2 Chronicles 20:7
Are not you our God, who did drive out the inhabitants of this land before your people Israel, and gave it to the seed of Abraham your friend for ever?
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EXPOSITORY (ENGLISH BIBLE)
(7) Art not thou our God?Didst not Thou, our God, drive out, &c. (Comp. Joshua 23:5; Joshua 23:9; Deuteronomy 4:38; Deuteronomy 11:23; and for the form of appeal, Isa. Ii. 9, 10. Comp. also Psalm 47:3-4.)

And gavest it to the seed of Abraham.—According to the Promise, Genesis 13:15-16; Genesis 15:18.

For ever.Genesis 17:8, “for an everlasting possession.”

Thy friend.—Or, lover. So Isaiah 41:8, “seed of Abraham, my friend.” This title of Abraham is mentioned again by St. James (James 2:23). Hebron, the patriarch’s burial-place, is at this day known to the Muslim world as el-Khalil, “the Friend.”

20:1-13 In all dangers, public or personal, our first business should be to seek help from God. Hence the advantage of days for national fasting and prayer. From the first to the last of our seeking the Lord, we must approach him with humiliation for our sins, trusting only in his mercy and power. Jehoshaphat acknowledges the sovereign dominion of the Divine Providence. Lord, exert it on our behalf. Whom should we seek to, whom should we trust to for relief, but the God we have chosen and served. Those that use what they have for God, may comfortably hope he will secure it to them. Every true believer is a son of Abraham, a friend of God; with such the everlasting covenant is established, to such every promise belongs. We are assured of God's love, by his dwelling in human nature in the person of the Saviour. Jehoshaphat mentions the temple, as a token of God's favourable presence. He pleads the injustice of his enemies. We may well appeal to God against those that render us evil for good. Though he had a great army, he said, We have no might without thee; we rely upon thee.Abraham thy friend - Historically, this is the first use of this remarkable expression, afterward repeated (marginal references). The ground of the expression is to be found principally in Genesis 18:23-33, where Abraham spoke with God as a man with his friend (compare Exodus 33:11).

2 Chronicles 20:8, 2 Chronicles 20:9

The appeal recalls Solomon's prayer (marginal references), which God had formally accepted by sending down fire from heaven to consume the accompanying offering.

6-12. And said, O Lord God of our fathers—This earnest and impressive prayer embraces every topic and argument which, as king and representative of the chosen people, he could urge. Then it concludes with an earnest appeal to the justice of God to protect those who, without provocation, were attacked and who were unable to defend themselves against overwhelming numbers. i.e. To whom thou hast engaged thyself by covenant to be his friend, and the friend of his seed for ever, and therefore we trust thou wilt not forsake us his posterity. Art not thou our God,.... In a peculiar sense, not merely as the Creator and Governor of men, but in a covenant relation their covenant God and Father:

who didst drive out the inhabitants of the land before thy people Israel; the seven nations of Canaan, to make way and room for Israel:

and gavest it to the seed of Abraham thy friend for ever? made a deed of gift of it to them, and settled it on them till the coming of the Messiah, and that as an instance of love and friendship to Abraham; and wilt thou therefore suffer it to be taken from his seed?

Art not thou our God, who didst drive out the inhabitants of this land before thy people Israel, and {d} gavest it to the seed of Abraham thy friend for ever?

(d) He grounds his prayer on God's power, by which he is able to help and also on his mercy, which he will continue toward his, as he has once chosen them and began to show his graces toward them.

EXEGETICAL (ORIGINAL LANGUAGES)
7. Art not thou our God, who didst drive out] R.V. Didst not thou, O our God, drive out. Cp. Deuteronomy 9:5.

thy friend] Cp. Isaiah 41:8.By אהרי־כן, postea, the war which follows is made to fall in the latter part of Jehoshaphat's reign, but certainly not in the last year in which he reigned alone, two years before his death, but only somewhat later than the events in 2 Chronicles 18 and 2 Chronicles 19:1-11, which occurred six or seven years before his death. Along with the Moabites and Ammonites there marched against Jehoshaphat also מהעמּונים. This statement is obscure. Since מן has unquestionably a partitive or local signification, we might take the word to signify, enemies who dwelt aside from the Ammonites (מן as in 1 Samuel 20:22, 1 Samuel 20:37), which might possibly be the designation of tribes in the Syro-Arabic desert bordering upon the country of the Ammonites on the north and east; and מארם in 2 Chronicles 20:2 would seem to favour this idea. But 2 Chronicles 20:10 and 2 Chronicles 20:22. are scarcely reconcilable with this interpretation, since there, besides or along with the sons of Ammon and Moab, inhabitants of Mount Seir are named as enemies who had invaded Judah. Now the Edomites dwelt on Mount Seir; but had the Edomites only been allies of the Ammonites and Moabites, we should expect simply אדם בּני or אדומים, or שׂעיר בּני (cf. 2 Chronicles 25:11, 2 Chronicles 25:14). Nor can it be denied that the interpretation which makes מהעמּונים to denote peoples dwelling beyond the Ammonites is somewhat artificial and far-fetched. Under these circumstances, the alteration proposed by Hiller in Onomast. p. 285 commends itself, viz., the change of מהעמונים into מהמּעוּנים, Maunites or Maonites, - a tribe whose headquarters were the city Maan in the neighbourhood of Petra, to the east of the Wady Musa; see on 1 Chronicles 4:41. Maan lay upon Mount Seir, i.e., in the mountainous district to the west of the Arabah, which stretches upwards from the head of the Dead Sea to the Elanitic Gulf, now called Jebl (Gebalene) in its northern part, and es-Sherah in the south. The Maunites were consequently inhabitants of Mount Seir, and are here mentioned instead of the Edomites, as being a people dwelling on the southern side of the mountain, and probably of non-Edomitic origin, in order to express the idea that not merely the Edomites took part in the campaign of the Ammonites and Moabites, but also tribes from all parts of Mount Seir. In 2 Chronicles 26:7 the מעוּנים are mentioned along with Arabs and Philistines as enemies of Israel, who had been conquered by Uzziah. These circumstances favour the proposed alteration; while, on the contrary, the fact that the lxx have here ἐκ τῶν Μιναίων for מהעמּונים proves little, since these translators have rendered העמּונים in 2 Chronicles 26:8 also by οἱ Μιναῖοι, there erroneously making the Ammonites Minaiites.
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