Heaven Responds!
Heaven answers the king through Jahaziel — a Levite mentioned only once in Scripture. Rev. Dr. Lewis expounds the Johnny-One-Note principle, the pastoral discipline of standing still, the sevenfold call not to run, and the leader's task of "repeating the process" for the same people who were encouraged yesterday.
After the prayer of the king, that spirit of angst and anxiety that had plagued the children of Judah was replaced by one of anticipation and glorious expectation. They stood, en masse, before the Lord, waiting on a word from heaven. The ancient chronicler records, "And all Judah stood before the LORD, with their little ones, their wives, and their children." (Second Chronicles 20:13)
It is worth noting that he uses the phrase, "little ones" and "their children." The former refers to those who are babes in arm and young adolescence. The latter, however, refer to sons, grandsons, older youth who perhaps bear some responsibility for the care of the family. In our times, it would be that group of young people who are too old to be called dependent children and too young to be called independent adults. Yet, nevertheless, they too, stood before the Lord, waiting on the answer to the prayer of the king.
Heaven responds! The answer to Jehoshaphat's prayer is presented in the midst of the congregation. What a joy it is, when the longings of our hearts and our prayerful petitions are in line with our Heavenly Father's will and He answers with a resounding Yes! The joy is manifold because we have asked according to His will and that He has heard us. (See 1 John 5:14)
Let's explore through whom did the answer come, how did the answer come and the particulars outlined in the answer to the king's prayer.
First, God's answer came through an earthen vessel, a jar of clay. He entrusted celestial treasure in a terrestrial vessel. His name was Jahaziel, the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, a Levite of the sons of Asaph. This Jahaziel, (there were four other men who bore this name) is mentioned only in this passage of scripture. And though his genealogy is rather extensive, there are no other incidents in scripture that defines his ministry. He has but one sermon in his repertoire. He is a Johnny-one-note, but Oh what a note!
If you are part of that vast majority of persons who are not multifaceted or multi talented but singular in gift, then make that gift count. Surrender it to God, rehearse it, refine it, then be ready to use it as the Lord gives you opportunity. (See Matthew 25:14-30)
Though you may be a Johnny or a Jane-one-note, a surrendered gift will bring glory to your Heavenly Father and it will leave your name indelibly stamped in the memories of those who were blessed by your gift. In the countless temple and synagogue services that would follow this incident, even until the time of Jesus, whenever this story of Judah's deliverance from the hands of the Ammonites, the Moabites and the inhabitants of Mount Seir was told; it would have been incomplete without the mention of Jahaziel who brought a word from the Lord.
Think of all the memorable tunes, ballads, and instrumental songs that stick in our minds by artists, who have been labeled one-hit-wonders. If you don't have a multiplicity of gifts nor a diversity of talents, be encouraged. Our Heavenly Father is in the business of making Johnny or Jane-one-notes, and one-hit-wonders memorable unforgettables.
Wilbur and Orville Wright, perhaps the best-known Johnny-one-notes of the last century. They are credited with but one invention, the airplane. That one gift has earned them an unparalleled place in the annuals of aviation history.
The prayer of the king was made in a public manner, in the midst of the congregation of Jerusalem and all Judah; the answer came in the same way. Through the voice of Jahaziel, the Lord calls the people to attention. The writer uses the word, "Hearken." The Hebrew word for hearken is qashab, it literally means to prick up the ears. In other words, the spokesperson for Jehovah is saying, be attentive, incline your ears, and give regard to what is about to be spoken.
After arresting the attention of the people of Judah and Jerusalem, the next thing the Spirit of God does through Jahaziel, is to allay their fears with a comforting, "Be not afraid . . ." I am told that there are some three hundred sixty-five fear nots, be not afraids or some similar derivations in the bible, one for each day of the year.
When Hagar the handmaiden was cast out and made homeless by Sarah, the wife of Abraham, the angel of God called unto her and said . . . Fear not. (see Genesis 21:17)
When the patriarch Jacob and his family were in the midst of starvation, he did not know where to turn to feed his family. God Himself, spoke to him in the visions of the night, and said, "Jacob, Jacob." Jacob responded, "Here am I . . . And God said unto him, "Fear not to go down into Egypt; for I will there make of thee a great nation" (See Genesis 46)
In the New Testament, the apostle became discouraged because of organized opposition to his ministry at Corinth. On the verge of giving out and giving up, not the ministry, but that region of Asia Minor; Luke records, ". . . the Lord spoke to Paul in the night by a vision, Be not afraid, but speak, and hold not thy peace: For I am with thee, and no man shall set on thee to hurt thee: for I have much people in this city. And he continued there a year and six months, teaching the word of God among them." (Acts 18:9-11)
In addition to not being afraid, Jahaziel encourages the people of Judah to not be dismayed. Don't prostrate yourself in fear or breakdown because of this great multitude. Note, Jahaziel does not ignore the presence of the multitude, nor does he deny their greatness. Sound biblical faith does not deny the reality of its circumstances, it either transcends or transforms them by trusting in our Heavenly Father.
