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

Jahaziel: You can do it! (II Chronicles 20:17)

Who told Jehoshaphat that his army did not need to fight “in this battle”? Jahaziel (II Chronicles 20:17)

During the reign of Jeshoshaphat, an alliance of Moabites, Ammonites, and Meunites camped at Engedi and prepared to invade Judah (II Chronicles 20:1-2). Ironically, these same nations had received clemency during the conquest of the Promised Land (Judges 11:15).

Jehoshaphat was left with few options. His army was outmanned against “a great multitude”(II Chronicles 20:2 NASB) and he was also out of time as his enemies had utilized the element of surprise. Engedi was a small site on the western coast of the Dead Sea located within 25 miles of Jerusalem (Joshua 15:62; I Samuel 23:29, 24:1; II Chronicles 20:1; Song of Solomon 1:14; Ezekiel 47:10). It was not a standard attack route as Jerusalem was only accessible using narrow paths up steep cliffs. In taking this unconventional passage, the opposing armies were too close for comfort and the king faced a desperate situation.

In the face of overwhelming odds, Jehoshaphat responded as a model Davidic king should. Recognizing that he was out of options, he proclaimed a national fast (II Chronicles 20:3) and the king prayed on behalf of his subjects (II Chronicles 20:5-12). The people assembled, but instead of preparing for battle, they prayed and fasted (II Chronicles 20:4, 13). It was the only thing left to do.

God responded to Jehoshaphat’s humble prayer with an encouraging prophetic word (II Chronicles 20:14-17). The word of the Lord enveloped Jahaziel and prompted his lone voice to ring out from the multitude (II Chronicles 20:14). Jahaziel functions like the encouraging “Townie” (Rob Schneider, b. 1963) in The Waterboy (1998) who often shouted, “You can do it!” from the crowd.

Then in the midst of the assembly the Spirit of the LORD came upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite of the sons of Asaph; and he said, “Listen, all Judah and the inhabitants of Jerusalem and King Jehoshaphat: thus says the LORD to you, ‘Do not fear or be dismayed because of this great multitude, for the battle is not yours but God’s. Tomorrow go down against them. Behold, they will come up by the ascent of Ziz, and you will find them at the end of the valley in front of the wilderness of Jeruel. You need not fight in this battle; station yourselves, stand and see the salvation of the LORD on your behalf, O Judah and Jerusalem.’ Do not fear or be dismayed; tomorrow go out to face them, for the LORD is with you.” (II Chronicles 20:14-17 NASB)

This dramatic speech marks Jahaziel’s only appearance in the Bible. Jahaziel was a worship leader, not a prophet (II Chronicles 20:14). Yet in this instance, Jahaziel prophesied as evidenced by the fact that he is introduced by the prophetic-type description “the Spirit of the LORD came upon” (II Chronicles 20:14 NASB) and he adopts the prophetic messenger formula “thus says the LORD to you” (II Chronicles 20:15 NASB). This wording may also indicate spontaneity.

Jahaziel is provided an irregularly long genealogy that emphasizes his pedigree (II Chronicles 20:14). A lineage of five generations links him with Asaph, a worship leader at the time of David (I Chronicles 15:16-17) who is credited with penning twelve psalms (Psalms 50, 73-83). For some interpreters, Jahaziel’s ancestry seems too good to be true.

Sara Japhet (b. 1934) explains:

“The figure of Jahaziel has many artificial features: his name, ‘the one who sees God’, his affiliation with the singers, who are conceived in Chronicles as prophets (I Chronicles 25:1, 2, 3, 5), and his direct descent from Asaph, the assumed head-singer of David’s time, all point to the ‘literary’ nature of this figure.” (Japhet, I & II Chronicles: A Commentary (Old Testament Library), 793)

In Jahaziel’s case, a voice quite literally emerged from the choir to speak for the Lord.

When have you been caught dead to rights with prayer left as your only resort? When in your desperation has God supplied a voice of encouragement? Why is such a long lineage ascribed to Jahaziel? Why did God choose to speak in these circumstances through a worship leader as opposed to a military tactician?

