2 Chronicles Chapter 20
Jehoshaphat’s Victory
A. Jehoshaphat’s prayer.
1. (2 Chronicles 20:1-2) Hostile enemies gather against Judah.
“It happened after this that the people of Moab with the people of Ammon, and others with them besides the Ammonites, came to battle against Jehoshaphat. Then some came and told Jehoshaphat, saying, A great multitude is coming against you from beyond the sea, from Syria, and they are in Hazazon Tamar, which is En Gedi.”
The phrase It happened after this connects the present crisis with the king’s renewed commitment to spiritual faithfulness. After Jehoshaphat had accepted correction, restored order in Judah, strengthened the judicial system, and personally led the people back to the LORD, a new threat emerged. This teaches a timeless principle, spiritual progress is often followed by spiritual testing. The enemies who rose against Judah were Moab, Ammon, and others allied with them, forming a vast and hostile coalition. These were descendants of Lot, longstanding adversaries of Israel, and their alliance represented more than a military threat, it was an affront to the covenant people of God. The size of the coalition is emphasized by the phrase a great multitude. Jehoshaphat’s most recent battlefield experience had been his near death in the campaign with Ahab, and the memory of that divine rescue would certainly have sharpened the seriousness of this news. The enemy was already advancing deep into Judah’s territory at Hazazon Tamar, also known as En Gedi, an oasis on the western shore of the Dead Sea. This meant the danger was not distant, it was immediate and urgent.
a. It happened after this: The timing matters. After Jehoshaphat’s reforms and renewed obedience came this crisis. Scripture consistently shows that obedience does not exempt God’s people from trials, but instead prepares them to face those trials with faith.
b. The people of Moab with the people of Ammon, and others with them besides the Ammonites: This coalition formed a formidable and aggressive military force. Jehoshaphat, who had barely escaped death in the battle of Ramoth Gilead, now faced another overwhelming adversary. God permitted this threat to confront Judah in order to display His power and to teach His people to rely entirely upon Him.
2. (2 Chronicles 20:3-4) The nation gathers to seek God together.
“And Jehoshaphat feared, and set himself to seek the LORD, and proclaimed a fast throughout all Judah. So Judah gathered together to ask help from the LORD, and from all the cities of Judah they came to seek the LORD.”
Jehoshaphat’s first response to danger reveals the character of a godly leader. The text says he feared, which acknowledges his human reaction, yet his fear did not turn him to panic or worldly reliance. Instead, the fear of the LORD outweighed the fear of the enemy. His remembrance of God’s past mercy and his awareness of his own unworthiness pressed him to immediate dependence upon God. Jehoshaphat set himself to seek the LORD, which means he deliberately oriented his heart, mind, and will toward God. Before he called the nation to seek the LORD, he first did so personally. This is the mark of true spiritual leadership, he would not demand from the people anything that he himself refused to do.
a. And Jehoshaphat feared: His fear was not merely of the vast army approaching, but also of the chastening hand of God that he knew he had previously provoked. His guilty conscience and his memory of the rebuke from Jehu made him acutely aware of his dependence upon divine mercy, as Poole notes.
b. And set himself to seek the LORD: This phrase is central to understanding Jehoshaphat’s reign. To seek the LORD means to worship Him, to inquire of Him, and to submit to His will. The Chronicler consistently highlights that the blessings of God come to those who seek Him. Jehoshaphat joins the faithful remnant in 2 Chronicles 11, the reforms under Asa, his own earlier devotion in 2 Chronicles 19, and later the hearts of Hezekiah and Josiah. His trust in God surpassed his trust in military strategy or national resources.
i. As Selman notes, the Hebrew word for seek appears twice in this passage, revealing the intensity of Jehoshaphat’s determination to seek the will of God above all else.
c. And proclaimed a fast throughout all Judah: Jehoshaphat understood that the spiritual battle required spiritual means. A national fast called the people to humble themselves before God, to confess their helplessness, and to acknowledge that deliverance must come from the LORD alone. Biblical fasting is not a ritual to earn favor, but a concrete expression of dependence and submission. Jesus Himself taught that certain breakthroughs require prayer and fasting, not because these practices make us worthy, but because they place us in alignment with God’s power and purposes.
d. So Judah gathered together to ask help from the LORD: This response of the nation demonstrates the work of the Spirit of God in unifying the people in dependence upon Him. They came from all the cities of Judah, showing a nationwide recognition of their need for divine intervention. The king’s call was answered because the people trusted their leader and believed that the LORD alone could save them.
i. Clarke rightly observes that extraordinary help requires extraordinary seeking. The crisis demanded not casual prayer but united, fervent, humble pleading before the LORD.
