In chap. xx. we find Jehoshaphat in far more healthful circumstances than in chap. xviii. He is here seen under trial from the hand of the enemy: "It came to pass after this also, that the children of Moab, and the children of Ammon, and with them others beside the Ammonites, came against Jehoshaphat to battle." We are in far less apprehension for Jehoshaphat when we behold him the object of the enemy's hostilities than when we beheld him the subject of Ahab's kindness and hospitality. And very justly so; for in the one case he is about to be cast simply on the God of Israel, whereas in the other he was about to fall into the snare of Satan. The proper place for the man of God is to be in positive opposition to the enemies of the Lord, and not in conjunction with them. We never can count upon divine sympathy or guidance when we join with the enemies of the Lord. Hence we observe what an empty thing it was of Jehoshaphat to ask counsel of the Lord in a matter which he knew to be wrong. Not so, however, in the scene before us. He is really in earnest when "he sets himself to seek the Lord, and proclaims a fast throughout all Judah." This is real work. There is nothing like trial from the hand of the world for driving the saint into a place of separation from it. When the world smiles, we are in danger of being attracted; but when it frowns, we are driven away from it into our stronghold; and this is both happy and healthful. Jehoshaphat did not say to a Moabite or an Ammonite, "I am as thou art." No; he knew well this was not so, for they would not let him think so. And how much better it is to know our true position in reference to the world!
There are three special points in Jehoshaphat's address to the Lord (_vv_. 6-12).
1. The greatness of God.
2. The oath to Abraham about the land.
3. The attempt of the enemy to drive the seed of Abraham out of that land.
The prayer is most precious and instructive--full of divine intelligence. He makes it altogether a question between the God of Abraham and the children of Ammon, Moab, and Mount Seir. This is what faith ever does, and the issue will ever be the same. "They come," says he, "to cast us out of _Thy possession, which Thou hast given us to inherit_." How simple! _They_ would take what _Thou_ hast given! This was putting it, as it were, upon God to maintain His own covenant. "O our God, _wilt Thou not judge them? for we have no might_ against this great company that cometh against us; neither know we what to do; but our eyes are upon Thee." Surely, we may say, victory was already secured to one who could thus deal with God. And so Jehoshaphat felt. For "when he had consulted with the people, _he appointed singers unto the Lord_, and that should praise the beauty of holiness, as they went out before the army, and to say, Praise the Lord; for His mercy endureth forever." Nothing but faith could raise a song of praise before even the battle had begun
"Faith counts the promise sure."
And as it had enabled Abraham to believe that God would put his seed into the possession of Canaan, so it enabled Jehoshaphat to believe that He would keep them therein, and he therefore did not need to wait for victory in order to praise; he already stood in the full results of victory. Faith could say, "Thou _hast guided_ them in Thy strength unto Thy holy habitation," though they had but just entered upon the wilderness.
But what a strange sight it must have been for the enemies of Jehoshaphat, to see a band of men with musical instruments instead of weapons in their hands. It was something of the same principle of warfare as that adopted by Hezekiah afterward, when he clothed himself in sackcloth instead of armor. (Isa. xxxvii. 1.)[13] Yes, it was the same, for both had been trained in the same school, and both fought under the same banner. Would that our warfare with the present age--with its habits, manners, and maxims--were more conducted on the same principle. "Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked one."