Good Jehoshaphat, Verses 1-9

While Ahab was doing wickedly in the northern kingdom of Israel. Jehoshaphat, the son of Asa, was reigning in the southern kingdom of Judah. In contrast to Ahab, Jehoshaphat was accomplishing good things which gained him favor with the Lord. There is in Jehoshaphat, however, somewhat of a paradox. While he evidences faith in some deeds, he seems anxious in others. Though he lived for the Lord and usually served Him he often joined company in evil enterprises which got him into trouble. All in all, though, he was the best king the southern kingdom had had to that time.

Jehoshaphat seems to have started out by relying on physical strength. He feared Israel and Ahab and prepared to defend his kingdom against them by refortifying the walled cities of Judah and garrisoning troops in them. These defensive measures included the occupied cities of Ephraim which had been in the possession of the kings of Judah since Asa took them from Baasha, when he hired the king of Syria to attack the northern kingdom, instead of calling on the Lord (2Ch 16:1 ff).

But the Lord was with Jehoshaphat because he put Him first in his life, as David his great forefather had done. He rejected the Baal gods so prominently worshipped in the northern kingdom, and followed the commandments of the Lord. For this the Lord established him as the revered king of Judah, and the people brought rich presents to him, making him wealthy and honorable. All this lifted up his heart in the Lord. In this Jehoshaphat illustrates how the Lord’s people may display proper pride. It must be in the Lord and not in self (1Co 15:9-10).

King Jehoshaphat destroyed the altars of the high places and cut down the groves of prostitution throughout Judah. When he was in his third year as king he instituted a unique project. It was a missionary and evangelistic endeavor, a kind of traveling Bible school. It was composed of sixteen men; five princes, nine Levites, and two priests. They were to travel throughout Judah and teach the people the law of the Lord as found in the books of Moses. These teachers went into all the cities of Judah carrying out the king’s instructions. The princes were doubtless pious elders of the land, concerned for its spiritual condition. In them would be vested the civil authority of the king in the venture. The nine Levites were the teachers of the word. This was to have been a large part of their responsibility under the law, and is what all -of them should have been doing in their cities. The two priests must have represented the authority of the law, as mediators for the people toward the Lord. The zeal of Jehoshaphat toward his own people should have grown until such missionary work reached into all the world (Psa 48:10).

Fuente: Garner-Howes Baptist Commentary

THE SECOND BOOK OF CHRONICLES

IN discussing the First Book of Chronicles we called attention to the fact that according to Usshers chronology, the two Books, not reckoning the table of genealogy, covered a space of 468 years of history; the First Book only 41 of these, and this second, 427. As to the authorship of these Books, Ezra is commonly accepted.

The analysis of any book is largely the presentation of a personal view. One man divides this Second Book of Chronicles into two portions: The Reign of Solomon, chapters 1 to 9, and The Kings of Judah, chapters 10 to 36.

Scofield in his reference Bible, says of this Book: It falls into eighteen divisions, by reigns, from Solomon to the captivities; records the division of the kingdom of David under Jeroboam and Rehoboam, and is marked by an ever growing apostasy, broken temporarily by reformations under Asa, Jehoshaphat, Joash, Hezekiah, and Josiah.

It is our purpose to follow neither of these divisions, however natural they may be, but to discuss the volume under three heads: Solomon and the Temple; Rehoboam and the Division, and the History of Judah.

SOLOMON AND THE TEMPLE

The Book opens with a declaration concerning the new king, And Solomon the son of David was strengthened in his kingdom, and the Lord his God was with him, and magnified him exceedingly (2Ch 1:1).

The history that follows gives occasion to say several things concerning this marvelous man of immortal reputation:

First, Solomons kingship enjoyed an auspicious beginning. The man who ascends the throne under the favor of the Lord necessarily begins a reign of promise. If, as in Solomons case, he sensibly recognizes his responsibility and seeks wisdom from the only sufficient source, he adds greater certainty to his success. When, in addition to this, his objectives are high and God-honoring, the glory of his kingdom advances accordingly. Certainly, Solomons preparation to build the temple was not only a noble objective, but one in line with his kingly fathers purpose and prayers, and the great Heavenly Fathers will for him.

The interesting history here of gathering materials and appointing men for this marvelous construction is made more interesting still by the kings personal supervision and spiritual interest. It takes some courage to conduct war, and we believe it takes almost more courage and even a clearer sense of God, to build sanctuaries, make their appointments according to the Divine pleasure, and call the people to worship within the spacious rooms of the same. Yet, when you have read but five chapters of this Book, you find such a work complete, and are not in the least amazed or even surprised to read, The glory of the Lord had filled the house of God (2Ch 5:14).

It is doubtful whether any company of men have done more for the establishment of spirituality in the earth and for the strengthening of the souls of their fellows, than have those who brought sanctuaries into existence and led congregations of people to a genuine worship of the most high God.

The on-going of this Book reveals Solomons conscious dependence. When the altar was erected he stood by it with outstretched hands (2Ch 6:12). That is the attitude of prayer and possibly of adoration. When his lips parted to speak, he says,

O Lord God of Israel, there is no God tike Thee in the heaven, nor in the earth; which keepest covenant, and shewest mercy unto Thy servants that walk before Thee with all their hearts:

Thou which hast kept with Thy servant David my father that which Thou hast promised him; and spakest with Thy mouth, and hast fulfilled it with Thine hand, as it is this day.

Now therefore, O Lord God of Israel, keep with Thy servant David my father that which Thou hast promised him, saying, There shall not fail thee a man in My sight to sit upon the throne of Israel; yet so that thy children take heed to their way to walk in My Law, as Thou hast walked before Me (2Ch 6:14-16).

Now then, O Lord God of Israel, let Thy Word be verified, which Thou hast spoken unto Thy servant David (2Ch 6:17).

Then follows an appeal that Gods eyes should be open upon their house day and night; that His ears should hearken to the prayers made in that place, and if sin were committed, that forgiveness should be granted, and if the people fail before the face of the enemy because of sin that they also should be pardoned; that if heaven be shut up on the same ground, upon repentance the dearth should end.

Then he concludes in a more personal petition to Him:

Then what prayer or what supplication soever shall be made of any man, or of all Thy people Israel, when every one shall know his own sore and his own grief, and shall spread forth his hands in this house:

Then hear Thou from Heaven Thy dwelling place, and forgive (2Ch 6:29-30).

These are only samples of the long petition that followed the dedicatory sermon. They wind up with a sentence like this: O Lord God, turn not away the face of Thine anointed: remember the mercies of David Thy servant (2Ch 6:42). It is a model prayer; it is the petition of a sincere soul; it is the cry of one who knows that the mercy and love of God are the only grounds of hope.

The further text records Solomons fame and death. That fame was based upon Solomons wisdom, accentuated doubtless by the magnificence of the temple, but made more honorable still in the extent of his organization, the luxury of his court and the wealth of his treasury.

Evidently, among the rulers of the earth, the queen of Sheba held conspicuous place, and when the fame of Solomon reached her, she came to prove him with her questions, and impress him with her own riches and glory. The difficult questions were satisfactorily answered, the temple was adequately shown, the table of the king groaned with its good meats, the apparel of the servants was profoundly impressive, and the queen said to the king,

It was a true report which I heard in mine own land of thine acts, and of thy wisdom:

Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard.

Happy are thy men, and happy are these thy servants, winch stand continually before thee, and hear thy wisdom.

Blessed be the Lord thy God, which delighted in thee to set thee on his throne, to be king for the Lord thy God (2Ch 9:5-8).

The compliment to the king is followed with a statement of Solomons annual income, the magnificence of his throne, the rich appointments of the palace, the extensive commercial importance of his kingdom, and the willing tributes of the earths lesser lords.

Then, as if the task of telling all was too great, we have this record,

Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the Prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?

And Solomon reigned in Jerusalem over all Israel forty years.

And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead (2Ch 9:29-31).

It is a surprising end, and yet strangely true to human history. How many men spend all their days in preparing to live, and when the preparation seems almost complete, proceed to die? The last enemy is no respecter of persons. His bow is drawn against the great as well as the humble, the rich as well as the poor, the wise as well as the ignorant. Death respects neither thrones nor kings; he holds the key to the palace room, and even to the throne room. Kings may command their humbler fellows, and even counsel their equals; but where death calls, they also obey.

REHOBOAM AND THE DIVISION

The emptying of a throne is forever fraught with perils. The eternal and pertinent question is this, Who shall come after the king? The tenth chapter answered that concerning the throne of Israel. The answer was an ill omen! Rehoboams tyrannical spirit split the kingdom. When Jeroboam and all Israel came to him, saying, Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee (2Ch 10:4), they delicately referred to the increased taxation to which the luxurious court and the personal orgies of Solomon had given rise. They thought, as people commonly do, that the new rule would prove the peoples friend. Their hope was in vain.

The old men, former counselors of Solomon, advised kindness and compassion; but the young bloods, spoiled by their fellowship with royalty, counseled increased oppression; and under their influence he said,

My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions (2Ch 10:14).

It was enough. The war was on; and that war has never ended until this day, for Israel and Judah are not yet one. A man who divides brethren and sets them to battle, little understands the infinite reach of his mischief. The father of Modernism in America, when he fell asleep at a comparatively early age, little dreamed that he had set influences to work that would divide every denomination on the continent, destroy the fellowship of men who loved one another as twins are commonly supposed to love, wreck schools and churches by the thousand, and start a war that may easily exceed the famous Hundred Year War of history.

Israel and Judahblood brothersbecame the bitterest of enemies. For some reason Second Chronicles pays little attention to Israel, but proceeds to trace Judahs history to the year of Cyrus, king of Persia, or through a period of almost a half millennium. The family feud occasionally projects itself into the record, but for the most part, Israel is forgotten, and the doings of Judah are recorded in detail.

The explanation of this is found in the circumstance that Jeroboam rejected the worship of Jehovah (2Ch 11:14-15). When God is once put away, when Gods priest is disposed of, and His minister is heard no more, then degeneracy compels a declining record.

Unitarianism three quarters of a century ago denied the Lord. Its history has amounted to little; and if it were recorded, it would simply prove, as the Jeroboam movement, a breeding place of apostasy; and yet this record regards not one apostasy only, but two.

The man of many favors may forget God.

When Rehoboam had established the kingdom, and had strengthened himself, he forsook the Law of the Lord, and all Israel with him (2Ch 12:1).

What a sad commentary on the uncertainty and unstability of human nature! The explanation of Rehoboams failure has fitted thousands, yea millions of cases. He did evil, because he prepared not his heart to seek the Lord (2Ch 12:14). Of all disappointments, none exceed thisto begin well and end badly; to give promise and create disappointment; to be the subject of Divine favor, and become the slave of Gods adversary.

THE HISTORY OF JUDAH

Chapters 11 to 36 contain the roster of kings. The fortunes of the country answer accurately and inevitably to the characters of their rulers. On the whole, the history is a down-grade. In that respect, it runs true to form. The doctrine of evolution may find an illustration in national life if it goes from the simple to the complex, but in so far as it contends for improvement, history fails to illustrate it. Degeneracy of nations has more often taken place than has social and moral progress.

The foundations of Judah were laid under David; the kingdoms glory appeared under Solomon. From that moment until this, one word expresses Judahs coursedecline.

Africa was once an advanced nation, now a heathen one; Italy once ruled the world, now she holds an inconspicuous place; Greece once represented the climax of physical and mental accomplishment, now she boasts neither. The reasons for decline are varied, but in Judah they were one the God who had made her great was too often forgotten, too willingly offended. When the nations neglect the source of their strength, weakness naturally ensues. Judahs strength was in the Lord, and when her kings forgot Him, despised His Word, entered into unholy alliances that were followed by the people, her fame declined, and her land fainted.

The mixed social condition manifested her sinfulness. We have a phrase, Like people, like priest. We can paraphrase that, Like princes, like people. The study of these kings results in no compliment to human nature. Some of them were utterly evil; most of them were a mixture of the good and bad; two or three of them were sound. Among the utterly evil ones, Jehoram, Ahaziah, Athaliah, Manasseh, Amon and Jehoiakin held first place. The ones that represent a mixture of good and bad were Jeroboam, Jehoshaphat, Joash, Amaziah, Uzziah, Jehoiakim; while the truly good consisted of Jotham, Hezekiah and Josiah. In all probability the reign of each of these good kings was profoundly affected and made spiritually fruitful by the ministry of Isaiah, the greatest preacher among Old Testament Prophets. It is perhaps a fact of history that no rulers have ever proven faithful to God without the stimulating and salutary influence of the Gospel ministry.

The judgments and mercies of Second Chronicles alike vindicate Jehovah. In this record wickedness does not go unpunished; and yet it is a marvelous revelation of Divine mercy.

There is never the least sign of penitence on the part of the ruler and the people without an immediate and generous response from Jehovah.

When Jehoshaphat declined in his loyalty and effected a sinful coalition with Ahab, judgment fell; but instantly upon his repentance, mercy was shown. Judgment is always and everywhere Gods strange work, the work in which He takes no pleasure. As I live, saith the Lord God, I have no pleasure in the death of the wicked (Eze 33:11).

Mercy is His nature, His essential character, for to the Lord our God belong mercies and forgiveness. He that covereth his sins shall not prosper; but whoso confesseth and forsaketh them shall have mercy (Pro 28:13).

Fuente: The Bible of the Expositor and the Evangelist by Riley

CRITICAL NOTES.] This chapter is peculiar to the writer of Chronicles. Jehoshaphat becoming king takes measures for defence of his kingdom (2Ch. 17:1-9); in consequence grows in power (2Ch. 17:10-19).

2Ch. 17:1-6.Jehoshaphats measures for defence. Strengthened, prepared to resist, to defend against attack from northern kingdom. 2Ch. 17:2. Garrisons or governors (cf. 1Ki. 4:7-19), all fortresses filled with troops, military stations established in various parts of the country and in cities of Mount Ephraim which belonged to Jehoshaphat (ch. 2Ch. 15:8). 2Ch. 17:3. First, ancient imitated piety of his great ancestor in early part of his reign. Baalim in contrast with the God of his father, idol deities generally (Jdg. 2:11). 2Ch. 17:4. Doings of Israel. Special idolatrous customs of northern kingdom at the time and the worship of the calves. 2Ch. 17:5. Presents, freewill offerings, not ordinary taxes paid to royal treasury. Some reason to believe that a benevolence of this kind was expected as a matter of course at the accession of a new sovereign [Speak. Com.]. 2Ch. 17:6. Lifted up, not proud (chs. 2Ch. 26:16; 2Ch. 32:25); exalted by the ways of Jehovah (marg.), was encouraged, emboldened by a sense of Divine favour and ventured on reforms.

2Ch. 17:7-11.Moral measures. Princes, extraordinary commissioners and priests along with them. A deputation of five princes, nine Levites assisted by two priests, took a copy of the law with them, sent on tour in towns of Judah to give religious instruction to the people. 2Ch. 17:9-11. Presents, Philistines tributaries or wishing to become such; Arabians, nomad tribes on south of Dead Sea, sought protection and paid tribute in cattle.

2Ch. 17:12-19.Jehoshaphats greatness and prosperity. Castles, places of defence situated for protection of roads, or valleys opening into the country (ch. 2Ch. 27:4). Store, cities for keeping ammunition and provisions in preparation of siege. Business, much labour also expended on old cities of Judah, besides building and fortifying other places. 2Ch. 17:14-19. Whenever a census was taken among Israelites, the numbering was by tribes and families. Hence the expression in text, which occurs thirteen times in first chapter of Numbers [Speak. Com.]. Captains, princes of thousands, highest officers in command. Three of them, Adnah the highest post. By the side of him who commanded largest division, Jehohanan and Amaziah had command of 280,000 and 200,000 men. 2Ch. 17:16. Amaz. a volunteer, or by an act of his own devoted himself to the service of Jehovah. Light-armed and heavy-armed troops waited on the king. These numbers have been with good reason regarded as corrupt by most critics. They cannot be successfully defended either as probable in themselves or as in harmony with the other statements of the military force, or of the population, contained in our author [Speak. Com.]. Others account for the numbers by including every one fit to bear arms in time of peace pursuing their daily callings; auxiliaries from tributary Philistines and Arabs; and all who on religious grounds attached themselves to the kingdom of Judah [cf. Murphy].

HOMILETICS

JEHOSHAPHATS GOOD BEGINNING.2Ch. 17:1-19

Natural for Jehoshaphat to succeed his father, but in defending his kingdom ne indicated a policy; in rising above his surroundings, resisting prevalent customs, and introducing reforms he made a good beginning. Taking the chapter as a sketch

I. Jehoshaphats natural defences. Jehoshaphat strengthened himself against Israel. During Asas decay Ahab acted with vigour. Israel getting a formidable kingdom, needful for Jehoshaphat to bestir himself and maintain his own. This done not by league and bribe, but in natural, just, and quiet method against possible attack. A prudent man foresees the evil and prepares for it. The tempers of men must be watched, the threatening of the times met, and weak places should be strengthened and guarded. To ignore inevitable tendencies, to act without foresight and preparation, most ruinous.

II. Jehoshaphats moral reforms. He cared for the spiritual welfare as well as for the outward security of the kingdom. Anxious to restore the worship of Jehovah, to instruct the people, and to administer justice (2Ch. 19:5).

1. Reforms springing from personal piety. He himself upright and sincere in serving God. A man of foresight and reverence, of deep conviction and uncompromising principle. One who felt Gods presence more needful than garrisons in cities and forces on land.

2. Reforms displaying zeal against idolatry. He walked not after the doings of Israel (2Ch. 17:4), was dead against calf worship, strictly adhered to Divine enactments, removed monuments, and destroyed groves which disgraced the land, and almost entirely cleansed it from idolatry (2Ch. 20:33).

3. Reforms connected with the instruction of the people. A commission of education was formed, equipped, and sent about throughout all the cities of Judah, and taught the people (2Ch. 17:9). Kings and princes help a nation, not by stifling inquiry, attempting to force opinion and punishing heterodoxy; but by spreading education, encouraging virtue, and exalting Gods word. Nations who receive this word most tolerant and intelligent, most philanthropic and exalted.

III. Jehoshaphats consequent prosperity and honour. In personal conduct separated alike from gross idolatry and Israelitish apostasy; in government ruling in the fear of God, and for the good of his subjects, the Lord stablished the kingdom in his hand.

1. At home peace and plenty. His people loyal and submissive, voluntary, offerings abundantriches and honour without stint.

2. Abroad security and honour. None disturbed his peaceful reign, hostile peoples bowed before him, the tributes of nations poured into his treasury, and the fear of God fell upon all the kingdoms with its restraining influence.

JEHOSHAPHATS UPRIGHTNESS.2Ch. 17:3-4

Jehoshaphat expressly commended for integrity, even when condemned for his sin (2Ch. 19:3). This corresponds with his conduct at beginning of his reign, and the continuance of his uprightness after sad and untoward events.

I. A mans character is determined by his relation to God. He acknowledged and sought the Lord God of his father. In some relation all stand to God, and according to conduct, not creed, profession nor opinion, moral character and condition determined.

II. A mans character and course of life are specially observed by God. Davids life described in parts, each part under Gods inspection. Youth, manhood, and old age; relapses and restorations known to him. Scripture lives detected, impartially given in temptations, failings, and virtues. Thou, O Lord, knowest me: thou hast seen me and tried mine heart toward (with) thee (Jer. 12:3).

III. The latter part of a mans life may be worse than the first part. The first ways of his father David. A contrast between the earlier and the latter days of David, who relapsed and dishonoured in character. Age should bring wisdom, honour, and meetness for eternity. The seed ripens for the crop. Youth grows into maturity, and the student should give the accomplished scholar. Sad to deteriorate in life (Solomon, Jehoshaphat, &c.). Sad when you have to go back to a mans youth to find his virtues, or his most conspicuous excellences; but most beautiful when a mans earlier mistakes are lost in the richness and wisdom of his later conduct [Parker].

IV. The good only and not the evil in a mans life should be imitated. Jehoshaphat walked in the godly ways of David; customary and easier to follow the evil. Multitudes and fashions influence; men naturally prone to the inferior and to forget the lofty and spiritual. The universal influence of bad examples presupposes a universal readiness to yield to it. Be ye therefore followers (Greek, imitators) of God as dear children (Eph. 5:1).

Presume not that I am the thing I was,
For I have turned away my former self,
So will I those that keep me company [Shakes.].

THE TEACHING COMMISSION.2Ch. 17:6-9

This a counterpoise to influences which had degraded Judah, and a continuation of Asas reaction. These men employed eminently useful, though otherwise unknown.

I. The persons which composed the commission. Officers of court and camp, of civil and religious authority.

1. The princes. A deputation of five to represent civil and constitutional government.

2. The Levites. Nine in number to instruct in ritual and temple service.

3. The priests. Two to explain the nature and enforce the duties of religion. The commission not warriors nor revolutionists, but reformers and revivalists. To educate the people in their duty to God, the king, and to each other.

II. The work which the commission had to perform. Educational and religious.

1. To teach the people. They taught in Judah (2Ch. 17:9). Education required to chase away superstition, ensure just legislation, develop the energies, and alleviate the condition of the people.

2. To expound the word. The book of the law with them. Gods law their text-book and authority. The command of the prince, the creed of the priest, and the ritual of the Levite not to displace Gods word. A law above man, a book more than human to appeal to: a written statute, an authoritative declaration, a final revelation to which to call mens attention. In vain do they worship me, teaching for doctrines the commandments of men.

III. The effects which followed the work of the commission. The nation improved, reformed, and greatly blessed.

1. In outward prosperity. Peace and prosperity enjoyed; insurrections and wars prevented; unbroken opportunities for pursuit of education and commerce.

2. In moral character. People taught the law of God, returned to religious ways and worship. Gods presence their defence and dignity (2Ch. 17:10). Such the effect of the Bible at all times. Its principles tend to civilise and elevate, reform and refine. It is the foe of oppression, the protector of the weak, and the Magna Charta of true liberty. What the boasted civilisation of ancient or modern nations without the Bible! Judge Bible teaching by its fruits! Everywhere it justifies its existence and claims. Its itinerant ministry and popular teaching in the providence of God has preserved this country from revolutions and wars amid the ruins and dissolutions of European nations!

JEHOSHAPHATS GREATNESS.2Ch. 17:12-19

I. In the extent of his possessions. Castles and cities of store, places for victuals and arms. He had much business, undertakings of religion, preparations for peace and war. A great kingdom and great responsibilities committed to his care.

II. In the vastness of his army. The warriors arranged in the army according to their fathers houses. Consisted of five unequal divisions, comprised 1,160,000 men, without including those who garrisoned the fortresses. No monarch, since the time of Solomon, equalled Jehoshaphat in the extent of his revenue, in the strength of his fortifications, and the number of his troops [Jamieson].

III. In the skill of his captains. Five great generals, loyal in spirit, mighty in valour, and ready for any undertaking. These waited on the king (2Ch. 17:19).

There is not a sovereign in Europe or in the world, but might read this chapter with advantage.

1. It shows most forcibly that true religion is the basis of the state; and that wherever it prospers, there the state prospers.
2. It shows also, that it is the wisdom of kings to encourage religion with all their power and influence; for if the hearts of the subjects be not bound and influenced by true religion, vain is the application of laws, fines, imprisonments, or corporal punishment of any kind.
3. A religious nation is ever a great nation; it is loved by its friends, it is dreaded by its enemies.
4. It is ever a peaceful and united nation: the blessings of religion, and a wholesome and paternal government, are so fully felt and prized, that all find it their interest to preserve and defend them. Harmony, peace, piety, and strength are the stability of such times. May Britain know and value them! [A. Clarke].

HOMILETIC HINTS AND SUGGESTIONS

2Ch. 17:4-6. Jehoshaphats religion.

1. Practical in its possession. Not formal, complimentary, nor expedient for the times. A man of deep conviction, courage, and generous patriotism. If the end had only been as beginning, almost a complete character!

2. Earnest in its nature. He sought earnestly and constantly the Lord God of his father.

3. Prominent in its testimony. For eighteen yearscontemporary with Ahab and Jezebel, the period of Baalism in Israelfirm and faithful, sought not unto Baalim.

4. Self-denying in its example. Not after the doings of Israel, fashionable and prevalent; but lifted up in conformity to God and delight in Gods service.

The working hand and the happy heart. The chief things for a traveller on such a pilgrimage as ours is a right goal before him, the right road before him, the right impulse within him. The chief thoughts of which we are here reminded are:

1. Religion pervading our lifethe Lord.
2. Activity pervading our religionthe ways.
3. Cheerfulness pervading our activity [Christian Treasury, 1859].

2Ch. 17:7-11. The royal edict. I. We notice the edict of king Jehoshaphat:

1. Mark the benevolence displayed in it;
2. Its policy was not inferior to its benevolence;
3. The benefits arising from it were incalculable. II. The manner in which it was carried into execution. This suggests
1. That loyalty to the king demands our concurrence with him in his good work;
2. That gratitude to the Jewish nation demands it at our hands;
3. A love to the rising generation should lead us to avail ourselves of the present opportunity to promote their welfare;
4. That a concern for the honour of our holy religion should operate to unite us all in executing the royal edict [C. Simeon, M.A.].

2Ch. 17:13. Business, which he performed diligently, personally, and thoroughly. Many works (LXX.) going forward at once; a negotious man was he. His business, say some, lay in beautifying and fortifying those cities. Augustus gloried at his death, that whereas he had found Rome built with brick, he had left it made of marble [Trapp].

2Ch. 17:16. Willingly offered himself. The volunteer

1. Religious in spirit. Recognition of the Lord.
2. Resolute in arms. The vows of God upon him.
3. Valiant in service. Like ancient votaries in Mohammedan armies, never known to return home without victory. The people blessed all the men that willingly offered themselves to dwell at Jerusalem.

He always wins who sides with Thee,

To him no chance is lost;

Thy will is sweetest to him, when

It triumphs at his cost [F. W. Faber].

ILLUSTRATIONS TO CHAPTER 17

2Ch. 17:3-5. The Lord with him, stablished the kingdom, &c. God is the only source of stability as infinite, absolute, and changeless. He gives stability to his word, church, and people. In the great hand of God I stand [Shakespeare].

2Ch. 17:7-9. The book of the law. The influence of the Bible has been very efficient towards the introduction of a better and more enlightened sense of right and justice among the several governments of Europe. It taught the duty of benevolence to strangers, of humanity to the vanquished, of the obligation of good faith, of the sin of murder, revenge, and rapacity. The history of Europe, during the earlier periods of modern history, abounds with interesting and strong cases to show the authority of revelation over turbulent princes and fierce warriors, and the effect of that authority in meliorating manners, checking violence, and introducing a system of morals which inculcate peace, moderation, and justice [Chancellor Kent].

2Ch. 17:13. Much business. Nothing is denied to well-directed labour; nothing is ever to be attained without it [Sir Joshua Reynolds]. All sorts of mischiefs happen to unoccupied professors of religion; there is no evil from which they are secure. Better would it be for them to accept the lowest occupation for the Lord Jesus than remain the victims of inaction [Spurgeon].

Troubles spring from idleness,
And grievous toils from needless ease

[Franklin].

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

5. THE REIGN OF JEHOSHAPHAT (1721:3)

TEXT

2Ch. 17:1. And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel. 2. And he placed forces in all the fortified cities of Judah, and set garrisons in the land of Judah, and in the cities of Ephraim, which Asa his father had taken. 3. And Jehovah was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto the Baalim, 4. but sought to the God of his father, and walked in his commandments, and not after the doings of Israel. 5. Therefore Jehovah established the kingdom in his hand; and all Judah brought to Jehoshaphat tribute; and he had riches and honor in abundance. 6. And his heart was lifted up in the ways of Jehovah: and furthermore he took away the high places and the Asherim out of Judah.