The reason for much of our exhaustion, our fear, frustration and dismay is because we are trying to fight God's battles. — And we are ill-equipped to fight battles that belong only to God.
Next, the prophet announces to Judah the reason why their fears can be safely and successfully subdued is because this battle is not theirs, but God's. Many believers have not heard the prophet's voice nor heeded his clarion call because they are constantly fighting battles that do not belong to them, but to God. The reason for much of our exhaustion, our fear, frustration and dismay is because we are trying to fight God's battles. — And we are ill-equipped to fight battles that belong only to God.
There is another side to this spiritual coin. If then, the battle is not ours, but God's, so then, it is with the victory. Not only should we not fight battles that do not belong to us, we should not claim victories that do not belong to us. As ill-equipped we are to fight battles that belong only to God, so are we to revel in victories that belong only to Him.
Now, after Jahaziel encourages and assures them that this battle, this crisis is in the hands of Jehovah, they do something that they have not done since the arrival of this great company. They go home and they slumber and sleep. For once one recognizes that his Heavenly Father has everything under His control, he can sleep peacefully and soundly. Conversely, if one has not let go and let God, then peace and sleep will continue to elude him. It is really quite that simple. Besides, it doesn't make much sense for both you and your Heavenly Father to be awake and on guard. The psalmist declares that He neither slumbers nor sleeps. (See Psalm 121) So then why not trust Him do what He does best, watch over and take care of His own.
The next morning per the prophet's instructions, they were to . . . go ye down against them: behold, they come up by the cliff of Ziz; and ye shall find them at the end of the brook, before the wilderness of Jeruel. (2 Chronicles 20:16)
Yet, they were not to fight. They were instructed to go out against them, yet they were not to fight them. They were to set themselves, stand still, and see the salvation of the Lord. In other words they were not to be participators, but spectators. Their position was to be, not on the battleground, but in the bleachers. In the sports arena, every now and then, some fan who is filled either excitement or angst will exit the bleachers and illegally enter onto the field of play. When that happens, armed security personnel will accost them, seize them and more than likely eject them from not only field of play, but the entire stadium. In like manner there are those who in the spiritual arena who are unwilling to set themselves, stand still and see the salvation of the LORD. They opt for the agony of defeat rather than the thrill of victory.
Now it is worth noting that the ancient chronicler again, as in the beginning of Jehoshaphat's prayer, uses the Hebrew term, (naw-than') set yourselves meaning to consecrate, commit or give over to. Additionally, as in (2 Chronicles 20:5a) the writer uses the Hebrew word, (aw-mad') meaning to stand or stood. If we opt not to set ourselves and stand ye still, we will indeed miss the seeing the salvation of the Lord.
When great companies come upon us, for which we have no might against, we would fare so much better if only we would stand still and see the salvation of the Lord. When life seems unmanageable, and the consternation and trepidation that go along with it is beyond our control, let me encourage you . . .
STAND STILL AND SEE THE SALVATION OF THE LORD.
So often our first instinct is to run. In times of difficulty, some believers run. Rather than standing still and seeing the salvation of the Lord, they run. When one runs all he does is develop the art of running out on things, a skill in which many are quite proficient. Running rather than standing when problems arise will not produce strength of character.
What the runner fails to fathom is that God is still in control of all of life. Nothing can happen to the believer that is not God-caused or God-allowed, not even great companies against us for which we have no might . . . God allows the great companies to enter our lives not for us to panic and run, but so that we can grow in grace and strength of character. It is only during those times of difficulties and adversities that we grow. Growth doesn't necessarily take place in times of prosperity.
We are too busy merrymaking and celebrating. So when adversity arises let us say, "Well Lord, it's growing time now." We grow by working through our trials not by running from them. Stand still and see the salvation of the Lord. Don't be full of fear, be full of faith. One of the greatest experiences we miss by not standing still is, seeing the salvation of the Lord. We are not promised a bird's eye view of salvation if we run, only if we stand still.
