given the place its name, dashes down in thin but high cataracts. Below these falls, and in the center of the plain, are the

ruins which mark the site of the ancient city. As in the time of Abraham the Assyrian hordes (Genesis 14), so now these

marauding invaders, had swarmed across - scarcely an army, rather a multitude of wild nomads. A long the plain, up the

slope to the crest of the mountain, through the wadys, they crowded. It seemed a countless host, as their wild war-

shouts resounded from hill-top and valley, or their dark forms covered the heights, whence they gazed across the

wilderness towards the rich and coveted cities of Judah. So it seemed to the terrified fugitives, who brought

exaggerated tidings of their numbers to Jehoshaphat. And only a distance of fifteen hours separated these plundering

tribes from Jerusalem. Not a moment was to be lost. The first measure was to invoke the aid of the LORD. A fast was

proclaimed throughout Judah - a day of humiliation for national sins and of prayer in the time of their great need

(comp. Judges 20:26; 1 Samuel 7:6; Joel 2:15). Jehoshaphat himself took his place in the most prominent part of the

temple, "before the new court" - either one newly constructed, or else renovated, and probably intermediate between

"the great" or outer court, and "the court of the priests" (comp. 2 Chronicles 4:9) . If so, it probably represented what at

a later period was known as "the court of the women," and Jehoshaphat stood on the height afterwards covered by the

steps leading up to the court of the priests, where the Levites who conducted the musical part of t he temple -services

were stationed. There, within sight and hearing of all, like Solomon of old, 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 ground96

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, d eliverance 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 manner as host going to battle had never done. In the morning, as Judah marched out of the gate of

Jerusalem, the king addressed to his people only this one command: to have faith - faith in their God, and in the word

sent by His prophets. Thus should they be established. Then "he advised the people,"97 and with one accord they

appointed for their avant-guard the sacred Temple -singers,98 robed in their "holy array," 99 who were to chant, as if

marching in triumphal procession, the well-known words of worship: "Praise Jehovah, for His mercy endureth for ever"

(comp. 2 Chronicles 7:3, 6).

If never before an army had s o marched to battle, never, even in the marvelous history of Israel, had such results been

experienced. Above Engedi the chalk cliffs rise 2000 feet above the Dead Sea, although even that height is still 2000