7. Also in the third year of his reign he sent his princes, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah; 8. and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tobadonijah, the Levites; and with them Elishama and Jehoram, the priests. 9. And they taught in Judah, having the book of the law of Jehovah with them; and they went about throughout all the cities of Judah, and taught among the people.
10. And the fear of Jehovah fell upon all the kingdoms of the lands that were round about Judah, so that they made no war against Jehoshaphat. 11. And some of the Philistines brought Jehoshaphat presents, and silver for tribute; the Arabians also brought him flocks, seven thousand and seven hundred rams, and seven thousand and seven hundred he-goats. 12. And Jehoshaphat waxed great exceedingly; and he built in Judah castles and cities of store. 13. And he had many works in the cities of Judah; and men of war, mighty men of valor, in Jerusalem. 14. And this was the numbering of them according to their fathers houses: Of Judah, the captains of thousands: Adnah the captain, and with him mighty men of valor three hundred thousand; 15. and next to him Jehohanan the captian, and with him two hundred and fourscore thousand; 16. and next to him Amasiah the son of Zichri, who willingly offered himself unto Jehovah; and with him two hundred thousand mighty men of valor. 17. And of Benjamin: Eliada a mighty man of valor, and with him two hundred thousand armed with bow and shield; 18. and next to him Jehozabad, and with him a hundred and fourscore thousand ready prepared for war. 19. These were they that waited on the king, besides those whom the king put in the fortified cities throughout all Judah.

2Ch. 18:1. Now Jehoshaphat had riches and honor in abundance; and he joined affinity with Ahab. 2. And after certain years he went down to Ahab to Samaria. And Ahab killed sheep and oxen for him in abundance, and for the people that were with him, and moved him to go up with him to Ramoth-gilead. 3. And Ahab king of Israel said unto Jehoshaphat king of Judah. Wilt thou go with me to Ramoth-gilead? And he answered him, I am as thou art, and my people as thy people; and we will be with thee in the war.

4, And Jehoshaphat said unto the king of Israel, Inquire first, I pray thee, for the word of Jehovah. 5. Then the king of Israel gathered the prophets together, four hundred men, and said unto them, Shall we go to Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for God will deliver it into the hand of the king. 6. But Jehoshaphat said, Is there not here a prophet of Jehovah besides, that we may inquire of him? 7. And the king of Israel said unto Jehoshaphat, There is yet one man by whom we may inquire of Jehovah: but I hate him; for he never prophesieth good concerning me, but always evil: the same is Micaiah the son of Imla. And Jehoshaphat said, Let not the king say so. 8. Then the king of Israel called an officer, and said, Fetch quickly Micaiah the son of Imla. 9. Now the king of Israel and Jehoshaphat the king of Judah sat each on his throne, arrayed in their robes, and they were sitting in an open place at the entrance of the gate of Samaria; and all the prophets were prophesying before them. 10. And Zedekiah the son of Chenaanah made him horns of iron and said, Thus saith Jehovah, With these shalt thou push the Syrians, until they be consumed. 11. And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper; for Jehovah will deliver it into the hand of the king.
12. And the messenger that went to call Micaiah spake to him, saying, Behold, the words of the prophets declare good to the king with one mouth: let thy word therefore, I pray thee, be like one of theirs, and speak thou good. 13. And Micaiah said, As Jehovah liveth, what my God saith, that will I speak. 14. And when he was come to the king, the king said unto him, Micaiah, shall we go to Ramoth-gilead to battle, or shall I forbear? And he said, Go ye up, and prosper; and they shall be delivered into your hand. 15. And the king said to him, How many times shall I adjure thee that thou speak unto me nothing but the truth in the name of Jehovah; 16. And he said, I saw all Israel scattered upon the mountains, as sheep that have no shepherd: and Jehovah said, These have no master; let them return every man to his house in peace. 17. And the king of Israel said to Jehoshaphat, Did I not tell thee that he would not prophesy good concerning me, but evil? 18. And Micaiah said, Therefore hear ye the word of Jehovah: I saw Jehovah sitting upon his throne, and all the host of heaven standing on his right hand and on his left. 19. And Jehovah said, Who shall entice Ahab king of Israel, that he may go up and fall at Ramoth-gilead? And one spake saying after this manner, and another saying after that manner. 20. And there came forth a spirit, and stood before Jehovah, and said, I will entice him. And Jehovah said unto him. Wherewith? 21. And he said, I will go forth, and will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt entice him, and shalt prevail also: go forth, and do so. 22. Now therefore, behold, Jehovah hath put a lying spirit in the mouth of these thy prophets; and Jehovah hath spoken evil concerning thee.
23. Then Zedekiah the son of Chenaanah came near, and smote Micaiah upon the cheek, and said, Which way went the Spirit of Jehovah from me to speak unto thee? 24. And Micaiah said, Behold, thou shalt see on that day, when thou shalt go into an inner chamber to hide thyself. 25. And the king of Israel said, Take ye Micaiah, and carry him back unto Amon the governor of the city, and to Joash the kings son; 26. and say, Thus saith the king, Put this fellow in the prison, and feed him with bread of affliction and with water of affliction, until I return in peace. 27. And Micaiah said, If thou return at all in peace, Jehovah hath not spoken by me. And he said, Hear, ye peoples, all of you.
28. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead. 29. And the king of Israel said unto Jehoshaphat, I will disguise myself, and go into the battle; but put thou on thy robes. So the king of Israel disguised himself; and they went into the battle. 30. Now the king of Syria had commanded the captains of his chariots, saying, Fight neither with small nor great, save only with the king of Israel. 31. And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, It is the king of Israel. Therefore they turned about to fight against him: but Jehoshaphat cried out, and Jehovah helped him; and God moved them to depart from him. 32. And it came to pass, when the captains of the chariots saw that it was not the king of Israel, that they turned back from pursuing him. 33. And a certain man drew his bow at a venture, and smote the king of Israel between the joints of the armor: wherefore he said to the driver of the chariot, Turn thy hand, and carry me out of the host; for I am sore wounded. 34. And the battle increased that day? howbeit the king of Israel stayed himself up in his chariot against the Syrians until the even; and about the time of the going down of the sun he died.

2Ch. 19:1. And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem. 2. And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the wicked, and love them that hate Jehovah? for this thing wrath is upon thee from before Jehovah. 3. Nevertheless there are good things found in thee, in that thou hast put away the Asheroth out of the land, and hast set thy heart to seek God.

4. And Jehoshaphat dwelt at Jerusalem: and he went out again among the people from Beer-sheba to the hill-country of Ephraim, and brought them back unto Jehovah, the God of their fathers. 5. And he set judges in the land throughtout all the fortified cities of Judah, city by city, 6. and said to the judges, Consider what ye do: for ye judge not for man, but for Jehovah; and he is with you in the judgment. 7. Now therefore let the fear of Jehovah be upon you; take heed and do it: for there is no iniquity with Jehovah our God, nor respect of persons, nor taking of bribes.
8. Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers houses of Israel, for the judgment of Jehovah, and for controversies. And they returned to Jerusalem. 9. And he charged them, saying, Thus shall ye do in the fear of Jehovah, faithfully, and with a perfect heart. 10. And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and ordinances, ye shall warn them, that they be not guilty towards Jehovah, and so wrath come upon you and upon your brethren: this do, and ye shall not be guilty. 11. And, behold, Amariah the chief priest is over you in all matters of Jehovah; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the kings matters: also the Levites shall be officers before you. Deal courageously, and Jehovah be with the good.

2Ch. 20:1. And it came to pass after this, that the children of Moab, and the children of Ammon, and with them some of the Ammonites, came against Jehoshaphat to battle. 2. Then there came some that told Jehoshaphat, saying, There cometh a great multitude against thee from beyond the sea from Syria; and, behold, they are in Hazazon-tamar (the same is En-gedi). 3. And Jehoshaphat feared, and set himself to seek unto Jehovah; and he proclaimed a fast throughout all Judah. 4. And Judah gathered themselves together, to seek help of Jehovah: even out of all the cities of Judah they came to seek Jehovah.

5. And Jehoshaphat stood in the assembly of Judah and Jerusalem, in the house of Jehovah, before the new court; 6. and he said, O Jehovah, the God of our fathers, art not thou God in heaven? and art not thou ruler over all the kingdoms of the nations? and in thy hand is power and might, so that none is able to withstand thee. 7. Didst not thou, O our God, drive out the inhabitants of this land before thy people Israel, and give it to the seed of Abraham thy friend for ever? 8. And they dwelt therein, and have built thee a sanctuary therein for thy name, saying, 9. If evil come upon us, the sword, judgment, or pestilence, or famine, we will stand before this house, and before thee (for thy name is in this house), and cry unto thee in our affliction, and thou wilt hear and save. 10. And now, behold, the children of Ammon and Moab and Mount Seir. whom thou wouldest not let Israel invade, when they came out of the land of Egypt, but they turned aside from them, and destroyed them not; 11. behold, how they reward us, to come to cast us out of thy possession, which thou hast given us to inherit. 12. 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. 13. And all Judah stood before Jehovah, with their little ones, their wives, and their children.
14. Then upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite, of the sons of Asaph, came the Spirit of Jehovah in the midst of the assembly; 15. and he said, Hearken ye, all Judah, and ye inhabitants of Jerusalem, and thou king of Jehoshaphat: Thus saith Jehovah unto you, Fear not ye, neither be dismayed by reason of this great multitude; for the battle is not yours, but Gods. 16. To-morrow go ye down against them: behold, they come up by the ascent of Ziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel. 17. Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of Jehovah with you, O Judah and Jerusalem; fear not, nor be dismayed: to-morrow go out against them; for Jehovah is with you. 18. And Jehoshaphat bowed his head with his face to the ground; and all Judah and the inhabitants of Jerusalem fell down before Jehovah, worshipping Jehovah. 19. And the Levites, of the children of the Kohathites and of the children of the Korahites, stood up to praise Jehovah, the God of Israel, with an exceeding loud voice.
20. And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem: believe in Jehovah your God, so shall ye be established; believe his prophets, so shall ye prosper. 21. And when he had taken counsel with the people, he appointed them that should sing unto Jehovah, and give praise in holy array, as they went out before the army, and say, Give thanks unto Jehovah; for his lovingkindness endureth for ever. 22. And when they began to sing and to praise, Jehovah set liers-in-wait against the children of Ammon, Moab, and Mount Seir, that were come against Judah; and they were smitten. 23. For the children of Ammon and Moab stood up against the inhabitants of Mount Seir, utterly to slay and destroy them: and when they had made an end of the inhabitants of Seir, every one helped to destroy another.
24. And when Judah came to the watch-tower of the wilderness, they looked upon the multitude; and behold, they were dead bodies fallen to the earth, and there were none that escaped. 25. And when Jehoshaphat and his people came to take the spoil of them, they found among them in abundance both riches and dead bodies, and precious jewels, which they stripped off for themselves, more than they could carry away: and they were three days in taking the spoil, it was so much. 26. And on the fourth day they assembled themselves in the valley of Berach; for there they blessed Jehovah: therefore the name of that place was called The valley of Berach unto this day. 27. Then they returned, every man of Judah and Jerusalem, and Jehoshaphat in the forefront of them, to go again to Jerusalem with joy; for Jehovah had made them to rejoice over their enemies. 28. And they came to Jerusalem with psalteries and harps and trumpets unto the house of Jehovah. 29. And the fear of God was on all the kingdoms of the countries, when they heard that Jehovah fought against the enemies of Israel. 30. So the realm of Jehoshaphat was quiet; for his God gave him rest round about.
31. And Jehoshaphat reigned over Judah: he was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem: and his mothers name was Azubah the daughter of Shilhi. 32. And he walked in the way of Asa his father, and turned not aside from it, doing that which was right in the eyes of Jehovah. 33. Howbeit the high places were not taken away; neither as yet had the people set their hearts unto the God of their fathers. 34. Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the history of Jehu the son of Hanani, which is inserted in the book of the kings of Israel.
35. And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel; the same did very wickedly: 36. and he joined himself with him to make ships to go to Tarshish; and they made the ships in Ezion-geber. 37. Then Eliezer the son of Dodavahu of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, Jehovah hath destroyed thy works. And the ships were broken, so that they were not able to go to Tarshish.

2Ch. 21:1. And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David: and Jehoram his son reigned in his stead. 2. And he had brethren, the sons of Jehoshaphat: Azariah, and Jehiel, and Zechariah, and Azariah, and Michael, and Shephatiah; all these were the sons of Jehoshaphat king of Israel. 3. And their father gave them great gifts, of silver, and of gold, and of precious things, with fortified cities in Judah: but the kingdom gave he to Jehoram, because he was the first-born.

PARAPHRASE

2Ch. 17:1. Then his son Jehoshaphat became the king and mobilized for war against Israel. 2. He placed garrisons in all of the fortified cities of Judah, in various other places throughout the country, and in the cities of Ephraim that his father had conquered. 3. The Lord was with Jehoshaphat because he followed in the good footsteps of his fathers early years, and did not worship idols. 4. He obeyed the commandments of his fathers Godquite unlike the people across the border in the land of Israel. 5. So the Lord strengthened his position as king of Judah. All the people of Judah cooperated by paying their taxes, so he became very wealthy as well as being very popular. 6. He boldly followed the paths of Godeven knocking down the heathen altars on the hills, and destroying the Asherim idols.

7, 8, 9. In the third year of his reign he began a nationwide religious education program. He sent out top government officials as teachers in all the cities of Judah. These men included Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah. He also used the Levites for this purpose, including Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tobadonijah; also the priest Elishama and Jehoram. They took copies of The Book of the Law of the Lord to all the cities of Judah, to teach the Scriptures to the people.
10. The fear of the Lord fell upon all the surrounding kingdoms so that none of them declared war on King Jehoshaphat. 11. Even some of the Philistines brought him presents and annual tribute, and the Arabs donated 7,700 rams and 7,700 male goats. 12. So Jehoshaphat became very strong, and built fortresses and supply cities throughout Judah. 13. His public works program was also extensive, and he had a huge army stationed at Jerusalem, his capital. 14, 15. Three hundred thousand Judean troops were there under General Adnah. Next in command was Jeho-hanan with an army of 280,000 men. 16. Next was Amasiah (son of Zichri), a man of unusual piety, with 200,000 troops. 17. Benjamin supplied 200,000 men equipped with bows and shields under the command of Eliada, a great general. 18. His second in command was Jehozabad, with 180,000 trained men. 19. These were the troops in Jerusalem in addition to those placed by the king in the fortified cities throughout the nation.

2Ch. 18:1. But rich, popular King Jehoshaphat of Judah made a marriage alliance (for his son) with (the daughter of) King Ahab of Israel. 2. A few years later he went down to Samaria to visit King Ahab, and King Ahab gave a great party for him and his aides, butchering great numbers of sheep and oxen for the feast. Then he asked King Jehoshaphat to join forces with him against Ramoth-gilead.

3, 4, 5. Why, of course! King Jehoshaphat replied. Im with you all the way. My troops are at your command! However, lets check with the Lord first. So King Ahab summoned 400 of his heathen prophets and asked them, Shall we go to war with Ramoth-gilead or not? And they replied, Go ahead, for God will give you a great victory! 6, 7. But Jehoshaphat wasnt satisfied. Isnt there some prophet of the Lord around here too? he asked. Id like to ask him the same question. Well, Ahab told him, there is one, but I hate him, for he never prophesies anything but evil! His name is Micaiah (son of Imlah). Oh, come now, dont talk like that! Jehoshaphat exclaimed. Lets hear what he has to say. 8. So the king of Israel called one of his aides. Quick! Go and get Micaiah (son of Imlah), he ordered. 9. The two kings were sitting on thrones in full regalia at an open place near the Samaria gate, and all the prophets were prophesying before them. 10. One of them, Zedekiah (son of Chenaanah), made some iron horns for the occasion and proclaimed, The Lord says you will gore the Syrians to death with these! 11. And all the others agreed. Yes, they chorused, go up to Ramoth-gilead and prosper, for the Lord will cause you to conquer.
12. The man who went to Micaiah told him what was happening, and what all the prophets were sayingthat the war would end in triumph for the king. I hope you will agree with them and give the king a favorable reading, the man ventured. 13. But Micaiah replied, I vow by God that whatever God says is what I will say. 14. When he arrived before the king, the king asked him, Micaiah, shall we go to war against Ramoth-gilead or not? And Micaiah replied, Sure, go ahead! It will be a glorious victory! 15. Look here, the king said sharply, how many times must I tell you to speak nothing except what the Lord tells you to? 16. Then Micaiah told him, In my vision I saw all Israel scattered upon the mountain as sheep without a shepherd. And the Lord said, Their master has been killed. Send them home. 17. Didnt I tell you? the king of Israel exclaimed to Jehoshaphat. He does it every time. He never prophesies anything but evil against me. 18. Listen to what else the Lord has told me, Micaiah continued, I saw him upon his throne surrounded by vast throngs of angels. 19, 20. And the Lord said, Who can get King Ahab to go to battle against Ramoth-gilead and be killed there? There were many suggestions, but finally a spirit stepped forward before the Lord and said, I can do it! How? the Lord asked him. 21. He replied, I will be a lying spirit in the mouth of all of the kings prophets! It will work, the Lord said; go and do it. 22. So you see, the Lord has put a lying spirit in the mouth of these prophets of yours, when actually he has determined just the opposite of what they are telling you!
23. Then Zedekiah (son of Chenaanah) walked up to Micaiah and slapped him across the face. You liar! he yelled. When did the Spirit of the Lord leave me and enter you? 24. Youll find out soon enough, Micaiah replied, when you are hiding in an inner room! 25. Arrest this man and take him back to Governor Amon and to my son Joash, the king of Israel ordered. 26. Tell them, The king says to put this fellow in prison and feed him with bread and water until I return safely from the battle! 27. Micaiah replied, If you return safely, the Lord has not spoken through me. Then, turning to those around them, he remarked, Take note of what I have said.
28. So the king of Israel and the king of Judah led their armies to Ramoth-gilead. 29. The king of Israel said to Jehoshaphat, Ill disguise myself so that no one will recognize me, but you put on your royal robes! So that is what they did. 30. Now the king of Syria had issued these instructions to his charioteers: Ignore everyone but the king of Israel! 31. So when the Syrian charioteers saw King Jehoshaphat of Judah in his royal robes, they went for him, supposing that he was the man they were after. But Jehoshaphat cried out to the Lord to save him, and the Lord made the charioteers see their mistake and leave him. 32. For as soon as they realized he was not the king of Israel, they stopped chasing him. 33. But one of the Syrian soldiers shot an arrow haphazardly at the Israeli troops, and it struck the king of Israel at the opening where the lower armor and the breastplate meet. Get me out of here, he groaned to the driver of his chariot, for I am badly wounded. 34. The battle grew hotter and hotter all that day and King Ahab went back in, propped up in his chariot, to fight the Syrians, but just as the sun sank into the western skies, he died.

2Ch. 19:1. As King Jehoshaphat of Judah returned home, uninjured. 2. the prophet Jehu (son of Hanani) went out to meet him. Should you be helping the wicked, and loving those who hate the Lord? he asked him. Because of what you have done, Gods wrath is upon you. 3. But there are some good things about you, in that you got rid of the shame-idols throughout the land, and you have tried to be faithful to God.

4. So Jehoshaphat made no more trips to Israel after that, but remained quietly at Jerusalem. Later he went out again among the people, traveling from Beer-sheba to the hill country of Ephraim to encourage them to worship the God of their ancestors. 5. He appointed judges throughout the nation in all the larger cities, 6. and instructed them: Watch your stepI have not appointed youGod has; and he will stand beside you and help you give justice in each case that comes before you. 7. Be very much afraid to give any other decision than what God tells you to. For there must be no injustice among Gods judges, no partiality, no taking of bribes.

8. Jehoshaphat set up courts in Jerusalem, too, with the Levites and priests and clan leaders and Judges 9. These were his instructions to them: You are to act always in the fear of God, with honest hearts. 10. Whenever a case is referred to you by the judges out in the provinces, whether murder cases or other violations of the laws and ordinances of God, you are to clarify the evidence for them and help them to decide justly, lest the wrath of God come down upon you and them; if you do this, you will discharge your responsibility. 11. Then he appointed Amariah, the High Priest, to be the court of final appeal in cases involving violation of sacred affairs; and Zebadiah (son of Ishmael), a ruler in Judah, as the court of final appeal in all civil cases; with the Levites as their assistants. Be fearless in your stand for truth and honesty. And may God use you to defend the innocent, was his final word to them.

2Ch. 20:1. Later on, the armies of the kings of Moab, Ammon, and of the Meunites declared war on Jehoshaphat and the people of Judah. 2. Word reached Jehoshaphat that a vast army is marching against you from beyond the Salt Sea, from Syria. It is already at Hazazon-tamar (also called Engedi). 3. Jehoshaphat was badly shaken by this news and determined to beg for help from the Lord; so he announced that all the people of Judah should go without food for a time, in penitence and intercession before God. 4. People from all across the nation came to Jerusalem to plead unitedly with him.

5. Jehoshaphat stood among them as they gathered at the new court of the Temple, and prayed this prayer: 6. O Lord God of our fathersthe only God in all the heavens, the Ruler of all the kingdoms of the earthyou are so powerful, so mighty. Who can stand against you? 7. O our God, didnt you drive out the heathen who lived in this land when your people arrived? And didnt you give this land forever to the descendants of your friend Abraham? 8. Your people settled here and built this Temple for you, 9. truly believing that in a time like thiswhenever we are faced with any calamity such as war, disease, or faminewe can stand here before this Temple and before youfor you are here in this Templeand cry out to you to save us; and that you will hear us and rescue us. 10. And now see what the armies of Ammon, Moab, and Mount Seir are doing. You wouldnt let our ancestors invade those nations when Israel left Egypt, so we went around and didnt destroy them. 11. Now see how they reward us! For they have come to throw us out of your land which you have given us. 12. O our God, wont you stop them? We have no way to protect ourselves against this mighty army. We dont know what to do, but we are looking to you. 13. As the people from every part of Judah stood before the Lord with their little ones, wives, and children,
14. the Spirit of the Lord came upon one of the men standing thereJahaziel (son of Zechariah, son of Benaiah, son of Je-iel, son of Mattaniah the Levite, who was one of the sons of Asaph). 15. Listen to me, all you people of Judah and Jerusalem, and you, O king Jehoshaphat! he exclaimed. The Lord says, Dont be afraid! Dont be paralyzed by this mighty army! For the battle is not yours, but Gods! 16. Tomorrow, go down and attack them! You will find them coming up the slopes of Ziz at the end of the valley that opens into the wilderness of Jeruel. 17. But you will not need to fight! Take your places; stand quietly and see the incredible rescue operation God will perform for you, O people of Judah and Jerusalem! Dont be afraid or discouraged! Go out there tomorrow, for the Lord is with you! 18. Then king Jehoshaphat fell to the ground with his face to the earth, and all the people of Judah and the people of Jerusalem did the same, worshiping the Lord. 19. Then the Levites of the Kohath clan and the Korah clan stood to praise the Lord God of Israel with songs of praise that rang out strong and clear.
20. Early the next morning the army of Judah went out into the wilderness of Tekoa. On the way Jehoshaphat stopped and called them to attention. Listen to me, O people of Judah and Jerusalem, he said. Believe in the Lord your God, and you shall have success! Believe his prophets, and everything will be all right! 21. After consultation with the leaders of the people, he determined that there should be a choir leading the march, clothed in sanctified garments and singing the song His Lovingkindness Is Forever as they walked along praising and thanking the Lord! 22. And at the moment they began to sing and to praise, the Lord caused the armies of Ammon, Moab, and Mount Seir to begin fighting among themselves, and they destroyed each other! 23. For the Ammonites and Moabites turned against their allies from Mount Seir and killed every one of them. And when they had finished that job, they turned against each other!
24. So, when the army of Judah arrived at the watchtower that looks out over the wilderness, as far as they could look there were dead bodies lying on the groundnot a single one of the enemy had escaped. 25. King Jehoshaphat and his people went out to plunder the bodies and came away loaded with money, garments, and jewels stripped from the corpsesso much that it took them three days to cart it all away! 26. On the fourth day they gathered in the Valley of Blessing, as it is called today, and how they praised the Lord! 27. Then they returned to Jerusalem, with Jehoshaphat leading them, full of joy that the Lord had given them this marvelous rescue from their enemies. 28. They marched into Jerusalem accompanied by a band of harps, lyres, and trumpets and proceeded to the Temple. 29. And as had happened before, when the surrounding kingdoms heard that the Lord himself had fought against the enemies of Israel, the fear of God fell upon them. 30. So Jehoshaphats kingdom was quiet, for his God had given him rest.
31. A thumbnail sketch of King jehoshaphat: He became king of Judah when he was thirty-five years old, and reigned twenty-five years, in Jerusalem. His mothers name was Azubah, the daughter of Shilhi. 32. He was a good king, just as his father Asa was. He continually tried to follow the Lord, 33. with the exception that he did not destroy the idol shrines on the hills, nor had the people as yet really decided to follow the God of their ancestors. 34. The details of Jehoshaphats reign from first to last are written in the history of Jehu the son of Hanani, which is inserted in The Annals of the Kings of Israel.
35. But at the close of his life, Jehoshaphat, king of Judah, went into partnership with Ahaziah, king of Israel, who was a very wicked man. 36. They made ships in Ezion-geber to sail to Tarshish. 37. Then Eliezer, son of Dodavahu from Mareshah, prophesied against Jehoshaphat, telling him, Because you have allied yourself with King Ahaziah, the Lord has destroyed your work. So the ships met disaster and never arrived at Tarshish.

2Ch. 21:1. When Jehoshaphat died, he was buried in the cemetery of the kings in Jerusalem, and his son Jehoram became the new ruler of Judah. 2. His brothersother sons of Jehoshaphatwere Azariah, Jehiel, Zechariah, Azariah, Michael, and Shephatiah. 3, 4. Their father had given each of them valuable gifts of money and jewels, also the ownership of some of the fortified cities of Judah. However, he gave the kingship to Jehoram because he was the oldest. But when Jehoram had become solidly established as king, he killed all of his brothers and many other leaders of Israel.

COMMENTARY

Asas son, Jehoshaphat, sat on the throne in Judah. Jehoshaphats name means Jehovah is judge. He was one of the best kings of the southern kingdom.[60] A continual condition of civil strife persisted between Judah and Israel. Jehoshaphat concerned himself with necessary fortifications to protect the territory of Judah. This involved strengthening several villages in Judah and in the territory on the border of Ephraim. Judahs king opposed every form of Baalism. In every matter pertaining to the kingdom he sought Jehovahs counsel. Jehovah was with him. The southern kingdom enjoyed a period of prosperity and Jehoshaphat was held in high honor as king. The lifting up of the heart sometimes meant boastful and foolish pride; however, Jehoshaphat boasted in Jehovah and gave his people strong spiritual leadership.

[60] Oehler, Grustave F., Theology of the Old Testament, p. 403

Jehoshaphat was deeply concerned that his people be trained in the word of God. He appointed princes, Levites, and priests to travel throughout the borders of Judah to teach the people out of the book of the law of Jehovah. He wanted all of his people to be involved in religious education. In this matter he approximated the ideal in Deu. 17:18-19 which stated that the king should rule by the law of God. This is the only mention in the Bible of these particular princes of the Levites. They filled an important place of service in the days of Jehoshaphat.

This course of action chosen by Judahs king brought great blessings upon the king and the people. Judah enjoyed an era of comparative peace. The Philistines brought tribute. Arab tribes in the environs of Judah brought great numbers of rams and goats. Store cities were built throughout the kingdom and much attention was given to improving social conditions. In addition to all of his peaceful pursuits, Jehoshaphat maintained a standing army of considerable proportions. Seven hundred eighty thousand warriors were numbered in Judah and three hundred eighty thousand warriors were numbered in Benjamin. They manned the fortified cities and helped the king in any assigned tasks. We do not know anything else about the captains or mighty men who are named in connection with Jehoshaphats army.