H.G.M. Williamson (b. 1947) notes that Jahaziel’s prophecy is modeled as a “salvation oracle” (Williamson, 1 and 2 Chronicles (New Century Bible Commentary, 297-299). His speech is carefully constructed and closely follows the prescribed speech for a priest before battle (Deuteronomy 20:2-4). The prophecy also met Judah’s needs as it responded to each point in Jehoshaphat’s prayer (II Chronicles 12:5-12) by providing reassurance (II Chronicles 20:15, 17), reasons for confidence - namely that the battle is God’s (II Chronicles 20:15, 17) and precise instructions on how to proceed (II Chronicles 20:16, 17).

Among Jahaziel’s words of encouragement is the assertion that the Israelites will win the battle without engaging in combat (II Chronicles 20:17). For them, this fight was to be a spectator sport as their directions amounted to “Don’t do something, just stand there!” This “strategy” reinforced the king’s reliance on God as the battle became God’s (not Jehoshaphat’s) and God promised to defeat the invaders.

Jahaziel’s oracle also subtly alludes to another time when God famously defended Israelites as the speech has many uncanny parallels to Moses’ charge prior to the Exodus (Exodus 14:13-14). Most notably, Israel won an improbably victory while being onlookers - “Do not fear! Stand by and see the salvation of the LORD which He will accomplish for you today” (Exodus 14:13 NASB).

Judah was to simply assume a defensive position at the Ascent of Ziz and encounter the enemy at the end of the wadi, by the wilderness of Jeruel (II Chronicles 20:16). There, God would fight for them. It is as if God was providing ringside seats for a battle they had bet their lives upon. In this case, doing nothing required a great act of faith.

Gary N. Knoppers (b. 1956) explains:

In other words, the people are to leave the relative safety of Jerusalem, journey into open terrain, and encounter the enemy at a specific location. They are to put themselves in harm’s way, but they are told explicitly not to fight. (Richard S. Hess [b. 1954] and Gordon J. Wenham [b. 1943], “Jerusalem at War in Chronicles”, Zion: City of our God, 70-71).

William Johnstone (b. 1936) expounds:

“The instruction by Jahaziel was not quietism (any more than Jehoshaphat’s prayer was fatalism). It is pure sacramentalism: Israel’s role is totally participatory—it goes fully armed into battle (II Chronicles 20:21); but the battle is the LORD’s. Israel, as the LORD’s host under the LORD’s anointed, is caught up unreservedly and with no volition on its own part into the action of God against the invading hordes of nations. With total openness to God and entire dependence upon him, it is borne irresistibly to victory (compare such sacred battles as Joshua 6 and I Samuel 7).” (Johnstone, 2 Chronicles 10-36: Guilt and Atonement (1 and 2 Chronicles: Volume 2), 101)

As is often the case, when a courageous person stands alone, Jehaziel was soon joined (II Chronicles 20:18). Morale was boosted, the people obeyed God’s edict (II Chronicles 20:20-22) and God fulfilled his promise as the unholy alliance disbanded and the enemy armies killed one another (II Chronicles 20:23-25). Judah did not fight, but instead worshiped.

It is fitting that a worship leader was the one whose voice rang out as the event marked a worship service, not a battle. Tragedy was transformed into worship. Steven Shawn Tuell (b. 1956) quips, “The advance of Jeshoshaphat’s host is more a liturgical procession than a military maneuver (Tuell, First and Second Chronicles (Interpretation: A Bible Commentary for Teaching & Preaching), 183).”

Simon J. de Vries (b. 1921) concurs writing that God “moves them to a good place of observation; this is like a liturgist moving the worshipers in a procession...This is a model of true worship: to express pure devotion while driving away every demon that assails the faithful (de Vries, 1 and 2 Chronicles (Forms of the Old Testament Literature, Volume XI), 328.”

Roy D. Bell notices that “worship and praise became central to the whole encounter. II Chronicles 20:10 tells us that Jehoshaphat bowed his face to the ground and all the people of Judah and Jerusalem fell down and worshiped before the Lord. The Levites stood and praised the Lord with a loud voice...sometimes our praise is so quiet...that if God were not a supernatural being, He would not be able to hear it. The absence of worship, adoration and praise impoverishes our lives and even our churchgoing (Bell, Biblical Models of Handling Conflict, 61-62.)”