3. (2 Chronicles 20:5-12) Jehoshaphat leads the assembly in prayer.
“Then Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of the LORD, before the new court, and said, O LORD God of our fathers, are You not God in heaven, and do You not rule over all the kingdoms of the nations, and in Your hand is there not power and might, so that no one is able to withstand You. Are You not our God, who drove out the inhabitants of this land before Your people Israel, and gave it to the descendants of Abraham Your friend forever. And they dwell in it, and have built You a sanctuary in it for Your name, saying, If disaster comes upon us, sword, judgment, pestilence, or famine, we will stand before this temple and in Your presence, for Your name is in this temple, and cry out to You in our affliction, and You will hear and save. And now, here are the people of Ammon, Moab, and Mount Seir, whom You would not let Israel invade when they came out of the land of Egypt, but they turned from them and did not destroy them, here they are, rewarding us by coming to throw us out of Your possession which You have given us to inherit. O our God, will You not judge them. For we have no power against this great multitude that is coming against us, nor do we know what to do, but our eyes are upon You.”
Jehoshaphat now stands before the gathered nation in the house of the LORD and leads them in corporate prayer. The setting is significant, because he prays before the new court, within the grounds of the temple that represented God’s dwelling among His people. As king, he took his rightful position as intercessor for the nation, directing the hearts of Judah and Jerusalem toward God. This prayer is one of the most profound in all of Scripture, marked by reverence, theological clarity, covenant awareness, and absolute dependence upon the LORD. Jehoshaphat does not begin with the enemy, he begins with God, lifting the minds of the people to the majesty and sovereignty of the One who rules over all nations. His prayer is rooted in God’s character, God’s past works, God’s covenant promises, and God’s faithfulness to His people in times of distress.
a. Jehoshaphat stood in the assembly of Judah and Jerusalem: The king took his place as the visible leader of the nation, uniting the people in one voice of supplication. A leader must lead in prayer, and Jehoshaphat did so with humility and confidence in God. Clarke called this prayer one of the most sensible and pious prayers of the Old Testament, and rightly so. Trapp compared Jehoshaphat to Gustavus Adolphus, the Swedish king who prayed everywhere, regarding prayer as the surest part of his armor. Jehoshaphat displayed the same spirit, understanding that without God’s help, Judah would perish.
b. Are You not God in heaven, and do You not rule over all the kingdoms of the nations: Jehoshaphat begins with a declaration of God’s universal sovereignty. The surrounding nations believed in regional gods, yet Jehoshaphat affirms that the LORD is not confined to Judah, He is the God of heaven and the ruler of all nations. He reigns over Moab, over Ammon, over Mount Seir, and over every kingdom on the earth. His power and might are absolute, so that no one can withstand Him. Jehoshaphat teaches the people through his prayer, reminding them that their God is not limited nor threatened by the size of the approaching army. True prayer always begins by exalting God above the crisis.
c. Are You not our God, who drove out the inhabitants of this land before Your people Israel: Jehoshaphat next appeals to God’s past acts in Israel’s history. God brought Israel into the land, defeated their enemies, and gave the land to the descendants of Abraham His friend forever. The covenant promise to Abraham forms the basis of Judah’s confidence. If God gave this land to Abraham and his descendants forever, then He would not allow the enemies to uproot them without cause. Jehoshaphat’s logic is simple and strong. The God who acted in the past can be trusted to act now.
d. We will stand in this temple and in Your presence: Jehoshaphat then appeals to Solomon’s prayer at the temple’s dedication. Solomon asked that when disaster came, whether sword, judgment, pestilence, or famine, the people could come to the temple, cry out to God, and be heard. Jehoshaphat stands upon that ancient prayer and invokes God’s promise to hear and save His people. The king understood that prayer is not based on personal merit but on God’s covenant commitment to His people. The temple symbolized the presence of God in the midst of His people, and therefore it was the proper place for Judah to seek help in this hour of need.