LESSON NINETEEN 1820

JEHOSHAPHAT AND AHAB WAR WITH MOAB AND AMMON
5. THE REIGN OF JEHOSHAPHATContinued (1721:3)

INTRODUCTION

Judahs alliance with Ahab of Israel displeased Jehovah. The prophets were mistreated. Jehoshaphat worked diligently to bring his people back to God. He activated the priestly high court. The Moabites and Ammonites were defeated in Jehoshaphats day.

TEXT

(Scripture text in Lesson Eighteen)

PARAPHRASE

(Scripture text in Lesson Eighteen)

COMMENTARY

Jehoshaphats relation with the northern kingdom was not entered into with a view to weakening the southern kingdom. The king of Judah probably wanted to share some of the prosperity of his kingdom with Ahab. Jehoshaphats reign extended over a period of twenty five years. His peaceful overtures toward the northern kingdom probably came during the first half of his reign. The affinity with Ahab was effected in the marriage of Jehoshaphats son, Jehoram, with Athaliah, daughter of Ahab. As there had been a Jezebel in Samaria, there would be an Athaliah in Jerusalem. There were state visits between the royal houses. On such an occasion Ahab made lavish provisions for Jehoshaphat. The Syrians had set a great army against Ramoth-gilead, a village thirty miles southeast of the southern tip of the Sea of Chinnereth. Ahab needed military assistance. Jehoshaphat agreed to bring Judahs army into this conflict. Certainly in these matters Judahs king failed to seek Jehovahs will.
Jehoshaphat knew that Ahab did not serve Jehovah. On the occasion when Judahs king agreed to go to battle against Syria with Ahabs army, Jehoshaphat suggested that they determine Jehovahs will in this matter. Ahab proceeded to ask counsel of the four hundred heathen prophets of Israel.[61] They advised him to go to war and assured him of victory through God (Elohim). Jeroboam had set up calf worship in convenient places in the northern kingdom at the beginning of his reign. His successors to the throne maintained these centers of worship. Ahab had married Jezebel, the Phoenician princess. She had brought Baalism out of her country into the northern kingdom. Ahab had completely committed himself to this heathen worship and had forsaken Jehovah. We marvel that these heathen prophets would presume to speak for Israels God. Jehoshaphat loved Jehovah. He was not satisfied with the word of Ahabs false prophets. Upon inquiring as to whether or not a prophet of Jehovah was available, the king of Judah was informed about a man named Micaiah. This true prophet had declared Jehovahs word to Ahab on previous occasion and had condemned Ahab for his heathenism. Ahab told Jehoshaphat that he hated Micaiah. The king of Judah urged Jehoshaphat to weigh his words. Micaiahs location wasnt exactly known. He may have been imprisoned at the time. While the officer was sent to bring Micaiah to the court, the two kings held court at the gate of Sainaria. Ahabs prophets continued their formal worship and stoutly maintained that Ahab should go to battle. One of the false prophets, Zedekiah, put on a mask fashioned like the head of a bull and equipped with iron horns. He moved among his fellow prophets and before Ahab and Jehoshaphat like an attacking animal. Zedekiah claimed that Jehovah had told him that Israel would be victorious. Whenever Zedekiah spoke, he was fully supported by the four hundred Baalists.

[61] Beecher, Willis, J., The Prophets and the Promise, p. 55

The officer who was sent to bring Micaiah tried to condition the prophet to say an agreeable word when he stood before the kings. Micaiah asserted his independency in relation to other prophets and his dependency upon God. He said, What my God saith, that will I speak. In the presence of the kings in a sarcastic manner Micaiah told Ahab to join the battle and anticipate victory. Ahabs own conscience convicted him in this matter. Micaiahs attitude and manner of expression revealed to Ahab that the prophet had a true message from Jehovah. Since Micaiah had bound himself by Jehovahs name to declare Gods will and since Ahab bound Micaiah under oath to reveal the truth, Micaiah said that Israel was a scattered flock without a shepherd. Ahabs army should be dismissed. In wrath Ahab interrupted Micaiah and contended that Micaiah ought not to have been called for advice. Micaiah described his vision of Jehovah. Ahab had hardened his heart. A lying spirit from Jehovah moved the false prophets to advise Ahab to go to battle.
Zedekiah humiliated Micaiah by striking him in the face and challenging him to identify the spirit that had prompted this insulting gesture. Zedekiah was informed that his own life would be in jeopardy at the hands of Israels enemies (most likely, the Syrians). Ahab consigned Micaiah to prison where he would be sustained only by bread and water. The kings order was that Micaiah should be imprisoned until he returned from the battle front in peace. He may have intended to kill the prophet at that time. Even though he was under this sentence, Micaiah insisted that Ahab would not return in peace. Ahab, himself, was under the sentence of death.
This would have been the proper time for Jehoshaphat to withdraw himself and his army from the northern kingdom. In spite of this demonstration of Jehovahs will, the two kings went to war with Syria at Ramoth-gilead. Ahab was so confident that he could win the battle that he had no hesitancy to join the ranks of the fighting men. He knew that as king of Israel, he would be a special prize to the enemy. So he disguised himself. Jehoshaphat was especially vulnerable because he wore robes identifying himself as a king. In the heat of the battle when the king of Judah was recognized by the enemy, he was miraculously spared. Somewhere on the battle-field a Syrian soldier shot an arrow toward the army of Israel.[62] He did not aim at any particular Hebrew soldier. Jehovah guided that Syrian arrow in its flight and it penetrated Ahabs armor striking a vital organ in the kings body. In mortal pain Ahab withdrew from the battle and died at the close of the day.

[62] Spence, H. D. M., The Pulpit Commentary, II Chronicles, p. 216

After these tragic experiences with Ahab, Jehoshaphat returned to Jerusalem. His alliance with wicked Ahab did not go unrebuked. A prophet named Jehu stood in Jehoshaphats presence and condemned him. Judahs king was also informed that Jehovah approved his efforts to rid his land of Baalism. With renewed determination Jehoshaphat visited all of his people from Beersheba in the south to Ephraim in the north encouraging them to worship Jehovah. He set up a system of judges and courts throughout his kingdom charging these officials to fear the Lord and not respect persons or accept bribes. He also re-established the high court at the Temple in Jerusalem in which the priests passed judgment on very serious matters which the lesser courts could not handle (Deu. 17:8-13). Amariah, the high priest, was in charge of the Temple court and all of the matters of business that were associated with Gods House. Jehoshaphats alliance with Ahab had not completely turned him from Jehovah.

Later in Jehoshaphats reign the Moabites, Ammonites, and some Edomites (Meunim) rebelled against the southern kingdom. Reports were brought to Judahs king to the effect that a great army was moving around the southern end of the Dead Sea and organizing for attack at Hazazon-tamar or Engedi on the west coast of the Dead Sea. In this crisis once more Jehoshaphat turned to Jehovah. He asked all of his people to fast and to pray for Gods help. The people were called to Jerusalem. There in the court of the priests the king plead with Jehovah for mercy and deliverance. The content of Jehoshaphats prayer is worth careful study. Jehovah is the God of Abraham, Isaac, and Jacob. He is ruler over all kingdoms. He gave Palestine to Abrahams seed. The Temple is in Jerusalem. As Solomon had said in his prayer (1 Kings 8), if the Hebrews would pray toward this house, Jehovah would hear. Jehoshaphat reminded God that Israel had been prohibited from attacking Moab and Ammon when Moses brought Israel through that territory. Now, these very people who were spared rise up to attack Jehovahs people. Jehoshaphat said that he and his people were not able to defend themselves, so they cast themselves completely upon Gods mercyour eyes are upon Thee.

When the king had prayed, Jahaziel, a Levite, was filled with the Spirit of Jehovah. He declared the word that the people longed to hear. Dont be afraid of the enemy. The battle is not your concern; it is Gods. The army of Jehoshaphat was to be drawn up against Moab, Ammon, and Edom. The place called Ziz is difficult to locate, but it is believed to have been in the vicinity of Engedi. The Hebrews were told that they would not have to fight. They were to come to the battle-field, stand still, and wait for Jehovah to act. Jehoshaphat and his people received the news gladly and they worshipped God.

The next morning the king of Judah moved his army toward Tekoa, southeast of Bethlehem about six miles. As the army moved, the king encouraged his people. Believe in Jehovah. Believe His prophets. The soldiers sang as they marched, Give thanks unto Jehovah (Psa. 106:1; Psa. 136:1). The ancient strategy of ambush was used. Jehovah was in complete control. The result of the ambush was that the Ammonites and Moabites supposed that the Edomites had turned upon them. So the enemies of Israel fought among themselves. The complete overthrow of the enemy is described in 2Ch. 20:24-30. Somewhere beyond Tekoa in the vicinity of the Dead Sea the battlefield was covered with the corpses of the fallen enemy soldiers. Jehoshaphats warriors stripped the dead and carried off much booty. They called the place Beracah, which means blessing. Jehoshaphats people returned to Jerusalem praising Jehovah for this miraculous deliverance.

The total picture of Jehoshaphats reign leaves a good impression. His reign extended through twenty five years. The leadership provided by this king is compared with that of his father, Asa. In the days of the Judges every man did that which was right in his own eyes (Jdg. 21:25). Judahs king did that which was right in the eyes of Jehovah (2Ch. 20:32). The reforms of Jehoshaphat were not complete, probably because idolatry had been rooted so deeply in the southern kingdom. In spite of the kings devotion to Jehovah, it was difficult to secure the same commitment on the part of his people. The prophet Jehu (1Ki. 16:1) was used by Jehovah as a writer of history. An account of Jehoshaphats reign was written by Jehu and incorporated in a larger book.

Sometime after Jehoshaphat had been humiliated in his alliance with Ahab he covenanted with Ahaziah, son of Ahab and king of Israel. This venture involved building and equipping ships like those used on the Mediterranean by the Phoenicians for the Tarshish trade. Jehoshaphat and Ahaziah intended to use Ezion-geber at the head of the Gulf of Aqaba for their home port. They would send the vessels to Ophir which was far to the South and from there extend their trade to the East. The project was disastrous because Jehovah sent a prophet named Eliezer to condemn Jehoshaphat for his renewed alliance with Israel. The ships were ruined by a terrible storm before they ever left the home port.

LESSON TWENTY 2123

THE LIFE AND TIMES OF JEHORAM
THE REIGN OF AHAZIAH.
ATALIAHS DEATH. THE CORONATION OF JOASH.

5. THE REIGN OF JEHOSHAPHAT-Continued (17:121:3)

INTRODUCTION

Jehorams marriage to Athaliah brought serious trouble to Judah. Ahaziahs death at the hands of Jehu led Athaliah to murder all possible candidates for Judahs throne. Joashs rescue and Athaliahs death proved that Jehovah still directed affairs in Judah.

TEXT

(Scripture text in Lesson Eighteen)

PARAPHRASE

(Scripture text in Lesson Eighteen)

COMMENTARY

A brief summary note on Jehoshaphats life is added in chapter 2Ch. 21:1-3. Upon his death he was accorded a very honorable burial in the royal cemetery in Jerusalem. The sons of Jehoshaphat were Azariah, Jehiel, Zechariah, Azariah, Michael, and Shephatiah. Two of these sons were called by the same name, Azariah. The Hebrew names show a slight variation. One son is called Azarihu. In addition to these six sons, Jehoram is named as successor to his fathers position. Jehoram is identified as the first-born son. These princes received splendid gifts from their father and held positions of authority in the kingdom.

Fuente: College Press Bible Study Textbook Series

(1) And Jehoshaphat . . . in. his stead.The last words of 1Ki. 15:24. The name means Iah judgeth.

And strengthened himself against Israel.As described in 2Ch. 17:2. Israel is here the northern kingdom. These defensive measures were taken in the early part of the reign, and before Jehoshaphat connected himself by marriage with the northern dynasty (2Ch. 18:1).

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

1. Strengthened himself against Israel Asa had shown a fear of Israel, and rather than venture war had hired the help of Ben-hadad, (2Ch 16:1-3😉 but his son Jehoshaphat prepared at the beginning of his reign to withstand opposition from his northern neighbour. Rawlinson also suggests that a reason for Jehoshaphat’s strengthening himself against Israel may have been the alliance which Ahab had then recently formed with the king of Zidon by marriage with his daughter Jezebel. 1Ki 16:31.

Fuente: Whedon’s Commentary on the Old and New Testaments

Jehoshaphat’s Piety.

v. l And Jehoshaphat, his son, reigned in his stead and strengthened himself against Israel, for the behavior of the kings of Israel made it advisable to adopt proper measures of defense against the northern kingdom, both in strengthening the fortresses and in increasing the army.

v. 2. And he placed forces, strong garrisons, in all the fenced cities of Judah, and set garrisons in the land of Judah, military posts with special governors or trusted officers, and in the cities of Ephraim, those which had been taken by Judah, 2Ch 15:8, which Asa, his father, had taken.

v. 3. And the Lord was with Jehoshaphat because he walked in the first ways of his father David, as this great king of Judah had behaved in the early part of his reign, before the matter of Bathsheba, and sought not unto Baalim, did not become guilty of idolatry in any form,

v. 4. but sought to the Lord God of his father, made the worship of the true God the purpose of his life, and walked in His commandments and not after the doings of Israel, in the matter of the abominable calf-worship, 1Ki 12:28.

v. 5. Therefore the Lord established the kingdom in his hand, 2Ki 14:5; and all Judah brought to Jehoshaphat presents, as was customary at the beginning of a new king’s reign; and he had riches and honor in abundance, the presents of his subjects were made in proportion to the estimation in which they held him.

v. 6. And his heart was lifted up in the ways of the Lord, it was so full of faith and piety that it was exalted above the lowness and meanness of idolatry and willful transgressions. Moreover, he took away the high places, those consecrated to Baal, and groves, the wooden pillars devoted to Astarte, out of Judah. It seems that the people resorted to idolatry just as soon as any king became lax in his insistence upon the true worship alone.

v. 7. Also in the third year of his reign he sent to his princes, even to Ben-hail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah, in an extraordinary visitation of the district to find out the status of the knowledge of the Law.

v. 8. And with them he sent Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan and Adonijah and Tobijah, and Tob-adonijah, Levites; and with them Elishama and Jehoram, priests, who were, of course, the directors of the course.

v. 9. And they taught in Judah, and had the Book of the Law of the Lord with them; for copies of the books of Moses were available, probably even the original copy, which was rediscovered under Josiah, three hundred years later, and went about throughout all the cities of Judah and taught the people, giving them all the information concerning the civil and religious precepts as contained in the book which was even then known as the Law of Jehovah. It is well-pleasing to the Lord if the rulers of a country exercise justice and judgment, maintain discipline and order, and perform all the tasks of their office in such a way as to promote peace and prosperity.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

To the contents of this chapter, and to the reign of Jehoshaphat, which occupies this and the following three chapters, the Book of Kings furnishes as yet no parallel. All that it has to say of Jehoshaphat now is summed up in one sentence (1Ki 15:24), “And Jehoshaphat his son reigned in his stead,” till we arrive at the ten verses of 1Ki 22:41-51, with their very slender sketch (see also 2Ki 3:1-14).

2Ch 17:1

Jehoshaphat. In 2Ch 20:31 and 1Ki 22:41, 1Ki 22:42 we are told that Jehoshaphat was now thirty-five years of age. He must, therefore, have been born when Asa was in the sixth year of his reign, and presumably not under sixteen years of age. His reign extended to twenty-five years, i.e. from B.C. 914 to B.C. 889. The name signifies “whom God judges,” or “pleads for.” Ahab is now in the fourth year of his reign, and the symptoms he manifests (1Ki 16:30-33) are those that the rather urge Jehoshaphat to strengthen himself, i.e. strengthen the defences of his kingdom on the Israel side.

2Ch 17:2

He placed forces; literally, he gave (Gen 1:17) forces, or a force, or host, or army: (Exo 14:28; 2Sa 24:2). And set garrisons; again literally, he gave garrisons (); i.e. either the persons “set over,” prefects or officers (1Ki 4:19), or the military garrison itself “stationed” (1Sa 10:5; 1Sa 13:3). A village in Judah also had the name Nezeb (Jos 15:45). In the cities of Ephraim (see 2Ch 15:8).

2Ch 17:3

The first ways of his father David. Although there would be no difficulty in reconciling this statement with history, yet probably the name David should not stand here. It is not in the Septuagint. The most natural and sufficient reference is to Asa. And sought not unto Ballim; literally, to the Baalim; i.e. to the various false gods of surrounding peoples (Jdg 2:11), Baal-berith (Jdg 8:33; Jdg 9:4, Jdg 9:46), Baal-zebub (2Ki 1:2), Baal-peor (Num 23:28, etc.; Num 25:3), according to the places where the idolatrous worship was carried on. (For the preposition , “to,” after “sought,” in this and following verse, see again 1Ch 22:19.)

2Ch 17:4

After the doings of Israel. This expression probably marks the doings of the northern kingdom, as both the more typical throughout its whole history of the wrong, and also as the systematic beginning, “by a law,” of idolatrous worship and images in the matter of the calves and so on.

2Ch 17:5

All Judah brought presents to Jehoshaphat. These presents were, of course, voluntary gifts, though, like not a few others, custom may have taken off from them something of the bloom of spontaneousness (1Sa 10:27; 2Sa 8:2; 1Ki 4:21; 1Ki 10:25; Psa 72:10).

2Ch 17:6

And his heart was lifted up in the ways of the Lord. Although the verb often carries a bad sense with it, it quite as often carries with it a good one in the Old Testament, and the typical instance of the former (Psa 131:1) is fully counterbalanced by Isa 52:13. The marginal “was enencouraged may be superseded with advantage by “took courage” (Isa 40:29-31). The groves. Supersede this incorrect rendering by the Asherim; and upon the seeming discrepancy, see again Isa 15:1-9 :17, and “Introduction to Chronicles” there quoted.

2Ch 17:7-9

He sent; Hebrew, . The Hebrew text distinctly says, he sent to his princes, not, “he sent his princes.” The meaning ishe sent orders to his princes to see to it that Judah was taught (2Ch 17:9) the book of the Law of the Lord (Le 2Ch 10:11; Deu 4:9; Deu 17:18), not, indeed, without their own personal aid in whatever way able to be given, but systematically and with authority by the Levites and priests (Deu 33:10). This deeper fathoming of the needs of the time, and of what constituted its real safety, was greatly to the spiritual credit of Jehoshaphat. The references (2Ch 15:3; 2Ch 35:2-4, 2Ch 35:10-12) are full of point. None of these princes, or Levites and priests, are elsewhere mentioned by name.

2Ch 17:10

The moral effect of this peaceful war of Jehoshaphat is manifestly great.

2Ch 17:11

The presents were probably enough in the nature of tribute, the “fixed rate” of which is sometimes alluded to (1Ki 4:21; 1Ki 10:25; 2Sa 8:2), but it is doubtful whether the word purports to say this. The word means “bearing” or “carrying,” and then “a burden, load, or weight.” The expression (2Ch 20:25), “more than they could carry away,” where this word is used, favours the idea that the meaning here is “silver of great weight.” Probably the moral significance and historical interest, whether of this statement respecting the Philistines, or the following respecting the Arabians, lies in the fact that both of them brought, without more ado, their payments, and did not seek to slip out of their engagements with Judah and Judah’s king. Note, for confirmation of this view, 2Ki 3:4, 2Ki 3:5.

2Ch 17:12

Castles. This rendering, better than “palaces“ (margin), wound bear improving to the rather stronger word “fortresses,” Hebrew, , found only here and in 2Ch 27:4, plur. of connected with the Chaldee and later Hebrew, , of Ezr 6:2; Neh 1:1; Est 1:2; Dan 8:2, Cities of store (see note under 2Ch 8:4; see also 1Ki 9:19; Exo 1:11).

2Ch 17:13

Much business; Hebrew, . The meaning of the word is “service?’ “labour bestowed;” and the verse reads, “And there was to him much labour in the cities of Judah, and men of war, mighty men of valour, in Jerusalem;” i.e. He bestoweth much pains on the cities of Judah, and had, etc. The word “were,” Authorized Version italics, is incorrectly inserted. The former half of this verse would better constitute the end of 2Ch 17:12. Keil, however, maintains the rendering “substance;” “property,” for : (Exo 22:7, Exo 22:10).

2Ch 17:14

This verse, with the following four, gives us the names of five captains, chiefs, princes, or military officers for the kingdom’s service, with the numbers of the troops they severally commanded. The numbers of them (see note under 1Ch 23:11); Hebrew, . The better English rendering to carry at once the signification would be, The muster of them, etc. The captains the chief, In both cases the Hebrew is the familiar word for” prince” (); in the former without article, in the latter with article. The numbers of this and following four verses are not only absolutely unreliable, but in themselves impossible. According to the house of their fathers; i.e. the quotation is drawn from an army catalogue, arranged carefully by fathers’ houses (Num 1:18, Num 1:22, etc.).

2Ch 17:15

The captain. So again read, the prince.

2Ch 17:16

Amaziah, the son of Zichri. This man is not titled at all. The description of him as one who had willingly offered himself unto the Lord, not elucidated by the context or any effective parallel, will mark something honorable in his history. Possibly he comes from an unexpected quarter, and is a man of approved skill. Nothing further is known of these three men. Meantime it has been suggested (Professor Dr. J. Murphy, of Belfast, ‘ Handbook to Chronicles ‘) that the first of the three was for Judah proper the second for that contingent of Judah that hailed from Dan and the Philistines; and the third for that of Simeon and the Arabs.

2Ch 17:17

Of Benjamin armed men with bow and shield (see 2Ch 14:8, and note thereunder).

2Ch 17:18

While Eliada of last verse was for Benjamin, Professor Dr. Murphy supposes that Jehozabad was for the annexed part of Ephraim. But no suppositions of this kind can avail to explain the numbers in the text, which is no doubt corrupt.

2Ch 17:19

These waited; Hebrew, , plur. piel part. of . The verse states that this enormous fivefold army, with its five princes (counting, in our corrupt text, one million one hundred and sixty thousand), was the king’s Jerusalem standing army, while other separate regiments or bands of troops were spread through all Judah, where they might be most needed for defence.

HOMILETICS

2Ch 17:1-9

The first chapter of Jehoshaphat’s career.

Although to the end Jehoshaphat was neither an unfaithful king nor an unfaithful man, and certainly no apostate, yet the first chapter of his career reads the best. The mounting of the sun was fine, but clouds hung about the noonday sun, and the setting was not a sky of perfect western glory. The unfolding of the bud looked towards a perfect flower, but some blight seemed to visit it, and some worm was in the fruit. The three chief features of this beginning of Jehoshaphat’s reign show most healthfully, as follows:

I. HIS VARIED DETERMINED ATTENTION AND DEVOTION TO HOME. Policy would dictate it, kindness and love would urge it, in all the wide range of its analogies; wisdom would smile upon it; hut duty, with solemn, dignified voice, commands it. The Christian of youngest earliest faith is taught to provide for his own household; the apostles are to begin at Jerusalem; the man of business belies the name and forfeits his character, and brings himself to the ground, if he do not follow a similar rule; and certainly the king and the man in authority, be the nature of his rule what it may, can make himself no exception. We see with satisfaction King Jehoshaphat make his footing sure in this essential way. These all rehearse the principle that every man must rule first the domain of his own innermost kingdom, his own heart and life, where none may rule, nay, none can, except himselfor himself and God!

II. HIS LEGISLATION FOR THE REVIVAL OF THE RELIGIOUS EDUCATION OF THE PEOPLE, AND HIS CARRYING OF THE SAME INTO EFFECT. Ignorance is no safety, though knowledge is responsibility. Mere knowledge, mental gift, mental activity, mental acquisition, mental store, and store of experience, even,these are no reliable sources of real safety, neither guide nor refuge for the real life. For these, religious education is necessary. Religious education rests on religious knowledge. Religious knowledge rests on religious teaching and teachers, and these mean the teaching and the teachers of revelation. So the right principles of action get reached, and motive dormant or even unborn springs into life and action. Nor is it immaterial to observethe very opposite, indeed, of immaterialthat, in so complex and multitudinous a life as that of a nation, it must be more than ever hopeless, that any principle can motive its life, any mechanism regulate it, any influence elevate and purify it, except such as work just as religion does, on every individual equally, on the innermost thought and feeling of every individual, and with no secondary force, but with sovereign authoritative command met by willingly conceded obedience from the heart. In nothing throughout all his reign was Jehoshaphat so right as in restoring and paying all attention to the restoring of religious education.

III. THE GREAT, MOST EXCEPTIONAL, AND MOST TO BE DESIRED HARVEST REAPED. The greatness of that harvest was seen in the fact that it was so general, so widespread. “All the lands round about Judah” and “Philistia” and “Arabia” swelled it. They who had silver, brought silver; and they who had flocks, flocks. The exceptional character of it lay in the fact that it was so largely due to moral sources. Jehoshaphat had not as yet waged a war nor fought a battle. But the fame of him round about was as of the coming man. And it may most justly be pronounced a harvest that was to be desired, in that it is more pointedly described, most precisely described as the result of this, that it was, behind and above all else, “the fear of the Lord” that “fell on all.” There is no so honourable reward, title, “present,” that can be conferred on mortal man, as that which comes to that man by virtue of” the fear of the Lord” falling on those around him, and yet somehow linking him with it. It looks as though he had been very right himself, unusually right; yet in nothing more right, nothing more happy, than in the impression which it would appear he has honestly and successfully given, that it is and has been as the servant and minister of the Lord, that he has been acting, under him, for him, and with the smile of his prospering blessing resting on him, and his seed-sowing and growing.

HOMILIES BY W. CLARKSON

2Ch 17:1, 2Ch 17:2

Spiritual fortification.

Jehoshaphat did well to “strengthen himself against Israel.” One that ought to be in the closest possible relationship to us but that is formally separated from us and that is likely to be jealous of our power is most to be feared by us. The avowed enemy is not so hostile as the envious rival, as the unfriendly “neighbour.” And there was nothing of untrustfulness in this procedure of the king’s. Had he gone to Syria as his father did (2Ch 16:2) for help against Israel, he would have been open to just rebuke as Asa was; but in keeping his own fortresses in good sound condition, in seeing that they were well manned and fortified, he was simply acting with that practical sagacity which is not condemned but commended of God (Luk 16:9, Luk 16:10). The words suggest to us some lessons concerning the wisdom of spiritual fortification.

I. THE SUPREME QUESTION. Are we in the enemy’s country, in a strange land; or are we in our own true home? Are we in a state of spiritual bondage or dependence, or are we enjoying true spiritual liberty? Is God our only Sovereign, and are we rejoicing in his gracious, benignant sway?. Are our souls right with him, and, being right with him, are they free from the tyranny of all other lords? Is our spiritual estate one of honourable loyalty to God and of honourable freedom from all servitude and subjection?

II. THE NEXT VITAL CONSIDERATION. Are we taking wise measures to” strengthen ourselves” against our natural or probable enemies? It is most unwise to assume that, because it is well with us now, it must always be well with us. “Final perseverance” as a sacred obligation is an excellent doctrine, but not as a mere comforting assumption.

(1) The exhortations of the Divine Word (Rom 11:20; 1Co 9:27; 1Co 10:12; Rev 3:2, Rev 3:11);

(2) the numerous well-attested facts we have read and those we have witnessed;

(3) the weakness of which we are conscious;all these considerations urge us to consider what we should do to “strengthen ourselves,” what steps we should take that the neighbouring enemy may not encroach, that the estate which God has given us to guard may be held inviolate. Of what kind shall be our

III. SPIRITUAL FORTIFICATION. HOW shall we “place forces in our fenced cities,” and “set garrisons in the land”? We shall do this:

1. By forming wise habits of devotion.

(1) Of public and also (and more particularly) of private devotion;

(2) such habits as will encourage the greatest possible measure of spontaneous and spiritual communion;

(3) such habits as will secure the twofold communicationGod speaking to us and our speaking to him.

