2 Chronicles 35

2 Chronicles 35:1

The Message of Micaiah

The messenger warns Micaiah to be careful what he says now that the four hundred prophets have all said the same thing (2 Chronicles 18:12). But Micaiah is not impressed. He will only speak what his God says (2 Chronicles 18:13). This is the hallmark of the true servant. Micaiah is a prisoner for God (cf. Ephesians 3:1; Ephesians 4:1), while Jehoshaphat is a ruler and also an ally and therefore a prisoner of a wicked man.

When Ahab asks Micaiah the question whether or not he shall go up, he receives an answer (2 Chronicles 18:14). In that answer Micaiah is joking the king by saying the same thing that the prophets have already said. Ahab feels this, this is not how he knows Micaiah and implores that Micaiah will speak the very truth that he is so afraid of (2 Chronicles 18:15). Ahab also realizes that the four hundred have only said what he likes to hear.

If we make a comparison with church history, it is clear that the church is not moving in the right direction. Yet we see that a gospel is being preached that it will all become more beautiful and better, like that there will be a revival. It is proposed to enter into dialogue with the world and to participate in bearing a common responsibility to make professing Christianity an influential power on earth.

There are indeed some ‘doomsayers’ who go against this. Of them is said what Ahab says of Micaiah: ‘Did I not tell you? They preach nothing but evil and disappointments and that the world will be worse and that what I say and want is not good.’ They try to justify their vision, but eventually it will become clear who is ‘the prophet of God’.

Micaiah let the word of the LORD be heard (2 Chronicles 18:16). Ahab understands that the word of the LORD is judgment. He turns to Jehoshaphat to remind him that he predicted that this would be the case (2 Chronicles 18:17). Jehoshaphat hears it and does nothing with it, because he is imprisoned in the snare of his alliance with the wicked Ahab.

Micaiah has a message not only for Ahab, but also for the four hundred prophets (2 Chronicles 18:18-22). He has seen in a vision what has happened in heaven. What is happening in heaven, only men of God have seen as Isaiah and Ezekiel and here also Micaiah. Micaiah tells Ahab and his prophets what he has seen and heard. This will have encouraged him enormously in his lonesome performance opposite the mass of false prophets. He has seen angels around God on His throne. He describes how the LORD entered into dialogue with His court (cf. Job 1:6; Job 2:1).

There is no dividing line here between good and evil angels. Angels can be sent out for good, but also for evil. With Saul there is an evil spirit of the LORD who terrorizes him (1 Samuel 16:14). It teaches us that God disposes of all powers, good and evil. This spirit is used in God’s hand to mislead the prophets.

The prophets of Ahab are driven by demons, while behind them is a spirit appointed by the LORD to let the demons do their work in those prophets. After all, it is not a battle between two armies, an army of God and an army of satan, as if it were two equal forces. God is above all and uses everything for His purpose. The false spirits in the mouths of false prophets cannot go beyond God’s permission.

Zedekiah is furious and strikes Micaiah on the cheek (2 Chronicles 18:23). He feels his honor is affected. Micaiah is not going to argue to prove that he spoke the words of God (2 Chronicles 18:24). Its truth will be evident in its fulfillment. For Zedekiah there is a special prophecy. He will flee from room to room and also see from this that Micaiah has spoken the truth (cf. Deuteronomy 18:22).

Micaiah is taken away (2 Chronicles 18:25). What will have gone through Jehoshaphat’s mind when he sees what happens to a faithful prophet of the LORD?

2 Chronicles 35:2

The Message of Micaiah

The messenger warns Micaiah to be careful what he says now that the four hundred prophets have all said the same thing (2 Chronicles 18:12). But Micaiah is not impressed. He will only speak what his God says (2 Chronicles 18:13). This is the hallmark of the true servant. Micaiah is a prisoner for God (cf. Ephesians 3:1; Ephesians 4:1), while Jehoshaphat is a ruler and also an ally and therefore a prisoner of a wicked man.

When Ahab asks Micaiah the question whether or not he shall go up, he receives an answer (2 Chronicles 18:14). In that answer Micaiah is joking the king by saying the same thing that the prophets have already said. Ahab feels this, this is not how he knows Micaiah and implores that Micaiah will speak the very truth that he is so afraid of (2 Chronicles 18:15). Ahab also realizes that the four hundred have only said what he likes to hear.

If we make a comparison with church history, it is clear that the church is not moving in the right direction. Yet we see that a gospel is being preached that it will all become more beautiful and better, like that there will be a revival. It is proposed to enter into dialogue with the world and to participate in bearing a common responsibility to make professing Christianity an influential power on earth.

There are indeed some ‘doomsayers’ who go against this. Of them is said what Ahab says of Micaiah: ‘Did I not tell you? They preach nothing but evil and disappointments and that the world will be worse and that what I say and want is not good.’ They try to justify their vision, but eventually it will become clear who is ‘the prophet of God’.

Micaiah let the word of the LORD be heard (2 Chronicles 18:16). Ahab understands that the word of the LORD is judgment. He turns to Jehoshaphat to remind him that he predicted that this would be the case (2 Chronicles 18:17). Jehoshaphat hears it and does nothing with it, because he is imprisoned in the snare of his alliance with the wicked Ahab.

Micaiah has a message not only for Ahab, but also for the four hundred prophets (2 Chronicles 18:18-22). He has seen in a vision what has happened in heaven. What is happening in heaven, only men of God have seen as Isaiah and Ezekiel and here also Micaiah. Micaiah tells Ahab and his prophets what he has seen and heard. This will have encouraged him enormously in his lonesome performance opposite the mass of false prophets. He has seen angels around God on His throne. He describes how the LORD entered into dialogue with His court (cf. Job 1:6; Job 2:1).

There is no dividing line here between good and evil angels. Angels can be sent out for good, but also for evil. With Saul there is an evil spirit of the LORD who terrorizes him (1 Samuel 16:14). It teaches us that God disposes of all powers, good and evil. This spirit is used in God’s hand to mislead the prophets.

The prophets of Ahab are driven by demons, while behind them is a spirit appointed by the LORD to let the demons do their work in those prophets. After all, it is not a battle between two armies, an army of God and an army of satan, as if it were two equal forces. God is above all and uses everything for His purpose. The false spirits in the mouths of false prophets cannot go beyond God’s permission.

Zedekiah is furious and strikes Micaiah on the cheek (2 Chronicles 18:23). He feels his honor is affected. Micaiah is not going to argue to prove that he spoke the words of God (2 Chronicles 18:24). Its truth will be evident in its fulfillment. For Zedekiah there is a special prophecy. He will flee from room to room and also see from this that Micaiah has spoken the truth (cf. Deuteronomy 18:22).

Micaiah is taken away (2 Chronicles 18:25). What will have gone through Jehoshaphat’s mind when he sees what happens to a faithful prophet of the LORD?

2 Chronicles 35:3

The Message of Micaiah

The messenger warns Micaiah to be careful what he says now that the four hundred prophets have all said the same thing (2 Chronicles 18:12). But Micaiah is not impressed. He will only speak what his God says (2 Chronicles 18:13). This is the hallmark of the true servant. Micaiah is a prisoner for God (cf. Ephesians 3:1; Ephesians 4:1), while Jehoshaphat is a ruler and also an ally and therefore a prisoner of a wicked man.

When Ahab asks Micaiah the question whether or not he shall go up, he receives an answer (2 Chronicles 18:14). In that answer Micaiah is joking the king by saying the same thing that the prophets have already said. Ahab feels this, this is not how he knows Micaiah and implores that Micaiah will speak the very truth that he is so afraid of (2 Chronicles 18:15). Ahab also realizes that the four hundred have only said what he likes to hear.

If we make a comparison with church history, it is clear that the church is not moving in the right direction. Yet we see that a gospel is being preached that it will all become more beautiful and better, like that there will be a revival. It is proposed to enter into dialogue with the world and to participate in bearing a common responsibility to make professing Christianity an influential power on earth.

There are indeed some ‘doomsayers’ who go against this. Of them is said what Ahab says of Micaiah: ‘Did I not tell you? They preach nothing but evil and disappointments and that the world will be worse and that what I say and want is not good.’ They try to justify their vision, but eventually it will become clear who is ‘the prophet of God’.

Micaiah let the word of the LORD be heard (2 Chronicles 18:16). Ahab understands that the word of the LORD is judgment. He turns to Jehoshaphat to remind him that he predicted that this would be the case (2 Chronicles 18:17). Jehoshaphat hears it and does nothing with it, because he is imprisoned in the snare of his alliance with the wicked Ahab.

Micaiah has a message not only for Ahab, but also for the four hundred prophets (2 Chronicles 18:18-22). He has seen in a vision what has happened in heaven. What is happening in heaven, only men of God have seen as Isaiah and Ezekiel and here also Micaiah. Micaiah tells Ahab and his prophets what he has seen and heard. This will have encouraged him enormously in his lonesome performance opposite the mass of false prophets. He has seen angels around God on His throne. He describes how the LORD entered into dialogue with His court (cf. Job 1:6; Job 2:1).

There is no dividing line here between good and evil angels. Angels can be sent out for good, but also for evil. With Saul there is an evil spirit of the LORD who terrorizes him (1 Samuel 16:14). It teaches us that God disposes of all powers, good and evil. This spirit is used in God’s hand to mislead the prophets.

The prophets of Ahab are driven by demons, while behind them is a spirit appointed by the LORD to let the demons do their work in those prophets. After all, it is not a battle between two armies, an army of God and an army of satan, as if it were two equal forces. God is above all and uses everything for His purpose. The false spirits in the mouths of false prophets cannot go beyond God’s permission.