Has God ever reminded you of past successes to comfort you during a present trial? When have you accomplished something just by showing up? Have any of your tragedies been transformed into worship? Is your worship audible?

“Without worship, we go about miserable.” - A. W. Tozer (1897-1963)

Josiah: Death of a King (II Chronicles 35)

Whose army killed King Josiah on the plain of Megiddo? The army of Pharaoh Neco of Egypt (II Chronicles 35:20-24)

Josiah was a religious reformer and the last good king Judah would ever have (II Kings 21:25). He was slain in battle at Megiddo against Pharaoh Necho II’s Egyptian army in 609 BCE (II Kings 23:29-30; II Chronicles 35:20-35). In addition to the canonical accounts, Josiah’s death is also recorded in I Esdras, a Greek version of Ezra found in the Apocrypha (I Esdras 1:25-32). Josiah’s death proved catastrophic, marking the beginning of the end of his nation. His son, Jehoahaz, lasted only three months as king before being deposed (II Kings 23:31-34; II Chronicles 36:1-4) and Judah would fall permanently twelve years later.

Tragically, Necho II had no desire to kill Josiah or even battle Judah (II Chronicles 35:21; I Esdras 1:26-27). Necho II had just become Pharaoh and was using the coastal route, Via Maris, to reach Carchemish in northern Syria (II Kings 23:29; II Chronicles 35:20; I Esdras 1:25). He simply wanted to aid his allies, the Assyrians, in their battle against the Babylonians. Necho II requested passage through Judah but for unknown reasons, Josiah refused and rushed to intercept the Pharaoh’s northward march at Megiddo (II Chronicles 35:22; I Esdras 1:28). Josiah’s ambush was unsuccessful and he died from wounds received from archers in the disastrous engagement (II Kings 23:29; II Chronicles 30:23-24; I Esdras 1:29-31).

Megiddo is where we derive the word Armageddon, which reads literally “Mount Megiddo”.

Josiah’s rationale for attacking the Egyptians is unknown. Avner Falk (b. 1943) describes the act of attacking the far superior Egyptian army as “clearly suicidal” (Falk, A Psychoanalytic History of the Jews, 181). Falk also offers several explanations. Firstly, Josiah feared an Egyptian victory would strengthen his traditional rival, Assyria, who had supported Manasseh’s syncretistic policies (II Kings 21:10-18). In this scenario, Josiah did not discern that it was no longer Assyria who would be his biggest threat, but Babylon, who would permanently overthrow his nation. Another hypothesis is that Josiah was honoring a mutual defense treaty with Babylon. Falk suggests that Josiah’s own narcissism proved his own undoing (Falk, 181).

Eric H. Cline (b. 1960) proposes that Necho II was threatened by Josiah’s religious reforms and tricked the king into meeting him only to assassinate him (Cline, The Battles of Armageddon: Megiddo and the Jezreel Valley from the Bronze Age to the Nuclear Age, 99). This theory fits the abrupt account in Kings - “And King Josiah went to meet him, and when Pharaoh Neco saw him he killed him at Megiddo” (II Kings 23:30 NASB) - though it does not fit Chronicles’ record which notes that Necho II warned Josiah and that the king disguised himself (II Chronicles 35:22).

Other scholars have attempted to reconstruct Josiah’s motives by claiming that he wished to reunite Israel and Judah. In battling Necho II, Josiah was attempting to eliminate Egypt from the region (Victor H. Matthews (b. 1950), A Brief History of Ancient Israel, 90).

Why do you think Josiah made such a disastrous decision? What is the most misguided decision you have ever made? What were the consequences?

One of the most perplexing aspects of the story is that Necho II, presumably a pagan who worshiped his own gods, invokes God’s will, in an attempt to deter Josiah:

“What have we to do with each other, O King of Judah? I am not coming against you today but against the house with which I am at war, and God has ordered me to hurry. Stop for your own sake from interfering with God who is with me, so that He will not destroy you.” (II Chronicles 35:21 NASB)

Necho II’s words actually did come from God (II Chronicles 35:22). I Esdras echoes these sentiments and adds that the prophet Jeremiah objected to Josiah’s strategy (I Esdras 1:28).