2. By entering on a course of sacred usefulness. Nothing is so likely to keep the flame of piety alight on the altar of our hearts, to preserve our own moral and spiritual integrity, as doing, regularly and methodically, some real service to other souls.

3. Maintaining a right attitude of soul. The attitude of humility, and therefore of conscious dependence on God; the attitude of wariness and watchfulness against the first uprising of evil against us or within us; the attitude of thoughtfulness; the disposition to let our mind go toward those things which are highest and worthiest, toward the truth of God, toward the grace of our Lord Jesus Christ. With such “fenced cities ‘ as these in the soul, we shall be strong against the enemy whom we have most to fear.C.

2Ch 17:3-6

The wise choice and the happy course.

We have before us here the king who made the wise choice, and who consequently ran through a very happy course. In him we have an example; in it a promise for ourselves.

I. THE WISE CHOICE, WHICH IS AN EXAMPLE TO US. Jehoshaphat:

1. Preferred the true God to the false deities; he “sought to the Lord God of his father,” and he “sought not unto Baalim.” Moreover, he set before him, as that which he should copy:

2. The best part of the best man’s life. Not the life of the less perfect Abijah or Rehoboam, or even Solomon, but David; and of his life, not the latter part, which was more luxurious and less pure, but “the first ways of his father David,” which were lees luxurious and more pure than the last. Herein he showed an excellent judgment. He could not have done a wiser thing, as he certainly could not have done anything more solemnly and stringently binding upon him, than resolve to cleave to the “God of his fathers”the God who had called both king and kingdom into existence, to whom he and his people owed all that they were and had. There were certain fascinations connected with the worship of Baalim appealing to their lower nature; but what were these to the weighty and overwhelming considerations that bound him to Jehovah? And he could not have done better than choose for his exemplar the devout and faithful David; and, choosing him, to select the earlier and worthier part of his very checkered and somewhat uneven life. Before us is a similar choice, and we must make up our mind what we will decide upon.

(1) We have to choose what God we will serve; whether the Lord God of our fathers, whether the heavenly Father, the Divine Saviour and Friend of our souls, or whether this passing world with its lower interests, its fading honours, its transient joys.

(2) We have to determine in whose steps we will follow; whether those of the ambitious, or of the pleasure-seeking, or of the aimless man, or those of the reverent and earnest man; and again, if we choose the last, whether we will direct our eye to those elements in his character and to those portions of his life which are not the second-best, but the noblest and worthiest of all.

II. THE HAPPY COURSE, WHICH IS A PROMISE FOR US. Jehoshaphat had all that a king could well wish for.

1. A sense of God’s favouring presence (2Ch 17:3).

2. A sense of growing security throughout his kingdom (2Ch 17:5).

3. The testimony of his people’s attachment to his person (2Ch 17:5). 4- Honour as well as abundance (2Ch 17:5).

5. Elation of heart, great and continuous gladness in the service of Jehovah (2Ch 17:6).

6. The expenditure of his power m further cleansing usefulness (2Ch 17:6). What rewards of the king’s fidelity were due to his royal position we, of course, cannot look for. But if we make the wiser choice we may reckon upon a life of true and real blessedness. To us there will be secured

(1) all needful temporal good (Psa 37:25; Psa 34:22; Mat 6:33; 1Ti 4:8);

(2) the conscious and abiding presence of God (Joh 14:23; Joh 15:4; Rev 3:20);

(3) the peace which, not as the world gives, Christ gives to his own, and the joy which no man taketh from us;

(4) the spiritual conditions of holy usefulness, the means and opportunity of exerting a pure and elevating influence on many hearts, and thus of uplifting and ennobling many lives;

(5) the hope that maketh not ashamed.C.

2Ch 17:7-9

A strong because instructed people.

Jehoshaphat had not been long on the throne before he took a step admirably adapted to benefit and, indeed, to bless the nation. Better than “strengthening himself against Israel” by increasing his garrisons (2Ch 17:1, 2Ch 17:2) was the enlightenment of “all the cities of Judah,” the teaching of “the people” (2Ch 17:9) from “the book of the Law of the Lord.”

I. STRENGTH IN INSTRUCTION. It is well for a land to have its strong, unassailable fortresses, its well-garrisoned towns, its frontier of steep mountain or of precipitous rock. But the strength of a nation does not reside in such defences as these; it lies in the intelligence, the vigour, the courage, the patriotism, of its people. All material munitions will fail to keep out the enemy when “the people” are corrupt and enfeebled. Without any remarkable fortifications constructed by human art and labour, a free, brave, godly nation will be respected and preserved. And such a nation will be only found where there is knowledge and consequent intelligence. You cannot build anything durable on ignorance. Ignorance means folly, indulgence in the lower pleasures, feebleness, decline. “Knowledge is power” in more ways than one.

II. INSTRUCTION IN SACRED TRUTH. Power needs to be rightly guided; misguided, it is the source of greatest evil. Everything depends on the way in which intelligence is directed. Genius, working towards an evil end, is a force that is simply terrible. The world can suffer no sadder infliction than a man or a community possessed of the power of highly cultivated intelligence, but unregulated by righteous principles, abandoning itself to unworthy impulses. Therefore was it of the first importance that those who went “throughout all the cities of Judah” should “teach the people” from “the book of the Law of the Lord.” Thence they would gain those directing truths, those commanding principles which would lead in the ways of holiness and heavenly wisdom. Therefore is it of the first importance, here and everywhere, that throughout all our cities and all our towns and villages we should not only have “the schoolmaster abroad,” but have the Christian teacher also, busily, earnestly, faithfully making known the will of God, the truth and grace of Jesus Christ, basing all character on sound morality, and basing all morals on their only sound foundation, Christian truth.

III. SACRED TRUTH SUPPLIED IN EVERY OPEN WAY. Jehoshaphat did not think it enough to leave things to be done by existing institutions. Like a wise and an earnest man, he east about for additional methods, he looked in all directions for competent men to effect his pious purpose. And he called out:

1. The man who brought the weight of his social positionthe prince (2Ch 17:7).

2. The man who carried the influence of his sacred officethe priest (2Ch 17:8).

3. The man who contributed the strength of special trainingthe Levite (2Ch 17:8). Thus wisely and effectively are we to work. In our country there is:

(1) Scope for much Christian instruction throughout the land. There are the young coming up to be taught; there are the neglected and spiritually ignorant multitudes crowded in our great cities; there are uninstructed numbers needing to be taught the way of life, scattered through the rural districts of the land. There is ample room yet for the work of the teacher.

(2) Ample teaching material from which to draw. Those who can contribute social rank, or intellectual power, or special religious training, or exceptional spiritual fervour, or even the ordinary knowledge and common zeal of the members of our Christian Churches. There is available on every hand a very large measure of capacity for religious instruction; and this the Christian Church should, like the King of Judah, enlist on behalf of the country. Then may we look for

(3) the most excellent results; for a country covered with Christian teachers, and saturated with heavenly truth, will be a nation walking in the fear of God and resting under his smile.C.

2Ch 17:16

Willing service.

When it is said of Amasiah that he “willingly offered himself unto the Lord,” we have a thought conveyed to us respecting the character of a Hebrew general’s life, and we have a form of words strikingly suggestive of the true nature of all sacred service. We look at both.

I. THE CHARACTER OF AMASIAH‘S SERVICE. By the phrase here employed it was probably meant that he entered upon his work as a captain of Jehoshaphat’s army in a spirit of religious devotedness. We need not be surprised at that. The idea of the essential wrongness of war is modern, is Christian. It would not occur to the mind, and would not therefore trouble the conscience, of any man living in that age. There would be no reason, in his mind, why he should not give himself up to the soldier’s profession, and go through all military duties of every kind in the spirit of self-surrender to the service of God. And whatever we may think on this subject, we should certainly conclude, and act upon the conviction, that, in determining our course of life, we should seek and find that to which we can give ourselves with religious earnestness. There is no reason why any profession should not be a vocation; that to which a man feels himself called of God; that in which he may be continually serving God and honouring his Name; that in which he will make every effort to illustrate the essential graces which Jesus Christ has commended to us, both by his words and by his example.

II. AN ESSENTIAL FEATURE OF ALL ACCEPTABLE SERVICE. It must surely be recorded in the “book of life” concerning every heir of heaven, that he “offered himself willingly unto the Lord.” For what other service than that is worthy of acceptance?

1. The submission and surrender of our will is the act of entrance upon the life which is Divine. It is not knowledge, it is not feeling, it is not compulsory action, or action wrought for recompense, that constitutes true childhood; all of these may exist, and yet there may remain estrangement from God. But however slight be the knowledge, and though emotion be but small, and before any deeds of service have become possible, if a man bows his will to the will of God and resolves to surrender himself to the service of his Saviour, then he has entered the kingdom; he is one of the redeemed of the Lord; his feet are found in the path of life eternal; he has only to go on in the way in which he is walking.

2. Our daily service is excellent and acceptable in proportion to its cheerful willingness. To do the right thing with indeed the consent of our will, but only with a reluctant and struggling acquiescence, places the servant at one end of the scale. To do the right thing with alacrity, with cheerfulness, with earnestness of spirit, with an animating eagerness and abounding joy, places the servant at the other end of the scale of Divine acceptableness, commendation, and reward. “God loves the cheerful giver; “not only the giver of his money, but of his time, of his strength, of his intellectual resources, of all the forces of his soul, of all the opportunities of his life.C.

HOMILIES BY T. WHITELAW

2Ch 17:1-6

The accession of Jehoshaphat.

I. THE DATE OF HIS CORONATION.

1. The thirty-fifth year of his age. He was thus born in the sixth year of Asa’s reign (2Ch 16:14), during the ten years of quiet. His mother was Azubah, the daughter of Shilhi (1Ki 22:42). A man of mature years when he ascended the throne, he was better qualified to bear the load of responsibility his father’s decease had, in God’s providence, cast upon him.

2. The fourth year of Ahab King of Israel (1Ki 22:41). If Judah was fortunate in getting such a sovereign as Jehoshaphat, Jeshoshaphat was unfortunate in having such a neighbour as Ahab (1Ki 16:30-33). Man is always more or less influenced by his surroundings, and especially by his neighbours. These, when good, are a blessing; when evil, a curse. In the latter case, if he cannot improve them, they will deteriorate him (2Ch 18:1).

II. THE RENOWN OF HIS THRONE. The throne:

1. Of a prosperous kingdom. Judah, if small, was valiant and religious. Under the preceding reign it had achieved brilliant feats in battle, and advanced considerably on the path of religious reform.

2. Of a good father. With all his imperfections, Ass was one of the best of Judah’s kings, and it was no slight honour that Jehoshaphat should have descended from and succeeded such a parent. Noblesse oblige: it entailed on Jehoshaphat the duty of walking in his father’s footsteps as man and king.

3. Of a famous ancestor. The throne he ascended had come down from David, the second king of united Israel, in direct and unbroken succession, whereas the throne of Israel had thrice changed dynasties and always for the worse (1Ki 15:27; 1Ki 16:10, 1Ki 16:22).

4. Of a great God. The throne Jehoshaphat obtained was Jehovah’s, and Jehoshaphat was merely his viceroy and representative.

III. THE PRUDENCE OF HIS RULE.

1. He considered Israel as an enemy. This was wise. If Baasha had been hostilely disposed towards Judah all the days of his father Asa, Ahab was not likely to be more peacefully inclined. Cautious men should understand the situations in which they are placed. No good can come from mistaking enemies for friends.

2. He strengthened himself against Israel. He planted garrisons throughout Judah and in the cities of Mount Ephraim his father had captured from Baasha (2Ch 15:8), and located forces in all the fenced cities of Judah. “The prudent man foreseeth the evil, and hideth himself; the simple pass on, and are punished” (Pro 22:3; Pro 27:12). “The prudent man looketh well to his going” (Pro 14:15), especially when Ahabs are abroad.

IV. THE GREATNESS OF HIS ALLY. Asa had sought a league with Benhadad of Syria (2Ch 16:2).:Jehoshaphat preferred a league with Jehovah (2Ch 17:8). An ally:

1. All-powerful, as his father Asa once believed (2Ch 14:11), as David had often sung (Psa 66:3; Psa 76:6, Psa 76:7; Psa 89:8), as Moses had long ago taught (Deu 7:21), as Miriam had chanted on the sea-shore (Exo 15:8), and as Jehovah himself had once reminded Abraham (Gen 18:14).

2. Omniscient, as Hanani the seer had on a memorable occasion told his father (2Ch 16:9), and as he perhaps remembered, having been then a boy of ten years of age; an ally who could assist in every strait for which his aid was wanted (Pro 15:3)yea, who could detect straits and emergencies in which his aid would be wanted before the individual himself should see them, and who would be forward with reinforcements even before their need was discerned.

3. Unchanging. Benhadad broke his league with Baasha (2Ch 16:4), as doubtless he would have done with Asa had more powerful inducements been offered him by Baasha or another. When Jehovah covenants with his people, he changes not (1Sa 15:29; Psa 111:5; Isa 54:10; Jer 33:20, Jer 33:21; Mal 3:6).

4. Gracious. Benhadad required to be bribed. Jehovah grants his friendship and aid free, stipulating only that they whose ally he becomes shall be true to him (2Ch 15:2). Motley, somewhere in his ‘Dutch Republic,’ says that when William of Orange was advised to seek the help of European sovereigns in his struggle with Philip of Spain, he replied that he had formed a league with the King of kings.

V. THE QUALITY OF HIS RELIGION.

1. Personal. Jehoshaphat as a man, not merely as a monarch, was pious. He, and not only his temple officials, sought Jehovah. Religion nothing, if not personal. Kings as well as subjects are under law to God.

2. Practical. Jehoshaphat’s piety was not limited to state proclamations, or official acts of homage to Jehovah in the temple, but extended to the domain of his own individual walk.

3. Ancestral. It had been the religion of his father Asa and of his renowned ancestor David in their best days, of Asa before he took the first false step in leaving Jehovah for Benhadad, of David before and after he sinned in connection with Bathsheba.

4. Scriptural. It was the worship of Jehovah as prescribed by the Law of Moses, and not the service of idols as practised by the northern kingdom; in particular not the adoration of golden calves like those at Dan and Bethel (1Ki 12:28). Scripture the only directory of worship for the New Testament Church.

5. Reformatory. Not content with abstaining from idolatrous worship, Jehoshaphat abandoned the position of neutrality and compromise his father had occupied (2Ch 15:17); he “took away the high places and groves out of Judah.” Neutrality in religion always an impossibility (Jos 24:15), is less a possibility now than ever (Mat 12:30).

VI. THE REWARD OF HIS PIETY.

1. Jehovah established the kingdom in his hand. Jehovah had done so to David (2Sa 5:12) and to Solomon (1Ki 2:46), according to his promise (2Sa 7:12, 2Sa 7:13; 1Ki 9:5). In continuation of that promise, he now confirms the government of Judah in the hands of their descendant. The only real King-maker and Throne-establisher is God (Pro 8:15; Psa 2:6; Psa 61:6; Hos 13:11). No monarch can keep his crown when God wishes to uncrown him; no throne can be upset until God grants permission to throw it down.

2. His subjects did him homage by presenting gifts. (2Ch 17:5.) Hardly taxes, but free-will offerings over and above, in expression of loyalty and good will, as appears to have been customary on the accession of a king (1Sa 10:27). It augurs well for a reign when it begins with God’s blessing and the people’s favour. No ruler’s title is complete, wanting either of these seals.

3. He had riches and honour in abundance. This accorded with the promise given to the good man (Psa 112:1-3). God never fails to honour them who honour him (1Sa 2:30), or to enrich, if not with material yet with spiritual treasures, such as serve him with fidelity and fear (Pro 3:16; Pro 22:4). See this illustrated in the lives of David (1Ch 29:28), Solomon (1Ki 10:24, 1Ki 10:25, 1Ki 10:27; 2Ch 9:23, 2Ch 9:24), and Hezekiah (2Ch 32:7).

VII. THE HAPPINESS OF HIS HEART. This was “lifted up in the ways of the Lord” (2Ch 17:6), not with pride, but:

1. With inward satisfaction. True religion diffuses such a feeling through the heart (Psa 119:165; Pro 3:17; Isa 32:17; Isa 48:18).

2. With earnest resolution. The elevation of spirit he experienced impelled him to labour for the reformation of his country and the improvement of his people. Sincere piety ever seeks to extend itself. Genuine goodness always aims at doing good to others. Christ commands his followers to do good and communicate (Mat 10:8).

Learn:

1. The responsibility of high station.

2. The duty of earnestness in religion.

3. The profit of true piety.

4. The joy of godliness.W.

2Ch 17:7-9

An old Education Act.

I. ITS PROMULGATION.

1. By whom? Jehoshaphat, the son of Asa and King of Judah. Kings and parliaments should care for the education of the people. No better means of promoting social order.

2. When? In the third year of his reign. Jehoshaphat postponed not a work so excellent, but assigned it a precedence, answering to its importance. Of greater consequence was it for the prosperity of his dominions and the peace of his reign that his subjects should be instructed, than that his armies should be drilled or his garrisons strengthened.

3. For what end? The religious improvement of the people. Under the Old Testament economy that formed part of the duty of the Hebrew state, because state and Church were then one. Under the New Testament economy, when state and Church are not coextensive, the obligation to provide religious education for both old and young rests exclusively upon the Church; the furtherance of secular instruction being the department that properly belongs to the state. If, however, the state is not required to directly furnish teaching in religion, it is not at liberty to hinder the Church, but is bound to afford her free scope for discharging the special work committed to her care.

II. ITS CONSTITUTION.

1. Three orders of teachers.

(1) Laymen of high rankprinces, of whom the names were Ben-hail, Obadiah, Zechariah, Nethaneel, and Michaiah, but of whom nothing more is known. If they were “princes” in the sense of being related to the royal family, then to none could the work be more fittingly assigned; if heads of families or fathers’ houses, the propriety of appointing them was still more evident; if governors of districts, it was not dimmed.

(2) Levites, nine in numberShemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tob-adonijah, all now equally unknown.

(3) Priests, two in numberElishama and Jehoram.

2. Three kinds of instruction. This at least probable from the appointing of three classes of teachers.

(1) Civil law, and the constitution of the kingdom, were pro-sumably taught by the laymen.

(2) Ritual law, and what pertained to the worship of the temple, by the Levites.

(3) Moral law, with the nature and obligation of religion, by the priests. “Thus the nation became thoroughly instructed in their duty to God, to the king, and to each other” (Adam Clarke).

III. ITS OPERATION. It was put in force:

1. Immediately. Good resolutions cannot be too soon carried out, or good schemes too quickly set on foot. Quite as many noble projects are ruined by procrastination as by undue haste.

2. Universally. The teaching deputies went through the land, visited the cities and villages, and left no part unblessed by their labours. 3..Earnestly. They taught the people; not simply opened schools, and read dry and uninteresting lectures on civil, ecclesiastical, and religious history, but saw that the people understood and practised what was taught.

Learn:

1. The true glory of a kingto care for the welfare of his subjects.

2. The value of secular, but especially of religious, instruction.

3. The best spring of prosperity for a people-knowledge of the Law of the Lord.

4. The true function of a teacherto cause the people to understand.

5. The ultimate end of educationobedience.W.

2Ch 17:10-19

The greatness of Jehoshaphat.

I. JEHOSHAPHAT‘S NEIGHBOURS.

1. Afraid of his greatness. As on the cities round Jacob and his sons when they fled from Shecham (Gen 35:5), the terror of Jehovah was on Jehoshaphat’s neighbours. Regarding Jehoshaphat as under the protection of Heaven, they hesitated to try conclusions with him on the field of war.

2. Solicitous of his favor. This some sought by means of gifts. The Philistines brought presents and silver of tribute, or “silver a burden,” i.e. a great quantity (Bertheau, Keil); the Arabians offered flocks7700 he-goats, and 7700 rams.

II. JEHOSHAPHAT‘S BUILDINGS.

1. Castles, or palaces. Oriental kings commonly attested their magnificence by temple and palace building; e.g. Solomon (2Ch 8:1, etc.).

2. Store-cities. Arsenals or magazines for supplying the garrisons. In them Jehoshaphat had much property (Keil).

III. JEHOSHAPHAT‘S WARRIORS.

1. Those who served in Jerusalem.

(1) Their battalions, fivethree belonging to Judah, two to Benjamin.

(2) Their captains. Of Judah’s divisions, Adnah the chief, Jehohanan, and Amasiah the son of Zichri, “who had willingly given or offered himself to the Lord,” perhaps in the performance of some mighty deed. Of Benjamin, “Eliada a mighty man of valour,” and Jehozabad.

(3) Their numbers. Of Judah, under Adnah, 300,000; under Jehohanan, 280,000; under Amasiah, 200,000; in all, 780,000 men. Of Benjamin, 200,000 with Eliada, and 180,000 with Jehozahad; in all, 380,000. For the kingdom 1,160,000, upwards of one million and a half of able-bodied soldiersa huge incubus for so small a kingdom.

(4) Their duties. They waited on the king, i.e. were disposable forces at his command, ready to take the field when he should give the word.

2. Those who served in Judah. The officers and companies distributed throughout the different garrisons in the land.

Learn:

1. The influence of true religion even on the wicked.

2. The superior glory of good character, as compared with great condition.

3. The dignity implied in being a soldier of Jesus Christ.W.

Fuente: The Complete Pulpit Commentary

d. Jehoshaphat: the Prophets Michah Son of Imlah and Jehu Son of Hanani.Ch. 1720

. Jehoshaphats Measures for the external and Internal Defence of his Kingdom: 2Ch 17:1-9

2Ch 17:1.And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel. 2And he placed forces in all the fenced cities of Judah, and placed garrisons in the land of Judah, and in the cities of Ephraim, which 3Asa his father had taken. And the Lord was with Jehoshaphat; for he walked in the former ways of his father David, and sought not unto Baalim. 4But sought to the Lord God of his father, and walked in His commandments, 5and not after the doing of Israel. And the Lord stablished the kingdom in his hand; and all Judah brought presents to Jehoshaphat; and he had riches and honour in abundance. 6And his heart was lifted up in the ways of the Lord; and, moreover, he took away the high places and Asherim out of 7Judah. And in the third year of his reign he sent his princes, Benhail,1 and Obadiah, and Zechariah, and Nethaneel, and Michaiah, to teach in the cities of Judah. 8And with them the Levites, Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth,2 and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, Levites; and with them Elishama and Jehoram, priests. 9And they taught in Judah, and had with them the book of the law of the Lord, and went round all the cities of Judah, and taught among the people.

. The Effects of these Measures: Jehoshaphats increasing Power: 2Ch 17:10-19

10And the fear of the Lord fell upon all the kingdoms of the lands that 11were around Judah, and they warred not with Jehoshaphat. And some of the Philistines brought Jehoshaphat presents, and silver in abundance; the Arabs also brought him flocks, seven thousand and seven hundred rams, and 12seven thousand and seven hundred he-goats. And Jehoshaphat became ever greater to the highest degree; and he built in Judah castles and cities with stores. 13And he had much store in the cities of Judah: and men of war, 14mighty men of valour, in Jerusalem. And this was the muster of them after their father-houses: of Judah, the captains of thousands: Adnah the chief, 15and with him mighty men of valour three hundred thousand. And at his hand Jehohanan the chief, and with him two hundred and eighty thousand. 16And at his hand Amasiah son of Zichri, who willingly offered himself unto the Lord; and with him two hundred thousand mighty men of valour. 17And of Benjamin: Eliada, a mighty man of valour, and with him, armed with bow 18and shield, two hundred thousand. And at his hand Jehozabad, and with 19him a hundred and eighty thousand equipped for the war. These were they who ministered to the king, besides those whom the king had placed in the fenced cities in all Judah.

. Jehoshaphats Affinity with Ahab, and the War against Ramoth-gilead: 2 Chronicles 18

2Ch 18:1 And Jehoshaphat had riches and honour in abundance, and joined 2affinity with Ahab. And in the course of years he went down to Ahab to Samaria: and Ahab killed for him, and the people that were with him, sheep and oxen in abundance; and he persuaded him to go up with him to Ramoth-gilead. 3And Ahab king of Israel said unto Jehoshaphat king of Judah, Wilt thou go with me to Ramoth-gilead? And he said to him, I am as thou, and my people as thy people; and we will be with thee in the war. 4And Jehoshaphat said unto the king of Israel, Ask now this day the 5word of the Lord. And the king of Israel gathered the prophets, four hundred men, and said unto them, Shall we go to Ramoth-gilead to battle, or shall I forbear? And they said, Go up; and God will give it into the hand 6of the king. And Jehoshaphat said, Is there not here a prophet of the Lord besides, that we may ask of him? 7And the king of Israel said unto Jehoshaphat, There is yet one man, by whom we may inquire of the Lord; but I hate him, because he never prophesied good to me, but always evil: that is Michah son of Imlah: and Jehoshaphat said, Let not the king say so.

8And the king of Israel called a chamberlain, and said, Fetch quickly Michah3 son of Imlah. 9And the king of Israel, and Jehoshaphat king of Judah, sat each on his throne, clothed in robes, and they sat in a floor at the entrance of the gate of Samaria; and all the prophets prophesied before them. 10And Zedekiah son of Chenaanah made him iron horns, and said, Thus saith the Lord, With these thou shalt push Syria, until they are consumed. 11And all the prophets prophesied so, and said, Go up to Ramoth-gilead, and prosper; and the Lord shall deliver it into the hand of the king.

12And the messenger that went to call Michah spake to him, saying, Behold, the words of the prophets are with one mouth good for the king: let now thy 13word then be as one of them, and speak thou good. And Michah said, As 14the Lord liveth, what my God saith, that will I speak. And he came to the king; and the king said unto him, Michah, Shall we go to Ramoth-gilead to battle, or shall I forbear? And he said, Go ye up, and prosper, and they shall be delivered into your hand. 15And the king said to him, How many times shall I adjure thee, that thou speak nothing to me but truth in the 16name of the Lord? And he said, I saw all Israel scattered upon the mountains, as sheep that have no shepherd: and the Lord said, These have no master; let them return every man to his house in peace. 17And the king of Israel said to Jehoshaphat, Did I not tell thee that he would not prophesy good to me, but evil?

18And he said, Therefore hear ye the word of the Lord; I saw the Lord sitting upon His throne, and all the host of heaven standing on His right 19hand and on His left. And the Lord said, Who shall entice Ahab king of Israel, that he may go up and fall at Ramoth-gilead? And one said4 this, 20and another said that. And the spirit came forth, and stood before the Lord, and said, I will entice him: and the Lord said unto him, Wherewith? 21And he said, I will go forth, and be a lying spirit in the mouth of all his prophets: and He said, Thou shalt entice, and shaft also prevail: go forth, and do so. 22And now, behold, the Lord hath put a lying spirit in the mouth of these thy 23prophets, and the Lord hath spoken evil against thee. And Zedekiah son of Chenaanah drew near, and smote Michah on the cheek, and said, Which way 24went the Spirit of the Lord from me to speak with thee? And Michah said, Behold, thou shalt see on that day when thou goest from chamber to chamber 25to hide thyself. And the king of Israel said, Take ye Michah, and carry him 26back to Amon the governor of the city, and to Joash the kings son. And say ye, Thus saith the king, Put him in the prison, and let him eat bread of trouble, 27and water of trouble, until I return in peace. And Michah said, If thou return at all in peace, the Lord hath not spoken by me: and he said, Hear, all ye people.