Zedekiah is furious and strikes Micaiah on the cheek (2 Chronicles 18:23). He feels his honor is affected. Micaiah is not going to argue to prove that he spoke the words of God (2 Chronicles 18:24). Its truth will be evident in its fulfillment. For Zedekiah there is a special prophecy. He will flee from room to room and also see from this that Micaiah has spoken the truth (cf. Deuteronomy 18:22).

Micaiah is taken away (2 Chronicles 18:25). What will have gone through Jehoshaphat’s mind when he sees what happens to a faithful prophet of the LORD?

2 Chronicles 35:4

The Message of Micaiah

The messenger warns Micaiah to be careful what he says now that the four hundred prophets have all said the same thing (2 Chronicles 18:12). But Micaiah is not impressed. He will only speak what his God says (2 Chronicles 18:13). This is the hallmark of the true servant. Micaiah is a prisoner for God (cf. Ephesians 3:1; Ephesians 4:1), while Jehoshaphat is a ruler and also an ally and therefore a prisoner of a wicked man.

When Ahab asks Micaiah the question whether or not he shall go up, he receives an answer (2 Chronicles 18:14). In that answer Micaiah is joking the king by saying the same thing that the prophets have already said. Ahab feels this, this is not how he knows Micaiah and implores that Micaiah will speak the very truth that he is so afraid of (2 Chronicles 18:15). Ahab also realizes that the four hundred have only said what he likes to hear.

If we make a comparison with church history, it is clear that the church is not moving in the right direction. Yet we see that a gospel is being preached that it will all become more beautiful and better, like that there will be a revival. It is proposed to enter into dialogue with the world and to participate in bearing a common responsibility to make professing Christianity an influential power on earth.

There are indeed some ‘doomsayers’ who go against this. Of them is said what Ahab says of Micaiah: ‘Did I not tell you? They preach nothing but evil and disappointments and that the world will be worse and that what I say and want is not good.’ They try to justify their vision, but eventually it will become clear who is ‘the prophet of God’.

Micaiah let the word of the LORD be heard (2 Chronicles 18:16). Ahab understands that the word of the LORD is judgment. He turns to Jehoshaphat to remind him that he predicted that this would be the case (2 Chronicles 18:17). Jehoshaphat hears it and does nothing with it, because he is imprisoned in the snare of his alliance with the wicked Ahab.

Micaiah has a message not only for Ahab, but also for the four hundred prophets (2 Chronicles 18:18-22). He has seen in a vision what has happened in heaven. What is happening in heaven, only men of God have seen as Isaiah and Ezekiel and here also Micaiah. Micaiah tells Ahab and his prophets what he has seen and heard. This will have encouraged him enormously in his lonesome performance opposite the mass of false prophets. He has seen angels around God on His throne. He describes how the LORD entered into dialogue with His court (cf. Job 1:6; Job 2:1).

There is no dividing line here between good and evil angels. Angels can be sent out for good, but also for evil. With Saul there is an evil spirit of the LORD who terrorizes him (1 Samuel 16:14). It teaches us that God disposes of all powers, good and evil. This spirit is used in God’s hand to mislead the prophets.

The prophets of Ahab are driven by demons, while behind them is a spirit appointed by the LORD to let the demons do their work in those prophets. After all, it is not a battle between two armies, an army of God and an army of satan, as if it were two equal forces. God is above all and uses everything for His purpose. The false spirits in the mouths of false prophets cannot go beyond God’s permission.

Zedekiah is furious and strikes Micaiah on the cheek (2 Chronicles 18:23). He feels his honor is affected. Micaiah is not going to argue to prove that he spoke the words of God (2 Chronicles 18:24). Its truth will be evident in its fulfillment. For Zedekiah there is a special prophecy. He will flee from room to room and also see from this that Micaiah has spoken the truth (cf. Deuteronomy 18:22).

Micaiah is taken away (2 Chronicles 18:25). What will have gone through Jehoshaphat’s mind when he sees what happens to a faithful prophet of the LORD?

2 Chronicles 35:5

Death of Ahab

Despite the clear prophecy of Micaiah Jehoshaphat joins the battle (2 Chronicles 18:28). Jehoshaphat is so entangled that even on the advice of Ahab he goes into battle recognizably as king, while Ahab disguises himself (2 Chronicles 18:29). With this Jehoshaphat indicates that he is like the king of Israel. He gives up his own identity and is to the people of the ‘world’ the king of Israel. Therefore the enemy focuses on him. The king of Aram or Syria has ordered to worry about nothing and nobody but only about the king of Israel (2 Chronicles 18:30). He is the target of the fight. When then they see Jehoshaphat, they think he is the king of Israel (2 Chronicles 18:31a). They turn aside to fight against him.

Then two miracles happen. The first is that Jehoshaphat is miraculously saved and the second is that Ahab is miraculously killed. Jehoshaphat is saved because he cries out to the LORD to come to his aid (2 Chronicles 18:31b). Emergency learns to pray. The LORD helps him and turns the enemy away from him by showing them that he is not the king of Israel (2 Chronicles 18:32). Jehoshaphat is delivered by pure grace. David has experienced the same thing. He is also once delivered by the LORD from a snare in which he went into himself in his flight from Saul (1 Samuel 27:1-3; 1 Samuel 29:9-11).

Ahab dies, as God has said. His disguise has, of course, not benefited. A man shoots his arrow at Ahab without realizing that he is pointing his arrow at Ahab (2 Chronicles 18:33). It is not right to assume that the man shoots at random. A soldier does not do anything like that. His shooting at random means that he has no idea he has chosen Ahab as the target of his arrow. The arrow “strikes the king of Israel in a joint of the armor”.

Jehoshaphat is saved despite his striking royal dress that has made him the target white of the enemy; Ahab dies despite his inconspicuous armor, which led him to believe he could escape the enemy’s attention. Who can do evil to those who are protected by God? And who or what can protect those whom God wants to kill?

Ahab realizes his situation and orders to take him out of battle to take care of his wound. However, this does not seem to succeed because of the ongoing battle (2 Chronicles 18:34). He is forced to stay in battle and slowly bleeds to death. By the time the sun goes down, his life goes down and he dies. Further, there is no mention of Ahab here. It is about Jehoshaphat.

2 Chronicles 35:6

Death of Ahab

Despite the clear prophecy of Micaiah Jehoshaphat joins the battle (2 Chronicles 18:28). Jehoshaphat is so entangled that even on the advice of Ahab he goes into battle recognizably as king, while Ahab disguises himself (2 Chronicles 18:29). With this Jehoshaphat indicates that he is like the king of Israel. He gives up his own identity and is to the people of the ‘world’ the king of Israel. Therefore the enemy focuses on him. The king of Aram or Syria has ordered to worry about nothing and nobody but only about the king of Israel (2 Chronicles 18:30). He is the target of the fight. When then they see Jehoshaphat, they think he is the king of Israel (2 Chronicles 18:31a). They turn aside to fight against him.

Then two miracles happen. The first is that Jehoshaphat is miraculously saved and the second is that Ahab is miraculously killed. Jehoshaphat is saved because he cries out to the LORD to come to his aid (2 Chronicles 18:31b). Emergency learns to pray. The LORD helps him and turns the enemy away from him by showing them that he is not the king of Israel (2 Chronicles 18:32). Jehoshaphat is delivered by pure grace. David has experienced the same thing. He is also once delivered by the LORD from a snare in which he went into himself in his flight from Saul (1 Samuel 27:1-3; 1 Samuel 29:9-11).

Ahab dies, as God has said. His disguise has, of course, not benefited. A man shoots his arrow at Ahab without realizing that he is pointing his arrow at Ahab (2 Chronicles 18:33). It is not right to assume that the man shoots at random. A soldier does not do anything like that. His shooting at random means that he has no idea he has chosen Ahab as the target of his arrow. The arrow “strikes the king of Israel in a joint of the armor”.

Jehoshaphat is saved despite his striking royal dress that has made him the target white of the enemy; Ahab dies despite his inconspicuous armor, which led him to believe he could escape the enemy’s attention. Who can do evil to those who are protected by God? And who or what can protect those whom God wants to kill?

Ahab realizes his situation and orders to take him out of battle to take care of his wound. However, this does not seem to succeed because of the ongoing battle (2 Chronicles 18:34). He is forced to stay in battle and slowly bleeds to death. By the time the sun goes down, his life goes down and he dies. Further, there is no mention of Ahab here. It is about Jehoshaphat.

2 Chronicles 35:7

Death of Ahab

Despite the clear prophecy of Micaiah Jehoshaphat joins the battle (2 Chronicles 18:28). Jehoshaphat is so entangled that even on the advice of Ahab he goes into battle recognizably as king, while Ahab disguises himself (2 Chronicles 18:29). With this Jehoshaphat indicates that he is like the king of Israel. He gives up his own identity and is to the people of the ‘world’ the king of Israel. Therefore the enemy focuses on him. The king of Aram or Syria has ordered to worry about nothing and nobody but only about the king of Israel (2 Chronicles 18:30). He is the target of the fight. When then they see Jehoshaphat, they think he is the king of Israel (2 Chronicles 18:31a). They turn aside to fight against him.

Then two miracles happen. The first is that Jehoshaphat is miraculously saved and the second is that Ahab is miraculously killed. Jehoshaphat is saved because he cries out to the LORD to come to his aid (2 Chronicles 18:31b). Emergency learns to pray. The LORD helps him and turns the enemy away from him by showing them that he is not the king of Israel (2 Chronicles 18:32). Jehoshaphat is delivered by pure grace. David has experienced the same thing. He is also once delivered by the LORD from a snare in which he went into himself in his flight from Saul (1 Samuel 27:1-3; 1 Samuel 29:9-11).