e. Here are the people of Ammon, Moab, and Mount Seir; whom You would not let Israel invade: Jehoshaphat’s prayer demonstrates a deep knowledge of the Scriptures. He recalls the time of Israel’s journey from Egypt when God commanded them not to attack Moab and Ammon, because these nations were descendants of Lot. Israel had obeyed, sparing them by divine instruction. Now these same nations were repaying kindness with hostility. Jehoshaphat appeals to God’s justice, essentially saying that the people of Judah should not be destroyed for having obeyed God in the past. Spurgeon beautifully described the power of praying God’s promises back to Him, saying that the omnipotent plea is, “Do as Thou hast said.”
f. For we have no power against this great multitude that is coming against us; nor do we know what to do, but our eyes are upon You: These words form the climax of the prayer. Jehoshaphat confesses total helplessness. He does not pretend to have a plan, nor does he hide his uncertainty from the people. As king, he openly admits that they have no power and no strategy. Their only hope is the LORD. Selman rightly comments that this is one of the most touching expressions of trust found anywhere in Scripture. Spurgeon expands beautifully upon the spirit of this statement. When God’s people say their eyes are upon Him, they declare that help must come from Him, and that they trust Him fully, even though they do not know how or when He will act. They look to Him as servants look to their master, in full dependence and expectation.
B. God answers Jehoshaphat’s prayer.
1. (2 Chronicles 20:13-15) The promise is given through a prophet.
“Now all Judah, with their little ones, their wives, and their children, stood before the LORD. Then the Spirit of the LORD came upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph, in the midst of the assembly. And he said, Listen, all you of Judah and you inhabitants of Jerusalem, and you, King Jehoshaphat. Thus says the LORD to you, Do not be afraid nor dismayed because of this great multitude, for the battle is not yours, but God’s.”
After Jehoshaphat concluded his prayer, the entire nation stood in a holy stillness before the LORD. Men, women, children, and even infants waited in reverent silence for God to answer. This posture reveals both expectancy and submission. They had confessed their helplessness and acknowledged their dependence upon God, and now they waited for His direction. It is a beautiful picture of corporate faith, the whole nation united in quiet trust.
a. Now all Judah, with their little ones, their wives, and their children, stood before the LORD: The silence of the people reflected profound humility. They did not rush to strategize nor turn to human solutions. They remained still until God spoke. Spurgeon captured the moment well, explaining that their stillness resembled deep worship, a quiet surrender in the presence of the God they expected to save them.
b. Then the Spirit of the LORD came upon Jahaziel the son of Zechariah… in the midst of the assembly: Out of this vast gathering, God chose a single man as His vessel. Jahaziel was a Levite among the sons of Asaph, a lineage associated with temple worship and prophetic song. The Spirit of the LORD came upon him suddenly and sovereignly. There is no indication he was expected to speak, nor that the assembly anticipated a prophetic word from him specifically. God chose whom He willed, and Jahaziel delivered His message with authority. This is a reminder that when God’s people seek Him earnestly, He speaks with clarity through His appointed servants.
c. Do not be afraid nor dismayed because of this great multitude, for the battle is not yours, but God’s: Jahaziel’s opening words address the very fear that had gripped the nation. The threat was real, yet God commanded them to reject fear and discouragement. The reason is profound, the battle was not theirs but God’s. This does not mean Judah’s enemies ceased to exist, nor that the approaching armies were any less dangerous. It means that the responsibility for victory belonged entirely to the LORD. Judah’s task was to trust and obey, allowing God to fight on their behalf.
2. (2 Chronicles 20:16-17) The command to stand and believe.
“Tomorrow go down against them. They will surely come up by the Ascent of Ziz, and you will find them at the end of the brook before the Wilderness of Jeruel. You will not need to fight in this battle. Position yourselves, stand still and see the salvation of the LORD who is with you, O Judah and Jerusalem. Do not fear or be dismayed, tomorrow go out against them, for the LORD is with you.”