28And the king of Israel, and Jehoshaphat king of Judah, went up to Ramoth-gilead. 29And the king of Israel said to Jehoshaphat, Disguised I will go into the battle; but thou put on thy robes: and the king of Israel disguised 30himself, and they went into the battle. And the king of Syria had commanded the captains of his chariots, saying, Fight ye not with small or great, but only with the king of Israel. 31And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, This is the king of Israel; and they compassed about him to fight; and Jehoshaphat cried out, 32and the Lord helped him, and God turned them away from him. And it came to pass, when the captains of the chariots saw that it was not the king 33of Israel, that they turned from after him. And a man drew a bow in his simplicity, and smote the king of Israel between the joints of the harness: and he said to the charioteer, Turn thy hand,5 and carry me out of the host; for I am wounded. 34And the battle went up in that day, and the king of Israel was standing in the chariot against Syria until the evening; and he died at the time of the sun setting.

. Judgment of Jehu the Prophet on the Covenant of Jehoshaphat with Ahab: 2Ch 19:1-3

2Ch 19:1.And Jehoshaphat king of Judah returned home in peace to Jerusalem. 2And Jehu son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Must we help the wicked, and shouldst thou love them that 3hate the Lord? and for this is wrath upon thee from the Lord. Yet good things are found with thee; for thou hast destroyed the Asherim out of the land, and thou hast directed thy heart to seek God.

. Jehoshaphats further Reforms of Worship and Law: 2Ch 19:4-11

4And Jehoshaphat dwelt at Jerusalem: and he went out again among the people, from Beersheba to mount Ephraim, and brought them back to the 5Lord God of their fathers. And he appointed judges in the land, in all the fenced cities of Judah, city by city. 6And said to the judges: See what ye do; for ye judge not for man, but for the Lord; and He is with you in judgment. 7And now let the fear of the Lord be upon you; take heed and do ye; for with the Lord our God is neither iniquity, nor respect of persons, 8nor taking of gift.And also in Jerusalem Jehoshaphat appointed of the Levites and priests, and of the chief of the fathers of Israel, for the judgment 9of the Lord, and for pleading; and they returned to Jerusalem. And he commanded them, saying, Thus shall ye do in the fear of the Lord, with 10truth and a perfect heart. And in6 every plea that cometh before you of your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall advise them, that they trespass not against the Lord, so that wrath come upon you and your brethren: thus shall ye do, and not trespass.7 11And, behold, Amariah the chief priest is over you for every matter of the Lord; and Zebadiah son of Ishmael, the ruler of the house of Judah, for every matter of the king; and the Levites are officers before you: take courage, and do ye, and the Lord will be with the good.

. Jehoshaphats Victory over the Moabites, Ammonites, and other Nations of the East: 2Ch 20:1-30

Ch. 20. .And 1it came to pass after this, that the sons of Moab and the sons of Ammon, and with them of the Meunites,8 came against Jehoshaphat to battle. 2And they came and told Jehoshaphat, saying, There cometh against thee a great multitude from beyond the sea, from Syria; and, behold, they are at 3Hazezon-tamar, that is Engedi. And Jehoshaphat was afraid,9 and set his 4face to seek the Lord, and proclaimed a fast over all Judah. And the Jews assembled to seek the Lord: even from all the cities of Judah came they to seek the Lord. 5And Jehoshaphat stood in the congregation of Judah and Jerusalem, 6in the house of the Lord, before the new court. And said, Lord God of our fathers, art not Thou God in heaven, and ruler over all the kingdoms of the nations? and in thy hand are strength and might, and none is with Thee 7to withstand Thee. Hast not Thou, our God, driven out the inhabitants of this land before Thy people Israel, and given it to the seed of Abraham Thy friend for ever? 8And they dwelt therein, and built Thee a sanctuary therein 9for Thy name, saying: If evil come upon us, sword, judgment, or pestilence or famine, we shall stand before this house, and before Theefor Thy name is in this houseand shall cry unto Thee out of our affliction: then Thou wilt hear and help. 10And now, behold, the sons of Ammon, and Moab, and mount Seir, whom thou wouldst not let Israel invade, when they came out of the 11land of Egypt, but they departed from them, and destroyed them not. And, behold, they requite us by coming to cast us out of Thy possession which 12Thou hast given us. Our God, wilt Thou not judge them? for in us is no might against this great multitude that cometh against us; and we know not what we shall do: but our eyes are upon Thee. 13And all Judah stood before the Lord, and their little ones, their wives, and their sons.

14And upon Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, the Levite of the sons of Asaph, came the Spirit of the Lord in the midst of the congregation. 15And he said, Attend ye, all Judah, and ye inhabitants of Jerusalem, and thou king Jehoshaphat; Thus saith the Lord unto you, Be not afraid nor dismayed before this great multitude; 16for the battle is not yours, but Gods. To-morrow go ye down against them: behold, they go up by the hill of Haziz; and ye shall find them at the end of the valley, before the wilderness of Jeruel. 17Ye shall not have to fight here: step forth, stand ye, and see the help of the Lord who is with you, O Judah and Jerusalem: fear ye not, nor be dismayed; to-morrow go out against them, and the Lord will be with you. 18And Jehoshaphat bowed his face to the ground; and all Judah and the inhabitants of Jerusalem fell before the Lord, to worship the Lord. 19And the Levites of the sons of Kohath, and of the Korhites, stood up to praise the Lord God of Israel with an exceeding loud voice.

20And they rose early in the morning, and went forth into the wilderness of Tekoa; and as they went forth, Jehoshaphat stood up and said, Hear ye me, Judah and the inhabitants of Jerusalem: Believe in the Lord your God, and ye shall be established; believe in His prophets, and ye shall prosper. 21And he advised the people, and appointed men singing unto the Lord, and praising in holy beauty, when they go out before the armed men, and saying, 22Give thanks to the Lord; for His mercy endureth for ever. And at the time when they began with song and praise, the Lord set an ambush against the sons of Ammon, Moab, and mount Seir, which were come against Judah; and 23they were smitten. And the sons of Ammon and Moab stood up against the inhabitants of mount Seir, to cut off and destroy them; and when they had ended with the inhabitants of Seir, they helped to destroy one another.

24And Judah came to the watch-tower in the wilderness, and looked to the multitude; and, behold, they lay as corpses on the earth, and none escaped. 25And Jehoshaphat and his people came to take their spoil, and they found with them in abundance, goods and corpses,10 and costly vessels; and they stripped off for themselves more than they could carry; and they were three days taking the spoil, for it was great. 26And on the fourth day they assembled in the valley of blessing; for there they blessed the Lord: therefore they 27called the name of the place the valley of blessing unto this day. And they returned, every man of Judah and Jerusalem, and Jehoshaphat at their head, to return to Jerusalem with gladness; for the Lord had made them glad over their enemies. 28And they came to Jerusalem with psalteries, and harps, and trumpets, unto the house of the Lord. 29And the fear of God was upon all the kingdoms of the countries when they heard that the Lord fought against 30the enemies of Israel. And the realm of Jehoshaphat was quiet; for his God gave him rest round about.

. End of the Reign of Jehoshaphat: 2Ch 20:31-37

31And Jehoshaphat reigned over Judah: he was thirty and five years old when he became king, and he reigned twenty and five years in Jerusalem and his mothers name was Azubah, daughter of Shilhi. 32And he walked in the way of his father Asa, and departed not from it, so that he did that 33which was right in the sight of the Lord. Only the high places were not taken away, and the people had not yet directed their heart to the God of their fathers.

34And the rest of the acts of Jehoshaphat, first and last, behold, they are written in the words of Jehu son of Hanani, which are inserted in the book of the kings of Israel.

35And afterwards Jehoshaphat king of Judah allied himself with Ahaziah 36king of Israel: he was wicked in his doing. And he allied himself with him, 37to make ships to go to Tarshish: and they made ships in Ezion-geber. And Eliezer, son of Dodavah11 of Mareshah, prophesied against Jehoshaphat, saying, Because thou hast allied thyself with Ahaziah, the Lord hath broken thy work: and the ships were wrecked, and were not able to go to Tarshish.

EXEGETICAL

Besides the report in 2 Chronicles 18 of the unsuccessful campaign of Jehoshaphat and Ahab against Ramoth-gilead, agreeing almost literally with 1Ki 22:2-35 and the closing section 2Ch 20:30-37, which coincides partly in matter and partly in form with 1Ki 22:41-51, the Chronist presents in this enlarged history of the reign of Jehoshaphat only original matter, serving to supplement the books of Kings, and that on the basis of those words or records of Jehu ben Hanani, which he himself names as his source in 2Ch 20:34.

1. Jehoshaphats Measures for the Internal and External Defence of the Kingdom: 2Ch 17:1-9.Strengthened himself against Israel, endeavoured to defend and secure himself against attack on the side of Israel (comp. 2Ch 1:1). This was obviously in the first part of his reign, before he formed affinity with Ahab (2Ch 18:1), and so long as the recollection of Baashas attack on his predecessor Asa operated.

2Ch 17:2. Placed garrisons in the land;, military posts, as 1Ch 9:16. On b, comp. 2Ch 15:8.

2Ch 17:3. For he walked in the former ways of his father David, not in the later ways of David, which were characterized by his crimes regarding Uriah and Bathsheba, by the foolish step of numbering the people, etc.Sought not unto Baalim.here and in the following verse is nota accusativi, after the later usage. The Baalim (comp. Jdg 2:11) comprise all kinds of idolatry, even that finer kind, consisting in the worship of Jehovah under certain animal forms, which is designated in the following verse as the doing of Israel that was avoided by Jehoshaphat.

2Ch 17:5. And the Lord stablished the kingdom in his hand; comp. 2Ki 14:5. On the following , gift (= , Psa 110:3), comp 2Ch 17:11, where the term denotes the tribute of a subject people. On riches and honour in abundance, see 2Ch 18:1, also 1Ch 29:28; 2Ch 1:12.

2Ch 17:6 ff. The Internal Defence of the Kingdom by the Extirpation of Idolatry and the Instruction of the People in the Law.And his heart was lifted up. in the ways of the Lord, showed a heightened courage to proceed in a godly walk; here, otherwise than in 2Ch 26:16, 2Ch 32:25, etc., not in the bad sense of an ungodly pride, but sensu bono. The following and moreover () points back to 2Ch 17:3. For the high places and Asherim, comp. on 2Ch 14:2.

2Ch 17:7. And in the third year of his reign; according to Hitzigs not improbable conjecture (Geschichte, pp. 9 ff., 198 f.), a jubilee year, and indeed the year 912 b.C. The five princes, nine Levites, and two priests named in the following verse are otherwise unknown.

2Ch 17:9. And they taught in Judah, on the basis of the presently named book of the law of the Lord, the religious and civil enactments of which, on the occasion of this solemn ecclesiastical visitation of Jehoshaphat (Starke and other ancients), were brought to the recollection and impressed anew on the attention of the Jews. This mention of the book of the law under Jehoshaphat, almost 300 years before Josiahs renewed inculcation and vindication of its authority, is of no small apologetic importance. It shows that, if not the whole Pentateuch in its present form, yet a work already approaching to its present compass, was already extant in the tenth century b.C. (comp. also on 2Ch 15:13). And indeed the concrete, detailed, and definite nature of the present notice leaves no doubt of this, that not merely the Chronist living after the exile, but his much older voucher, contemporary with the recorded fact (probably Jehu ben Hanani), bears this testimony to the existence of the Torah at so early a date.

2. The Effects of these Measures: Jehoshaphats increasing Power: 2Ch 17:10-19.And the fear of the Lord fell upon all the kingdoms of the lands (almost literally so, 2Ch 20:29; comp. also 2Ch 14:13; 2Ch 12:8, etc.). Rightly Rambach observes: Erat hoc prmium pietatis Josaphati, quod vicini satisque potentes hostes non auderent adversus ipsum hiscere. On the contrary, Berth. perverts the theocratic causal nexus set forth clearly enough by the writer, when he remarks on this passage: Jehoshaphat had time to attend to the instruction of his people, because the neighbouring nations did not then venture to make war on Judah.

2Ch 17:11. And some of the Philistines brought. is subject (with partitive ).And silver in abundance, literally, and silver a load; comp. 2Ch 20:25. Falsely the Vulg., which assigns to the term , load, the meaning tribute (vectigal).The Arabs also ( = ; see 2Ch 21:16, 2Ch 22:1), the Beduin tribes of north-western Arabia, perhaps those whom Asa had subdued by the victory over Zerah (comp. 2Ch 14:14.).

2Ch 17:12. And Jehoshaphat became ever greater. The construction according to Ew. 280, b; , as in 2Ch 16:12.And he built in Judah castles., plur. of (= ) a Syrian form occurring only here and 2Ch 27:4. Cities with stores, as 2Ch 8:4.

2Ch 17:13. And he had much store. So rightly Luther, Starke, Keil, Kamph., etc. Of the same signification is , Exo 22:7-10. Otherwise (Vulg. opera magna, Clericus, Berth., Neteler, etc.): much labour, great preparations, to which, however, b does not suit; comp. also 2Ch 11:11.

2Ch 17:14. And this was the muster of them, the result of the muster, or also their order; comp. 1 Chron. 24:49.Of Judah, the captains of thousands, leaders, field-marshals. The following statement of the three Jewish divisions of the army under Adnah, Jehohanan, and Amasiah, and of the two divisions of Benjamin under Eliada and Jehozabad (2Ch 17:15-18), is certainly historical, if we only mark the concrete form, bearing the stamp of direct historical truth, of the notice concerning Amasiah: who willingly offered himself unto the Lord, and also the circumstance that the kind of armour worn by the Benjamites agrees with earlier statements (comp. 1Ch 8:40; 2Ch 14:7). But the exceedingly high numbers, which give for Judah alone 780,000, for Benjamin 380,000, and thus for both tribes together the total of 1,160,000 warriors, form no inconsiderable difficulty; comp. the Evangelical and Ethical Reflections.

2Ch 17:19. These were they who ministered to the king., these, refers to the five generals or commanders, not to the thousands of warriors. Likewise the following clause: whom the king had placed in the fenced cities in all Judah, refers to other officers besides those five, not to other troops besides those already enumerated.

3. Jehoshaphats Affinity with Ahab: the Campaign against Ramoth-gilead: 2 Chronicles 18 Comp. 1Ki 22:2-35, and Bhr on this passage. Here are only the statements peculiar to the Chronist to be expounded.And Jehoshaphat . . . joined affinity with Ahab, in this way, that he gave his son Joram in marriage to Athaliah, daughter of Ahab and Jezebel; see 2Ch 21:6.12 This affinity, which occasioned the subsequent visit of Jehoshaphat to Ahab, and the participation in his unfortunate campaign, is here clearly mentioned as something mischievous, attended with destructive effects, as the first link of a chain of misfortunes (comp. 2Ch 19:2); the before has accordingly, as it were, an adversative force, and the verse expresses this thought: Although Jehoshaphat had riches and honour in abundance, yet he was so foolish as to make affinity with Ahab. Comp. S. Schmidt, Josaphatus, cetera dives et gloriosus, infelicem adfinitatem cum Achabo, rege Israeli-tarum, contrahit, etc. See, for the rest, Evangelical and Ethical Reflections.

2Ch 18:2. And in the course of years, nine years, as the comparison of 1Ki 22:2; 1Ki 22:41 with 2Ki 8:26 shows; the affinity of Jehoshaphat with Ahab by the marriage of Joram and Athaliah must, according to these passages, have fallen in the eighth, and the death of Ahab, in the campaign against Ramoth, in the seventeenth, year of Jehoshaphats reign.And he persuaded him, partly by the great banquets and hospitalities which he prepared in his honour (comp. , entice, tempt, in such places as Jdg 1:14; Job 2:3; Deu 11:7, etc.). In 1Ki 12:3, instead of this persuasive influence on Jehoshaphat, is set forth rather the political motive of Ahab to begin the war against the Syrians in Ramoth-gilead; our author is silent on this, because on principle he does not wish to recount anything of the deeds or enterprises of the northern king.

2Ch 18:5. Gathered the prophets, four hundred men. 1 Kings: about 400 men, which is the more correct, as the number is obviously a round one.Shall we go; in 1 Kings: Shall I go, in harmony with the following , or shall I forbear. Inversely in 1 Kings (2Ch 18:14) both verbs are plural.

2Ch 18:7. Prophesied . . . always evil, literally, all his days (), a phrase emphasizing the opposition, which is wanting in 1 Kings.

2Ch 18:9. And they sat in a floor. The , superfluous on account of the preceding , is wanting in 1 Kings.

2Ch 18:14. And they shall be delivered into your hand. Instead of this very definite prediction (which is certainly ironical), the parallel text in 1 Kings has, more indefinitely: And the Lord shall deliver it into the kings hand.

2Ch 18:19. See the Crit. Notes.

2Ch 18:23. Which way went the Spirit of the Lord from me? Instead of this circumstantial (comp. 1Ki 13:1; 2Ki 3:8), 1Ki 22:24 has the simpler and shorter .

2Ch 18:26. Let him eat bread of trouble, and water of trouble. Possible is also the translation proposed by Kamph. with reference to Psa 60:5 : Let him eat as bread of trouble, etc.

2Ch 18:30. And the king of Syria had commanded the captains of his chariots. In 1 Kings the number of these captains (thirty-two) is also given, by reference to the earlier war, 1Ki 20:24.

2Ch 18:31. And the Lord helped him, and God turned them away from him. This religious reflective remark is wanting in 1Ki 22:32, but is by no means a hindrance to the connection, as Berth, thinks, but rather a very seasonable enunciation of that which, to the writer, necessarily formed the point and force of the whole narrative.

2Ch 18:34. And the king of Israel was standing in the chariot. Instead of the partic. Hiph. holding himself upright, 1Ki 22:35 has, less distinctly, the Hoph. held upright. The close of the whole narrative, containing accounts of the return of the defeated army, and the more particular circumstances of the death of Ahab (1Ki 22:36-39), is omitted by our author, because it belongs properly to a history of the northern kingdom.

4. The Prophet Jehus Judgment on the Covenant with Ahab: 2Ch 19:1-3.And Jehoshaphat . . . returned home in peace to Jerusalem, so that the prophecy of Michah (2Ch 18:16) was fulfilled in him.

2Ch 19:2. And Jehu the son of Hanani . . . went out to meet him: the same prophet who, 1Ki 16:1, had acted under Baasha in the northern kingdom; perhaps a son of that Hanani whom Asa in wrath had ordered into prison (2Ch 16:7 ff.).Must we help the wicked, and shouldst thou love them that hate the Lord? The construction is as in 1Ch 5:1; 1Ch 9:25 ( with the infin.). It is to be supposed that the words are spoken in earnest indignation, but they turn with their displeasure rather against the idolatrous tyrant Ahab than against Jehoshaphat, who only for a season walked by his side.And for this is wrath upon thee from the Lord; camp. 1Ch 27:24, and with the simpler 2Ch 32:26. The words point prophetically to the soon after occurring dangerous invasion of the Ammonites, Moabites, and Meunites, and also to the unfortunate sea-voyage from Ezion-geber, 2 Chronicles 20 :

2Ch 19:3. Yet good things are found with thee, things worthy of praise; comp. 2Ch 12:12; 1Ki 14:13. For b (where the fem. appears instead of the usual plur. masc.), comp. 2Ch 17:4 f., 2Ch 12:14.

5. Jehoshaphats further Reforms of Worship and Law: 2Ch 19:4-11.And he went out again among the people, literally, and he turned and went. Reference is made to the former going out, 2Ch 17:7 ff. The following statement of the south and north boundary of the kingdom of Judah; from Beersheba to Mount Ephraim, is copied after the similar formula: from Dan to Beersheba, which refers to the whole land of Israel; comp. Jdg 20:1; 2Sa 3:10; 2Sa 17:11; 1Ki 5:5.And brought them back to the Lord, made them return; comp. 2Ch 24:19.

2Ch 19:5. City by city, or in every city ( ; comp. 1Ch 26:29), according to he legal precept, Deu 16:18.

2Ch 19:6. Not for man, but for the Lord, in Gods name, and according to His holy will, as , Rom 13:4; comp. also Pro 16:11.And he is with you in the judgment, in the judicial decision, in passing sentence; comp. Deu 17:9, also 2Ch 1:17; Exo 21:6; Exo 22:7, etc. The supplying of as subject to is indispensable, as the failure of all attempts to explain it without this supplement, for example, that of the Vulg. (et quodcunque judicaveritis, in vos redundabit), shows.

2Ch 19:7. And now let the fear of the Lord be upon you in a preserving way, that ye may beware of judging unjustly. For the phrase, comp. 2Ch 17:10.Take heed, and do ye, do it in a heedful, conscientious way, cum diligentia cuncta facite (Vulg.). On the following words, comp. Deu 10:17; Deu 16:19; Psa 89:7; Act 10:34.

2Ch 19:8-11. The Supreme Tribunal instituted by Jehoshaphat in Jerusalem,an institution resting on Exo 18:19; Exo 18:26, Deu 17:8-13; comp. Keil, Bibl. Archol. ii. 250 ff.And also in Jerusalem, not merely in the various fenced cities (2Ch 19:5), where judges of inferior instance were appointed. That besides Levites and priests, laymen, of the chiefs of the fathers of Israel, tribe-chiefs out of the rest of the people, are named as appointed by Jehoshaphat to be judges, involves no contradiction of 1Ch 23:4; 1Ch 26:29, according to which David had appointed 6000 Levites as judges and officers (); for that these Levites should exclusively administer the law was not there asserted.For the judgment of the Lord, and for pleading. Synonymous with stands, 2Ch 19:11, , for every matter of the Lord; and synonymous with that passage gives for every matter of the king or the state; so that the sense of the whole is: for all matters relating to religion or polity. As examples of the former, Berth. well adduces disputes concerning the release of the first-born, dues to the temple, the clean and the unclean, etc.And they returned to Jerusalem; Jehoshaphat and the commission accompanying him returned from their journey through the country and the fenced cities of Judah to Jerusalem; comp. 2Ch 19:4. As this statement would have been more suitable before 2Ch 19:8, and as any reference of it to others than Jehoshaphat and his companions (for example, to the Levites, priests, and chiefs nominated for the new supreme court, as Rambach, Starke, and others think) is inadmissible, the change proposed by Kamph. of into and they dwelt in Jerusalem (the supreme judges just nominated), appears not inappropriate.

2Ch 19:9. Thus shall ye do, as is fully stated in 2Ch 19:10. On , with undivided heart, comp. 2Ch 15:17, 2Ch 16:9; 1Ki 8:61.

2Ch 19:10. And in every plea. stands before as cas. absol.; the before is explicative; comp. Grit. Note. As brethren who dwell in their cities those are designated who bring appeals from the country or the smaller cities of Judah and Benjamin before the supreme court at Jerusalem, and demand its higher decision; comp. Deu 17:8.Between blood and blood, in criminal cases which involve murder and homicide (comp. Exo 21:12 ff.). The following phrase: between law and commandment, statutes and judgments, applies to a dispute concerning the import or application of certain laws, or a doubt according to what legal enactment the case in point is to be decided (comp. Deu 17:8).Ye shall advise them, by imparting instruction concerning the decisions of the law, admonish (, as in Exo 18:20; Ecc 12:12), that they may not err by the theoretical or practical abuse of the law, and thereby bring guilt () upon the whole people.

2Ch 19:11. And, behold, Amariah the chief priest, scarcely different from the fifth high priest after Zadok, mentioned 1 Chron. 5:37 (see on the passage). The ruler of the house of Judah, Zebadiah son of Ishmael, is not otherwise known.And the Levites are officers before you,, in 1Ch 23:4; 1Ch 26:29.The Lord will be with the good; is here a future, scarcely an optative: the Lord be with the good. Comp. besides, 2Ch 20:17. The good are the judges who discharge their office fitly and well.

6. Jehoshaphats Victory over the Moabites, Ammonites, and Meunites: 2Ch 20:1-30.And it came to pass after this, after the events related in 2Ch 18:19, which fall perhaps six or seven years before the death of Jehoshaphat, and of which the death of Ahab almost certainly falls in the year 897 b.C. A still more exact date for the present war results from the monument of victory of the Moabitish King Mesha, discovered three years ago, which must have been erected very soon after Ahabs death, and shortly before the outbreak of the present war, and therefore about 896 b.C. See Schlottmann, Der Moabiterknig Mesa, Stud. u. Krit. 1871, p. 587 ff., especially p. 610 ff.; and comp. beneath, Evangelical and Ethical Reflections, No. 4.And with them of the Meunites. can scarcely mean, as many of the ancients, and even Hengst. (Gesch. d. Reiches Gottes. ii. 2, 211), think, nations beyond the Ammonites; for even if , according to 1Sa 20:22; 1Sa 20:37, could have the sense beyond or remote from, yet 2Ch 20:10; 2Ch 20:22 f. point distinctly to a people inhabiting mount Seir. Accordingly we must read, as of the Sept. indicates (comp. 1Ch 4:41), rather , and think of the Meunites (Meinites, 1Ch 4:41, Kethib) inhabiting the city Maon () near Petra as their capital. If in the following verse (with Calmet, Keil, and others) were read instead of the difficult , every scruple against this assumption (proposed by Hiller, Onomast. p. 285, and supported by nearly all the moderns) must vanish. But even without this further emendation, it possesses a high degree of probability; for, according to Josephus, Antiq.ix. 1, 2, they were Arabs, and probably inhabitants of Arabia Petra, who, in alliance with the Ammonites and Moabites, undertook the expedition against Jehoshaphat; and in 2Ch 26:7 Meunites are named along with Philistines and Arabs as a southern tribe subdued in war by Uzziah.

2Ch 20:2. From beyond the sea, from Syria. For must apparently be read , from Edom or Iduma for only this determination of the starting-point agrees with , beyond the sea (the Dead Sea); and the Syr. seems to have read , while the remaining old versions certainly confirm the Masoretic text. If we adhere to it, Aram or Syria must at all events be taken in a very wide sense (= North Arabia); comp. Hengst. as quoted.And, behold, they are at Hazezon-tamar, that is Engedi (comp. Gen 14:1; Jos 15:62; Son 1:14; Robinson, Pal. ii. 439 f.), where Ain Jidy now lies, at the middle of the west shore of the Dead Sea, about fifteen hours from Jerusalem. The army of the allied foes had, it appears, reached this place through a marsh surrounding the south end of the Dead Sea, or by crossing the south ford of this sea (between the eastern peninsula Lisan and the opposite point of the west shore, not far from the valley Engedi; comp. Hoffmann, Blicke in die frheste Gesch. des Gelobten Landes, 2.26 f.).

2Ch 20:3-13. Jehoshaphat and the People seek the Help of the Lord.And Jehoshaphat set his face, = ; comp. Jer 42:15; Dan 9:8. On the proclaiming of a fast over all Judah, comp. Jdg 20:26; 1Sa 7:6; Joe 2:15.

2Ch 20:5. Before the new court, the outer or great court (see 2Ch 6:9), that might have been built or repaired in Asas or Jehoshaphats time, and therefore is here called new. The place before this court, from which Jehoshaphat offered his prayer, was perhaps at the entrance of the inner or priests court.

2Ch 20:6. Lord God of our fathers. Jehoshaphat thus addresses God, to remind him of his former benefits to his people, to which is then annexed a reference to his absolute omnipotence; comp. Psa 115:3, and on None is with Thee, to withstand Thee, Psa 94:16; 1Ch 29:12; 2Ch 14:10, and like passages.

2Ch 20:7. Comp. Exo 23:20 ff.; Jos 23:9; Jos 24:12; also Gen 13:15 f., 2Ch 15:18.

2Ch 20:9. If evil come upon us, sword, judgment ( only here in this sense), or pestilence, etc. The cases enumerated in Solomons prayer at the dedication of the temple (2Ch 6:22-39) are here summarily recapitulated.