Ahab dies, as God has said. His disguise has, of course, not benefited. A man shoots his arrow at Ahab without realizing that he is pointing his arrow at Ahab (2 Chronicles 18:33). It is not right to assume that the man shoots at random. A soldier does not do anything like that. His shooting at random means that he has no idea he has chosen Ahab as the target of his arrow. The arrow “strikes the king of Israel in a joint of the armor”.

Jehoshaphat is saved despite his striking royal dress that has made him the target white of the enemy; Ahab dies despite his inconspicuous armor, which led him to believe he could escape the enemy’s attention. Who can do evil to those who are protected by God? And who or what can protect those whom God wants to kill?

Ahab realizes his situation and orders to take him out of battle to take care of his wound. However, this does not seem to succeed because of the ongoing battle (2 Chronicles 18:34). He is forced to stay in battle and slowly bleeds to death. By the time the sun goes down, his life goes down and he dies. Further, there is no mention of Ahab here. It is about Jehoshaphat.

2 Chronicles 35:8

Death of Ahab

Despite the clear prophecy of Micaiah Jehoshaphat joins the battle (2 Chronicles 18:28). Jehoshaphat is so entangled that even on the advice of Ahab he goes into battle recognizably as king, while Ahab disguises himself (2 Chronicles 18:29). With this Jehoshaphat indicates that he is like the king of Israel. He gives up his own identity and is to the people of the ‘world’ the king of Israel. Therefore the enemy focuses on him. The king of Aram or Syria has ordered to worry about nothing and nobody but only about the king of Israel (2 Chronicles 18:30). He is the target of the fight. When then they see Jehoshaphat, they think he is the king of Israel (2 Chronicles 18:31a). They turn aside to fight against him.

Then two miracles happen. The first is that Jehoshaphat is miraculously saved and the second is that Ahab is miraculously killed. Jehoshaphat is saved because he cries out to the LORD to come to his aid (2 Chronicles 18:31b). Emergency learns to pray. The LORD helps him and turns the enemy away from him by showing them that he is not the king of Israel (2 Chronicles 18:32). Jehoshaphat is delivered by pure grace. David has experienced the same thing. He is also once delivered by the LORD from a snare in which he went into himself in his flight from Saul (1 Samuel 27:1-3; 1 Samuel 29:9-11).

Ahab dies, as God has said. His disguise has, of course, not benefited. A man shoots his arrow at Ahab without realizing that he is pointing his arrow at Ahab (2 Chronicles 18:33). It is not right to assume that the man shoots at random. A soldier does not do anything like that. His shooting at random means that he has no idea he has chosen Ahab as the target of his arrow. The arrow “strikes the king of Israel in a joint of the armor”.

Jehoshaphat is saved despite his striking royal dress that has made him the target white of the enemy; Ahab dies despite his inconspicuous armor, which led him to believe he could escape the enemy’s attention. Who can do evil to those who are protected by God? And who or what can protect those whom God wants to kill?

Ahab realizes his situation and orders to take him out of battle to take care of his wound. However, this does not seem to succeed because of the ongoing battle (2 Chronicles 18:34). He is forced to stay in battle and slowly bleeds to death. By the time the sun goes down, his life goes down and he dies. Further, there is no mention of Ahab here. It is about Jehoshaphat.

2 Chronicles 35:9

Death of Ahab

Despite the clear prophecy of Micaiah Jehoshaphat joins the battle (2 Chronicles 18:28). Jehoshaphat is so entangled that even on the advice of Ahab he goes into battle recognizably as king, while Ahab disguises himself (2 Chronicles 18:29). With this Jehoshaphat indicates that he is like the king of Israel. He gives up his own identity and is to the people of the ‘world’ the king of Israel. Therefore the enemy focuses on him. The king of Aram or Syria has ordered to worry about nothing and nobody but only about the king of Israel (2 Chronicles 18:30). He is the target of the fight. When then they see Jehoshaphat, they think he is the king of Israel (2 Chronicles 18:31a). They turn aside to fight against him.

Then two miracles happen. The first is that Jehoshaphat is miraculously saved and the second is that Ahab is miraculously killed. Jehoshaphat is saved because he cries out to the LORD to come to his aid (2 Chronicles 18:31b). Emergency learns to pray. The LORD helps him and turns the enemy away from him by showing them that he is not the king of Israel (2 Chronicles 18:32). Jehoshaphat is delivered by pure grace. David has experienced the same thing. He is also once delivered by the LORD from a snare in which he went into himself in his flight from Saul (1 Samuel 27:1-3; 1 Samuel 29:9-11).

Ahab dies, as God has said. His disguise has, of course, not benefited. A man shoots his arrow at Ahab without realizing that he is pointing his arrow at Ahab (2 Chronicles 18:33). It is not right to assume that the man shoots at random. A soldier does not do anything like that. His shooting at random means that he has no idea he has chosen Ahab as the target of his arrow. The arrow “strikes the king of Israel in a joint of the armor”.

Jehoshaphat is saved despite his striking royal dress that has made him the target white of the enemy; Ahab dies despite his inconspicuous armor, which led him to believe he could escape the enemy’s attention. Who can do evil to those who are protected by God? And who or what can protect those whom God wants to kill?

Ahab realizes his situation and orders to take him out of battle to take care of his wound. However, this does not seem to succeed because of the ongoing battle (2 Chronicles 18:34). He is forced to stay in battle and slowly bleeds to death. By the time the sun goes down, his life goes down and he dies. Further, there is no mention of Ahab here. It is about Jehoshaphat.

2 Chronicles 35:10

Death of Ahab

Despite the clear prophecy of Micaiah Jehoshaphat joins the battle (2 Chronicles 18:28). Jehoshaphat is so entangled that even on the advice of Ahab he goes into battle recognizably as king, while Ahab disguises himself (2 Chronicles 18:29). With this Jehoshaphat indicates that he is like the king of Israel. He gives up his own identity and is to the people of the ‘world’ the king of Israel. Therefore the enemy focuses on him. The king of Aram or Syria has ordered to worry about nothing and nobody but only about the king of Israel (2 Chronicles 18:30). He is the target of the fight. When then they see Jehoshaphat, they think he is the king of Israel (2 Chronicles 18:31a). They turn aside to fight against him.

Then two miracles happen. The first is that Jehoshaphat is miraculously saved and the second is that Ahab is miraculously killed. Jehoshaphat is saved because he cries out to the LORD to come to his aid (2 Chronicles 18:31b). Emergency learns to pray. The LORD helps him and turns the enemy away from him by showing them that he is not the king of Israel (2 Chronicles 18:32). Jehoshaphat is delivered by pure grace. David has experienced the same thing. He is also once delivered by the LORD from a snare in which he went into himself in his flight from Saul (1 Samuel 27:1-3; 1 Samuel 29:9-11).

Ahab dies, as God has said. His disguise has, of course, not benefited. A man shoots his arrow at Ahab without realizing that he is pointing his arrow at Ahab (2 Chronicles 18:33). It is not right to assume that the man shoots at random. A soldier does not do anything like that. His shooting at random means that he has no idea he has chosen Ahab as the target of his arrow. The arrow “strikes the king of Israel in a joint of the armor”.

Jehoshaphat is saved despite his striking royal dress that has made him the target white of the enemy; Ahab dies despite his inconspicuous armor, which led him to believe he could escape the enemy’s attention. Who can do evil to those who are protected by God? And who or what can protect those whom God wants to kill?

Ahab realizes his situation and orders to take him out of battle to take care of his wound. However, this does not seem to succeed because of the ongoing battle (2 Chronicles 18:34). He is forced to stay in battle and slowly bleeds to death. By the time the sun goes down, his life goes down and he dies. Further, there is no mention of Ahab here. It is about Jehoshaphat.

2 Chronicles 35:11

Death of Ahab

Despite the clear prophecy of Micaiah Jehoshaphat joins the battle (2 Chronicles 18:28). Jehoshaphat is so entangled that even on the advice of Ahab he goes into battle recognizably as king, while Ahab disguises himself (2 Chronicles 18:29). With this Jehoshaphat indicates that he is like the king of Israel. He gives up his own identity and is to the people of the ‘world’ the king of Israel. Therefore the enemy focuses on him. The king of Aram or Syria has ordered to worry about nothing and nobody but only about the king of Israel (2 Chronicles 18:30). He is the target of the fight. When then they see Jehoshaphat, they think he is the king of Israel (2 Chronicles 18:31a). They turn aside to fight against him.

Then two miracles happen. The first is that Jehoshaphat is miraculously saved and the second is that Ahab is miraculously killed. Jehoshaphat is saved because he cries out to the LORD to come to his aid (2 Chronicles 18:31b). Emergency learns to pray. The LORD helps him and turns the enemy away from him by showing them that he is not the king of Israel (2 Chronicles 18:32). Jehoshaphat is delivered by pure grace. David has experienced the same thing. He is also once delivered by the LORD from a snare in which he went into himself in his flight from Saul (1 Samuel 27:1-3; 1 Samuel 29:9-11).

Ahab dies, as God has said. His disguise has, of course, not benefited. A man shoots his arrow at Ahab without realizing that he is pointing his arrow at Ahab (2 Chronicles 18:33). It is not right to assume that the man shoots at random. A soldier does not do anything like that. His shooting at random means that he has no idea he has chosen Ahab as the target of his arrow. The arrow “strikes the king of Israel in a joint of the armor”.