Was Necho really speaking for God? Why would Judah’s holiest king not follow God? Why would God triangulate, speaking to Josiah through a (presumably unreliable) third party? Have you ever felt God speaking to you through someone who espoused a different religion?

Hezekiah’s Reprieve (II Kings 20:6)

Whose life was lengthened by fifteen years because he prayed? King Hezekiah (II Kings 20:6)

As his nation was under siege from Assyria, Hezekiah, king of Judah, became mortally ill (II Kings 20:1-11; II Chronicles 32:24-26; Isaiah 38:1-8). The prophet Isaiah had the unenviable task of informing the king that he must prepare to die - “set your house in order (II Kings 20:2; Isaiah 38:1 NASB).” The prophet’s pronouncement seemingly left no hope for the king. Hezekiah responded as he done previously, with prayer, protesting his allegiance to God (II Kings 20:3; Isaiah 38:2). Though he did not explicitly pray for an extended life, Hezekiah implicitly refused to accept the prophet’s verdict. God answered swiftly and definitively as before Isaiah had even left the premises, he returned and announced that God had promised to extend Hezekiah’s life by fifteen years and would also defend Jerusalem (II Kings 20:4-6; Isaiah 38:4-6). In conjunction with the king’s recovery, the prophet laid a cake of figs on the king’s boil (II Kings 20:7; Isaiah 38:21).

The specific nature of Hezekiah’s illness is never revealed aside from the presence of the boil or inflammation (Sh@chiyn, II Kings 20:7; Isaiah 38:21). Though it would be labeled folk medicine today and is uncharacteristic of Isaiah’s ministry, the application of figgy pudding was not an uncommon treatment in the ancient world.

Hezekiah handled his bad news with prayer. This was his practice (II Kings 19:14-19, 20:2; II Chronicles 30:18-19, 32:24; Isaiah 37:14-20, 38:2-3). Likewise, we are advised to pray habitually (Luke 18:1, 21:36; Ephesians 6:18) as God cares (I Peter 5:7). As such, can we assume that it is God’s desire to heal unless we have heard otherwise?

If you received a death sentence, what would you do to “set your house in order”? What would your prayer be were you given Hezekiah’s prognosis? Does Hezekiah’s prayer change God’s plans? Why is the folk medicine incorporated into Hezekiah’s recovery?

Given that the death sentence is repealed and the only variable that has changed is Hezekiah’s prayer, it would appear that something happened during his prayer that reversed his fortune. Hezekiah’s prayer appealed to his own good record:

“Remember now, O LORD, I beseech You, how I have walked before You in truth and with a whole heart and have done what is good in Your sight.” (II Kings 20:3 NASB)

After praying, Hezekiah wept bitterly, indicating sincerity (II Kings 20:3; Isaiah 38:3). Hezekiah’s boasts were not mere arrogance, they were true. Though he was the son of the wicked king Ahaz (II Kings 16:20, 18:1; I Chronicles 3:13; II Chronicles 28:27), Hezekiah had done “right in the sight of the LORD” (II Kings 18:3 NASB), “trusted in the LORD” (II Kings 18:5 NASB) and “clung to the LORD” (II Kings 18:6 NASB). Hezekiah had a good track record with God.

Hezekiah’s illness is a type story, a recurring tale (Robert L. Cohn [b. 1947], 2 Kings (Berit Olam: Studies In Hebrew Narrative And Poetry), 140). It marks the fourth time in Kings that an ill king was given a prophetic oracle regarding his fate as Jeroboam (I Kings 14:1-18), Ahaziah (II Kings 1:1-16) and Ben-hadad (II Kings 8:7-15) endured similar trials. In each of these instances, a king inquired of a prophet about an illness and received a death sentence in response. Hezekiah’s predicament diverges from type as in his case instead of the king seeking the prophet, the prophet sought the king and no intermediaries were necessary. Hezekiah is given equal footing with the prophet. The bad kings’ death sentences held while the good king reversed the oracle.

