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and as a true king, he represented and guided his people in their act of national
humiliation and prayer. Ordinarily prayer did not form part of the symbolical temple-
services. The latter could only be performed by the God-appointed priesthood. This,
even on the lower ground^96 that had others been allowed to intrude into these
services, it would soon have led to the introduction of heathen rites. And of this there
were only too many instances in the history of Israel. Never, except on such solemn
occasions, was the voice of public prayer heard in the Temple, and the king did not
intrude, but acted right kingly, when he now spake in name and on behalf of his
people.
There could not have been a prayer of more earnest or realizing faith than that of
Jehoshaphat. It began by the acknowledgment of Jehovah as the true and living God
(v. 6), and as the Covenant-God, Who in fulfillment of His promises had given them
the land (v. 7). In virtue of this twofold fact, Israel had reared the sanctuary (v. 8),
and consecrated alike the Temple and themselves by solemnly placing themselves in
the keeping of God, to the disowning of all other help or deliverance (v. 9). To this
invocation at the dedication of the Temple (2 Chronicles 6:28-30) a visible response
had been made when the fire came from heaven to consume the sacrifice, and the
glory of Jehovah filled the house (2 Chronicles 7:1). On this threefold ground the
prayer of Jehoshaphat now proceeded. A season of sore strait had now come, and
they made their solemn appeal to God. Israel was in the right as against their
enemies, who had neither pretext in the past for their attack, nor yet justification for
it in the present. Nay, they had come against the possession of God which He had
given to His people. It was His cause; they had no might of their own, but their eyes
were upon the LORD (vers. 10-12).
When the Church, or individual members of it, can so believe and so pray,
deliverance is at hand. But yet another act of faith was necessary. Theirs had been the
faith of expectancy and of worship; it must now be that of work. As Israel stood in
prayer before Jehovah, His Spirit came upon one of the ministering Levites, Jahaziel,
a descendant of Mattaniah, perhaps the same as Nethaniah, a son of Asaph (1
Chronicles 25:2, 12). The message which he delivered from the LORD corresponded
to every part of the prayer which had been offered. It bade them dismiss all fears -
not because there was not real danger, but because the battle was Jehovah's. On the
morrow were they to go forth to meet the enemy. But "it is not for you [it is not
yours=ye need not] to fight in this [battle]: place yourselves, stand still, and see the
salvation of Jehovah with you" (vers. 15-17). And humbly, reverently, did king and
people bend before the LORD in the worship of praise and believing expectancy.
Early next morning they prepared to obey the Divine direction. It was to be a battle
such as had never been witnessed since Jericho had fallen at the blast of the trumpets
of the LORD when His Ark compassed its walls. And they prepared for it in such
(^)