2 พงศาวดาร 20:25 วิจารณ์

We have here, I. The great danger and distress that Jehoshaphat and his kingdom were in from a foreign invasion (Ch2 20:1, Ch2 20:2). II. The pious course he took for their safety, by fasting, and praying, and seeking God (Ch2 20:3-13). III. The assurance which God, by a prophet, immediately gave them of victory (Ch2 20:14-17). IV. Their thankful believing reception of those assurances (Ch2 20:18-21). V. The defeat which God gave to their enemies thereupon (Ch2 20:22-25). VI. A solemn thanksgiving which they kept for their victory, and for a happy consequences of it (Ch2 20:26-30). VII. The conclusion of the reign of Jehoshaphat, not without some blemishes (Ch2 20:31-37).

INTRODUCTION TO 2 CHRONICLES 20 Jehoshaphat having notice of a numerous army coming against him, Ch2 20:1, betakes himself to fasting and prayer with his people, Ch2 20:3, when they were immediately assured of victory by a prophet, which filled them with joy and thankfulness, Ch2 20:14, and accordingly their enemies destroyed one another, and Jehoshaphat and his people returned to Jerusalem rejoicing and praising God, Ch2 20:22, and the chapter is closed with an account of the latter part of Jehoshaphat's reign, Ch2 20:31.

And when Jehoshaphat and his people came to take the spoil of them,.... Which was all they had to do; they had no need to fight, as they were told, the Lord had fought for them: they found among them in abundance both riches with the dead bodies; rich garments on them, and gold and silver on them: and precious jewels, which they stripped of for themselves; with which their clothes, or some part of their bodies, were ornamented: more than they could carry away; they were so many, that they made too great a burden for them: and they were three days in gathering of the spoil, it was so much; it took up so much time to strip the bodies, to search for their money and jewels, rings, chains, and such like things of value, worn by them.

The Moabites, Ammonites, and Edomites, invade Judah, Ch2 20:1, Ch2 20:2. Jehoshaphat proclaims a fast, and gathers the people together to seek the Lord, Ch2 20:3, Ch2 20:4. His prayer to God, Ch2 20:5-12. Great and small, male and female, seek the Lord, Ch2 20:13. Jahaziel predicts the downfall of their enemies, Ch2 20:14-17. The king, the Levites, and the people take courage; praise and magnify God; and go forth to meet their enemies, Ch2 20:18-21. The enemies are confounded, and destroy each other, Ch2 20:22-24. The men of Judah take the spoil, praise the Lord, and return with joy to Jerusalem, Ch2 20:25-28. The fear of the Lord falls upon all their enemies round about; and the land has rest, Ch2 20:29, Ch2 20:30. Transactions and character of Jehoshaphat, Ch2 20:31-34. He joins with Ahaziah, king of Israel, in building a fleet of ships to go to Tarshish, but they are wrecked at Ezion-geber, Ch2 20:35-37.

Both riches with the dead bodies - For פגרים peparim, dead bodies, בגדים begadim, garments, is the reading of eight MSS. in the collections of Kennicott and De Rossi, and in several ancient editions. None of the versions have dead bodies except the Chaldee. The words might be easily mistaken for each other, as the פ pe, if a little faint in the under dot might easily pass for a ב beth; and we know that the ר resh and ד daleth, are frequently interchanged and mistaken for each other, both in Hebrew and Syriac. I believe garments to be the true reading; and as to the clause which they stripped off for themselves, it should be understood thus: Which they seized for themselves, etc.

JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21) the children of Moab . . . Ammon, and with them other beside the Ammonites--supposed to be rather the name of a certain people called Mohammonim or Mehunim (Ch2 26:7), who dwelt in Mount Seir--either a branch of the old Edomite race or a separate tribe who were settled there.

So Jehoshaphat, with his people, came (as Jahaziel had announced, not to fight, but only to make booty) and found among them (בּהם, among or by the fallen) in abundance both wealth and corpses and precious vessels. The mention of פּגרים as part of the booty, between רכוּשׁ and the precious vessels, is somewhat surprising. Some Codd. (4 Kennic. and 3 de Rossi) and various ancient editions (Complut., the Brixenian used by Luther, the Bomberg. of date 1518 and 21, and the Mnster) have, instead of it, בּנדים; but it is very questionable if the lxx and Vulg. have it (cf. de Rossi Variae Lectt. ad h. l.). בּגדים, garments, along with רכוּשׁ, moveable property (cattle, tents, etc.), seems to suit better, and is therefore held by Dathe and Berth. to be the correct and original reading. Yet the proofs of this are not decisive, for פגרים is much better attested, and we need not necessarily take רכוּשׁ to mean living and dead cattle; but just as רכוּשׁ denotes property of any kind, which, among nomadic tribes, consists principally in cattle, we may also take פּגרים in the signification of slain men and beasts - the clothes of the men and the accoutrements and ornaments of the beasts (cf. Jdg 8:26) being a by no means worthless booty. Garments as such are not elsewhere met with in enumerations of things taken as booty, in Jdg 8:26 only the purple robes of the Midianite princes being spoken of; and to the remark that the before-mentioned פּגרים has given rise to the changing of בּגדים into פּגרים, we may oppose the equally well-supported conjecture, that the apparently unsuitable meaning of the word פגרים may have given rise to the alteration of it into בּגדים. חמדות כּלי are probably in the main gold and silver ornaments, such as are enumerated in Jdg 8:25. And they spoiled for themselves משּׂא לאין, "there was not carrying," i.e., in such abundance that it could not be carried away, removed, and plundered in three days, because the booty was so great. The unusually large quantity of booty is accounted for by the fact that these peoples had gone forth with all their property to drive the Israelites out of their inheritance, and to take possession of their land for themselves; so that this invasion of Judah was a kind of migration of the peoples, such as those which, at a later time, have been repeated on a gigantic scale, and have poured forth from Central Asia over the whole of Europe. In this, the purpose of the hostile hordes, we must seek the reason for their destruction by a miracle wrought of God. Because they intended to drive the people of Israel out of the land given them by God, and to destroy them, the Lord was compelled to come to the help of His people, and to destroy their enemies.