In both of these analyses, Hezekiah’s own righteousness accounts for God’s favorable response. Jesus affirmed that rain falls on the righteous and the unrighteous alike (Matthew 5:45) and that illness is not necessarily an indicator of sin (John 9:2-3). Many righteous people with terminal illnesses pray today and receive no such reprieve.

Why is Hezekiah’s prayer effective when so many similar prayers are not? Was Hezekiah’s prayer answered due to his own righteousness?

After his recovery, Hezekiah wrote:

Lo, for my own welfare I had great bitterness;
It is You who has kept my soul from the pit of nothingness,
For You have cast all my sins behind Your back. (Isaiah 38:17 NASB)

Hezekiah did not see God’s mercy as a response to his worthiness.

The fact that the promise of Hezekiah’s extended life correlated with the guarantee of peace despite the Assyrian threat (II Kings 20:6; Isaiah 38:6) may indicate that Hezekiah’s prayer was answered not just for his benefit alone. Hezekiah’s illness affected the state. Some have noted that at the time of his affliction, Hezekiah had yet to produce an heir as his son Manasseh, who succeeded him, was born three years after this sickness (II Kings 21:1; II Chronicles 33:1). Some have also seen a parallel between Hezekiah and his nation as both were facing death and received extended life through repentance. Both would eventually die but as Hezekiah would not die to his current illness, Judah would also not perish at the hands of its contemporary oppressor (but rather the Babylonians).

The Bible does not record why Hezekiah’s prayer was effective, only that his life span was extended by fifteen years. He also received more than he asked for as God also gave his nation clemency.

What purpose did Hezekiah’s illness serve? Who benefitted from Hezekiah’s extended life? Have you ever known someone who miraculously survived a prognosticated terminal illness? Has God ever exceeded your request in answer to prayer?

Now to Him who is able to do far more abundantly beyond all that we ask or think, according to the power that works within us, to Him be the glory in the church and in Christ Jesus to all generations forever and ever. Amen. (Ephesians 3:20-21 NASB)

Asa & Mary Baker Eddy (I Kings 15:24)

Who was Jehoshaphat’s father? King Asa.

Jehoshaphat’s father, Asa, was king of Judah (I Kings 15:8-24; II Chronicles 14:1-16:14). The civil war that divided Israel into Judah (south) and Israel (north) was the result of the unreasonableness of Asa’s grandfather, Rehoboam (I Kings 12:1-20). As such, Asa was the third king of Judah.

Asa is one of the few kings of the divided monarchy that receives a favorable review in the Biblical text (I Kings 15:11, 14; II Chronicles 14:2). He reigned for 41 years (II Chronicles 16:13). Spiritually, he reinforced strict national observance of Judaism (II Chronicles 14:3-5; 15:8-15) and even removed his own mother (possibly grandmother), Maacah, for heathenism (I Kings 15:13; II Chronicles 15:16). Politically, Asa stopped a large scale invasion by the Egyptian-backed chieftain Zerah the Ethiopian (II Chronicles 14:9-15) and outbid Baasha, king of Israel, to secure a treaty with Ben-Hadad, king of Aram, to thwart Baasha’s advance on his capitol (I Kings 15:16-22; II Chronicles 16:1-6).

Were someone to summarize your life as the book of Kings did Asa’s, what accomplishments would be listed? What failures? If your mother were sinning (hypothetically, I do not mean to talk about anybody’s mama) would you correct her?

Though Kings chronicles only one criticism of Asa, Chronicles relays three. Each book notes that the high places were not removed during Asa’s administration but both quickly add comments lauding the king’s heart (I Kings 15:14; II Chronicles 15:17). Chronicles adds two opprobriums, both questioning Asa’s total reliance upon God late in his life. The seer Hanani accused the ruler of being overly dependent on his alliance with Aram and Asa imprisoned the prophet in response (II Chronicles 16:7-10). Finally, though both Kings and Chronicles record an anticlimactic foot ailment incurred during his last days (I Kings 15:23; II Chronicles 16:12), Chronicles adds the censure, “His disease was severe, yet even in his disease he did not seek the LORD, but the physicians (II Chronicles 16:12 NASB)”. Ironically, Asa’s name means “healer” or “physician” in Hebrew.