Jehoshaphat is saved despite his striking royal dress that has made him the target white of the enemy; Ahab dies despite his inconspicuous armor, which led him to believe he could escape the enemy’s attention. Who can do evil to those who are protected by God? And who or what can protect those whom God wants to kill?

Ahab realizes his situation and orders to take him out of battle to take care of his wound. However, this does not seem to succeed because of the ongoing battle (2 Chronicles 18:34). He is forced to stay in battle and slowly bleeds to death. By the time the sun goes down, his life goes down and he dies. Further, there is no mention of Ahab here. It is about Jehoshaphat.

2 Chronicles 35:13

Jehoshaphat Rebuked

Jehoshaphat’s safe homecoming is in sharp contrast with Ahab’s end (2 Chronicles 18:27a; 34). Jehoshaphat returns “in safety to his house in Jerusalem” (2 Chronicles 19:1). With that he gets more than he deserves. For he has said: “I am as you are” (2 Chronicles 18:3). He did not go the way of the righteous, but that of the wicked. In that way he should have perished: “For the LORD knows the way of the righteous, but the way of the wicked will perish” (Psalms 1:6).

Still impressed by what happened – that the word of the prophet Micaiah became true – there comes a message from God. Back home Jehoshaphat is visited by a prophet, Jehu (2 Chronicles 19:2). This is the son of Hanani, who prophesied to Asa and therefore ended up in prison (2 Chronicles 16:7-10). His son Jehu, however, did not become afraid of this, and fearlessly prophesies to Asa’s son when he has been on the wrong path. Here a faithful father has a faithful son. Jehoshaphat reacts differently than his father (Proverbs 15:5; 32).

The prophet speaks clear language (2 Chronicles 19:2). Prophets call things by their name. He speaks to Jehoshaphat that he has turned things completely upside down by supporting the wicked in his bad work and showing love for those who hate the LORD. He has been the opposite of the LORD and His judgment of sin. That’s why “wrath … from before the LORD” is resting on Jehoshaphat. The LORD cannot rejoice about him who is the king of His people. On the contrary. Jehoshaphat was not like David who did choose the LORD’s side against evil and the evil ones (Psalms 139:21; cf. James 4:4; Luke 16:13).

After his solemn admonition Jehu also talks about the good things that are present with Jehoshaphat. A true prophet also has love for the one to whom he speaks and also calls the good (2 Chronicles 19:3). The Lord knows the good of everyone who loves Him. The lesson for us from all this is that we should only love what God loves.

The good Jehoshaphat did, consists of two things. The first is that he has removed the Asheroth from the land. This is an external action. Secondly, this action proves that his heart is in order before God. He has set his heart to seek God. This is an inner mind, which is also an action of Jehoshaphat. Both are pleasing to God and are noticed and appreciated by Him.

2 Chronicles 35:14

Jehoshaphat Rebuked

Jehoshaphat’s safe homecoming is in sharp contrast with Ahab’s end (2 Chronicles 18:27a; 34). Jehoshaphat returns “in safety to his house in Jerusalem” (2 Chronicles 19:1). With that he gets more than he deserves. For he has said: “I am as you are” (2 Chronicles 18:3). He did not go the way of the righteous, but that of the wicked. In that way he should have perished: “For the LORD knows the way of the righteous, but the way of the wicked will perish” (Psalms 1:6).

Still impressed by what happened – that the word of the prophet Micaiah became true – there comes a message from God. Back home Jehoshaphat is visited by a prophet, Jehu (2 Chronicles 19:2). This is the son of Hanani, who prophesied to Asa and therefore ended up in prison (2 Chronicles 16:7-10). His son Jehu, however, did not become afraid of this, and fearlessly prophesies to Asa’s son when he has been on the wrong path. Here a faithful father has a faithful son. Jehoshaphat reacts differently than his father (Proverbs 15:5; 32).

The prophet speaks clear language (2 Chronicles 19:2). Prophets call things by their name. He speaks to Jehoshaphat that he has turned things completely upside down by supporting the wicked in his bad work and showing love for those who hate the LORD. He has been the opposite of the LORD and His judgment of sin. That’s why “wrath … from before the LORD” is resting on Jehoshaphat. The LORD cannot rejoice about him who is the king of His people. On the contrary. Jehoshaphat was not like David who did choose the LORD’s side against evil and the evil ones (Psalms 139:21; cf. James 4:4; Luke 16:13).

After his solemn admonition Jehu also talks about the good things that are present with Jehoshaphat. A true prophet also has love for the one to whom he speaks and also calls the good (2 Chronicles 19:3). The Lord knows the good of everyone who loves Him. The lesson for us from all this is that we should only love what God loves.

The good Jehoshaphat did, consists of two things. The first is that he has removed the Asheroth from the land. This is an external action. Secondly, this action proves that his heart is in order before God. He has set his heart to seek God. This is an inner mind, which is also an action of Jehoshaphat. Both are pleasing to God and are noticed and appreciated by Him.

2 Chronicles 35:15

Jehoshaphat Rebuked

Jehoshaphat’s safe homecoming is in sharp contrast with Ahab’s end (2 Chronicles 18:27a; 34). Jehoshaphat returns “in safety to his house in Jerusalem” (2 Chronicles 19:1). With that he gets more than he deserves. For he has said: “I am as you are” (2 Chronicles 18:3). He did not go the way of the righteous, but that of the wicked. In that way he should have perished: “For the LORD knows the way of the righteous, but the way of the wicked will perish” (Psalms 1:6).

Still impressed by what happened – that the word of the prophet Micaiah became true – there comes a message from God. Back home Jehoshaphat is visited by a prophet, Jehu (2 Chronicles 19:2). This is the son of Hanani, who prophesied to Asa and therefore ended up in prison (2 Chronicles 16:7-10). His son Jehu, however, did not become afraid of this, and fearlessly prophesies to Asa’s son when he has been on the wrong path. Here a faithful father has a faithful son. Jehoshaphat reacts differently than his father (Proverbs 15:5; 32).

The prophet speaks clear language (2 Chronicles 19:2). Prophets call things by their name. He speaks to Jehoshaphat that he has turned things completely upside down by supporting the wicked in his bad work and showing love for those who hate the LORD. He has been the opposite of the LORD and His judgment of sin. That’s why “wrath … from before the LORD” is resting on Jehoshaphat. The LORD cannot rejoice about him who is the king of His people. On the contrary. Jehoshaphat was not like David who did choose the LORD’s side against evil and the evil ones (Psalms 139:21; cf. James 4:4; Luke 16:13).

After his solemn admonition Jehu also talks about the good things that are present with Jehoshaphat. A true prophet also has love for the one to whom he speaks and also calls the good (2 Chronicles 19:3). The Lord knows the good of everyone who loves Him. The lesson for us from all this is that we should only love what God loves.

The good Jehoshaphat did, consists of two things. The first is that he has removed the Asheroth from the land. This is an external action. Secondly, this action proves that his heart is in order before God. He has set his heart to seek God. This is an inner mind, which is also an action of Jehoshaphat. Both are pleasing to God and are noticed and appreciated by Him.

2 Chronicles 35:16

Jehoshaphat Restores Judgment

Jehoshaphat lives again in Jerusalem (2 Chronicles 19:4). This indicates that he is again in the presence of the LORD. He continues on the right way. Now that he himself is back in the right place, he also brings the people “back to the LORD, the God of their fathers”. This is better than what he has done before, when he took the people on the wrong path in his cooperation with Ahab. Jehoshaphat repented and now does “the deeds he did at first” (Revelation 2:5; 2 Chronicles 17:1-4; 7-9).

As in 2 Chronicles 17, he regulates justice among the people by appointing judges “in the land in all the fortified cities of Judah, city by city” (2 Chronicles 19:5). It is striking how emphatically the places where Jehoshaphat appoints the judges are described. It is not just general “in the land”, but “in all the fortified cities of Judah” and then also “city by city”. It indicates that Jehoshaphat takes his task seriously. He has become wiser through experience.

The fact that he takes his task seriously is not only demonstrated by the appointment of judges. It is also evident from what he says to the judges. He impresses upon them that they should remember well that they represent the LORD as the supreme Judge (2 Chronicles 19:6). He is present at all rendering judgment. For Him they judge and not for people. Paul is aware that the judgment of his service does not depend on people, but on the Lord (1 Corinthians 4:3-4), and we should also think of that.

Jehoshaphat not only lets the word preach, but also ensures that people live up to it. The judges must decide how to proceed in cases where disputes have arisen. They know the law of the LORD and must apply it correctly. Jehoshaphat binds them to their heart to fulfill their duty “in the fear of the LORD” (2 Chronicles 19:7). That will keep them from speaking what people like to hear or what suits themselves best. They will also be preserved from taking a bribe.

So should we also do if there are disputes between believers (1 Corinthians 6:5; Matthew 18:15-20). If we know ourselves responsibly, how careful we will be with our statements among God’s people. Judges are people who know God’s will in difficult cases. They are wise men who, in practical difficulties, speak the right word from God’s Word.

Justice must be spoken that answers to Who God is, in a way that justice reflects His features. He is righteous and completely consistent in His judgment. He is “the righteous Judge” (2 Timothy 4:8). “Shall not the Judge of all the earth do justice? (Genesis 18:25, literal translation). He is the God Whom we call upon as Father and Who “impartially judges according to each one’s work” (1 Peter 1:17).