2Ch 20:10. The sons of Ammon and Moab . . whom Thou wouldst not let Israel invade, from whom our ancestors in the time of Moses and Joshua peacefully withdrew, without attacking them; comp. Num 20:14 ff.; Deu 2:4; Deu 2:9; Deu 2:19; Deu 2:29; Jdg 11:17 f.

2Ch 20:11. And behold = yea, behold.Possession which Thou hast given us, made us possess, , as in Jdg 11:24; Ezr 9:12.

2Ch 20:12. For in us is no might against this great multitude, before, in the face of this great multitude; comp. 2Ch 14:9, etc. For the following expression of confidence: our eyes are upon Thee, comp. Psa 25:15; Psa 123:2; Psa 141:8. On 2Ch 20:13 (and their little ones), comp. Jon 3:5.

2Ch 20:14-17. Gods Answer by the Prophet Jahaziel.And upon Jahaziel the Levite of the sons of Asaph. The ancestor in the fifth degree of this Jahaziel is said to be Mattaniah, possibly the same son of Asaph who is called, 1Ch 25:2; 1Ch 25:12, Nethaniah (as and in the formation of nom.propr. are often interchanged). An identity with Mattaniah the son of Heman, 1Ch 25:4; 1Ch 25:16, is not to be thought of.

2Ch 20:15. The battle is not yours, but Gods; comp. 1Sa 17:47; Neh 4:14; also Mat 10:20.

2Ch 20:16. Behold, they go up by the hill of Haziz, perhaps the Wady el Hasasah on the north border of the wilderness of the same name, which stretches from the Dead Sea to Tekoa, and no doubt corresponds to the here-named wilderness of Jeruel. With this reference to El Hasasah corresponds the rendering of the name by in the Sept., whereas certainly Josephus renders the name by (Antiq. ix. 1, 2), and thus conceives it as if it were (with the article; were this view, the necessity of which is by no means established (comp. Ew. Gesch. 2d edit. iii. p. 475), confirmed, the hill of Ziz would have to be identified with the steep pass over Ain Jidy (Robinson, ii. 438, 446).

2Ch 20:17. Ye shall not have to fight here. , in this conflict with so great a multitude of foes; comp. 2Ch 20:15.

2Ch 20:18-19. Thanksgiving of Jehoshaphat and the People for the encouraging Promise by the Prophet.And the Levites of the sons of Kohath and of the Korhites. The second before may be only explicative, as the Korhites descended from Kohath, 1Ch 6:18; 1Ch 6:22.

2Ch 20:20-23. The divine promise is fulfilled by an unexpected self-destruction of the foemen.And as they went forth, Jehoshaphat stood up, probably in the gate by which the warriors went forth (the valley or dung-gate, at all events one of those facing the south). On the words: believe, and ye shall be established, comp. Isa 7:9; Isa 28:16; Deu 1:32.

2Ch 20:21. And he advised the people, busied himself as a sound adviser (), by exhorting to confidence in God; in a similar sense stands in 2Ki 6:8.And appointed men singing unto the Lord ( in as nota genitivi), and praising in holy beauty: , otherwise 1Ch 16:29; Psa 29:2; Psa 110:3.

2Ch 20:22. And at the time . . . the Lord set an ambush. signifies insidiatores, insidi (Vulg.), as in Jdg 9:25. By these waylayers .cannot be meant angels sent by God (Piscat. and other ancients, Ew., Kamph., Berth.doubtful H. Schultz, Theol. des A. T. ii. 322); for such an interference of supernatural powers, good or evil, must have been clearly indicated (as in 2Ki 6:17; 2Ki 19:35). As little can the be waylaying Jews, because the Jews, according to 2Ch 20:15; 2Ch 20:17; 2Ch 20:24, were merely spectators of the bloody encounter between their opponents. The waylaying without doubt was done by a part of the confederates themselves, probably some of the Meunites, the inhabitants of mount Seir, who, being eager for booty, had laid the crafty ambush, on whose sudden assault the Ammonites and Moabites must have regarded their Meunite allies as traitors, and thereupon opened the wild game of the self-slaughter of their army. Thus in the main, by comparison with the partly similar event in Jdg 7:22 ff., J. H. Mich., Cler., Calm., etc., and recently Keil and Hengst. (Gesch. des R. G. ii. 2, 213 f.), the latter of whom appears inclined to find in an allusion to the name Arabs (the predatory swarms, he thinks, of the tribes of Arabia Petra and Deserta might have joined the Idumans), and to lay down a hypothesis similar to that of K. H. Sack (Theol. Aufsatze, Gotha 1871), who wishes to make Arabs () also of the ravens () of Elijah, 1Ki 17:6. Comp. also Schlottmann, p. 611, who endeavours to make out the fanaticism of the Ammonites and Moabites, as heathenish polytheistic opponents of the monotheistic Edomites, to be one of the causes of the massacre, but overlooks the fact that the Edomites had properly no part in the affair.

2Ch 20:23. And when they had ended with the inhabitants of mount Seir, had completely massacred them in the affray that arose; comp. Dan 11:44. On the words: they helped to destroy one another, comp., for the substantive 22:4; Eze 5:16; Dan 10:8.

2Ch 20:24-30. The Impression of the Event on the Jews and their Neighbours.And Judah came to the watch-tower in the wilderness, to an elevated point, a rising ground not far from Tekoa, whence the wilderness of Jeruel (2Ch 20:16) might be surveyed.And none escaped: so at least it appeared. The statement is to be understood as ideal, and not strictly real.

2Ch 20:25. And they found with them in abundance, goods and corpses, and costly vessels. Intermediate between , goods, and , costly vessels (comp. Dan 11:38), are named corpses, obviously very surprising. The reading , garments, should therefore at once receive the preference; comp. Jdg 8:25 f.And they stripped off for themselves more than they could carry, literally to nothing of carrying: comp. Num 4:24.

2Ch 20:26. And on the fourth day they assembled in the valley of blessing. This vale of blessing (Emek-berachah) must be sought near the field of battle. It is evidently the present Wady Bereikut, west of Tekoa, near the road leading from Jerusalem to Hebron, in which pretty broad and open valley the ruins of a place of the name of Bereikut are still preserved (Robinson, Phys. Geogr. p. 106); comp. the Caphar Baruka of Jerome in the Vita S. Paul, with its outlook on the Dead Sea. It is inadmissible, with Thenius and Hitzig (on Joel 4:2, 12, and Gesch. p. 199), to make this valley of blessing the same with the Kidron or the valley of Jehoshaphat. For though Joel 4:11 f. names the site of the present battle the valley of Jehoshaphat, it does not follow from this poetico-prophetical designation that he had in view the upper valley of Kidron afterwards so called, which bears this name first in Eusebius, but nowhere in the sacred Scriptures of the Old and New Testament (see Berth. on this passage).

2Ch 20:27. For the Lord had made them glad over their enemies; comp. Ezr 6:22; Neh 12:43.

2Ch 20:29. And the fear of God was upon all the kingdoms of the countries bordering on Judah. On the fear of God, comp. 2Ch 17:10; on the last words, 2Ch 15:15, 2Ch 14:4.

7. End of the Reign of Jehoshaphat: 2Ch 20:31-37. Comp. 1Ki 22:41-51, a section which there forms the whole account of the reign of Jehoshaphat, but is therefore amplified with some notices that are wanting here1. With the statement that Jehoshaphat had peace with the king of Israel, 1Ki 22:45 (which appeared superfluous here on account of 1Ki 18:1 ff.); 2. With a passing reference to Jehoshaphats might and great deeds, 1Ki 22:46 (which is wanting here in the corresponding 2Ch 20:34, because the most important of these great deeds have been here recorded at length in 1 Kings 17-20); 3. With a remark on the removal of the rest of the Sodomites out of the land, 1Ki 22:47 (which is wanting here, because in the time of Asa, 16, no notice is taken of these Sodomites who are mentioned in 1Ki 15:12); 4. With the notice that Edom had no king, but only a deputy, ver 48 (which is here omitted as unimportant). To these enlargements, as exhibited in the account in 1 Kings compared with our own, are added some partly formal, partly material, deviations, which are set forth in the sequel.

2Ch 20:33. The people had not yet directed their heart. For this 1Ki 22:44 has: the people offered and burnt incense yet in the high places (comp. 2Ki 12:4; 2Ki 14:4; 2Ki 15:4, etc.).

2Ch 20:34. The rest of the acts of Jehoshaphat . . . are written in the words of Jehu son of Hanani. Comp. on this citation, for which in 1 Kings we find merely the book of the Chronicles of the kings of Judah, Introd. 5, No. 2.

2Ch 20:35. And afterwards Jehoshaphat allied himself with Ahaziah: he (Ahaziah, not Jehoshaphat, as Berth, thinks) was wicked in his doing. This introduction, containing an unfavourable judgment on the covenant with Ahaziah (similar to that pronounced on the affinity with Ahab, xviii. 1), to the narrative of the unfortunate sea-voyage from Ezion-geber, is wanting in 1 Kings. The points only in general to the time after the victory over the Ammonites, Moabites, and Meunites. The date of the present undertaking follows more exactly from this, that Ahaziah came to the throne in the seventeenth year of Jehoshaphat, 897 or 896, and reigned two years, that is, till about 894 b.C.

2Ch 20:36. To make ships to go to Tarshish. On the contrary, 1Ki 22:49 has: Jehoshaphat made ships of Tarshish to go to Ophir for gold. The easiest solution of this difference is the assumption of an error on the part of the Chronist, who made out of the ships of Tarshish ships going to Tarshish; comp. Introd. 6, p. 25. But if we must rather harmonize the two accounts, we must assume eithera. a Tarshish in the direction of Ophir, and thus to the east or south-east, different from the Spanish Tarsis-Tartessus (with. Seetzen and others; comp. excursus on 2 Chronicles 8, No. 1), or b. that the confederates had designed both a voyage to Ophir in the east and a voyage to Tarsis in the west, for the latter of which either a circumnavigation of Africa round the Cape of Good Hope or a crossing of Lower Egypt by the canal of Seti (between the Sin. Heroopolitanus and the Nile) must have been contemplated.

2Ch 20:37. And Eliezer son of Dodavah of Mareshah prophesied, a prophet only named here and known by the present utterance. On the name Dodavahu, see Crit. Note; for Mareshah, on 1Ch 11:8.Were not able to go to Tarshish. , as 2Ch 13:20, 2Ch 14:10, and elsewhere. On the repeated invitation of Ahaziah to Jehoshaphat to prosecute the undertaking, when it failed at first through this mishap and Jehoshaphats refusal, our author says nothing; otherwise 1Ki 22:50.

Evangelical And Ethical Reflections, Homiletic And Apologetic Observations, On Ch. 1720

1. The history of Jehoshaphat, as our author relates it, certainly exceeds that which is recorded of him in the book of Kings in the richness and multiplicity of its details. But it furnishes no exhaustive or complete picture of that which Jehoshaphat did in war and peace during the twenty-five years of his reign (915891), as is manifest from this, that the campaign against Mesha of Moab, undertaken in conjunction with Joram of Israel (2 Kings 3), that fell probably in one of the later years of his reign (at least after the erection of the monument of Mesha, as Schlottmann has shown, Stud. u. Krit. 1871, p. 614 ff.), is altogether omitted. But with the completeness, a simple, well-grounded homogeneous form is wanting in the present description. The varied sources used gleam forth throughout; the accounts of war and peace alternate without internal organic connection; the whole by no means bears the character of a narrative produced at a single casting (comp. Berth, p. 350). Yet a certain plan and an overruling simple principle cannot be unobserved in the present sketch. It is obviously the aim of the author to draw in the reign of Jehoshaphat the picture of a government richly blessed of God, and internally, as well as externally, powerful from the good old times of the yet unimpaired theocracy. The fundamental thought which seems to bind the narrative together he expresses in the twice repeated sentence, that a terror of God came over all the kingdoms of the countries, with which he accompanies first the rule of Jehoshaphat as prince of peace (2Ch 17:10), and next the great discomfiture of the confederate nations, Moab, Ammon, and Edom (2Ch 20:29). It is the possession of a power far-ruling, spreading on all sides great fear and awe, solid, and resting on purely theocratic sentiment and organic development of the inner powers of the theocratic constitution, not on tyranny and conquest, which our author finds to admire and celebrate in Jehoshaphat. Hence he industriously sets forth, along with his orthodox reform of religion, and his endeavours to raise as high as possible the defensive and military power of the Jewish state (2Ch 17:2; 2Ch 17:14 ff.), that also which was undertaken by him for the upholding of the administration of justice, in particular the institution of a supreme court of judicature at Jerusalem (2Ch 19:8-11). He therefore relates of his military undertakings chiefly those which were either accompanied with decisive consequences, or in which at least Gods protective power and gracious help were realized to him on account of his theocratic inclination; thus, of the two wars which, according to 1Ki 22:2 ff., 2Ki 3:1 ff., he undertook as confederate of the northern kingdom, the former, that issued more fortunately for him (that against the Syrians in Ramoth-gilead, 18), is described at full length, and with all the characteristic traits found in the source common to him and the author of the book of Kings; whereas he makes no mention of the second, waged along with Joram against Mesha of Moab, probably on account of its less favourable or at least nearly barren issue.13 Finally, on account of the wish to depict in Jehoshaphat the representative of the Jewish state developed to its full power before the captivity, he expressly places him on a par with David his father (forefather); he makes him therefore enjoy the favour and help of Jehovah, because he walked in the former ways of David, that is, he worshipped God, in the main at least, and irrespective of the worship still tolerated here and there on the high places, in a theocratically pure and lawful way (2Ch 17:3). With Solomon, of whom Jehoshaphat likewise reminds us as a prince of peace, as a wise and circumspect father of his country, and as an upholder of the administration of justice, he does not compare him, probably because, first, a characteristic element of the reign of Solomon, its great pomp and splendid wealth, appears to have been wanting in the kingdom of Jehoshaphat, and secondly, notwithstanding his endeavours after peace, his reign had taken a far less peaceful course than that of the great Shelomoh (peaceful).

2. Jehoshaphat is the glorious, pious, and mighty David of the southern kingdom: to this result points the whole narrative of our author. From this point of view also will the prodigious numbers be estimated which he gives in describing the disposable forces of Judah and Benjamin under his reign. The there mentioned 780,000 Jews and 380,000 Benjamites can scarcely be accepted as literally true. Their near approach to the numbers resulting from the census taken by David (1Ch 21:5) seems intended to convey the idea that the kingdom of Judah alone had under Jehoshaphat, the alter David, attained a strength which almost matched the power of the twelve still united tribes under the first David (1,100,000 Israelites and 470,000 Jews), that Judah by itself alone had now developed a number and power which surpassed that of the northern tribes at that earlier period. If this be the meaning of those numbers, the less objection needs be made to their surprising magnitude; their ideal character is also plain from the whole connection; and there is as little need to have recourse to the assumption of some error in the transcribing of the numbers or numeral letters,an expedient, besides, which seems scarcely admissible, on account of the proportionality of the numbers in the several divisions of the troops, as to that of legendary extravagance or arbitrary fiction, whether it be that of the Chronist or of his older voucher (perhaps the prophet Jehu, 2Ch 20:34).14

3. How far, therefore, the author was from imparting to the here and there ideally-coloured picture which he drew of the great heroic king the form of a panegyric legend or a fabulous eulogium; how true, on the contrary, lie remained to his office as a historian,is shown by the circumstance that here also, as in the case of David, Asa, etc.,. he adds the shade to the light, and by no means passes over in silence a series of less favourable traits of the administration of Jehoshaphat. Especially his affinity with Ahab, the idolatrous king of Israel, is duly set forth as a fatal deviation from the path of theocratic purity and strictness (comp. Ezr 9:1 ff; Ezr 10:1 ff.; Neh 9:2; Neh 13:23 ff.) to the slippery ground of international friendship or affinity with idolatrous neighbours (comp. Solomons Egyptian spouse, 2Ch 8:11 f.). On account of this step, and the consequent often going hand in hand with Israel in warlike expeditions, the king had repeatedly to undergo censure by the mouth of God-inspired prophets, first by the stout Jehu ben Hanani, who directly charged him with helping the wicked, and loving them that hate the Lord (2Ch 19:2), afterwards by Eliezer ben Dodavah, who places the failure of the voyage from Ezion-geber under the character of a divine correction for drawing in one yoke with the unbelieving (2Ch 20:37). On the part of two other prophets, indeed, who are introduced in our section, he encounters no such rebuke: Michah son of Imlah treats him when standing out beside Ahab in the favourable light of a relatively theocratic prince, with mild forbearance, and favours him with the promise of a return in peace from the defeat and dispersion of the sheep of the house of Israel (2Ch 18:16); and so what the Levite Jahaziel says, before setting out to the war with the eastern nations, includes nothing but admonitions to take courage, and promises of deliverance by the strong hand of the Lord (2Ch 20:14-17). But certainly the critical situations to which these prophetic words refer are in and of themselves sufficiently serious and menacing: they are crises introduced by the fault of the king, by his inconsiderate entering into ungodly alliances and relations, feeble preludes of that which the unhappy marriage of his son with the daughter of Jezebel should afterwards bring down in heavy judgments on his house and people. On this account, in the dangerous posture of affairs introduced in this way, along with solemn rebuke, comforting encouragement was in place; the certainly guilty king, deserving of punishment, but not in the same degree as the sovereigns of Israel, was yet one with whom, as the rough Jehu acknowledged, good things were found (2Ch 19:3). He deserved along with reproving instruction also strengthening encouragement, that he might continue to walk in the ways of his fathers David and Asa (2Ch 17:3, 2Ch 20:32). He was worthy to be aroused to abide in the path of theocratic righteousness, that at least under his rule the inevitable evil effects of that affinity with an idolatrous house might be restrained as far as possible, and the people retained in that moderate state of piety and morality which is indicated (2Ch 20:33) by the sentence: the people had not yet directed their heart to the God of their fathers. What he himself says and does, also, in conformity with such encouraging and strengthening words of the prophets, bears the stamp of true repentance, humble acknowledgement of his guilt, and firm continuance in the path of tighteousness. As the reproof of Jehu appears to have wrought in him the counter-part of that which Asa had once done on the occasion of a similar announcement from Hanani his father (Comp. 2Ch 19:4 ff.), so his address in the campaign against the eastern nations to the people, or rather in the name of the people to the Lord (2Ch 20:6-11), vies with the following prophetic utterance of Jahaziel in realizing firm confidence in God and triumphant faith. It is, however, a confidence in God resting on the ground of penitent and believing confession of sin which he here expresses; it is a truly penitent and believing resignation to the divine grace working all in all, an essentially evangelical experience of salvation, whence his subsequent admonition to his warriors: Believe, and ye shall be established (2Ch 20:20), springs, a monitory and prophetic word, in which he himself becomes a prophet, a prophetic type, and a presumptive prophetic source, from which the greatest of the Old Testament seers for a century and a half afterwards, in all probability, drew their almost literally coinciding words (see on this passage). At all events, the assumption that Isaiah, the seer of Davidic princely blood, consciously rested on this believing word of a royal ancestor, that might have been early celebrated on account of the divine blessing attending it, is a good deal more natural than either the assertion of an only accidental dependence of the similar phrases, or than the easy expedient of a thoughtless hyper-criticism, according to which the Chronist made his royal hero speak after the manner of Isaiah, or use a play of words borrowed from this prophet.

4. It is, before all, the antique, thoroughly fresh, and concrete characteristic, foreign likewise to the tone of mythical legend or arbitrary invention in the sources, as they lie clearly discernible at the ground of our author narrative, which must be set forth in an apologetic respect, and maintained with all emphasis against such doubts as that above indicated, with respect to the originality of Jehoshaphats address, 2Ch 20:20; or as Grambergs and Credners conjecture (expressed on Joel 4:11), that the whole narrative 2Ch 20:1-30 is nothing but a free, half-poetical remodelling of the short statement in 2Ki 3:23 f. With regard to the character of our chapter, as supported throughout by definite historical traditions and solid sources, Movers and Bertheau have already made striking remarks; comp. the latter, p. 349 ff.: 1. In the accounts of Jehoshaphats institutions, which were designed to spread the knowledge of the law and secure to his people an orderly administration of justice, the many details and names (among others, that of the high priest Amariah, 2Ch 19:11, who was also in other accounts a contemporary of Jehoshaphat) are a sure proof of this, that our historian found exact statements in his sources, if he also elaborated the historical material in his own way. 2. This applies also to the reports of the defensive preparations and the division of the army, 2Ch 17:15 to 2Ch 19:3. In the remarkable narrative of the battle in which the Moabites, Ammonites, and Meunites destroyed one another (2Ch 20:1-30), we discern, indeed, throughout the mode of thought and style peculiar to our author, but we discover also very distinct historical recollections: the localities are exactly described, 2Ch 20:16-20; the designation new court is found only in 2Ch 20:5 (it must be taken from a source in which the new building was mentioned); the series of the forefathers of Jahaziel, 2Ch 20:14, is a proof that he had already drawn the attention of the older writers to him, who were in a position to give an account of his forefathers. This battle of extermination was before the mind of the prophet Joel when he called the place of the divine decision the valley of Jehoshaphat (comp. on 2Ch 20:26). The statement in 2Ki 3:23 refers to a quite different situation; and as it might have presented the starting-point and the historical ground for the reports in 2 Chronicles 20, it is not to be overlooked. 4. Finally, our author must have found reports of the action of the prophets Jehu (2Ch 19:2 f.) and Eliezer (2Ch 20:37), since he tells of the contents of their speeches in their own words. The brief report also in 1Ki 22:41-51 seems to point to the contents of several narratives of Chronicles: 1Ki 22:47 refers to the extirpation of idolatry (2Ch 17:3-6); 1Ki 22:46 speaks of the military force of Jehoshaphat, of which 2Ch 17:2; 2Ch 17:10-19 treats more fully, and so forth. To the arguments for its authenticity here set forth, mostly taken from the internal value of the sources of our section, with which are to be compared the apologetic discussions of Kleinert (Das Deuteronomium, etc., p. 141) respecting the law reform of Jehoshaphat in its relation to Deuteronomy 17, is to be added a weighty, if only indirect and extra-biblical, testimonythe recently – discovered inscription of Mesha king of Moab, a highly-important monumental document for the history of one of the neighbouring states of the kingdom of Jehoshaphat, which serves to confirm, at least in general, the historical relations as our section represents them, and, especially in a chronological respect, in so far as it proceeds most probably from the time between the campaign described in 2 Chronicles 18 and that in 2 Chronicles 20, fits well into the series of events here described; comp. Schlottmann, as quoted, especially p. 621 ff.

Footnotes:

[1]For the Sept. (and Syr.) appears to have read ; for they translate appellatively, . But the word is certainly a proper name; comp. , 1Ki 4:10, and similar names.

[2]The Kethib; is a mere mistake for , the Keri.

[3] Kethib: . Keri: .

[4]The redundant after is perhaps inserted by a mistake of the tramscriber, and therefore, according to 1Ki 22:20, to be erased.

[5] Kethib: . Keri: .

[6] before is wanting in the Sept. and Vulg., but if taken explicatively it involves no difficulty.

[7]Kethib: . Keri: .

[8]Instead of is undoubtedly to be read , as the of the Sept. shows.

[9]Kethib: . Keri: .

[10]Instead of , four mss. in Kennic. and three in de Rossi, likewise some old editions (Complut., Brix., Bomberg. a. 1518, 21, Mnst.), read ; so also the Vulg. (vestes), and apparently also the Sept., as well as several recent expositors, Dathe, Berth., and Kamph.

[11]For the Sept. has , after which Berth., without sufficient reason, would write . Comp. rather such names as Hodaviah, Joshaviah.

[12]There also concerning Hitzigs hypothesis (founded on 2Ki 8:26 and 2Ch 22:2), that Athaliah was not the daughter, but the sister, of Ahab.

[13]The passage 2Ki 3:27 b imports in any case an issue of the war with Moab not quite favourable to Joram and Jehoshaphat even though we understand the expression: and there was great indignation concerning Israel, only of the displeasure and abhorrence of the human sacrifice offered by the king of Moab, and the consequent retreat from the country of the enemy (as also Bhr on the passage]. But the question is, whether Schlottmann (p. 618 f.) is not right in thinking of a divinely sent calamity, such as a plague, by which the united army of Israel and Judah was forced to a speedy retreat under heavy losses. In this case the Chronist would have had so much the more ground for the omission of this record.

[14] Moreover, that which Neteler adduces (p. 212 f.) in support of their numbers in their literal sense deserves attention. 1. The tribe of Simeon at this time belonged to the tribe of Judah (2Ch 19:4?), by which the number of warriors of the latter, amounting to almost 800,000 men, is

explained; 2. The Philistines (?) and the Edomites, who were tributary to Judah, may have been compelled to add their contingent to his force; 3. If we reckon the auxiliary troops of Simeon, Philistia, and Edom at 200,000 men, of the remaining 600,000 Jewish troops, on an average, 20,000 men were due to each of the 120 cities which belonged to the tribe (Joshua 15), which does not seem unnaturally high, as numerous villages belonged to each of these cities; 4. An increase of 130,000 men fit to bear arms since the census of David, in a period of three generations, is nothing wonderful, especially with the accession of many from the other tribes to the southern kingdom, if we consider the extraordinary fertility of the land, the small means of subsistence required in the south, and the industrial productivity of the Jews at that time. A somewhat satisfactory account would thus be furnished with regard to the 780,000 Jewish troops. But how stands it with the 380,000 warriors whom the small rocky and mountainous territory of Benjamin had to produce ?

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

We arrive now in the history of the Chronicles of the kings of Judah to the record concerning Jehoshaphat the son of Asa. He hath a prosperous reign. He appointeth teachers in Judah. An account of his greatness.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

The account here given of Jeoshaphat’s prudence in strengthening himself in his kingdom, is far less interesting than what is said of him, of his walking in the counsel of the Lord. The most lovely feature in every character is that of grace. How truly becoming is it; since we owe everything we have to the Lord, that the bountiful giver should have, if but as tenants of such a Lord, the just rent of his own property.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

2Ch 17:1-9 .

1. And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel.

[Jehoshaphat ascended the throne in the fourth year of Ahab ( 1Ki 22:41 ), probably after that monarch had contracted his alliance with the royal family of Sidon, and before he was engaged in war with Syria. It was thus not unnatural that he should begin his reign by strengthening himself against a possible attack on the part of his northern neighbour. The Speaker’s Commentary. ]

2. And he placed forces [comp. chap. 2Ch 11:12 ] in all the fenced cities of Judah, and set garrisons [or “governors” (comp. 1Ki 4:7 , 1Ki 4:19 )] in the land of Judah, and in the cities of Ephraim, which Asa his father had taken.

3. And the Lord was with Jehoshaphat, because he walked in the first ways of his father David [The LXX. and several Hebrew MSS. omit “David.” The real meaning of the writer is, that Jehoshaphat followed the example set by his father Asa in his earlier years], and sought not unto Baalim [“And sought not the Baals.” The Baals were different local aspects of the sun-god. Jehoshaphat was not seduced into this worship, though in his day it overspread almost the whole kingdom of Israel];

4. But sought to the Lord God of his father, and walked in his commandments, and not after the doings of Israel.

5. Therefore the Lord stablished the kingdom in his hand [comp 2Ki 14:5 ]; and all Judah brought to Jehoshaphat presents [this word often means tributary offerings; but here it denotes the voluntary gifts of loyal subjects]; and he had riches and honour in abundance.

6. And his heart was lifted up [usually the phrase has a bad meaning, (as in Deu 8:14 ; 2Ch 26:16 ; Psa 131:1 , etc.); but it is evident that it must be taken differently here. The marginal reading is right: “his courage rose high,” or “he grew bold”] in the ways of the Lord: moreover he took away the high places and groves out of Judah.