The prophetic message continues with precise instructions and promises. God does not merely encourage them, He guides them. His sovereignty does not eliminate human responsibility, instead it directs it. God tells them exactly where the enemy will approach, what they must do, and what He Himself will accomplish.
a. Tomorrow go down against them: This command reinforces the truth that faith is not passive. Even though God promised to fight for Judah, He required the people to go to the battlefield. They were not to remain in Jerusalem praying while God acted apart from them. Their obedience was part of God’s ordained plan. Divine power does not erase the need for human participation, it rightly places that participation in submission to God’s will.
b. They will surely come up by the Ascent of Ziz: God demonstrates His omniscience by revealing the exact route of the invading armies. This gave Judah confidence that God was fully aware of every movement of their enemies. While Judah had no spies or intelligence networks that could reveal such details, God knew precisely where the enemy was and disclosed that knowledge to encourage their faith.
c. You will not need to fight in this battle. Position yourselves, stand still and see the salvation of the LORD: Judah’s role required tremendous faith. They had to march out to a battlefield with no intention of fighting. They were to take their positions, stand still, and watch God work. Standing still is not inactivity, it is disciplined trust. It is the refusal to rely on human strength when God has commanded reliance upon His power alone. Their stillness would become the stage upon which the LORD displayed His salvation.
d. Tomorrow go out against them: God could have defeated the armies from heaven without Judah’s presence, but He chose to require their obedience so that their faith might grow and His glory might be clearly seen. Their marching into battle with no weapons drawn and no strategy planned was itself an act of worship. In this faith partnership, God provides the victory and the people provide the obedience.
3. (2 Chronicles 20:18-19) The response of worship and praise.
“And Jehoshaphat bowed his head with his face to the ground, and all Judah and the inhabitants of Jerusalem bowed before the LORD, worshiping the LORD. Then the Levites of the children of the Kohathites and of the children of the Korahites stood up to praise the LORD God of Israel with voices loud and high.”
The response of Jehoshaphat and the people to God’s prophetic assurance was immediate and profound. Before any deliverance had occurred, before a single enemy soldier had fallen, before any circumstances had changed, the entire nation bowed low in worship. This shows the depth of their faith. They believed the word of the LORD, therefore they worshipped Him as though the victory were already secured. Jehoshaphat set the example by lowering his face to the ground, demonstrating humility, surrender, and reverence. The people followed the king’s lead, recognizing that God Himself had spoken and that His promise was as certain as His character. The worship began in silence and reverent bowing, then rose into joyous praise as the Levitical singers lifted their voices in loud and high adoration.
a. Bowed before the LORD, worshiping the LORD: Their worship was an act of faith. Spurgeon notes that they worshipped not because the victory had already taken place, but because they were absolutely sure it would. Faith transforms God’s promises into present realities for the believing heart. Their enemies were alive and advancing, yet they worshipped as though those enemies were already defeated, because the certainty of God’s word was greater than the danger that surrounded them.
b. Then the Levites of the children of the Kohathites and of the children of the Korahites stood up to praise the LORD God of Israel with voices loud and high: After the humble posture of bowing came the exalted posture of praise. The Kohathites and Korahites, descending from the tribe appointed for temple worship, stood and led the nation in powerful, lifted voices. Their praise was bold, confident, and public, a declaration of trust in the God who had taken their battle as His own.
4. (2 Chronicles 20:20-21) The battle is led by singing worshippers.
“So they rose early in the morning and went out into the Wilderness of Tekoa, and as they went out, Jehoshaphat stood and said, Hear me, O Judah and you inhabitants of Jerusalem, Believe in the LORD your God, and you shall be established, believe His prophets, and you shall prosper. And when he had consulted with the people, he appointed those who should sing to the LORD, and who should praise the beauty of holiness, as they went out before the army and were saying, Praise the LORD, For His mercy endures forever.”
The next morning, the people of Judah acted on the word they had received. Rising early in the morning demonstrated their obedience and confidence. They did not postpone, hesitate, or question. They walked toward the battlefield with the same faith with which they had worshipped. Jehoshaphat addressed the people once more, reminding them that their success would come through belief in the LORD and trust in His prophetic word. This principle is timeless, to believe the Word of God is to believe God Himself, and spiritual stability and prosperity flow from that trust.
a. So they rose early in the morning and went: Their early departure reveals genuine faith. It is one thing to believe during an emotional worship gathering, it is another to put one’s feet on the ground the next morning and march toward an overwhelmingly large enemy. Their actions matched their faith.
b. Believe in the LORD your God, and you shall be established; believe His prophets, and you shall prosper: Jehoshaphat urged the people to maintain their faith as they stepped forward into the unknown. Belief in God’s word stabilizes the believer, anchoring the heart against fear and doubt. Jehoshaphat placed belief in the prophetic word on equal footing with belief in the LORD, because the prophet was the mouthpiece of God. To trust the prophet was to trust the LORD who spoke through him.