Jehoshaphat also establishes a higher court, formed by some Levites and priests from Judah, to which he also adds some heads of families from Israel (2 Chronicles 19:8). This court is located in Jerusalem. There the “judgment of the LORD” is done, that is, in His Name. That’s where it all starts. Then we read about judging “disputes among the inhabitants of Jerusalem”. It is about them, it concerns them.

The judges of this court, like their colleagues in the cities of Judah, are commanded to judge “in the fear of the LORD” (2 Chronicles 19:9; cf. 2 Chronicles 19:7). Jehoshaphat adds that they will do their work “faithfully and wholeheartedly”. Faithfulness is an important condition in every work we do for the Lord. It is even the most important measure for judging our service (1 Corinthians 4:2). We can only prove this faithfulness if our heart is all for the Lord.

For the inhabitants of Jerusalem, the court is the ordinary court of justice. For the inhabitants of the other cities, it seems more like a higher court where they can go for justice if they cannot find a solution in their own place of residence (2 Chronicles 19:10; cf. Deuteronomy 17:8). The judges have a great responsibility to deal with any dispute in such a way that both themselves and the persons they judge are not found guilty toward the LORD.

The highest judges are mentioned (2 Chronicles 19:11). There are two of them. There is the “chief priests … for every matter [that] concerns the LORD”, that is to say in the things that are in connection with worship and temple service. Also there is “the leader of the house of Judah for every case [that] concerns the king”. This applies more to all state and administrative matters. These issues are very much intertwined in Israel.

The chief priest and the ruler of Judah are together a picture of the Lord Jesus as King-Priest. Finally, every member of God’s people must be accountable to Him. On every decision we make, we will be accountable to the Lord Jesus.

After his extensive explanation of what is expected of the judges, Jehoshaphat says that they should get to work. He also speaks one last word of encouragement to them. He encourages them to act resolutely. This means to act in accordance with the will of the LORD. If they do, they will act uprightly and they may be sure that the LORD is with them. “The upright” is the one who does what is right in the eyes of God and who lives by the Word of God.

2 Chronicles 35:17

Jehoshaphat Restores Judgment

Jehoshaphat lives again in Jerusalem (2 Chronicles 19:4). This indicates that he is again in the presence of the LORD. He continues on the right way. Now that he himself is back in the right place, he also brings the people “back to the LORD, the God of their fathers”. This is better than what he has done before, when he took the people on the wrong path in his cooperation with Ahab. Jehoshaphat repented and now does “the deeds he did at first” (Revelation 2:5; 2 Chronicles 17:1-4; 7-9).

As in 2 Chronicles 17, he regulates justice among the people by appointing judges “in the land in all the fortified cities of Judah, city by city” (2 Chronicles 19:5). It is striking how emphatically the places where Jehoshaphat appoints the judges are described. It is not just general “in the land”, but “in all the fortified cities of Judah” and then also “city by city”. It indicates that Jehoshaphat takes his task seriously. He has become wiser through experience.

The fact that he takes his task seriously is not only demonstrated by the appointment of judges. It is also evident from what he says to the judges. He impresses upon them that they should remember well that they represent the LORD as the supreme Judge (2 Chronicles 19:6). He is present at all rendering judgment. For Him they judge and not for people. Paul is aware that the judgment of his service does not depend on people, but on the Lord (1 Corinthians 4:3-4), and we should also think of that.

Jehoshaphat not only lets the word preach, but also ensures that people live up to it. The judges must decide how to proceed in cases where disputes have arisen. They know the law of the LORD and must apply it correctly. Jehoshaphat binds them to their heart to fulfill their duty “in the fear of the LORD” (2 Chronicles 19:7). That will keep them from speaking what people like to hear or what suits themselves best. They will also be preserved from taking a bribe.

So should we also do if there are disputes between believers (1 Corinthians 6:5; Matthew 18:15-20). If we know ourselves responsibly, how careful we will be with our statements among God’s people. Judges are people who know God’s will in difficult cases. They are wise men who, in practical difficulties, speak the right word from God’s Word.

Justice must be spoken that answers to Who God is, in a way that justice reflects His features. He is righteous and completely consistent in His judgment. He is “the righteous Judge” (2 Timothy 4:8). “Shall not the Judge of all the earth do justice? (Genesis 18:25, literal translation). He is the God Whom we call upon as Father and Who “impartially judges according to each one’s work” (1 Peter 1:17).

Jehoshaphat also establishes a higher court, formed by some Levites and priests from Judah, to which he also adds some heads of families from Israel (2 Chronicles 19:8). This court is located in Jerusalem. There the “judgment of the LORD” is done, that is, in His Name. That’s where it all starts. Then we read about judging “disputes among the inhabitants of Jerusalem”. It is about them, it concerns them.

The judges of this court, like their colleagues in the cities of Judah, are commanded to judge “in the fear of the LORD” (2 Chronicles 19:9; cf. 2 Chronicles 19:7). Jehoshaphat adds that they will do their work “faithfully and wholeheartedly”. Faithfulness is an important condition in every work we do for the Lord. It is even the most important measure for judging our service (1 Corinthians 4:2). We can only prove this faithfulness if our heart is all for the Lord.

For the inhabitants of Jerusalem, the court is the ordinary court of justice. For the inhabitants of the other cities, it seems more like a higher court where they can go for justice if they cannot find a solution in their own place of residence (2 Chronicles 19:10; cf. Deuteronomy 17:8). The judges have a great responsibility to deal with any dispute in such a way that both themselves and the persons they judge are not found guilty toward the LORD.

The highest judges are mentioned (2 Chronicles 19:11). There are two of them. There is the “chief priests … for every matter [that] concerns the LORD”, that is to say in the things that are in connection with worship and temple service. Also there is “the leader of the house of Judah for every case [that] concerns the king”. This applies more to all state and administrative matters. These issues are very much intertwined in Israel.

The chief priest and the ruler of Judah are together a picture of the Lord Jesus as King-Priest. Finally, every member of God’s people must be accountable to Him. On every decision we make, we will be accountable to the Lord Jesus.

After his extensive explanation of what is expected of the judges, Jehoshaphat says that they should get to work. He also speaks one last word of encouragement to them. He encourages them to act resolutely. This means to act in accordance with the will of the LORD. If they do, they will act uprightly and they may be sure that the LORD is with them. “The upright” is the one who does what is right in the eyes of God and who lives by the Word of God.

2 Chronicles 35:18

Jehoshaphat Restores Judgment

Jehoshaphat lives again in Jerusalem (2 Chronicles 19:4). This indicates that he is again in the presence of the LORD. He continues on the right way. Now that he himself is back in the right place, he also brings the people “back to the LORD, the God of their fathers”. This is better than what he has done before, when he took the people on the wrong path in his cooperation with Ahab. Jehoshaphat repented and now does “the deeds he did at first” (Revelation 2:5; 2 Chronicles 17:1-4; 7-9).

As in 2 Chronicles 17, he regulates justice among the people by appointing judges “in the land in all the fortified cities of Judah, city by city” (2 Chronicles 19:5). It is striking how emphatically the places where Jehoshaphat appoints the judges are described. It is not just general “in the land”, but “in all the fortified cities of Judah” and then also “city by city”. It indicates that Jehoshaphat takes his task seriously. He has become wiser through experience.

The fact that he takes his task seriously is not only demonstrated by the appointment of judges. It is also evident from what he says to the judges. He impresses upon them that they should remember well that they represent the LORD as the supreme Judge (2 Chronicles 19:6). He is present at all rendering judgment. For Him they judge and not for people. Paul is aware that the judgment of his service does not depend on people, but on the Lord (1 Corinthians 4:3-4), and we should also think of that.

Jehoshaphat not only lets the word preach, but also ensures that people live up to it. The judges must decide how to proceed in cases where disputes have arisen. They know the law of the LORD and must apply it correctly. Jehoshaphat binds them to their heart to fulfill their duty “in the fear of the LORD” (2 Chronicles 19:7). That will keep them from speaking what people like to hear or what suits themselves best. They will also be preserved from taking a bribe.

So should we also do if there are disputes between believers (1 Corinthians 6:5; Matthew 18:15-20). If we know ourselves responsibly, how careful we will be with our statements among God’s people. Judges are people who know God’s will in difficult cases. They are wise men who, in practical difficulties, speak the right word from God’s Word.

Justice must be spoken that answers to Who God is, in a way that justice reflects His features. He is righteous and completely consistent in His judgment. He is “the righteous Judge” (2 Timothy 4:8). “Shall not the Judge of all the earth do justice? (Genesis 18:25, literal translation). He is the God Whom we call upon as Father and Who “impartially judges according to each one’s work” (1 Peter 1:17).

Jehoshaphat also establishes a higher court, formed by some Levites and priests from Judah, to which he also adds some heads of families from Israel (2 Chronicles 19:8). This court is located in Jerusalem. There the “judgment of the LORD” is done, that is, in His Name. That’s where it all starts. Then we read about judging “disputes among the inhabitants of Jerusalem”. It is about them, it concerns them.

The judges of this court, like their colleagues in the cities of Judah, are commanded to judge “in the fear of the LORD” (2 Chronicles 19:9; cf. 2 Chronicles 19:7). Jehoshaphat adds that they will do their work “faithfully and wholeheartedly”. Faithfulness is an important condition in every work we do for the Lord. It is even the most important measure for judging our service (1 Corinthians 4:2). We can only prove this faithfulness if our heart is all for the Lord.

For the inhabitants of Jerusalem, the court is the ordinary court of justice. For the inhabitants of the other cities, it seems more like a higher court where they can go for justice if they cannot find a solution in their own place of residence (2 Chronicles 19:10; cf. Deuteronomy 17:8). The judges have a great responsibility to deal with any dispute in such a way that both themselves and the persons they judge are not found guilty toward the LORD.

