Mentoring Prayer
“Seeking God” is one of the main themes of the Chronicler’s theology
1. The Power of Prayer
The faith he fosters. Quickly the king devoted himself to seek God’s remedy. He called his people to fast, and summoned them to Jerusalem to seek God in unison. Standing before the assembly in front of the temple, he himself led in prayer.
Jehoshaphat fights a coalition of three peoples—known later in the chapter as the Ammonites, Moabites, and the people from Mount Seir
Jehoshaphat’s first response was fear, an appropriate response in the circumstances. Jahaziel later counseled, “Do not fear” (v. 17), counsel that occurs 365 times in the Bible, enough for each day’s quota of fearful situations. Jehoshaphat’s second response was (literally) to “give his face to seek Yahweh.” In fact, the two verbs “feared and gave” begin the verse in Hebrew almost as one verb. Jehoshaphat knew how to deal with fear. Seeking the Lord is stressed here with two synonyms, the first (dāraš) translated “inquire” and the other (biqqēš) translated “seek” (see comments at 14:4). In this emergency situation Judah expressed their serious need for divine help by fasting.
this kind of resolve is when we read that the Lord Jesus ‘set his face to go to Jerusalem’ (Luke 9:51). He knew what that would involve, but nothing would deflect him from the cross and the salvation of his people. We need a similar one-track mind as we follow the Saviour.
The proclamation of a fast (v. 3) brings the whole of Judah together to express their dependence upon the Lord. This seeking has one aim in view: ‘help’ (v. 4). And they need it.
2. The Power of Praise
“Any fool can sing in the day,” said Charles Haddon Spurgeon. “It is easy to sing when we can read the notes by daylight; but the skillful singer is he who can sing when there is not a ray of light to read by … Songs in the night come only from God; they are not in the power of men.”
The substance of Solomon’s prayer at the dedication of the temple (chap. 6) is recalled (20:9). In times of peril the people will stand in God’s presence and cry to him, and he will hear and save
3. The Power of the Prophetic Word
Even if there was a disparity in the forces, with the Lord fighting for Israel they were assured of success. The substance of the oracle is restated in v. 17 with a quotation from Exod 14:13. The God who had parted the Red Sea had not changed in hundreds of years, and he is still the same today (cf. Isa 52:10; Zech 9:9). The assurance of God’s presence was more than a theological statement; it was to be a source of strength.
4. The Power of Worship.
There can be little doubt that the office of the Levitical musicians was of great importance to the Chronicler; a prophetic function among the temple singers of his own day is provided legitimation in the past. His singling out the Kohathites and a subclan within that larger group, the Korahites (1 Chr 6:22, 37–38) may indicate some ascendancy on the part of this family (Gese, Petersen).
The modern historian may be tempted “to poke fun at Jehoshaphat in Chronicles for sending out the temple choir to meet an invading army; it is still funnier when the choir puts the foe to flight and causes great slaughter with a few well-directed psalms
The rhetorical question of v. 6 is thus answered in the affirmative. The Lord does rule over the kingdoms of the nations. Evidence of his favor is the victory and peace Jehoshaphat again enjoyed.
In 1851, there was an English missionary named Allen Gardiner