2 Chronicles 20:15

2Ch 20:15 And he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat, Thus saith the LORD unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle [is] not yours, but God’s.

Ver. 15. And thou king Jehoshaphat.] Regem post plebem nominat, he nameth the king after the people; yet is not he displeased. The Pope of Rome taketh it for an affront to be named after the greatest kings and emperors. His flatterers tell him that he is the sun, and the emperor the moon, in the Church’s firmament.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

2Ch_20:15

For the battle is not yours, but Gods.

Victory the gift of God

I. Let us remember the great truth enunciated here, and let us in all thankfulness address our tribute of praise to God for the success wherewith He has crowned our exertions.

II. Let us never forget that war must always be considered as a judgment, however it may, in answer to a nations prayers, be accompanied with victory. (J. Bainbridge Smith, M.A.)

God in battle

This battle was--

I. A committed thing to God. The course of events was committed by a specific act to God; and Jehoshaphat and Judah stood in expectation of what He would do. Solemn acts of committal are of great importance in our spiritual life. If we have a bad habit to fight with, or a temper or special temptation to overcome; or if we have to deal with some wayward spirit; or if we want to attain to some grace, or even to do something that is too hard for our own strength, but which lies before us in the path of duty, let each of these be committed things.

II. An accepted thing by Him. God espoused Jehoshaphats cause: The battle is not yours. When we commit matters to God and He accepts them, we may see them in new lights altogether. We often do so, and wonder that we were so blind before. But we need not wonder. The light came in with God. When matters seem very dark to us, let us be fully assured that they are capable of being lit up.

1. Not yours! Why not? Because another interest had come in. In one respect the battle is always ours, inasmuch as we are the persons to reap all the substantial benefits, but in another it is Gods; He has interests as well as we. In our trial time, we must view Him as an interested God.

2. How was it not to be theirs? Just by God acting in the matter in His own way. We seem at times more as though we wished God to follow our leadings than that we should follow His. God will lead us by ways which we know not. We have to learn the double lesson of the insufficiency of known ways and the all-sufficiency of unknown. God has continually to teach us the last through the first. By taking the battle out of their hands, God severed Jehoshaphat and Judah from the depressing thoughts of the results being affected by their weakness. Conclusion: Consider Christ, who committed Himself to Him that judgeth righteously, and Paul, who said, I am persuaded that He is able to keep that which I have committed unto Him against that day. (P. B. Power, M. A.)

The Divine victory

I. These words imply that the cause is the cause of God. While the Christian life is undoubtedly a personal matter, it is well to look away from our interest and remember that Gods cause is chiefly concerned in the conflict of life.

1. Individually. The Divine ideal for each man is the perfection of each mans character, and therefore he makes the successful prosecution of the warfare for this end his own.

2. What is true of the individual is also true of the race. A redeemed and regenerated world is the idea of God. Our conflict, therefore, for these ends against the evil of sin and the corruption of the world is a battle of God.

II. These words imply that the method of victory is Divine. If the cause is Gods, the forces we employ and the mode of our warfare must also be His. The Koran might be accompanied with the sword, but not the gospel. Its weapon was a Cross, and in that sign it triumphed. So in all the battle of life he who would win the victory for God must use the Divine armour. Eloquence, learning, wealth, and even physical force, have contributed at times to the success of the Church, but quite as often they have been hindrances. The method of Jesus is meekness and truth, the Word ever spoken, the life quietly lived, and the testimony borne and the faith kept clear and strong in the darkest and most distressful hour. How often in the conflict of life we try to fight the battle in our own way! We seek to conquer indwelling sin, to overcome the attack of the enemy who would destroy us, by some methods of our own. We always fail.

III. If the battle be Gods, then we may be confident that the end will be the Divine end.

1. How many good people are greatly distressed about their final salvation. But salvation is a condition of mind and heart--a present trust and submission to God, each moment assured, and therefore assurance for the next moment. Leave the end with God. It will be Gods triumph.

2. In respect of the final outcome of the conflict between good and evil, in the Church and the world, let us believe that God will take care of the issues, and that all will be well. Let us leave our doubts, and our forebodings, and our mistrustings with Him. (Llewelyn D. Bevan, D.D.)

Jehoshaphat helped of God

I. Jehoshaphats prayer teaches us when we may expect help of God.

1. In matters which we know God has at heart.

2. In matters for which Christs atonement stands pledged.

3. In matters for which we have not ourselves to blame.

4. In matters wherein we are powerless to help ourselves.

II. How we may secure Gods help.

1. We must come into communion with Him.

2. We must pray for Gods help.

3. We must implicitly follow Gods guidance.

4. Faith is an especial prerequisite to Gods aid.

III. How gods help is given.

1. Not always or necessarily in the shape we desire it. God makes spiritual growth His first aim in all His dealings with His people.