7. Also in the third year of his reign he sent to his princes [rather, he sent his princes] even to Ben-hail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah.

8. And with them he sent [rather, were the] Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tobadonijah, Levites; and with them Elishama and Jehoram, priests.

9. And they taught in Judah, and had the book of the law of the Lord [the Pentateuch nearly, if not quite, in the shape in which we now have it] with them, and went about throughout all the cities of Judah, and taught [among] the people.

The Reign of Jehoshaphat

And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel” ( 2Ch 17:1 ).

IN succeeding to that throne of Israel Jehoshaphat simply followed the course of a law, but in strengthening himself against Israel he indicated a personal policy. How definitely the statement reads! There is no doubt or hesitation in the mind of Jehoshaphat as to the course which ought to be pursued. He did not simply think that he would strengthen himself against Israel; he had not a merely momentary vision of a possible fortification against the enemy; he actually carried out his purpose, and thus challenged northern Israel. On the other hand, how peaceful is the declaration that is here made! There is not an aggressive tone in all the statement. Innocent Jehoshaphat simply “strengthened himself against Israel,” that is to say, he puts himself into a highly defensive position, so that if the enemy should pour down from the north Jehoshaphat would be secured against his assaults. Everything, therefore, depends upon the point of view which we take of this policy. But the thing which history has made clear is that a man often lays down a policy before waiting the issue of events which would determine its scope and tone. All this was done by Jehoshaphat before he connected himself by marriage with the northern dynasty. A marriage may upset a policy: a domestic event may alter the course of a king’s thinking, and readjust the lines of a nation’s relation to other kingdoms. The wise man holds himself open to the suggestion and inspiration of events. No man is as wise to-day as he will be tomorrow, provided he pay attention to the literature of providence which is being daily written before his eyes. Our dogmatics, whether in theology or in state policy, should be modified by the recollection that we do not now know all things, and that further light may show what we do know in a totally different aspect. Our policy, like our bread, should, in a sense, be from day to day. When men are omniscient they may lay down a theological programme from which departure would be blasphemy; but until they are omniscient they had better write with modesty, and subscribe even their best constructed creeds with reservations which will leave room for providence.

“And the Lord was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim” ( 2Ch 17:3 ).

The Lord was not with Jehoshaphat because he strengthened himself against Israel, nor because he placed forces in all the fenced cities of Judah, and set garrisons in the land of Judah and in the streets of Ephraim. Not one of these little triumphs is referred to as affording God a basis for the complaisant treatment of the new king. As ever, the Lord’s relation to Jehoshaphat was determined by Jehoshaphat’s own moral condition. A very beautiful expression is this “he walked in the first ways of his father David,” that is to say, in the former or earlier ways of David as contrasted with David’s later conduct. Some have found here a tacit allusion to David’s greatest sin which he committed when he was advanced in life. A somewhat mournful thing it is that a man’s first ways should be better than his last. The other relation would seem to be the one which reason would approve and God would specially honour, namely, that a man’s old age should be the ripest and best part of his conduct, rich with wisdom, strong with experience, and chastened by many a pensive recollection. Sad when you have to go back to a man’s youth to find his virtues or his most conspicuous excellences; but most beautiful when a man’s earlier mistakes are lost in the richness and wisdom of his later conduct. God keeps his attention fixed on all the parts of a man’s life, and he observes which of those parts is most esteemed by the man’s own successors. Happy is that father whose whole example is worthy of imitation; yet more than human is he the whole of whose life is without stain or flaw. Jehoshaphat’s conduct in this matter is the more notable because of the constant observation of mankind that it is easier to follow the evil than to imitate the good. When imitation enters into a man’s life he is prone to copy that which is inferior, and to leave without reproduction that which is lofty and disciplinary. In this instance Jehoshaphat sets an example to the world. His conduct too is represented negatively as well as positively “and sought not unto Baalim.” The word “Baalim” is in the plural number, and the literal reading might be, “Jehoshaphat sought not the Baals,” the Baals being different local aspects or phases of the sun-god. It is to be specially noted that the term Baal includes an aspect even of Jehovah himself; that is to say, Israel had degenerated so far as to suppose that in worshipping Baal they were worshipping at least one phase of the true God. We must not mix up our religion with our irreligion, our prayers with our idolatry, our heavenliness with our worldly-mindedness: the whole arrangement must be clean and pure from one end to the other, inasmuch as one taint may cause the whole process of our religious thought and service to become deteriorated and valueless. It is often difficult to abandon a popular custom. More people might be in favour of Jehoshaphat strengthening himself against Israel than in returning to the first ways of David and abandoning the altar of the Baals. History and religion are always considered in their separate distribution. There are politicians who would vote for a war, who would on no account surrender a superstition. On the other hand, there are men who pride themselves on being free of the influence of superstition, who would willingly enter into the most sanguinary wars for the extension of empire or the glory of some particular throne. In Jehoshaphat we seem to come into contact with a complete character, in other words, a man who in every point was equally strong, a man of foresight, a man of reverence, a man of an honest heart, a man who felt that idolatry and true worship could not coexist in the same breast.

“But sought to the Lord God of his father, and walked in his commandments, and not after the doings of Israel” ( 2Ch 17:4 ).

We must be prepared for singularity if we are genuinely prepared to be good. Let a man settle it with himself in prayerful solitude whether he means to walk with God or to identify himself with the spirit and customs of his age. Jehoshaphat laid down a clear programme for himself, and followed it out with patient and faithful industry. “The Lord God of his father” was not a mere term in a crowd; it was the object of daily search and quest; Jehoshaphat inquired for him, and operated constantly upon the doctrine: Ask, and it shall be given you; knock, and it shall be opened unto you. Nor was Jehoshaphat’s religion merely speculative, that is to say, an intellectual quest after an intellectual God; whatever was speculative in the mind and service of Jehoshaphat was sustained and ennobled by a solid moral element, forasmuch as Jehoshaphat “walked in God’s commandments,” he read the decalogue, he studied God’s word, he would take no action, personal, regal, or social, that was not first examined and approved in the light of the divine statutes. All this might have been comparatively easy if Jehoshaphat had started at an independent point; but at such a point no man can start, for he must take up the age as he finds it, and must first disembarrass himself from all the stipulations and claims of custom, usage, and popular superstition: Jehoshaphat sought not after the doings of Israel; he set himself up in this respect against the kingdom; he was not afraid of peculiarity; in a word, Jehoshaphat’s religion was characteristic, that is to say, it had lines, points, and colours of its own, about which there could be no reasonable mistake. What is our religion? Do we intellectually assent to the existence and sovereignty of one God, and then degenerate into self-worship? Do we admit that there must be an ultimate morality, a philosophy of conduct founded upon eternal metaphysics; and then do we measure our own behaviour by the canon of custom? These are questions that search the heart, and no man can answer them for his brother.

What became of all this noble conduct arising out of this high religious conception? We shall see in the following verse,

“Therefore the Lord stablished the kingdom in his hand: and all Judah brought to Jehoshaphat presents; and he had riches and honour in abundance” ( 2Ch 17:5 ).

Whatever was doubtful about the ascent of Jehoshaphat to the throne was removed, and the king was enabled to realise his power; when he closed his hand upon the royal sceptre he found that he was not grasping a shadow but a reality. There are times when men become fully conscious of their influence, and of their proper social position; happy are they if in this consciousness they detect a prevailingly religious element, which constrains them to acknowledge that honour and wealth, power and dignity, are the gifts of God. Is not this an anticipation of the Saviour’s great doctrine “Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you”? Jehoshaphat did not seek riches and honour; he sought to the Lord God of his father, and walked in the divine commandments, and as a result he enjoyed all that kings delight in as indicating strength and pomp, renown and influence.

“And his heart was lifted up in the ways of the Lord: moreover he took away the high places and groves out of Judah” ( 2Ch 17:6 ).

The expression “his heart was lifted up” is an awkward one. The lifting up of the heart signifies increase of pride, a sensation of vanity, a desire to gratify personal ambition, and to make an idol of his will. In this instance the marginal reading is to be preferred “was encouraged;” or otherwise, “his courage rose high;” and again, it has been rendered, “Jehoshaphat grew bold,” that is to say, he was not a timid reformer, or a timid worshipper, a trimmer or a time-server in any sense; he was a heroic worshipper of the living God; when he saw that reform was necessary he went forward with a steady step and an energetic hand. We should call Jehoshaphat a man of conviction, and a man who had the courage of his convictions; altogether this is the outline of a noble personage, a born king, a man who has a right to the purple and the sceptre. When such men ascend thrones nations should be glad and rejoice with a great joy, for their character is grander than their office, and their spirit is the best guarantee of the elevation and utility of their regal policy. Becoming conscious of his power, knowing that his kingdom was established from on high, Jehoshaphat not only did pot seek the Baals himself, but he took away the high places and groves out of Judah. Jehoshaphat was not content with a merely personal religion; he could not convert the hearts of his people, but he could destroy all the symbols of unholy worship. Men are only required to do that which lies within their power. A proprietor may not be able to make people sober, but he can forbid the introduction of temptations to drunkenness; a parent may not be able to subdue the spirit of pride, but he can in many instances limit the means of gratifying it. There are reforms which are open to us all, in personal custom, in social habit, it may be even in imperial ways; let each Jehoshaphat seize his opportunity and magnify it.

All this would have been comparatively in vain but for another step which Jehoshaphat took. In the third year of his reign he sent to his princes that is to say, he sent his princes and he sent Levites, all of whose names are given; and he sent also two priests, Elishama and Jehoram, and their business was purely educational.

“And they taught in Judah, and had the book of the law of the Lord with them, and went about throughout all the cities of Judah, and taught the people” ( 2Ch 17:9 ).

This was a mixed commission, partly civil, partly ecclesiastical. The men here mentioned are otherwise unknown. We identify them as educational reformers, or reformers who operated through the medium of education; they were not warriors, destroyers, revolutionists, but men who addressed the mind and the understanding and the conscience, and caused men to know that the true law was from above and not from beneath. The book which the commission had in hand was the Pentateuch, or the law of Moses. This was known to be the law which alone could touch all the vital necessities of the commonwealth. Again and again we are constrained to admit that there is a law beyond man, above man, in a sense apart from man; men are not driven within themselves to find a law, an instinct, or a reason; they have a written statute, an authoritative declaration, a book which Christian teachers do not hesitate to describe as a revelation, and to that they call the attention of men. If the teacher were teaching out of his own consciousness he would be but an equal, often exposing himself to the destructive criticism of his more advanced and penetrating scholars; but the teacher takes his stand upon a book, upon the Book, the Bible, a revelation which he believes to be divine and final. Say what we will, the effect of Bible teaching must be judged by its fruits. Where are the nations that are most distinguished for wide and varied intelligence, for large and exhaustive sympathy, for missionary enterprise, for philanthropic institutions, and for all the elements which give grace and beauty to social existence? The question should admit of definite reply; the facts are before men; let them judge fearlessly and honestly, and we need have no apprehension concerning their verdict. Wherever the word of the Lord has had free course superstition has been chased away, human slavery has been abolished, every instance of intolerance, injustice, unkindness has felt the influence of holy thought; in all these matters discussion should be limited strictly to facts. Thus kings can help nations, not by forcing education, not by attempting to rule opinion, not by setting up standards of orthodoxy to fall short of which is to incur penalty; but by spreading education, by extending light, by cultivating a spirit of inquiry, and by a generous multiplication of all the instrumentalities needed for the destruction of ignorance. What may come of this we are not supposed at this moment to know. Meanwhile, let us be thankful that we are face to face with a man who has conviction, courage, independence, high patriotic and generous impulse, and let us hope that his end may be as beautiful as his beginning was promising.

Fuente: The People’s Bible by Joseph Parker

V

THE REIGN OF JEHOSHAPHAT, KING OF JUDAH

2 Chronicles 17-20; 1Ki 22:1-53

The reader will observe that I omitted in the last chapter any special reference to the contemporaneous affairs in Israel, in the close of the reign of Asa, and do now limit this chapter to the record in 2 Chronicles 17-20. This limitation is to secure unity in the discussion of the two great kings of Judah: Asa and Jehoshaphat; and for the same purpose two or three later chapters will be devoted exclusively to the great house of Omri in Israel, and its battle royal with Elijah, the Tishbite.

I pause here to remark that there are some matters so very critical in this section, that I am not willing to trust myself in an offhand statement of the meaning, and so every word of this chapter is written out beforehand, just as I want it to stand verbatim, et liberatum, et punctuatim.

The glorious seventeeenth chapter of 2 Chronicles has no parallel in Kings, and well illustrates the valuable supplementary character of the later history. The history opens with Jehoshaphat devising military measures of defense against Israel. He placed regular garrisons in all the fortified cities of Judah, established and garrisoned new military posts in all the territory captured from Ephraim by his father, Asa, and grandfather, Abijah. This was the very beginning of his reign.

His moral measures of defense are far more sublime. They constitute a great lesson worthy of study in all subsequent ages. On this section, therefore, we must place our greatest emphasis. What, then, were these moral measures of defense adopted by Jehoshaphat?

(1) “He walked in the first ways of his father David” David, the ideal king, not Solomon, was his model. And the first ways of David are followed, not the last. Thus, his pattern was his lost illustrious ancestor, the man after God’s own heart, and he at his best, not at his worst. We would do well while finding a perfect ideal in Jesus, to select some human model that reflects our highest ideals of manhood or womanhood. For instance, how many young preachers say in their hearts, “I will keep my eyes on William Carey, or on Adoniram Judson, or on Charles Spurgeon”?

(2) “He sought not unto Baalim” that is the Hebrew plural, like Seraph Seraphim; cherub cherubim; so Baal Baalim. “He sought not unto Baalim, but sought unto the God of his fathers.” He whom one worships is more important than whom he makes his model. To him Jehovah alone was God. He counted as nothing Baalim, that is, the male and the female deities. Baalim being plural) that signified Baal, the male) and Astoreth the female. Astoreth has its own plural, Astoroth, and is about the same as the Venus of the Romans, or the Aphrodite of the Greeks. Baal and Ashtoreth, under some name or form, represented the world’s debased and sensual idolatry.

(3) The record tells us that he refused to find in Israel an example for his people, which under the house of Omri, turned to these infamous Phoenician deities, the Baalim-Baal and Ashtoreth.

(4) The record says that his heart was lifted up in the ways of Jehovah. That is a strong expression in the original. It is not a perfunctory service; he gloried in it; his heart exulted in it; his fervor glowed like a furnace.

(5) In such a spirit and zeal there could be no compromise; hence the record says, “He took away the high places and the Asherim out of Judah.” “The high places,” that is, the top of the hills, even when Jehovah was the object of worship, detracted from the central place of worship in Jerusalem with its holy Temple, and its glorious unifying services and feasts. The Asherim were symbolized in wooden columns that sometimes stood like groves, as when Gideon went out and cut down a grove of them in one night. The Asherim stood as a perpetual temptation to superstition and idolatry.

(6) He made abundant and systematic provision for the instruction of the people of God in the Pentateuch, “The book of the law of Jehovah.” Princes, priests, and Levites, were constituted as itinerant teaching corps. Up and down, to and fro, through all the land this great traveling faculty carried and taught the one great textbook, the Law of Moses. The word of God was not bound. Its precepts were brought by the mightiest and most honorable in the land into every village and home. And as the priests and Levites of all the tribes were assembled into one tribe, magnifying the teaching force of that tribe, Judah, under this itinerant system of instruction) became one great religious university an itinerant theological seminary.

(7) He established a graded judicial system for the determination and enforcement of civil, criminal, and ecclesiastical law (10:5-8) and here is his charge to the judges of the lower courts: “Consider what ye do; for ye judge not for man, but Jehovah; and he is with you in the judgment you render. Now, therefore, let the fear of Jehovah be upon you; take heed and do it; for there is no iniquity with Jehovah our God, nor respect of persons nor taking of bribes.” I would like to read that to all the judges of the lower courts of the United States. Here is what he says in his charge to the Supreme Court, the head of the judicial system in Jerusalem: “In the fear of Jehovah ye shall do faithfully, and with a perfect heart. And whensoever any controversy shall come to you from your brothers that dwell in the villages and cities, between blood and blood [that is, if it is a murder case], between the law [in its principles] and [their expression in] commandments) statutes, and ordinances, ye shall warn them that they be guilty toward Jehovah and so wrath come upon you [the judges] and your brethren [the appellants]. This do ye and ye shall not be guilty. Deal courageously and Jehovah be with the good in your judgment.” (2Ch 19:6-9 ). I would like to read that to our state and national supreme courts.

I pause here to remark, first, that the civil and criminal code of Moses surpasses the codes of Lycurgus, Solon, Justinian, or Napoleon, and as a foundation it underlies all of the best of modern law among the most civilized nations. I was boarding once with a very brilliant lawyer, and he asked if I could give him a digest of the Mosaic law, civil and criminal. I told him he would find it in Hitchcock’s Analysis, and I made him a present of the book. I said to him, “Now, when you read this let your quick mind answer this question as you go over its constitution, the decalogue, or each statute. How much of your law does the principle of this statute underlie?” When he got through he said, “I find that all the best of our laws, at least in their principle, come from Moses.”

Now, imagine the effect of such a trained force of teachers going over Judah teaching that law, and then such a judicial system interpreting and enforcing that law. I repeat again that mere human law, separated from the idea of responsibility to God, can never challenge respect nor be righteously enforced. The most shameful thing of modern civilization is that we cannot get Juries to render a verdict according to the law given by the judge and the evidence given by the witnesses. To this add the law’s delay, the wrangling of the paid attorneys, and the wonder is explicable that the people dread the courts more than anything else. A man in Fort Worth recently remarked to his family: “If ever I am murdered I charge you to ask the grand jury not to indict the murderer; don’t you have anything to do with the prosecution. For, if the murderer is never prosecuted, murder is all that comes to me. But if you put the case in the courts with the lawyers trying to justify the murderer, there will not be a shred of my reputation left. Not content with murdering my body, they will murder my good name.”

(8) He did not isolate himself from his people, living luxuriously in a palace and leaving subordinates to watch over the affairs of the kingdom. But the text says that “he dwelt at Jerusalem, and went out again among the people from Beersheba [the most southern part] to the hill country of Ephraim [the most northern part] and brought them back unto Jehovah the God of their fathers.” When kings become missionaries like that, and the princes become itinerant teachers like that, happy is the land.

(9) He organized and trained a vast militia corps, or war reserve, not indeed as a standing army, but ready at all times to respond to a call to arms in any emergency. Judging from the muster roll given in the record, it must have included like the German Landwehr, all the male population capable of bearing arms. There were three army corps from Judah, numbering respectively 300,000, 280,000, and 200,000: total from Judah 780,000. There were two corps from Benjamin, respectively, 200,000 and 180,000: total from Benjamin, 380,000: grand total from the two, 1,160,000 men, and all of them with a full quota of officers. The world never saw anything like the German system of war, as developed in 1870, between Germany and France. The very minute that Emperor William I signed his name to the declaration of war, that minute Von Moltke, the commander-in-chief, touched a button that rang a bell, and over a million men responded to it in twenty-four hours: and every man knew his company, colonel, regiment, major general, his division, his starting point, his line of travel) the system was so perfect.

Murphy’s Commentary on Chronicles thus explains this immense number of Jehoshaphat’s militia. He says, “First, every man fit to bear arms is enumerated. Second, Judah at this time included Simeon, part of Dan, and the auxiliaries from the Philistines and Arabs who were tributary; and Benjamin included the cities of Ephraim that were annexed to the Southern Kingdom. Third, many Israelites had, on religious grounds, attached themselves to the kingdom of Judah (2Ch 15:9 ). Hence, there were three captains, or marshals, in Judah: one for Judah proper, one for Dan and the auxiliary Philistines, and one for Simeon and the auxiliary Arabs. There were two for Benjamin, one for Benjamin proper and one for the annexed part of Ephraim. Moreover, in the text (2Ch 15:16 ) Amasiah is described as a volunteer in the service of the Lord, and had under his command, no doubt, a body of volunteers from the north.” The explanation by Murphy is very plausible in view of the context.

Now, that this 1,160,000 was a militia reserve is evident from the fact that it is contradistinguished from the regular army garrisoning the fortified cities.

The glorious results of these measures are thus set forth in the text: first, Jehovah was with Jehoshaphat, and established his kingdom; second, fear of Jehovah fell on all the kingdoms that were round about Judah, so they made no war on Jehoshaphat; third, all Judah brought to Jehoshaphat tribute; fourth, some of the Philistines brought to Jehoshaphat presents and silver for tribute; fifth, the Arabs brought him flocks of 15,400 rams and goats; sixth, and Jehoshaphat had riches and honor in abundance, and waxed great exceedingly, and built in Judah castles and cities of stone, and he had many works in the cities of Judah.

If just here the record ended with “And Jehoshaphat slept with his fathers,” we would have before us a faultless monarch; but as no man is perfect, fidelity to history requires that we pluck three roses from his wreath of glory, to wit:

First, beginning with 2Ch 18 the record says that “he made affinity” with the infamous Ahab, king of Israel. Thus by marrying his son and successor to Athaliah, the murderous daughter of Ahab and the wicked Jezebel, which led his son into idolatry, and into the shame that denied him burial with his fathers, and, as I think, into the loss of his soul, he later corrupted the kingdom of Judah and brought the seed of David down to one helpless baby, and helped to bring the kingdom of God nearer to destruction than at any period since the flood. That will be evident when we come to discuss Elijah the Tishbite.

Second, this marriage led him to visit Ahab (2Ch 18 ) in Samaria, where he was beguiled to join Ahab in his disastrous war, that did not concern Judah, against the king of Syria. That war is set forth from 2Ch 18:2-19:1 .

Third, later in his reign he joined himself with Ahaziah, the wicked son of the wicked Ahab, to build ships at Eziongeber, “to go,” as the text says, “to Tarshish” (but I say, “to go to Orphir”), thus seeking to revive the old commerce of Solomon (2Ch 20:35-37 ).

I here raise this question on 2Ch 20:35-37 : Why build a fleet at Eziongeber to reach Tarshish? Eziongeber is at the head of the gulf of Akaba, a part of the Red Sea. Tarshish is in Spain, and to reach Spain the fleet would have to circumnavigate Africa to reach Tarshish from Eziongeber. Jonah took shipping at Joppa to reach Tarshish (Jon 1:3 ). Solomon reached Tarshish from the Phoenician ports of Tyre and Sidon. The explanation of this difficulty is that “Tarshish” is a model of a ship called Tarshish and the text in 2Ch 20:36 is corrupted, it should read, “Ships of Tarshish” instead of “Ships to go to Tarshish.”

These three acts of Jehoshaphat, which were the three roses plucked from the wreath of his fame, all deserve special treatment. The disastrous marriage, the most important one, will be considered in a later chapter on Elijah the Tishbite. The other two evils will be considered now. RAMOTH-GILEAD

The second evil was accepting the invitation of Ahab to visit him in Samaria. He was there beguiled into making an alliance with Ahab to go to war against Benhadad, the king of Syria, for the recovery of Ramothgilead, a town east of the Jordan.

I will relate now a part of the history which precedes this (but which we have not yet treated, as I am reserving the history of the house of Omri for a special chapter), that Ahab had captured the king of Syria and ought to have killed him, but let him go on the pledge that he would give up Ramothgilead, which he had stolen from Ahab. But when free he would not give it up, and now Ahab is considering the reconquest. We will now continue the discussion of 2Ch 18 .

While royally entertained in Samaria by Ahab, the host embarrassed his guest by proposing joint action in the recovery of Ramoth-gilead, still held against treaty stipulations by the king of Syria. On the impulse of the moment the enticed guest responded) “I am as thou art, and my people as thy people, and we will go with thee in this war.” Sober reflection, however, imposed a condition which is stated in the next verse: “Inquire, first I pray thee, for the word of Jehovah,” i.e., “I will go with you if Jehovah says so; inquire for the word of Jehovah.” We must put this condition to the credit of the beguiled but pious Jehoshaphat.

What followed is most difficult to understand in several particulars, greatly perplexing the commentators, and calls for careful exposition. The reader should read attentively the whole paragraph of 2Ch 18:4-27 , and then note:

(1) Jehoshaphat demands an inquiry for the word of Jehovah, not for the word of Baal.

(2) Then, of course, the prophets who respond must be the prophets of Jehovah, not Baal’s prophets.

(3) Four hundred prophets, assembled by Ahab, when asked: “Shall we go to Ramothgilead to battle or shall we forbear?” unanimously responded, “Go up; for God will deliver it into the hand of the king.”

(4) Jehoshaphat is not satisfied: the promptness of assembling 400 prophets, the readiness and the unanimity of their response, or something in their bearing, awakened suspicion on his part that something was wrong. Hence his question: “Is there not here a prophet of Jehovah besides, that we may inquire of him?” Now, does he imply by that question that the 400 are not Jehovah’s prophets at all, or does the “besides” mean that they were Jehovah’s prophets, but that he wants another one?

(5) Ahab’s reply evidently claims that the 400 are Jehovah’s prophets, but admits that there is one there in the city whom he hates, because he uniformly prophesies evil and not good against Ahab.

(6) Jehoshaphat’s rejoinder, “Let not the king say so,” plainly intimates his continued dissatisfaction, and he insists on hearing this other prophet, Micaiah, the son of Imlah. In the meanwhile, while waiting for Micaiah to be brought, Zedekiah, the leader of the 400 prophets recalled the famous promise of Moses concerning Joseph (Deu 33:17 ), and put on the symbolic horns promised there, and acted out the manner in which the Syrian king would be gored to death, with all the other prophets shouting, “Go up to Ramothgilead and prosper.” This dramatic action must have made an impression. Now the reader must not take my word for the horns promised by Moses, but let him turn back and read what Moses said. Evidently Zedekiah takes what Moses said concerning the children of Joseph, Manasseh, and Ephraim, to show that he is giving a true prophecy; he puts on those iron horns and shows just how the Ephraim bull will gore the Syrian king to destruction. It must have been a funny scene.

(7) The method of sending for Micaiah and disposing of him after he is heard, implies that he was in prison in the city at the time, and is remanded back to prison because he would not prophesy smooth things to Ahab.

(8) The officer hinted to him, while bringing him before the king, to conform his reply to that of the four hundred like I have known sheriffs, when bringing in a witness, to whisper how he had better testify; to make a confession and to imply what he is going to say with what the 400 said, clearly shows how this officer, at least, was aware that the prophets around Ahab must prophesy as the king wished. It seems to place Ahab’s conception of the prophetic office on a line with Balak’s when he sent for Balaam to come and curse Israel: that a king’s money or a king’s favor could get just what he wanted from the subservient oracle. Or, it is on a line with any fortuneteller, who will gauge his forecast of the fortunes according to the fee, or according to his fear of the inquirer.

(9) We find it hard to reconcile Micaiah’s grand reply to the officer, that he would not prophesy anything except as Jehovah gave it, I say, we find it difficult to harmonize that grand reply to the officer with his first reply to Ahab, which is exactly in harmony with what the 400 advised. Now, was that first reply to Ahab sarcasm, and meant to be so understood? Did it mean: “You do not want to hear the truth, and you know it; you want to hear only what is pleasing, and I give it to you”? Or, does it mean that when a man incorrigibly insists upon being deluded, then Jehovah sends him a delusion? The last seems to be the true explanation and puts his reply in harmony with his reply to the officers. But Ahab evidently understands it according to the first explanation) and so he presumptuously demands Jehovah’s true attitude toward the proposed expedition. Thus adjured, Micaiah turns a flood of light on the whole situation. He commences by recounting a vision of all Israel scattered upon the mountains, as sheep that have no shepherd. Ahab’s side remark to Jehoshaphat did not stay him. He draws a vivid heaven counterpart over the earth scene. On earth, as our text tells us, the throned kings are sitting in the open space in the gates of Samaria, surrounded by a throng of courtiers, and inquiring, “Shall we go up to Ramothgilead?” Now, above this the prophet’s vision sees Jehovah and his session of angels considering what answer to the question shall heaven inspire, and the means of that inspiration. More than once I have taught my students two great lessons, both illustrated right here: First, that evil angels, including Satan himself, must at intervals attend the convocations of angels on the summons of Jehovah, and must report at Jehovah’s inquisition where they have been and what they have seen and done in regard to God’s people, and must limit their deeds to what Jehovah permits (see Job 1:6-12 ; Job 2:1-7 ).