The highest judges are mentioned (2 Chronicles 19:11). There are two of them. There is the “chief priests … for every matter [that] concerns the LORD”, that is to say in the things that are in connection with worship and temple service. Also there is “the leader of the house of Judah for every case [that] concerns the king”. This applies more to all state and administrative matters. These issues are very much intertwined in Israel.

The chief priest and the ruler of Judah are together a picture of the Lord Jesus as King-Priest. Finally, every member of God’s people must be accountable to Him. On every decision we make, we will be accountable to the Lord Jesus.

After his extensive explanation of what is expected of the judges, Jehoshaphat says that they should get to work. He also speaks one last word of encouragement to them. He encourages them to act resolutely. This means to act in accordance with the will of the LORD. If they do, they will act uprightly and they may be sure that the LORD is with them. “The upright” is the one who does what is right in the eyes of God and who lives by the Word of God.

2 Chronicles 35:19

Jehoshaphat Restores Judgment

Jehoshaphat lives again in Jerusalem (2 Chronicles 19:4). This indicates that he is again in the presence of the LORD. He continues on the right way. Now that he himself is back in the right place, he also brings the people “back to the LORD, the God of their fathers”. This is better than what he has done before, when he took the people on the wrong path in his cooperation with Ahab. Jehoshaphat repented and now does “the deeds he did at first” (Revelation 2:5; 2 Chronicles 17:1-4; 7-9).

As in 2 Chronicles 17, he regulates justice among the people by appointing judges “in the land in all the fortified cities of Judah, city by city” (2 Chronicles 19:5). It is striking how emphatically the places where Jehoshaphat appoints the judges are described. It is not just general “in the land”, but “in all the fortified cities of Judah” and then also “city by city”. It indicates that Jehoshaphat takes his task seriously. He has become wiser through experience.

The fact that he takes his task seriously is not only demonstrated by the appointment of judges. It is also evident from what he says to the judges. He impresses upon them that they should remember well that they represent the LORD as the supreme Judge (2 Chronicles 19:6). He is present at all rendering judgment. For Him they judge and not for people. Paul is aware that the judgment of his service does not depend on people, but on the Lord (1 Corinthians 4:3-4), and we should also think of that.

Jehoshaphat not only lets the word preach, but also ensures that people live up to it. The judges must decide how to proceed in cases where disputes have arisen. They know the law of the LORD and must apply it correctly. Jehoshaphat binds them to their heart to fulfill their duty “in the fear of the LORD” (2 Chronicles 19:7). That will keep them from speaking what people like to hear or what suits themselves best. They will also be preserved from taking a bribe.

So should we also do if there are disputes between believers (1 Corinthians 6:5; Matthew 18:15-20). If we know ourselves responsibly, how careful we will be with our statements among God’s people. Judges are people who know God’s will in difficult cases. They are wise men who, in practical difficulties, speak the right word from God’s Word.

Justice must be spoken that answers to Who God is, in a way that justice reflects His features. He is righteous and completely consistent in His judgment. He is “the righteous Judge” (2 Timothy 4:8). “Shall not the Judge of all the earth do justice? (Genesis 18:25, literal translation). He is the God Whom we call upon as Father and Who “impartially judges according to each one’s work” (1 Peter 1:17).

Jehoshaphat also establishes a higher court, formed by some Levites and priests from Judah, to which he also adds some heads of families from Israel (2 Chronicles 19:8). This court is located in Jerusalem. There the “judgment of the LORD” is done, that is, in His Name. That’s where it all starts. Then we read about judging “disputes among the inhabitants of Jerusalem”. It is about them, it concerns them.

The judges of this court, like their colleagues in the cities of Judah, are commanded to judge “in the fear of the LORD” (2 Chronicles 19:9; cf. 2 Chronicles 19:7). Jehoshaphat adds that they will do their work “faithfully and wholeheartedly”. Faithfulness is an important condition in every work we do for the Lord. It is even the most important measure for judging our service (1 Corinthians 4:2). We can only prove this faithfulness if our heart is all for the Lord.

For the inhabitants of Jerusalem, the court is the ordinary court of justice. For the inhabitants of the other cities, it seems more like a higher court where they can go for justice if they cannot find a solution in their own place of residence (2 Chronicles 19:10; cf. Deuteronomy 17:8). The judges have a great responsibility to deal with any dispute in such a way that both themselves and the persons they judge are not found guilty toward the LORD.

The highest judges are mentioned (2 Chronicles 19:11). There are two of them. There is the “chief priests … for every matter [that] concerns the LORD”, that is to say in the things that are in connection with worship and temple service. Also there is “the leader of the house of Judah for every case [that] concerns the king”. This applies more to all state and administrative matters. These issues are very much intertwined in Israel.

The chief priest and the ruler of Judah are together a picture of the Lord Jesus as King-Priest. Finally, every member of God’s people must be accountable to Him. On every decision we make, we will be accountable to the Lord Jesus.

After his extensive explanation of what is expected of the judges, Jehoshaphat says that they should get to work. He also speaks one last word of encouragement to them. He encourages them to act resolutely. This means to act in accordance with the will of the LORD. If they do, they will act uprightly and they may be sure that the LORD is with them. “The upright” is the one who does what is right in the eyes of God and who lives by the Word of God.

2 Chronicles 35:20

Jehoshaphat Restores Judgment

Jehoshaphat lives again in Jerusalem (2 Chronicles 19:4). This indicates that he is again in the presence of the LORD. He continues on the right way. Now that he himself is back in the right place, he also brings the people “back to the LORD, the God of their fathers”. This is better than what he has done before, when he took the people on the wrong path in his cooperation with Ahab. Jehoshaphat repented and now does “the deeds he did at first” (Revelation 2:5; 2 Chronicles 17:1-4; 7-9).

As in 2 Chronicles 17, he regulates justice among the people by appointing judges “in the land in all the fortified cities of Judah, city by city” (2 Chronicles 19:5). It is striking how emphatically the places where Jehoshaphat appoints the judges are described. It is not just general “in the land”, but “in all the fortified cities of Judah” and then also “city by city”. It indicates that Jehoshaphat takes his task seriously. He has become wiser through experience.

The fact that he takes his task seriously is not only demonstrated by the appointment of judges. It is also evident from what he says to the judges. He impresses upon them that they should remember well that they represent the LORD as the supreme Judge (2 Chronicles 19:6). He is present at all rendering judgment. For Him they judge and not for people. Paul is aware that the judgment of his service does not depend on people, but on the Lord (1 Corinthians 4:3-4), and we should also think of that.

Jehoshaphat not only lets the word preach, but also ensures that people live up to it. The judges must decide how to proceed in cases where disputes have arisen. They know the law of the LORD and must apply it correctly. Jehoshaphat binds them to their heart to fulfill their duty “in the fear of the LORD” (2 Chronicles 19:7). That will keep them from speaking what people like to hear or what suits themselves best. They will also be preserved from taking a bribe.

So should we also do if there are disputes between believers (1 Corinthians 6:5; Matthew 18:15-20). If we know ourselves responsibly, how careful we will be with our statements among God’s people. Judges are people who know God’s will in difficult cases. They are wise men who, in practical difficulties, speak the right word from God’s Word.

Justice must be spoken that answers to Who God is, in a way that justice reflects His features. He is righteous and completely consistent in His judgment. He is “the righteous Judge” (2 Timothy 4:8). “Shall not the Judge of all the earth do justice? (Genesis 18:25, literal translation). He is the God Whom we call upon as Father and Who “impartially judges according to each one’s work” (1 Peter 1:17).

Jehoshaphat also establishes a higher court, formed by some Levites and priests from Judah, to which he also adds some heads of families from Israel (2 Chronicles 19:8). This court is located in Jerusalem. There the “judgment of the LORD” is done, that is, in His Name. That’s where it all starts. Then we read about judging “disputes among the inhabitants of Jerusalem”. It is about them, it concerns them.

The judges of this court, like their colleagues in the cities of Judah, are commanded to judge “in the fear of the LORD” (2 Chronicles 19:9; cf. 2 Chronicles 19:7). Jehoshaphat adds that they will do their work “faithfully and wholeheartedly”. Faithfulness is an important condition in every work we do for the Lord. It is even the most important measure for judging our service (1 Corinthians 4:2). We can only prove this faithfulness if our heart is all for the Lord.

For the inhabitants of Jerusalem, the court is the ordinary court of justice. For the inhabitants of the other cities, it seems more like a higher court where they can go for justice if they cannot find a solution in their own place of residence (2 Chronicles 19:10; cf. Deuteronomy 17:8). The judges have a great responsibility to deal with any dispute in such a way that both themselves and the persons they judge are not found guilty toward the LORD.

The highest judges are mentioned (2 Chronicles 19:11). There are two of them. There is the “chief priests … for every matter [that] concerns the LORD”, that is to say in the things that are in connection with worship and temple service. Also there is “the leader of the house of Judah for every case [that] concerns the king”. This applies more to all state and administrative matters. These issues are very much intertwined in Israel.

The chief priest and the ruler of Judah are together a picture of the Lord Jesus as King-Priest. Finally, every member of God’s people must be accountable to Him. On every decision we make, we will be accountable to the Lord Jesus.

After his extensive explanation of what is expected of the judges, Jehoshaphat says that they should get to work. He also speaks one last word of encouragement to them. He encourages them to act resolutely. This means to act in accordance with the will of the LORD. If they do, they will act uprightly and they may be sure that the LORD is with them. “The upright” is the one who does what is right in the eyes of God and who lives by the Word of God.