2. But when compatible with higher advantages, God aids us in temporal things.

3. God gives us blessings beyond His promise or our asking.

Conclusion:

1. In Gods people the Divine help awakens gratitude.

2. Those who are not Christians are never unaffected when they see God help His children: the fear of God was on all the kingdoms of those countries when they heard that the Lord fought against the enemies of Israel. (Monday Club Sermons.)

The battle is not yours, but Gods

The text addresses a word--

1. To all who are bearing Christian protest against evil.

2. To all who are undergoing severe temptation.

3. To all who are labouring for the good of the world.

4. To all who are engaged in controversy on behalf of Christian doctrine. (J. Parker, D.D.)

The Lords battle

Luthers strength lay in the way in which he laid the burden of the Reformation upon the Lord. Continually in prayer he pleaded, Lord, this is Thy cause, not mine. Therefore do Thine own work; for if this gospel do not prosper, it will not be Luther alone who will be a loser, but Thine own name will be dishonoured. (C. H. Spurgeon.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Ch 20:15-17. Thus saith the Lord, Be not afraid — You have admitted fear enough to induce you to have recourse to God: now do not give way to that fear which would drive you from him. The battle is not yours — It is not in your own cause, nor in your own strength, that you engage; the battle is God’s — And he doth and will interest himself in your favour, as you have desired, and will fight for you. To-morrow go ye down — From Jerusalem, where he and his army now were, which stood upon high ground. Ye shall not need to fight in this battle — The work shall be done to your hands, and you will not need to strike a stroke, nor shall you be the instruments, but only the spectators of the defeat of the enemy. O Judah and Jerusalem, fear not — Thus does he encourage them to trust in God, though the danger was very threatening, and to expect certain victory and deliverance.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

They fight against God and not against you, therefore he will fight for you.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 15. For the battle is not yours, but God's.] God will not employ you in the discomfiture of this great host; he himself will take the matter in hand, deliver you, and destroy them.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(15) Hearken ye.—So Isa_49:1; Isa_51:4, &c.

Be not afraid nor dismayed.—Isa_51:7; Deu_1:21; Chron. 22:3; 2Ch_20:17, infr.

Great multitude—i.e., “great company” (2Ch_20:12)

The battle is not your’s, but God’s.—Comp. David’s words to Goliath, “The battle is Jehovah’s” (1Sa_17:47); and the Divine title Jehovah Sabaoth, i.e., Jehovah, the leader of the hosts of Israel. “It was on the battle-field that Jehovah’s presence was most clearly realised.”—Prof. Robertson Smith. (Comp. also Psa_46:2; Psa_46:7; Psa_46:9.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

15. the battle is not yours, but God’s] Jahaziel gives a special turn to the general troth, “The battle is the Lord’s” (David to Goliath, 1Sa_17:47).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And he said, hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou King Jehoshaphat,.... There is a climax or gradation in these words rising from the lowest to the highest; from the people of the cities in the country, to the inhabitants of Jerusalem the metropolis, and from thence to the king the supreme governor:

thus saith the Lord unto you, be not afraid, nor dismayed, by reason of this great multitude; whose numbers were discouraging to the king, and he had taken notice of them, which this respects:

for the battle is not your's, but God's: the cause was his, and he would espouse and maintain it; not they, but he, would fight the battle, and therefore they had nothing to fear.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The prophet uses words familiar to the people, and connected with several great deliverances (see the marginal references).

2Ch 20:16

By the “cliff (or, rather - as in the margin - ascent) of Ziz,” we must understand the mountain path which leads up from Engedi across the elevated tract still known as El-Husasah, in the direction of Tekoa 2Ch 20:20.

At the end of the brook - Rather, “at the end of the gulley,” or dry torrent-course. No name like Jeruel has been as yet found in this district.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

God will fight for you, and he alone will do the work; you need not strike a stroke.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

The battle is not yours, but God"s; i.e. God will do the fighting (see ver. 17, first and third clauses); so also 1Sa_17:47.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

But God's - God will fight for you, and he alone will do the work, you need not strike a stroke.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

You shall not fear, neither shall you be dismayed This refers back to what they said, (verse 12) “we have no strength before this multitude.” The prophet said to them, “Although they outnumber you, do not fear them.”

for the war is not yours but God’s This refers back to (verse 12) “and we do not know,” and the prophet replied, “It is surely as you have said, that your eyes and your trust are upon the Holy One, blessed be He, to save you.” So will He do, for the war is not yours but God’s.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.