Keep in mind now, that standing still is not do-nothing-ism, but rather standing still is a confident trust in the will of our Heavenly Father to do that which is always in our best interest.
Are there great companies coming against which you have no might threatening you with war? Are you getting ready to panic? If you are, I challenge you instead of panicking and falling to pieces over your problem set yourselves, stand ye still. Stand still and see the salvation of the Lord. Before you try and run, try God. Stand still and see what your Heavenly Father is going to do.
Note, Jahaziel did not tell the people to fight the Ammonites, Moabites and the inhabitants of Mount Seir. He did not even instruct to run for their very lives, but set yourselves and stand ye still and see the salvation of the LORD.
Jahaziel, for the second time exhorts and encourages them to fear not, nor be dismayed (because so often our second instinct is to run also), and tomorrow go out against them for the LORD will be with you.
Leaders don't become disheartened when you find yourselves having to repeat the process. — having to encourage them again today, those whom you have encouraged on yesterday. And sometimes having to encourage in the evening the very same folks you encouraged that morning.
God likens his people unto sheep for that very reason. We have to be led, and we need constant attention and we cannot be driven.
I don't make long road trips anymore, but during my years in college and seminary, it was my preferred mode of travel, particularly when I was not pressed for time. On every trip I made, I had at my disposal a CB radio. As I would listen to the truckers, who made long road trips for a living, map out their course, give each listener a clue to whereabouts of "Old Smokey," I noticed something else that they did and that was travel in a convoy. On those long stretches of highway between towns and cities, when the lead trucker would change lanes, all of those who were a part of the convoy would follow his lead and change lanes. It was the same way with increasing or decreasing speed. Many of them would often make the same roadside stops for food, refreshments and other conveniences.
Christian leaders who try and appropriate the strategy of the convoy, with sheep, will often find themselves feeling distraught, disappointed and discouraged. If you are excited about an idea and feel the leading of the Lord in a certain direction, not everyone will change lanes, increase or decrease speed as you give them instructions. Some times like Jahaziel leaders have to repeat the process.
Repeating the process was something Jesus was well acquainted with. The apostle Philip had witnessed the Master turn water to wine. (John 2) He had witnessed Him heal the man by the pool of Bethesda, (John 5) the feeding of the multitude, (John 6) the healing of the blind man (John 9). In (John 11), Philip had even witnessed Jesus raise Lazarus from the dead. Yet, in (John 14), he is still not convinced. He is still not convinced that Jesus is the Way, the Truth and the Life. He needs Jesus to repeat the process. He needs further evidence, therefore, he requested, ". . . Lord, shew us the Father, and it sufficeth us." (John 14:8) Lord repeat the process.
Chapter 3 stages a dialectic between two failed responses to the moment of divine promise and the biblical response that resolves them.
Thesis: God speaks primarily through prominent, credentialed voices. Under this reading, Jehoshaphat should have expected the answer to come through Isaiah-scale prophets, not through a once-mentioned Levite named Jahaziel.
Antithesis: God's promise cancels the reality of the crisis. Under this reading, once Jahaziel speaks, Judah can sit down — the battle is over.
Synthesis (Lewis's pastoral resolution): God speaks through the Johnny-One-Note messenger and calls the covenant people to a stance that is neither credential-worship nor passive spectatorship. They are to 'go forth . . . stand still . . . see the salvation of the Lord.' Going out and standing still belong in the same sentence.
Jahaziel appears once in Scripture and delivers one message — arguably one of the most consequential prophetic utterances in the Old Testament. The single mention is not a footnote; it is the point.
The sevenfold structure of the oracle — 'Hearken · Be not afraid · Be not dismayed · Tomorrow go down · Ye shall not need to fight · Set yourselves · Stand still' — is a liturgy of trust. Each imperative is calibrated to a different fear.
'The battle is not yours, but God's' does not evacuate the human role. Judah still marches. The armor still weighs. The wilderness still costs. What changes is the identity of the combatant of record.
Rev. Dr. Lewis's 'repeating the process' motif — echoed in John 14:8 — reminds pastors that yesterday's encouragement is not tomorrow's memory. The same people who heard Jahaziel on day one will need to be reminded of Jahaziel on day two.
God frequently entrusts the most consequential message to the least prominent messenger. The size of the platform does not predict the weight of the oracle.
Stand still is not passivity. It is active, disciplined refusal to substitute human contingency planning for divine deliverance.
God does not say 'fear not' once; He says it seven ways. Fear has multiple shapes; the antidote is calibrated to each one.