2 Chronicles 35:21

Jehoshaphat Restores Judgment

Jehoshaphat lives again in Jerusalem (2 Chronicles 19:4). This indicates that he is again in the presence of the LORD. He continues on the right way. Now that he himself is back in the right place, he also brings the people “back to the LORD, the God of their fathers”. This is better than what he has done before, when he took the people on the wrong path in his cooperation with Ahab. Jehoshaphat repented and now does “the deeds he did at first” (Revelation 2:5; 2 Chronicles 17:1-4; 7-9).

As in 2 Chronicles 17, he regulates justice among the people by appointing judges “in the land in all the fortified cities of Judah, city by city” (2 Chronicles 19:5). It is striking how emphatically the places where Jehoshaphat appoints the judges are described. It is not just general “in the land”, but “in all the fortified cities of Judah” and then also “city by city”. It indicates that Jehoshaphat takes his task seriously. He has become wiser through experience.

The fact that he takes his task seriously is not only demonstrated by the appointment of judges. It is also evident from what he says to the judges. He impresses upon them that they should remember well that they represent the LORD as the supreme Judge (2 Chronicles 19:6). He is present at all rendering judgment. For Him they judge and not for people. Paul is aware that the judgment of his service does not depend on people, but on the Lord (1 Corinthians 4:3-4), and we should also think of that.

Jehoshaphat not only lets the word preach, but also ensures that people live up to it. The judges must decide how to proceed in cases where disputes have arisen. They know the law of the LORD and must apply it correctly. Jehoshaphat binds them to their heart to fulfill their duty “in the fear of the LORD” (2 Chronicles 19:7). That will keep them from speaking what people like to hear or what suits themselves best. They will also be preserved from taking a bribe.

So should we also do if there are disputes between believers (1 Corinthians 6:5; Matthew 18:15-20). If we know ourselves responsibly, how careful we will be with our statements among God’s people. Judges are people who know God’s will in difficult cases. They are wise men who, in practical difficulties, speak the right word from God’s Word.

Justice must be spoken that answers to Who God is, in a way that justice reflects His features. He is righteous and completely consistent in His judgment. He is “the righteous Judge” (2 Timothy 4:8). “Shall not the Judge of all the earth do justice? (Genesis 18:25, literal translation). He is the God Whom we call upon as Father and Who “impartially judges according to each one’s work” (1 Peter 1:17).

Jehoshaphat also establishes a higher court, formed by some Levites and priests from Judah, to which he also adds some heads of families from Israel (2 Chronicles 19:8). This court is located in Jerusalem. There the “judgment of the LORD” is done, that is, in His Name. That’s where it all starts. Then we read about judging “disputes among the inhabitants of Jerusalem”. It is about them, it concerns them.

The judges of this court, like their colleagues in the cities of Judah, are commanded to judge “in the fear of the LORD” (2 Chronicles 19:9; cf. 2 Chronicles 19:7). Jehoshaphat adds that they will do their work “faithfully and wholeheartedly”. Faithfulness is an important condition in every work we do for the Lord. It is even the most important measure for judging our service (1 Corinthians 4:2). We can only prove this faithfulness if our heart is all for the Lord.

For the inhabitants of Jerusalem, the court is the ordinary court of justice. For the inhabitants of the other cities, it seems more like a higher court where they can go for justice if they cannot find a solution in their own place of residence (2 Chronicles 19:10; cf. Deuteronomy 17:8). The judges have a great responsibility to deal with any dispute in such a way that both themselves and the persons they judge are not found guilty toward the LORD.

The highest judges are mentioned (2 Chronicles 19:11). There are two of them. There is the “chief priests … for every matter [that] concerns the LORD”, that is to say in the things that are in connection with worship and temple service. Also there is “the leader of the house of Judah for every case [that] concerns the king”. This applies more to all state and administrative matters. These issues are very much intertwined in Israel.

The chief priest and the ruler of Judah are together a picture of the Lord Jesus as King-Priest. Finally, every member of God’s people must be accountable to Him. On every decision we make, we will be accountable to the Lord Jesus.

After his extensive explanation of what is expected of the judges, Jehoshaphat says that they should get to work. He also speaks one last word of encouragement to them. He encourages them to act resolutely. This means to act in accordance with the will of the LORD. If they do, they will act uprightly and they may be sure that the LORD is with them. “The upright” is the one who does what is right in the eyes of God and who lives by the Word of God.

2 Chronicles 35:22

Jehoshaphat Restores Judgment

Jehoshaphat lives again in Jerusalem (2 Chronicles 19:4). This indicates that he is again in the presence of the LORD. He continues on the right way. Now that he himself is back in the right place, he also brings the people “back to the LORD, the God of their fathers”. This is better than what he has done before, when he took the people on the wrong path in his cooperation with Ahab. Jehoshaphat repented and now does “the deeds he did at first” (Revelation 2:5; 2 Chronicles 17:1-4; 7-9).

As in 2 Chronicles 17, he regulates justice among the people by appointing judges “in the land in all the fortified cities of Judah, city by city” (2 Chronicles 19:5). It is striking how emphatically the places where Jehoshaphat appoints the judges are described. It is not just general “in the land”, but “in all the fortified cities of Judah” and then also “city by city”. It indicates that Jehoshaphat takes his task seriously. He has become wiser through experience.

The fact that he takes his task seriously is not only demonstrated by the appointment of judges. It is also evident from what he says to the judges. He impresses upon them that they should remember well that they represent the LORD as the supreme Judge (2 Chronicles 19:6). He is present at all rendering judgment. For Him they judge and not for people. Paul is aware that the judgment of his service does not depend on people, but on the Lord (1 Corinthians 4:3-4), and we should also think of that.

Jehoshaphat not only lets the word preach, but also ensures that people live up to it. The judges must decide how to proceed in cases where disputes have arisen. They know the law of the LORD and must apply it correctly. Jehoshaphat binds them to their heart to fulfill their duty “in the fear of the LORD” (2 Chronicles 19:7). That will keep them from speaking what people like to hear or what suits themselves best. They will also be preserved from taking a bribe.

So should we also do if there are disputes between believers (1 Corinthians 6:5; Matthew 18:15-20). If we know ourselves responsibly, how careful we will be with our statements among God’s people. Judges are people who know God’s will in difficult cases. They are wise men who, in practical difficulties, speak the right word from God’s Word.

Justice must be spoken that answers to Who God is, in a way that justice reflects His features. He is righteous and completely consistent in His judgment. He is “the righteous Judge” (2 Timothy 4:8). “Shall not the Judge of all the earth do justice? (Genesis 18:25, literal translation). He is the God Whom we call upon as Father and Who “impartially judges according to each one’s work” (1 Peter 1:17).

Jehoshaphat also establishes a higher court, formed by some Levites and priests from Judah, to which he also adds some heads of families from Israel (2 Chronicles 19:8). This court is located in Jerusalem. There the “judgment of the LORD” is done, that is, in His Name. That’s where it all starts. Then we read about judging “disputes among the inhabitants of Jerusalem”. It is about them, it concerns them.

The judges of this court, like their colleagues in the cities of Judah, are commanded to judge “in the fear of the LORD” (2 Chronicles 19:9; cf. 2 Chronicles 19:7). Jehoshaphat adds that they will do their work “faithfully and wholeheartedly”. Faithfulness is an important condition in every work we do for the Lord. It is even the most important measure for judging our service (1 Corinthians 4:2). We can only prove this faithfulness if our heart is all for the Lord.

For the inhabitants of Jerusalem, the court is the ordinary court of justice. For the inhabitants of the other cities, it seems more like a higher court where they can go for justice if they cannot find a solution in their own place of residence (2 Chronicles 19:10; cf. Deuteronomy 17:8). The judges have a great responsibility to deal with any dispute in such a way that both themselves and the persons they judge are not found guilty toward the LORD.

The highest judges are mentioned (2 Chronicles 19:11). There are two of them. There is the “chief priests … for every matter [that] concerns the LORD”, that is to say in the things that are in connection with worship and temple service. Also there is “the leader of the house of Judah for every case [that] concerns the king”. This applies more to all state and administrative matters. These issues are very much intertwined in Israel.

The chief priest and the ruler of Judah are together a picture of the Lord Jesus as King-Priest. Finally, every member of God’s people must be accountable to Him. On every decision we make, we will be accountable to the Lord Jesus.

After his extensive explanation of what is expected of the judges, Jehoshaphat says that they should get to work. He also speaks one last word of encouragement to them. He encourages them to act resolutely. This means to act in accordance with the will of the LORD. If they do, they will act uprightly and they may be sure that the LORD is with them. “The upright” is the one who does what is right in the eyes of God and who lives by the Word of God.

2 Chronicles 35:23

Jehoshaphat Restores Judgment

Jehoshaphat lives again in Jerusalem (2 Chronicles 19:4). This indicates that he is again in the presence of the LORD. He continues on the right way. Now that he himself is back in the right place, he also brings the people “back to the LORD, the God of their fathers”. This is better than what he has done before, when he took the people on the wrong path in his cooperation with Ahab. Jehoshaphat repented and now does “the deeds he did at first” (Revelation 2:5; 2 Chronicles 17:1-4; 7-9).

As in 2 Chronicles 17, he regulates justice among the people by appointing judges “in the land in all the fortified cities of Judah, city by city” (2 Chronicles 19:5). It is striking how emphatically the places where Jehoshaphat appoints the judges are described. It is not just general “in the land”, but “in all the fortified cities of Judah” and then also “city by city”. It indicates that Jehoshaphat takes his task seriously. He has become wiser through experience.