c. And when he had consulted with the people: Although Judah remained a monarchy, Jehoshaphat understood that the people bore the risk of this impossible battle. Acting with wisdom and humility, he consulted them about the arrangement of the worship leaders. This was not democracy, but responsible leadership that valued the people’s involvement.
d. Who should praise the beauty of holiness: Jehoshaphat appointed singers to lead the procession. These singers were called to praise the beauty of holiness, a phrase that highlights the uniqueness and moral perfection of God. God’s holiness is not harsh or cold, but beautiful in its purity, righteousness, and majesty. Praising the beauty of holiness meant exalting God not only for what He does but for who He is.
e. As they went out before the army: The singers took their place at the front of the formation. This was an extraordinary act of faith. The army followed, prepared for battle, but the worshippers marched ahead, declaring God’s praise before any victory was visible. Their position at the front meant that if God did not intervene, they would be the first killed. Only real faith walks into danger singing.
f. And were saying, Praise the LORD, for His mercy endures forever: This refrain captured the heart of Judah’s confidence. They did not appeal to their own strength or righteousness. They trusted in the enduring mercy of God. His covenant love, His steadfast faithfulness, His loyal kindness were the assurance of victory. This declaration acknowledged that the coming victory would be entirely a work of God’s gracious intervention.
5. (2 Chronicles 20:22-30) Victory over the enemy and the plundering of the enemy.
“Now when they began to sing and to praise, the LORD set ambushes against the people of Ammon, Moab, and Mount Seir, who had come against Judah, and they were defeated. For the people of Ammon and Moab stood up against the inhabitants of Mount Seir to utterly kill and destroy them. And when they had made an end of the inhabitants of Seir, they helped to destroy one another. So when Judah came to a place overlooking the wilderness, they looked toward the multitude, and there were their dead bodies, fallen on the earth. No one had escaped. When Jehoshaphat and his people came to take away their spoil, they found among them an abundance of valuables on the dead bodies, and precious jewelry, which they stripped off for themselves, more than they could carry away, and they were three days gathering the spoil because there was so much. And on the fourth day they assembled in the Valley of Berachah, for there they blessed the LORD, therefore the name of that place was called The Valley of Berachah until this day. Then they returned, every man of Judah and Jerusalem, with Jehoshaphat in front of them, to go back to Jerusalem with joy, for the LORD had made them rejoice over their enemies. So they came to Jerusalem, with stringed instruments and harps and trumpets, to the house of the LORD. And the fear of God was on all the kingdoms of those countries when they heard that the LORD had fought against the enemies of Israel. Then the realm of Jehoshaphat was quiet, for his God gave him rest all around.”
The moment Judah began to sing, the LORD acted. Their praise rose before any victory appeared on the horizon, yet as soon as they lifted their voices, God moved in sovereign power. The battle was entirely the LORD’s, just as He had promised. Judah did not need to lift a sword nor engage in combat. God turned their enemies against each other until none remained. When Judah arrived at the overlook, the battlefield was silent except for the stillness of death. What began in fear ended in overwhelming triumph, full vindication, and abundant blessing.
a. Now when they began to sing and to praise, the LORD set ambushes… and they were defeated: Their praise did not create the victory; their faith did. Yet their praise was the visible manifestation of that faith. Believing God’s word, they sang before the battle had been fought. As Selman notes, the term translated ambushes can be understood as ambushers, prompting some to conclude that supernatural beings may have been involved. Either way, God Himself orchestrated the destruction of Judah’s enemies.
i. Trapp suggests that holy angels may have struck the first blow, causing confusion so severe that the armies attacked each other. Whether angels were directly involved or God acted through providential chaos, the result was the same. Judah’s enemies destroyed themselves while Judah sang.
b. For the people of Ammon and Moab stood up against the inhabitants of Mount Seir: The divine ambush took the form of divinely induced hostility among the enemy coalition. Ammon and Moab turned on Mount Seir with lethal force. Once Seir was destroyed, Ammon and Moab destroyed one another. Judah stood miles away singing hymns while their enemies executed each other under the hand of God.
c. So when Judah came to a place overlooking the wilderness… there were their dead bodies: Judah never even reached the fight. When they arrived at the viewpoint, the battle was over. Every enemy soldier was dead. Not one had escaped. God had fulfilled His promise exactly as spoken through Jahaziel. Their faith had been rewarded with a miraculous victory.