Some religious groups, most famously Christian Science, have used this latter disparagement as a proof text to reject worldly medicine even during a severe illness. Despite being married to a man named Asa, the case of the Biblical Asa is not found in founder Mary Baker Eddy (1821-1910)’s opus Science and Health with Key to the Scriptures. He was, however, written about in the publication she founded, The Christian Science Journal. In 1910, Silas Cobb wrote, “there is no record that God or Jesus Christ made use of any material remedy to cure disease; but it is recorded that king Asa ‘slept with his fathers,’ after trying drugs to heal him; which would seem to indicate that it was wrong (The Christian Science Journal,Vol. 28, No. 3, June, 1910).”

Asa is criticized for not seeking the Lord first, not for consulting physicians. It is not an either/or proposition. A physician can be the hands of God in a given situation. Both the Old and New Testaments record servants of God recommending medication. Isaiah the prophet used a “cake of figs” to heal a boil (II Kings 20:7 NASB) and Paul prescribed Timothy “a little wine” to treat a stomach ailment (I Timothy. 5:23 NASB).

Do you believe that God still cures illnesses? Why did Asa, who was devoted to God, not seek divine assistance in this instance? When you get ill, do you pray? What if you deem the illness to be insignificant? Why was this anticlimactic detail included in Asa’s life summary?

Perhaps it was recorded to remind that Asa could not jump like his son Jehoshaphat...

King Solomon’s “Navy” ( Kings 9:26)

On what sea did Solomon build his fleet? The Red Sea (I Kings 9:26)

King Solomon’s “navy” was built in Ezion-geber on the shores of the Red Sea (I Kings 9:26). The fleet is listed in a compendium of his accomplishments that convey Solomon’s splendor (I Kings 9:10-28; II Chronicles 9:13-28). Though the ASV and KJV speak of a “navy”, the Hebrew ’oniy is better rendered by the more common “fleet of ships” (ESV, HCSB, NASB, NKJV, NLT, NRSV, RSV). The MSG and NIV (“ships”) and CEV (“a lot of ships”) simply avoid the term.

Solomon’s navy was not military or imperialistic in nature but rather a commercial fleet. Ironically, perhaps the only time that Israel ever experienced peace was at a time they employed a successful “navy”. Solomon’s fleet completed three year expeditions to import all types of exotic cargo including gold, silver, ivory, apes, and peacocks (I Kings 10:22; II Chronicles 9:21).

Though the Israelites are often thought of more as sea fearers than seafarers, they do have some history on the seas. There is a reference in “Deborah’s Song” that indicates that the tribe of Dan was closely identified with maritime activities (Judges 5:17). After Solomon, King Jehoshaphat unsuccessfully attempted to get into the shipping industry (I Kings 22:48; II Chronicles 20:36-37). The only time the Israelites have been known to excel on the waters, however, was done at the time of Solomon. His Red Sea fleet could sail to African, Asian and Pacific ports and he also used an additional port in Tarshish (I Kings 10:22; II Chronicles 9:21).

Israel’s maritime success during Solomon’s reign was predominantly due to his alliance with King Hiram of Tyre (I Kings 9:10-14). Solomon’s friendship with Hiram allowed him to get a foot in the Phoenicians’ monopoly on the ancient world’s sea routes as Hiram sent seasoned sailors to teach the Israelites (I Kings 9:27; II Chronicles 8:18). In aligning with Hiram and establishing his own fleet, Solomon cut out the middle man and became a player in the lucrative maritime trade business.

Solomon was said to have been the wisest man of his time. How is Solomon’s wisdom displayed in his maritime interests? Was his alliance with Hiram a wise one? Why? Why not?

Solomon’s reign begins by him being granted any wish by God (I Kings 3:5). When Solomon chooses an “understanding heart” (I Kings 3:9 NASB), God adds “I have also given you what you have not asked, both riches and honor, so that there will not be any among the kings like you all your days (I Kings 3:13 NASB).” God fulfilled that promise in spades.

Tony Campolo (b. 1935) famously asks “Would Jesus Drive a BMW?” Is there a limit to the wealth a Christian should accumulate? Why?

“But seek first His kingdom and His righteousness, and all these things will be added to you.” - Jesus, Matthew 6:33, NASB