Moses’ flagging equates to victory. The reader is left to speculate as to what he is doing or saying while raising his arms and why he is positioned high above the battlefield.

John I. Durham (b. 1933) notes that Moses’ position is conducive to his activity:

The reason for Moses’ position on the brow of the hill can be seen in what he does during the battle. Moses lifted his hands, in symbol of the power of Yahweh upon the fighting men of Israel, surely, but in some miraculous way Moses’ upraised hands became also conductors of that power. (Durham, Exodus (Word Biblical Commentary, Vol. 3), 236)

Military historian Richard A. Gabriel (b. 1942) does not find Moses’ isolation irregular for a military commander:

Here we see the ancient dictum that commanders must be seen by their soldiers to be effective. Egyptian pharaohs were always portrayed as leading their troops in battle, as was Alexander. Caesar, it was said, wore a red cloak so his men could easily identify him during battle, and both George S. Patton (who seriously contemplated wearing a red cloak!) and Irwin Rommel were both known for their presence on the battlefield in plain sight of their soldiers. (Gabriel, The Military History of Ancient Israel, 82)

The real question is not Moses’ placement but what his actions symbolize -what is he doing with his hands? Many explanations have been posited.

Brevard S. Childs (1923-2007) explicates:

Both Jewish and Christian commentators have been quick to assume that Moses’s stance was that of prayer. What else would he be doing? However, there is no indication whatever in the text which would confirm this. No words are spoken, but the battle is decided simply by the raising and lowering of his hands. The same effect results from Moses’ stance even when his weary arms are physically supported by others. Hugo Gressmann [1877-1927] and Georg Beer [1865-1946] have described the scene as magical, with Moses playing the role of cult magician. Additional parallels from the Ancient Near East have been suggested...Without discussing at length the validity of these extra-biblical parallels, certainly the Old Testament offers the closest parallel in the figure of Balaam (Numbers 22:1ff). He is hired to curse Israel, and the point of the narrative turns on the automatic effect of a curse (or a blessing) which, once it has been unleashed, continues relentlessly on its course. In Exodus 17 the hands are the instruments of mediating power, as is common throughout the Ancient Near East...This amoral element of the unleashing of power through an activity or a stance is still reflected in the story. Nor can it be rationalized away, as already in the Mekilta, by assuming that Moses’ role was essentially psychological. His uplifted hands encouraged the Israelites to exert themselves fully, whereas without the encouragement they slackened in battle. (Childs, The Book of Exodus: A Critical, Theological Commentary (The Old Testament Library), 314-15)

Nahum M. Sarna (1923-2005) admits:

The significance of this gesture is unclear. The hand, often the symbol of action and power, is also the instrument of mediation. The expression “the laying on of the hands” exemplifies this idea. Moses’ action might therefore be interpreted as a sort of mysterious focusing of super natural power on Israel. If so, it is noteworthy that Moses is here presented as being subject to ordinary human frailties, in possession of no superhuman or innate magical powers. Another interpretation, highly plausible, is that of Rashbam, according to which Moses held up a standard bearing some conspicuous symbol that signified the presence of God in the Israelite camp. (Sarna, The JPS Torah Commentary: Exodus, 95)

Peter Enns (b. 1961) summarizes:

Some commentaries suggest this is some sort of “magical” feat” performed by Moses, perhaps some power emanating from the staff. Others assign to Moses’ gesture a psychological explanation, that his raised hands are a sign of encouragement to the troops. Neither explanation seems satisfying...But can a better explanation be found?... No proposed explanation is problem-free. This problem is a classic example of what interpreters run into when attempting to explain a cryptic text. (Enns, Exodus (The NIV Application Commentary), 348)

Moses has raised his hands previously to produce miraculous results but not for an extended period (Exodus 9:22, 10:12, 14:16). Many have looked to the staff for answers as it is now called the “staff of God”, a term that has not been used since the item’s introduction in Exodus 4:20.