d. When Jehoshaphat and his people came to take away their spoil… they were three days gathering the spoil: God not only delivered Judah, He enriched them. What was meant to destroy Judah became an occasion of blessing. The amount of wealth left on the battlefield was staggering, so great that it took three entire days to collect it all. Jewelry, valuables, and goods covered the ground where the enemy armies had fallen.
e. On the fourth day they assembled in the Valley of Berachah… for there they blessed the LORD: The people had gathered earlier to cry out for deliverance; now they gathered to give thanks. The Valley of Berachah, meaning Valley of Blessing, was named to commemorate the day God turned fear into triumph. A place that could have become a graveyard became instead a memorial to the faithfulness of God.
f. Then they returned… with joy… for the LORD had made them rejoice over their enemies: The people marched back to Jerusalem under the leadership of Jehoshaphat, with music, instruments, and the overflowing joy of a people who had seen God move with unmistakable power. Their worship was not forced or formal, but joyful because it was produced by the LORD Himself.
g. And the fear of God was on all the kingdoms… when they heard that the LORD had fought: This victory became a testimony to the nations. They feared not Judah, but Judah’s God. This divine reputation brought peace to the kingdom. Through this display of power, God gave Jehoshaphat rest on every side.
i. This miraculous event was not intended to create a permanent military tactic of leading Israel into battle with singers at the front. It was a specific response to a specific prophetic word. It would have been sin to disobey in this instance, but it would have also been sin to adopt this as a universal method for warfare.
ii. The abiding principle is that God fights for His people and that trusting praise honors Him. The methods may vary from circumstance to circumstance, but the God who saves does not change.
iii. Most importantly, this battle foreshadows the greater salvation accomplished by the Lord Jesus Christ. He fought our greatest enemy, sin and death, and defeated the foe entirely. Romans 8:37 tells us we are more than conquerors through Him because He fought the battle and we share the spoil of His victory.
6. (2 Chronicles 20:31-37) The close of Jehoshaphat’s reign.
“So Jehoshaphat was king over Judah. He was thirty five years old when he became king, and he reigned twenty five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi. And he walked in the way of his father Asa, and did not turn aside from it, doing what was right in the sight of the LORD. Nevertheless the high places were not taken away, for as yet the people had not directed their hearts to the God of their fathers. Now the rest of the acts of Jehoshaphat, first and last, indeed they are written in the book of Jehu the son of Hanani, which is mentioned in the book of the kings of Israel. After this Jehoshaphat king of Judah allied himself with Ahaziah king of Israel, who acted very wickedly. And he allied himself with him to make ships to go to Tarshish, and they made the ships in Ezion Geber. But Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because you have allied yourself with Ahaziah, the LORD has destroyed your works. Then the ships were wrecked, so that they were not able to go to Tarshish.”
The Chronicler concludes Jehoshaphat’s reign by highlighting both his strengths and his failures. Jehoshaphat followed in the righteous path of his father Asa. He sought the LORD, instituted reforms, restored worship, and defended the nation with faith. Yet even a godly king does not escape the lingering weaknesses of the people he leads.
a. He walked in the way of his father Asa: Asa had been a good and reforming king, and Jehoshaphat continued in that tradition. He did what was right in the sight of the LORD. His reign was characterized by godliness, trust in the LORD, and courageous leadership.
b. Nevertheless the high places were not taken away: Jehoshaphat’s reforms did not reach every corner of Judah’s worship practices. The people continued to use high places for worship, not because of idolatry alone but because of convenience or adherence to old customs. Poole notes that the failure was not primarily the king’s but the people’s unwillingness to give their hearts fully to the LORD.
c. And he allied himself with him to make ships to go to Tarshish: After his earlier disastrous alliance with Ahab, Jehoshaphat again formed a partnership with the northern kingdom, this time with Ahab’s son Ahaziah. First Kings tells us that the alliance failed when the ships were wrecked. After receiving prophetic rebuke from Eliezer, Jehoshaphat wisely refused further partnership.
i. Payne explains that the phrase trading ships refers to a type of vessel capable of long voyages. Although these particular ships were intended for Ophir, they belonged to the class that journeyed to Tarshish.
d. The LORD has destroyed your works: God’s intervention in destroying the ships was an act of mercy. He prevented Jehoshaphat from repeating the mistake of entangling Judah with the wickedness of the northern kingdom. The wrecked ships spared him from deeper compromise.