The fact that he takes his task seriously is not only demonstrated by the appointment of judges. It is also evident from what he says to the judges. He impresses upon them that they should remember well that they represent the LORD as the supreme Judge (2 Chronicles 19:6). He is present at all rendering judgment. For Him they judge and not for people. Paul is aware that the judgment of his service does not depend on people, but on the Lord (1 Corinthians 4:3-4), and we should also think of that.

Jehoshaphat not only lets the word preach, but also ensures that people live up to it. The judges must decide how to proceed in cases where disputes have arisen. They know the law of the LORD and must apply it correctly. Jehoshaphat binds them to their heart to fulfill their duty “in the fear of the LORD” (2 Chronicles 19:7). That will keep them from speaking what people like to hear or what suits themselves best. They will also be preserved from taking a bribe.

So should we also do if there are disputes between believers (1 Corinthians 6:5; Matthew 18:15-20). If we know ourselves responsibly, how careful we will be with our statements among God’s people. Judges are people who know God’s will in difficult cases. They are wise men who, in practical difficulties, speak the right word from God’s Word.

Justice must be spoken that answers to Who God is, in a way that justice reflects His features. He is righteous and completely consistent in His judgment. He is “the righteous Judge” (2 Timothy 4:8). “Shall not the Judge of all the earth do justice? (Genesis 18:25, literal translation). He is the God Whom we call upon as Father and Who “impartially judges according to each one’s work” (1 Peter 1:17).

Jehoshaphat also establishes a higher court, formed by some Levites and priests from Judah, to which he also adds some heads of families from Israel (2 Chronicles 19:8). This court is located in Jerusalem. There the “judgment of the LORD” is done, that is, in His Name. That’s where it all starts. Then we read about judging “disputes among the inhabitants of Jerusalem”. It is about them, it concerns them.

The judges of this court, like their colleagues in the cities of Judah, are commanded to judge “in the fear of the LORD” (2 Chronicles 19:9; cf. 2 Chronicles 19:7). Jehoshaphat adds that they will do their work “faithfully and wholeheartedly”. Faithfulness is an important condition in every work we do for the Lord. It is even the most important measure for judging our service (1 Corinthians 4:2). We can only prove this faithfulness if our heart is all for the Lord.

For the inhabitants of Jerusalem, the court is the ordinary court of justice. For the inhabitants of the other cities, it seems more like a higher court where they can go for justice if they cannot find a solution in their own place of residence (2 Chronicles 19:10; cf. Deuteronomy 17:8). The judges have a great responsibility to deal with any dispute in such a way that both themselves and the persons they judge are not found guilty toward the LORD.

The highest judges are mentioned (2 Chronicles 19:11). There are two of them. There is the “chief priests … for every matter [that] concerns the LORD”, that is to say in the things that are in connection with worship and temple service. Also there is “the leader of the house of Judah for every case [that] concerns the king”. This applies more to all state and administrative matters. These issues are very much intertwined in Israel.

The chief priest and the ruler of Judah are together a picture of the Lord Jesus as King-Priest. Finally, every member of God’s people must be accountable to Him. On every decision we make, we will be accountable to the Lord Jesus.

After his extensive explanation of what is expected of the judges, Jehoshaphat says that they should get to work. He also speaks one last word of encouragement to them. He encourages them to act resolutely. This means to act in accordance with the will of the LORD. If they do, they will act uprightly and they may be sure that the LORD is with them. “The upright” is the one who does what is right in the eyes of God and who lives by the Word of God.

2 Chronicles 35:25

Introduction

In this chapter we have an event in which we see the place and power of prayer in the battle for LORD. Here we learn how the kingdom of God functions in the world. It shows us the picture of a praying and fighting church. It is a highlight in this book.

Jehoshaphat in Distress

A powerful enemy comes to make war against Jehoshaphat (2 Chronicles 20:1). They are Moabites, Ammonites and Meunites. Moabites and Ammonites are family of the Israelites. They descend from Lot, the nephew of Abraham (Genesis 19:30-38; Genesis 12:5). In his prayer, Jehoshaphat calls the Meunites “the sons of … Mount Seir” (2 Chronicles 20:10; cf. 2 Chronicles 20:22-23), which means that they are Edomites, or descendants of Esau. These peoples have always revealed themselves as enemies of God’s people. They represent people who have a certain relationship with God’s people, but hate God’s people and God’s truth. We must be wary of this enemy.

Jehoshaphat gets the message that the enemies are coming and he is told where they are at that moment (2 Chronicles 20:2). He is not suddenly attacked by the enemy, but is a warned man. Although Jehoshaphat has a good and brave army, he does not place his trust in it. He realizes what is said in Psalms 33 (Psalms 33:16; 20).

The fear of the enemy drives him and all the people to God in fasting and prayer (2 Chronicles 20:3). Fasting is voluntary renunciation of food – more generally, renunciation of things that are lawful – in order to pray more intensively. Fasting is making oneself small before God, it is humbling oneself.

All Judah is called together to seek help from the LORD (2 Chronicles 20:4). From all the cities of Judah they come to Jerusalem to seek the LORD, to ask Him what they should do. Normally the people come to Jerusalem three times a year on the occasion of the three great feasts (Deuteronomy 16:16). But now they come to have fellowship in prayer, not because it is prescribed, but because they feel the need.

Jehoshaphat is the true spiritual leader of his people. Spiritual leadership is expressed in it that one does not want to be great, but wants to be small together with the people. Need brings the people together and on their knees (Acts 4:23-24).

2 Chronicles 35:26

Introduction

In this chapter we have an event in which we see the place and power of prayer in the battle for LORD. Here we learn how the kingdom of God functions in the world. It shows us the picture of a praying and fighting church. It is a highlight in this book.

Jehoshaphat in Distress

A powerful enemy comes to make war against Jehoshaphat (2 Chronicles 20:1). They are Moabites, Ammonites and Meunites. Moabites and Ammonites are family of the Israelites. They descend from Lot, the nephew of Abraham (Genesis 19:30-38; Genesis 12:5). In his prayer, Jehoshaphat calls the Meunites “the sons of … Mount Seir” (2 Chronicles 20:10; cf. 2 Chronicles 20:22-23), which means that they are Edomites, or descendants of Esau. These peoples have always revealed themselves as enemies of God’s people. They represent people who have a certain relationship with God’s people, but hate God’s people and God’s truth. We must be wary of this enemy.

Jehoshaphat gets the message that the enemies are coming and he is told where they are at that moment (2 Chronicles 20:2). He is not suddenly attacked by the enemy, but is a warned man. Although Jehoshaphat has a good and brave army, he does not place his trust in it. He realizes what is said in Psalms 33 (Psalms 33:16; 20).

The fear of the enemy drives him and all the people to God in fasting and prayer (2 Chronicles 20:3). Fasting is voluntary renunciation of food – more generally, renunciation of things that are lawful – in order to pray more intensively. Fasting is making oneself small before God, it is humbling oneself.

All Judah is called together to seek help from the LORD (2 Chronicles 20:4). From all the cities of Judah they come to Jerusalem to seek the LORD, to ask Him what they should do. Normally the people come to Jerusalem three times a year on the occasion of the three great feasts (Deuteronomy 16:16). But now they come to have fellowship in prayer, not because it is prescribed, but because they feel the need.

Jehoshaphat is the true spiritual leader of his people. Spiritual leadership is expressed in it that one does not want to be great, but wants to be small together with the people. Need brings the people together and on their knees (Acts 4:23-24).

2 Chronicles 35:27

Introduction

In this chapter we have an event in which we see the place and power of prayer in the battle for LORD. Here we learn how the kingdom of God functions in the world. It shows us the picture of a praying and fighting church. It is a highlight in this book.

Jehoshaphat in Distress

A powerful enemy comes to make war against Jehoshaphat (2 Chronicles 20:1). They are Moabites, Ammonites and Meunites. Moabites and Ammonites are family of the Israelites. They descend from Lot, the nephew of Abraham (Genesis 19:30-38; Genesis 12:5). In his prayer, Jehoshaphat calls the Meunites “the sons of … Mount Seir” (2 Chronicles 20:10; cf. 2 Chronicles 20:22-23), which means that they are Edomites, or descendants of Esau. These peoples have always revealed themselves as enemies of God’s people. They represent people who have a certain relationship with God’s people, but hate God’s people and God’s truth. We must be wary of this enemy.

Jehoshaphat gets the message that the enemies are coming and he is told where they are at that moment (2 Chronicles 20:2). He is not suddenly attacked by the enemy, but is a warned man. Although Jehoshaphat has a good and brave army, he does not place his trust in it. He realizes what is said in Psalms 33 (Psalms 33:16; 20).

The fear of the enemy drives him and all the people to God in fasting and prayer (2 Chronicles 20:3). Fasting is voluntary renunciation of food – more generally, renunciation of things that are lawful – in order to pray more intensively. Fasting is making oneself small before God, it is humbling oneself.

All Judah is called together to seek help from the LORD (2 Chronicles 20:4). From all the cities of Judah they come to Jerusalem to seek the LORD, to ask Him what they should do. Normally the people come to Jerusalem three times a year on the occasion of the three great feasts (Deuteronomy 16:16). But now they come to have fellowship in prayer, not because it is prescribed, but because they feel the need.

Jehoshaphat is the true spiritual leader of his people. Spiritual leadership is expressed in it that one does not want to be great, but wants to be small together with the people. Need brings the people together and on their knees (Acts 4:23-24).