J. Gerald Janzen (b. 1932) describes:

Up to this point Moses’ use of the staff has been a simple matter of raising it and accomplishing the result, whether sign, plague, parting of the waters, or water from the rock. But this time the struggle is drawn out, to the point where Moses becomes so tired that from time to time he has to lower his arms...Interestingly...when Moses gets tired, the help does not come directly from God, but through Aaron and Hur, as each one supports one of Moses’s arms after seating him on a stone. What is this symbolism, of Moses seated on a stone, holding up his and God’s staff, and supported on both sides by Aaron and Hur? (Janzen, Exodus (Westminster Bible Companion), 122)

As Moses intervenes for the people and Aaron and Hur raise Moses’ hands, not their own, it is not surprising that many interpreters have seen this passage as an image of intercessory prayer.

Maxie D. Dunnam (b. 1934) comments:

The soldiers on the field of battle were not determining the issue of victory by themselves, but the intercessors on the mountain were playing an integral role. See that beautiful picture of those intercessors on the mountain in your imagination?...It’s a stirring picture—a picture of the Lord’s intercessor. (Dunnam, Exodus (Mastering the Old Testament), 214)

Many popular books on prayer prominently feature this story. In Too Busy Not To Pray, Bill Hybels (b. 1951) writes:

More than any other biblical passage, one story in the Old Testament has persuaded me that prayer yields significant results. It is found in Exodus 17:8-13...Moses stretches his arms toward heaven again and brings the matter to the Lord...Moses discovered that day that God’s prevailing power is released through prayer. (Hybels, Too Busy Not To Pray, 18-19)

In his book on intercessory prayer, Dutch Sheets (b. 1954) analyzes:

The victory was not decided by the strength or power of Israel’s army. If this had been the case, they would not have faltered when the staff was lowered. Nor was it a morale thing – they weren’t watching Moses for inspiration while in hand-to-hand conflict! An unseen battle in the heavenlies actually decided the outcome on the battlefield. And when the rod, representing the rule or authority of God, was lifted by the authorized leader of Israel, Joshua and the army prevailed. In other words, it was not power on the battlefield – though it was necessary – that was the deciding factor, but authority on the mountain. Authority is the key issue; power never had been. (Sheets, Intercessory Prayer: How God Can Use Your Prayers to Move Heaven and Earth, 190)

While the mechanics of how Moses’ arms correlated to victory are speculative, the text is clear that they did. In Israel’s first battle as a nation, the focus is on the hill, not the battlefield. The direction off stage upstages the actors on the stage. In modern sports terms, the camera is focused on the fans changing their posture or switching to their rally caps as it is the deciding factor in the contest. No exploits on the battlefield are remembered; only the result is recorded: victory.

How long can you hold up your arms? What would a national leader in Moses’ era have been expected to do during battle? Who is most responsible for the Israelites’ victory at Rephidim? Whose part in the story do you most relate to: the warriors, Aaron/Hur, Moses, Joshua? Who can you prop up spiritually when they are weakened? Who is praying for you? Where is God in this story?

God is not explicitly involved in this text. William H.C. Propp (b. 1957) acknowledges:

Unlike the previous wilderness episodes, Moses responds to the crisis without seeking divine instructions, at least so far as we are told. But he gives God proper credit in the end. (Propp, Exodus 1-18: A New Translation with Notes and Comments (Anchor Bible), 617)

Terence E. Fretheim (b. 1936) adds:

After Amalek starts the battle, the initiative for the defense of Israel is taken entirely by Moses, demonstrating the leadership role he has assumed. God does not become the subject of a sentence until Exodus 17:14 but is not uninvolved in the prior verses. (Fretheim, Exodus (Interpretation: A Bible Commentary for Teaching and Preaching), 192)

Despite not being referenced categorically, in Moses’ actions, there is little doubt that the battle is God’s. Douglas K. Stuart (b. 1943) comments:

Exodus 17:11 does not teach the efficacy of “prayer without ceasing” but rather the fact that Israelite holy war was God’s war. God reinforced this in the consciousness of Moses, Aaron, and Hur as well as the Israelite army by correlating the position of the staff with the fortunes of the army. It was important that the Israelites understand unmistakably that the only reason they could win against the Amalekites was that God was fighting for them, giving them the victory. The staff functioned in the case of this battle just as it had in the case of the plagues. As long as the staff of God was raised high, just as in the miraculous plagues and the miracle of the water from the rock immediately preceding, God’s decisive role was properly acknowledged symbolically and the army prevailed. When the staff was lowered (because Moses grew tired, as Exodus 17:12 makes explicit), “the Amalekites were winning.” Thus the staff portrayed God’s sovereignty in the consequences of battle. (Stuart, Exodus (The New American Commentary, Vol. 2), 398)

Thomas B. Dozeman (b. 1952) concludes:

The circumstances indicate that the power to wage holy war resides in the magical staff of God, not in Moses, and certainly not in Joshua or the Israelite warriors. The staff of God, is like a lightning rod at the summit of the hill channeling power down to the Israelites in the battle. When the antenna is down, the power ceases. The eventual weakness of Moses even to raise his arms underscores further that the power in the battle does not reside with him but with God. (Dozeman, Exodus (Eerdmans Critical Commentary), 395)

Victory did not rest in Moses’ hands, but rather in the hands that they represented.

If Moses is a conduit of God’s power, why is he himself weakened in channeling it (Exodus 17:12; Mark 5:30)? Does God still decide wars today? What do you need to relinquish and place into God’s hands?

“I have held many things in my hands, and I have lost them all; but whatever I have placed in God's hands, that I still possess.” - Martin Luther (1483-1546)

The Six-Fingered Giant (II Samuel 21:20)

How many fingers and toes did Goliath have? 24 (II Samuel 21:20)

II Samuel includes a list of four Israelite warriors who defeated Philistine giants during David’s reign (II Samuel 21:15-22). At the outset, the king is said to be “weary” (II Samuel 21:15 NASB) so it is perhaps not surprising that the Bible’s most famous giant killer does not square off against these giants. Instead, the king’s men, Abishai (II Samuel 21:15-17), Sibbecai (II Samuel 21:18), Elhanan (II Samuel 21:19) and David’s nephew Jonathan (II Samuel 21:20-21) are each credited with felling Philistines.

Giants were rare even in biblical times. The word translated “giant” is rapha. It is used only eight times in the Bible, seven appearing in this chapter and its parallel in I Chronicles (II Samuel 21:16, 18, 20, 22; I Chronicles 20:4, 6, 8). The last occurrence is a proper name (I Chronicles 8:2).

The passage is merely a recap and as such details of the battles are scarce. Though hailing from Gath, the last giant is most likely not Goliath as the question and some tradition presumes. The final adversary, defeated by David’s nephew Jonathan, does, however, stand out, even amongst giants. Unlike the first three giants, he is unnamed and is instead identified by a curious digital structure.

There was war at Gath again, where there was a man of great stature who had six fingers on each hand and six toes on each foot, twenty-four in number; and he also had been born to the giant. When he defied Israel, Jonathan the son of Shimei, David’s brother, struck him down. (II Samuel 21:20-21 NASB)

Like a pulp villain, the final foe is a six-fingered giant (II Samuel 21:20; I Chronicles 20:6).