Leadership is largely the discipline of repeating yesterday's encouragement to today's forgetting. The people who heard the promise last week will need the same promise this week — often from the same lips.
'The battle is not yours' does not mean 'the field is not yours.' Judah still marched into the wilderness. Faith participates in the deliverance it did not manufacture.
Jahaziel is identified by four generations of ancestry (v. 14) — an unusual level of Chronicler specificity for a figure who never appears again. The genealogy anchors the Johnny-One-Note in covenant history: his obscurity is not anonymity.
The cliff of Ziz and the wilderness of Jeruel (v. 16) place the encounter in the Judean wilderness, southeast of Bethlehem — the same terrain where David hid from Saul and where John the Baptist would later preach.
'Fear not' or 'be not afraid' occurs over 100 times in Scripture, often at the threshold of divine deliverance — to Abraham, Hagar, Jacob, Moses, Joshua, Daniel, Mary, Joseph, Zacharias, and the disciples. Jahaziel's oracle stands in a very long line.
The Chronicler's post-exilic audience — a small, vulnerable community — would have heard 'stand still and see the salvation of the Lord' as direct instruction, not distant history.
For preachers: preach the Johnny-One-Note. Congregations trained to listen only to platform voices miss the Jahaziels God has placed in the pew.
For leaders: build a discipline of repeating the process. Communicate the vision, the promise, and the deliverance more often than you think is necessary. The gap between what you have said and what the people have retained is always wider than you assume.
For pastoral counselors: distinguish standing still from stalling. A member paralyzed by fear is not standing still; a member disciplined to wait on the Lord is.
For discipleship: catalog the sevenfold Fear-Nots for the counselee. Which of the seven does their fear require this week?
For prayer ministries: watch for the Jahaziel voice in the room — the quiet, unlikely, single-gift servant God is about to use. Give them the microphone.
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Through whom did the Lord answer the king's prayer?
What is a Johnny or Jane-one-note? How many can you list who have made a notable difference in society, in your own personal life?
List at least three other biblical characters not mentioned in the chapter who have been the blessed recipients of a be not afraid or a fear not? Share the last occasion you heard in your own spirit a be not afraid or a fear not.
According to the chapter, should we be spectators or participators when God is doing battle on our behalf? What is the difference?
What does the author mean by the phrase, "Repeating the process?"
Who is the Jahaziel in your life — the once-mentioned voice whose one word changed a season? Have you thanked them?
Where is God asking you to stand still, and how are you tempted to substitute activity for obedience?
The oracle is sevenfold. Which of the seven imperatives does your current fear most need to hear?
'Repeating the process' is a leadership discipline. Where in your ministry are you tired of saying the same thing? Say it again this week anyway.
Participator-not-spectator: name one battle in your life where God is fighting and you are still expected on the field. What is your assignment?
Heavenly Father, Our hearts are both humbled and grateful because you hear and answer our prayerful petitions. Thank you for your Spirit, who is not only in our midst, but who dwells in the hearts of all your children. The words which you spoke through the ancient prophet, "Be not afraid nor dismayed," lets us know that you not only hear our prayer petitions, but heaven responds! We shall indeed stand still. Heavenly Father, we know that the battle is not ours, but yours. In the comforting Name of Jesus we pray. AMEN.
Give the microphone to the Jahaziels in your congregation. Platform-only leadership silences the very messengers God has appointed.
Practice repeating the process. Assume nothing you have said has landed the first time.
Distinguish standing still from stalling in your team. Both look the same from the outside; only one is faith.
Preach the participator-not-spectator distinction. A congregation told 'the battle is not yours' without also being told 'you are still expected on the field' will drift into consumerist Christianity.
In small groups, invite each member to name a Johnny-One-Note in their history — a single-gift servant whose one word changed them.
In pastoral care, teach the sevenfold Fear-Nots as a diagnostic. Which of the seven does the person's fear require?
In children's and youth ministry, retell Jahaziel as a story about the quiet kid whose one word mattered.
In corporate worship, occasionally shape an entire service around the sevenfold oracle — one imperative per liturgical movement.
Name the Johnny-or-Jane-One-Note God has used to speak to you in the past year. Write them a thank-you letter you may or may not send.
Which of the seven imperatives is God speaking to you today? Write it out longhand and sit with it.
Where are you tempted to be a spectator when God has assigned you as a participator?
Write one truth you have grown tired of repeating in your ministry. Then commit to repeating it once more this week.
What would 'stand still' look like tomorrow in a specific circumstance you are currently trying to fix?