Robert D. Bergen (b. 1954) summarizes:

The fourth Philistine was killed in “another battle, which took place at Gath” (II Samuel 21:20), in the heart of Philistine territory. At that location David’s nephew, “Jonathan son of Shimea” (II Samuel 21:21) slew “a hug man with sin fingers on each hand and six toes on each foot” (II Samuel 21:20). This individual, who had the unusual condition known as hexadigitation, was killed when “he taunted Israel.” He too was one of the descendants of Rapha. (Bergen, 1, 2 Samuel (New American Commentary: Vol. 7), 450)

Hans Wilhelm Hertzberg (1895-1965) adds:

The last-named giant, whose name is unknown, is described as an abnormal and therefore uncanny man who is also apparently particularly large. His conqueror is a nephew of David’s, unknown elsewhere (II Samuel 13:3, 32). It is hardly possible to identify him with Jonathan the son of Shammah from the list of the thirty in II Samuel 23:33, as the latter is not a Bethlehemite. It is remarkable that all those named here should come from Bethlehem (or its neighbourhood), so that the whole passage seems to be a page from the honours list of Bethlehem, which is added here to give higher praise to David of Bethlehem. (Hertzberg, I and II Samuel: A Commentary (Old Testament Library), 388)

The giant has sexdactyly (also known hexadactyly or more generically as polydactyly), a genetic condition in which a person has six fingers on one or both hands or six toes on one or both feet. Possessing a supernumerary finger or toe is not particularly uncommon, occurring one in every 500 to 1000 births. In fact, this genetically inheritable condition is actually autosomal-dominant though the trait has obviously not become predominant. Some populations feature a larger proportion of six-fingered people. In most cases, the extra digit has limited or no mobility and is therefore surgically removed shortly after birth. Having 24 working digits is extremely rare. Former Major League pitcher Antonio Alfonseca (b. 1972) is one such case, though he asserted that his extra fingers had little affect on his pitching as they seldom contacted the ball. In 2011, the New York Daily News profiled a Cuban named Yoandri Hernandez Garrido, nicknamed “Twenty-four”, who parlayed his extra digits into cash by using his enhanced grip to easily scale palm trees to acquire coconuts and posing for photographs with tourists in Baracoa.

Have you ever met a giant? Has someone ever fought a battle for you when you were too weary to fight yourself? What is your most distinguishing physical feature? Would having additional digits be a benefit or a detriment? Why was this detail about the giant included? How would the original audience have perceived the adversary’s appearance?

Superstitiously, polydactyly has been associated with proof of good (kings, divine blessing, quasi-divine attributes), evil (witches, the offspring of the watchers in I Enoch) and more recently inbreeding (some Appalachian towns are known “Six Finger [insert town here]”).

The original audience likely saw the giant polydactyly as the ultimate in intimidation. Stephen J. Andrews (b. 1954) explains, “A person with four extra digits was very unusual, and this would have made him seem especially formidable (Andrews, I & II Samuel (Holman Old Testament Commentary), 348).”

Renowned composer Dennis Jernigan (b. 1959) adds:

The..last giant, unlike his kinsmen Goliath, Ishbi-Benob, Saph, and Lahmi, is given no name in the Bible. Instead, he is identified by an unusual physical characteristic that today is known as polydactyly: Rather than having five fingers or five toes, he had six. This trait must have made him seem more extraordinary and more fearsome to others of his day than even his great height did. (Jernigan, Giant Killers: Crushing Strongholds, Securing Freedom in Your Life)

Peter R. Ackroyd (1917-2005) writes bluntly, “The giant mentioned here is also a monster in having excess fingers and toes (Ackroyd, The Second Book of Samuel (Cambridge Bible Commentaries on the New English Bible), 203).”

Though writing in the days before political correctness, Ackroyd hits the nail on the head - to his enemies, the man was perceived as a monster. And yet somehow, presumably through divine intervention, the monster was defeated.

What was more intimidating: the man’s size or his extra fingers and toes? (In Princess Bride terms, would you rather battle Fezzik or Count Rugen?) Why is the giant unnamed? Can you name your most imposing adversary? What is the fight of your life? Do you have faith that ,with God’s help, you can defeat it?

“He who fights with monsters should be careful lest he thereby become a monster. And if you gaze long into an abyss, the abyss will also gaze into thee.” - Friedrich Nietzsche (1844-1900), Beyond Good and Evil, p. 146