What then do they directly, since it is by the permission of God, he does indirectly. Second, that when Pharaoh continues to harden his heart, then will Jehovah himself harden it; that when men continue to shut their eyes to the truth, then Jehovah afflicts them with judicial blindness; and when men incorrigibly prefer delusion to the truth, then Jehovah sends them a strong delusion that they may believe a lie and be damned (see 2Th 2:11 ; Isa 66:4 ).

Now, in this convocation of angels Jehovah inquires for an angelic messenger, who will delude Ahab to his ruin. A lying angel responds, “I will inspire Ahab’s prophets to answer him in a way that will destroy him,” and Jehovah tells him to go and do it. Yes, the 400 prophets were inspired, but they were inspired of Satan to say, “Go up to Ramothgilead and prosper.” Had these 400 been faithful to their prophetic office, and not subservient to Ahab’s wishes, they would not have become the dupes of Satan; they would have tried the spirits attempting to inspire them, and would have been able to discern the evil kind. Micaiah thus exposes the source of the spiritual suggestion governing Zedekiah and the 400. They were conscious that an outside spirit was telling them to say what they said, and they supposed it to be Jehovah, but Micaiah shows from whom that inspiration comes.

QUESTIONS

1. What was the length of Jehoshaphat’s reign?

2. Why in the latter part of Asa’s reign and all of Jehoshaphat’s does the author omit temporarily all scriptures that relate exclusively to Israel?

3. At the beginning of his reign, what were Jehoshaphat’s measures of defense against Israel?

4. State in order the moral measures of defense.

5. Give an account of his militia organization and Murphy’s explanation.

6. Give in order the glorious results of that measure.

7. What the meaning of 2Ch 18:1 , “he made affinity with Ahab”?

8. What, then, were the three acts of his life, condemned of Jehovah and which detract from his glory?

9. What were the results of the first act?

10. Tell how he was beguiled into the second act.

11. What condition did Jehoshaphat exact?

12. Were the 400 subservient prophets of Ahab prophets of Baal or of Jehovah?

13. Did they speak by inspiration?

14. What promise had Moses made concerning the tribes of Joseph, and how did Zedekiah act out what seemed to be a fulfilment?

15. Judging from Ahab’s hatred of Micaiah, what must have been his conception of the prophetic office?

16. Where was Micaiah when sent for?

17. What suggestion did the officer make to him while conducting him before Ahab and what does this prove?

18. What was his reply to the officer and how do you harmonize it with his first reply to Ahab?

19. When adjured to give Jehovah’s attitude toward the proposed expedition what his reply?

20. What two great truths concerning God’s supreme rule have been diligently taught by the author and what the Scripture proof and application of both to Micaiah’s revelation?

21. Who then inspired the 400 and why permitted?

22. Give dramatic setting of the earth scene and the heaven scene.

23. May men now be inspired by an evil spirit?

24. What is the condition of mind that makes one susceptible to such inspiration as evidenced in the 400?

25. What is the New Testament provision that enables a Christian to discern between an evil and a good inspiration?

VI

THE REIGN OF JEHOSHAPHAT, KING OF JUDAH (CONTINUED)

In the preceding chapter we considered the marvelous prophecy of Micaiah, the son of Imlah, explaining how the 400 prophets of Ahab were deluded. The difficulties of that partakelar paragraph are so great that many commentaries skip it altogether they do not try to expound it. Even the “Speaker’s Bible” commentary, merely gives the text but does not give a word of exposition. Even my great favorite, Hengstenberg, from whom I supposed that I could get some help, passes it with a single allusion. Now, to me, there do not appear such great difficulties.

The questions of difficulty are these: Were these 400 men really the prophets of Jehovah? They were the prophets of Jehovah in the sense that they represented the calf worship in Israel: they pretended under the calf worship to still worship Jehovah. Another difficulty is Jehovah’s permitting and even directing an evil spirit to inspire these 400 men to bring about the ruin of Ahab, a moral difficulty that is more seeming than real. It is on par with the existence of all evil in the world. A little child, for instance, asked the question: “Mama, is God greater than the devil?” “Yes.” “Then why doesn’t he kill the devil?” In other words, it is simply the inquisition into Jehovah’s permission of moral evil in the world, and his inclusive government over everything, good and bad, in which he makes the wrath of man to praise him, and overrules the evil of both men and demons.

There are some other difficulties graver to my mind in the section before us. One is, to reconcile the text of certain places in Kings with the corresponding text in Chronicles. That appears in the records of events near the end of Jehoshaphat’s reign. And a still greater difficulty is to reconcile the text of both of them with the Septuagint Version. The Septuagint Version is not inspired, and it follows its own sweet will every now and then in dealing with matters. Sometimes it makes marvelously good hints and sometimes it simply follows Jewish legends and traditions.

We are now to consider the effect of Micaiah’s exposure of Zedekiah, the leader of the 400 prophets, on Ahab and on Jehoshaphat. We have Zedekiah’s effort to break the force of Micaiah’s exposure and that prophet’s response, as follows: “Then Zedekiah the son of Chenaanah came near, and smote Micaiah upon the cheek, and said, Which way went the spirit of the Lord from me to speak unto thee?” i.e., “since you say that an evil spirit inspired us, and that Jehovah inspired you, I put it to the test by this blow. Which way went the spirit of Jehovah from me and to you?” In other words, “Here are 400 of us, all conscious of inspiration, knowing that we speak from some impulse outside of ourselves. You stand up there by yourself and say that a lying spirit inspired us, and that Jehovah inspired you.” To that Micaiah says, “Behold, thou shalt see on the day when thou shalt go into an inner chamber to hide thyself.” That means: “You wait until after the battle is over, and the army is defeated and Ahab is slain, and you are running to hide, and then you will know which one of us is speaking from Jehovah.” All this seemed to have little effect on Ahab and Jehoshaphat.

Josephus accounts for the little effect of Micaiah’s exposure on Ahab and Jehoshaphat (for we see they went right ahead into the war, both of them, notwithstanding Micaiah’s marvelous representation of the scene in heaven on this day) thus: “When Zedekiah smote Micaiah he challenged his credentials by calling for a sign: If you represent Jehovah, paralyze my hand that smote your cheek, as the prophet of God dried up the hand of Jeroboam at the altar. And if you cannot accredit what you say by a miracle of that kind, then it is because you are false and we are true.’ ” Of course, I do not know where Josephus gets his information about that, certainly not from the Bible. But it is interesting to know that this is the way this Jewish writer accounts for it, and Josephus is following the tradition of his people in thus accounting for it. What he says at least accounts for Jehoshaphat’s disregard of Micaiah. What Ahab said to Micaiah and his response are as follows: “And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s son; and say, Thus saith the king, Put this fellow in prison, and feed him with bread of affliction and with the water of affliction, until I come in peace.” So Ahab did not believe what Micaiah said because he did not want to believe it. Micaiah made this noble response: “If thou returneth at all in peace, the Lord hath not spoken by me.” He appeals to the old prophetic test: If a prophet shall foretell an event and it does not come to pass, then that prophet is a lying prophet, but if his word is fulfilled, then he is a true prophet.

A certain clause is wanting in the Septuagint and a conjecture is based on it in view of Mic 1:2 . This is the clause that is not in the Septuagint: “And he said, Hear, ye peoples, all of you.” That is, Micaiah appeals to both the men of Israel and to the men of Judah to listen to the text. Now, these words were not in the Septuagint, but they are in the Hebrew of both Chronicles and Kings. The conjecture based on it is exceedingly idle. Mic 1:2 uses precisely these words: “Hear, ye peoples, all of you,” and so the conjecture is that Micah the prophet, whose book we have, is the same as the Micaiah here. But Micah the prophet belongs to a much later date. It was customary for the prophets to appeal to the people to bear witness to what they said.

There seems to have been no effect on Jehoshaphat. It was at his instance that Micaiah was called in; now he had heard Micaiah, but notwithstanding what he says, he goes right on to the war with Ahab. He must have been influenced by Zedekiah’s smiting Micaiah. So Jehoshaphat leads a force of Judab into this battle, but I do not see a word anywhere that tells us just what that force was. There is certainly no summons to any of the tribes of Judah. It may be that Jehoshaphat simply took with him into the battle the guard that he had with him when he came to make this visit and in the absence of any historical notice I suppose that this is so. Ahab made a proposition to Jehoshaphat before they went into the battle. The text says this: “And the king of Israel said unto Jehoshaphat, I will disguise myself and go into the battle, and put thou on thy robes.” Now, the Septuagint says, “put thou on my robes.” And I think the Septuagint is right. And the Septuagint in a later verse says (where these captains center on Jehoshaphat), “it seemed to them that it was the king of Israel.” Now the seeming could be only by external uniform; they would not have any other way of knowing. So, then his proposition was: “I will go into the battle disguised, and you put on my robes . . . you seem to be Ahab.”

Readers of romance will recall in Scott’s famous novel, Quentin Durward , that when the Wild Boar of Ardennes had captured the city of Ghent, and the Duke of Burgundy and Louis of France were coming to oust him, he disguised himself and had a number of men put on his garb, and also had a number of others put on the garb of the noted French knight, Dunoia, in order to make the Burgundians think that the French were fighting against them instead of with them. Readers of Shakespeare will recall that when Henry IV fought his battle with “Hotspur” Percy and Douglas, a number of men had on the armor of Henry IV, and that Douglas killed several of them, thinking he was killing the king. Now, that was Ahab’s expedient, and I think Jehoshaphat was a very simple fellow to agree to it.

There are at least two reasons why Ahab disguised himself: First, there seemed to be a lingering fear that maybe Micaiah was right, and that the result of this battle would be that Israel would be without a shepherd, and he thought to thwart that prophecy, and in disguise thought to lessen the danger. And the other reason appears immediately after, as follows: “Now, the king of Syria had commanded the two and thirty captains of his chariots, saying, Fight with neither small nor great, save only with the king of Israel.” Ahab had doubtless learned that special directions had been given to the Syrian officers to single him out. Jehoshaphat did not know it, but Ahab did. “Now, brother Jehoshaphat, my ally, put on my robe, and go into the fight; I will disguise myself.”

The king of Syria had made an improvement in his army since the last battle with Ahab. We have not had that part of the history yet because we have not considered the house of Omri particularly, and I will say this: that in the first battle in which he was defeated by Ahab, the Syrian king let the thirty-two subsidiary kings command their own forces, and kings are not necessarily good captains. Anyway, they turned tail and fled, and lost him the battle. So this time he substituted war men to command these troops. At the beginning of all wars we may notice that favorites have positions, but after they lose a few battles, and matters get desperate, the success of the war demands that only real generals be put in command. So, instead of thirty-two kings, he has thirty-two real soldiers commanding.

The result, then, to Jehoshaphat of this expedient of Ahab was that it put him in extreme danger. These thirty-two captains of the chariots turning not to the right nor to the left, struck at nobody else but Jehoshaphat, supposing him to be Ahab the king of Israel.

In 2Ch 18:31-32 of the Chronicles account, it is said that when the Syrian captains centered on Jehoshaphat, “He cried out” and they turned away. Now, on that account there are two questions: First, what was his cry and to whom; and second, what caused those captains to turn away from him? Was it an impulse from Jehovah, as 2Ch 18:31 gives it, or was it the mere fact that they perceived that the man they were after was not the king of Israel, as the next verse says? One commentator says, “When he saw them coming around him he cried out, I am not your man,” or that he cried out, “Rally around me, men of Judah.” But that was not his cry. My own answer is that he cried to God, and Jehovah’s response is recorded in 2Ch 18:31 : “But Jehoshaphat cried out, and the Lord helped him; and God moved them to depart from him.” They themselves were not conscious of that divine impulse, and they turned away because they believed that this was not the man they were after, as the next verse says. We frequently see these two forces combined: God overruling, and the natural human impulse governing at the same time.

The Vulgate, the Latin Version made in the fourth century, A.D., by Jerome, says that Jehoshaphat cried unto Jehovah. It says, “clamavit ad Dominum,” “He cried out to the Lord,” and certainly the context supports the Latin Version.

The text says that the expedient of Ahab failed to save him: “And a certain man drew his bow at a venture and smote the king of Israel between the joints of the harness, wherefore he said unto the driver of his chariot, Turn thine hand and carry me out of the host; for I am sore wounded.”

May we attribute Ahab’s death to chance, fate, or providence? That is, to chance because the man that shot did not know he was shooting at him, but drew his bow at a venture? Or, may we attribute it to fate, as Josephus says, “Fate, the inevitable, found Ahab out without his robes”? Or, may we attribute it to providence because of Micaiah’s words in 2Ch 18:16 ; 2Ch 18:19 ? Micaiah said the result of that battle would be that Israel would be without a shepherd; and 2Ch 18:19 represents Jehovah as saying, “Who will go and entice him to Ramothgilead that he may fall?”

Now, this question probes all the philosophies of the world as to the cause of things. The Epicureans say, “Chance” that the world itself is the result of a fortuitous concourse of atoms. This is also the theory of modern evolution as expounded by such radicals as Haeckel and others all design eliminated. Zeno, the stoic, says that everything happens according to fate, inexorable fate. The Bible says that with God, there is neither chance nor fate, but that providence overrules all things. So far as the archer himself is concerned he, in his simplicity, shot an arrow in the battle; we might say that it was an accident, so far as he was concerned, that he killed Ahab; but it was no accident so far as God was concerned, and it was not blind, inexorable fate; it was all according to the great purpose of God, who had foreseen it and foretold it.

There is a connection of providence with this death of Ahab, as shown by a previous prophecy, and by the history of the fulfilment of that prophecy, and there is an additional degradation which this imposes on the dead Ahab. Elijah the Tishbite, as we will show in a subsequent discussion, when he met Ahab in Naboth’s vineyard (Naboth through false testimony, having been put to death in order that Ahab might obtain possession of his property) said to Ahab, that as the dogs licked up the blood of Naboth, so would they lick up his blood at the very same place. A passage from 1 Kings gives the fulfilment: “So the king died, and was brought to Samaria; and they buried the king in Samaria. And they washed the chariot by the pool of Samaria; and the dogs licked up his blood: (now the harlots washed themselves there;) according unto the word of the Lord which he spake.” That parenthetical remark is the additional degradation: “Now the harlots washed themselves there” those obscene women that worshiped Ashtaroth; that was their place of bathing. Now, in this place, in the very pool, where these women bathed, shall your blood go, and the dogs shall lick up your blood. So, there is evident connection between that and the man drawing the bow at a venture, the arrow striking Ahab between the breastplate and the lower part of his armor. The history says that his blood ran down into the chariot, and that he stayed there in the chariot until the evening, when he died, and they took him, dead, in that chariot back to Samaria, and after he was taken out of the chariot they drove it to Naboth’s vineyard, where this pool was, and the dogs came and licked up his blood, and the blood ran into the very pool in which the harlot worshipers of Ashtaroth bathed. That recalls the question, Did he die by chance, or by fate, or by providence?

Jehovah announced his displeasure at this alliance of Jehoshaphat with Ahab: “And Jehu the son of Hanani the Seer went out to meet him, and said to King Jehoshaphat, Shouldest thou help the wicked, and love them that hate the Lord? for this thing wrath is upon thee from before the Lord. Nevertheless, there are good things found in thee, in that thou hast put away the Ashtaroth out of the land, and hast set thine heart to seek God.” So God disapproved that alliance.

This wrath was fulfilled. In the same connection we see that the Moabites revolted against Israel when Israel lost the battle of Ramothgilead, and counting Israel a negligible quantity in view of this defeat, they warred with Judah. A conspiracy was made between the Moabites, the Ammonites, and other tribes beyond the Ammonites, reaching into the Arabian Desert all those wild hordes of people. A confederacy was made to strike secretly at Jehoshaphat; they became an ally of the house of Israel. That is the way the wrath came.

Now, in 2Ch 20:1 we have this statement: “And it came to pass after this, that the children of Moab, and the children of Ammon, and with them some of the Ammonites, came against Jehoshaphat to battle.” Now, we must account for the “and with them some of the Ammonites,” after just saying “the children of Ammon.” That is a corruption of the text. In one manuscript it reads: “The children of Moab, the children of Ammon, and others besides the Ammonites,” and in another verse of that chapter it says, “The children of Moab, the children of Ammon, and the children of Mount Sier,” which would mean the Edomites.

The story of that wrath is intensely interesting. This Ammonite confederacy, coming south of the Dead Sea where their approach would not be observed, had gained the western shore of the Dead Sea at Engedi, and before anybody knew they were at hand, they were within a few miles of Jerusalem. Whereupon Jehoshaphat proclaimed a fast, got all the people to come up before Jehovah and pray, and one of the most remarkable prayers in the world is the prayer of Jehoshaphat to Jehovah to avert this wrath. He appealed to God as the ruler of the universe. He then appealed to him as the friend of Abraham (that is the first place in the Bible where Abraham is called the friend of God, though we find it in the New Testament and in Isaiah). He then appealed to God on the score of the covenant with David. He piles up the reasons. He then appealed because they had built him this Temple for his service, and this vast confederacy is formed to come and take away the place that God had given to these people in the land of Canaan. Then he adds, “When we would come into this country you would not let us smite the children of Edom and of Ammon and of Moab, and now they are manifesting their gratitude by turning on us.” It was a great gathering. One of the sons of Asaph, Jahaziel, answered for Jehovah. He says, “You will be delivered: it will not be your battle, you will not have to strike a blow. You simply stand still and see the salvation of the Lord. Do not go out like you are going to battle, but put your singers in front, and let them go singing praises to God. Go to a certain point, and you will overlook the destruction of this great host.” The destruction of the host is accounted for by an ambush that some of the Edomites, tributary to Judah, had laid. While some of the Edomites were working with the king of Moab, others of them still faithful to Judah, laid the ambush and when they attacked, the Moabites and the Ammonites thought the same ones in their army would be against them, and they killed all of them. And when they had killed the Edomites in their own army, they began killing one another. It was a regular “Kilkenny cat fight,” like an Irish wake. They turned their hands against each other until the whole army was destroyed, and Judah simply stood on the hill singing praises to God. The spoils that they gathered from the battle were immense, and when they came back they came back praising God. It was a marvelous demonstration of divine power. Psa 83 commemorates this alliance with Moab and Ammon and these other nations. The Moabite Stone furnishes a remarkable confirmation of the Scripture story. It tells of this very king of Moab, and how he revolted against Israel, and how many cities he captured from Israel.

QUESTIONS

1. What can you say of the treatment of the difficulties in the account of Micaiah and the 400 prophets by the commentaries?

2. What are the questions of difficulty here and what is the solution of each respectively?

3. How did Micaiah expose Zedekiah, the leader of the 400 prophets, and what was the effect on Ahab and Jehoshaphat?

4. How does Josephus account for the little effect on Ahab and Jehoshaphat and what do you think of his account?

5. What did Ahab say to Micaiah and what was his response?

6. What clause is wanting in the Septuagint, what conjecture is based upon it in view of Mic 1:2 and what was the reply to such conjecture?

7. What was the effect on Jehoshaphat and what force did he lead into the battle?

8. What proposition did Ahab make to Jehoshaphat before they went into battle, what light from the Septuagint and what illustrations from profane history and literature?

9. Why did Ahab disguise himself?

10. What improvement had the king of Syria made in his army since the last battle with Ahab and what the result of this in view of the expedient of Ahab?

11. Explain Jehoshaphat’s cry in 2Ch 18:31 and the result of this cry.

12. What light on this from the Vulgate?

13. How did the expedient of Ahab fail to save him?

14. May we attribute the death of Ahab to chance, fate, or providence? Discuss.

15. What was the connection of providence with the death of Ahab as shown by a previous prophecy and the fulfilment of it and what the additional degradation imposed on the dead Ahab?

16. How did Jehovah show his displeasure at this alliance of Jehoshaphat with Ahab?

17. In what event was this wrath fulfilled?

18. Who were the “Ammonites” of 2Ch 20:17 ? Explain.

19. Tell the story of the averted wrath of God here.

20. What psalm commemorates the alliance of Moab and Ammon with the other nations?

21. What testimony of the Moabite Stone?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

2Ch 17:1 And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel.

Ver. 1. And Jehoshaphat his son reigned. ] See 1Ki 15:24 .

And strengthened himself against Israel. ] Or, Upon Israel; i.e., upon that part of it which was subject to him.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

2 Chronicles Chapter 17

Jehoshaphat his son reigns (2Ch 17 ). And here we find very beautiful grace and piety. I should say that piety more particularly is what characterizes this good son. He was a man, too, whose heart was toward the Lord. Jehoshaphat is established by Jehovah in the kingdom, and all Judah brought him presents; and he had riches and honour in abundance. But although all this is true, “His heart was lifted up in the ways of Jehovah: moreover, he took away the high places and groves out of Judah.” Nevertheless, there was no removing of all the evil. There was a greater fidelity than had been found before. “And they taught in Judah, and had the book of the law of Jehovah with them, and went about through all the cities of Judah and taught the people.” It was a very important thing. “And the fear of Jehovah fell upon all the kingdoms of the lands that were round about Judah.” There was a great moral effect produced.

Fuente: William Kelly Major Works (New Testament)

2 Chronicles

JEHOSHAPHAT’S REFORM

2Ch 17:1 – 2Ch 17:10 .

The first point to be noted in this passage is that Jehoshaphat followed in the steps of Asa his father. Stress is laid on his adherence to the ancestral faith, ‘the first ways of his father David,’-before his great fall,-and the paternal example, ‘he sought to the God of his father.’ Such carrying on of a predecessor’s work is rare in the line of kings of Judah, where father and son were seldom of the same mind in religion. The principle of hereditary monarchy secures peaceful succession, but not continuity of policy. Many a king of Judah had to say in his heart what Ecclesiastes puts into Solomon’s mouth, ‘I hated all my labour, . . . seeing that I must leave it unto the man that shall be after me. And who knoweth whether he shall be a wise man or a fool?’ But it is not only in kings’ houses that that experience is realised. Many a home is saddened to-day because the children do not seek the God of their fathers. ‘Instead of the fathers’ should ‘come up thy children’; but, alas! grandmother Lois and mother Eunice do not always see the boy who has known the Scriptures from a child grow up into a Timothy, in whom their unfeigned faith lives again. The neglect of religious instruction in professedly Christian families, the inconsistent lives of parents or their too rigid restraints, or, sometimes, their too lax discipline, are to be blamed for many such cases. But there are many instances in which not the parents, but the children, are to be blamed. An earnest Sunday-school teacher may do much to lead the children of godly parents to their father’s God. Blessed is the home where the golden chain of common faith binds hearts together, and family love is elevated and hallowed by common love of God!

Jehoshaphat’s religion was, further, resolutely held in the face of prevailing opposition. ‘The Baalim’ were popular; it was fashionable to worship them. They were numerous, and all varieties of taste could find a Baal to please them. But this young king turned from the tempting ways that opened flower-strewn before him, and chose the narrow road that led upwards. ‘So did not I, because of the fear of God,’ might have been his motto. A similar determined setting of our faces God-ward, in spite of the crowd of tempting false deities around us, must mark us, if we are to have any religion worth calling by the name. This king recoiled from the example of the neighbouring monarchy, and walked ‘not after the doings of Israel.’ His seeking to God was very practical, for it was not shown simply by professed beliefs or by sentiment, but by ordering his life in obedience to God’s will. The test of real religion is, after all, a life unlike the lives of the men who do not share our faith, and moulded in accordance with God’s known will. It is vain to allege that we are seeking the Lord unless we are walking in His commandments.

Prosperity followed godliness, in accordance with the divinely appointed connection between them which characterised the Old Dispensation. ‘Prosperity is the blessing of the Old Testament; adversity is the blessing of the New,’ says Bacon. But the epigram is too neat to be entirely true, for the Book of Job and many a psalm show that the eternal problem of suffering innocence was raised by facts even in the old days, and in our days there are forms of well-being which are the natural fruits of well-doing. Still, the connection was closer in Judah than with us, and, in the case before us, the establishment of Jehoshaphat in the kingdom, his subject’s love, which showed itself in voluntary gifts over and above the taxes imposed, and his wealth and honour, were the direct results of his true religion.

A really devout man must be a propagandist. True faith cannot be hid nor be dumb. As certainly as light must radiate must faith strive to communicate itself. So the account of Jehoshaphat’s efforts to spread the worship of Jehovah follows the account of his personal godliness. ‘His heart was lifted up in the ways of the Lord.’ There are two kinds of lifted-up hearts; one when pride, self-sufficiency, and forgetfulness of God, raise a man to a giddy height, from which God’s judgments are sure to cast him down and break him in the fall; one when a lowly heart is raised to high courage and devotion, and ‘set on high,’ because it fears God’s name. Such elevation is consistent with humility. It fears no fall; it is an elevation above earthly desires and terrors, neither of which can reach it, so as to hinder the man from walking in ‘the ways of the Lord.’ This king was lifted to it by his happy experience of the blessed effects of obedience. These encouraged him to vigorous efforts to spread the religion which had thus gladdened and brightened his own life. Is that the use we make of the ease which God gives us?

Jehoshaphat had to destroy first, in order to build up. The ‘high places and Asherim’ had to be taken out of Judah before the true worship could be established there. So it is still. The Christian has to carry a sword in the one hand, and a trowel in the other. Many a rotten old building, the stones of which have been cemented in blood, has to be swept away before the fair temple can be reared. The Devil is in possession of much of the world, and the lawful owner has to dispossess the ‘squatter.’ No one can suppose that society is organised on Christian principles even in so-called ‘Christian countries’; and there is much overturning work to be done before He whose right it is to reign is really king over the whole earth. We, too, have our ‘high places and Asherim’ to root out.

But that destructive work is not to be done by force. Institutions can only be swept away when public opinion has grown to see their evils. Forcible reformations of manners, and, still more, of religion, never last, but are sure to be followed by violent rebounds to the old order. So, side by side with the removal of idolatry, this king took care to diffuse the knowledge of the true worship, by sending out a body of influential commissioners to teach in Judah. That was a new departure of great importance. It presents several interesting features. The composition of the staff of instructors is remarkable. The principal men in it are five court officers, next to whom, and subordinate, as is shown not only by the order of enumeration, but by the phrase ‘with them,’ were nine Levites, and, last and lowest of all, two priests. We might have expected that priests should be the most numerous and important members of such a body, and we are led to suspect that the priesthood was so corrupted as to be careless about religious reformation. A clerical order is not always the most ardent in religious revival. The commissioners were probably chosen, without regard to their being priests, Levites, or ‘laymen,’ because of their zeal in the worship of Jehovah; and the five ‘princes’ head the list in order to show the royal authority of the commission.

Another point is the emphasis with which their function of teaching is thrice mentioned in three verses. Apparently the bulk of the nation knew little or nothing of ‘the law of the Lord,’ either on its spiritual and moral or its ceremonial side; and Jehoshaphat’s object was to effect an enlightened, not a forcible and superficial, change. God’s way of influencing actions is to reveal Himself to the understanding and the heart, that these may move the will, and that may shape the deeds. Wise men will imitate God’s way. Jehoshaphat did not issue royal commands, but sent out teachers. In 2Ch 19:5 we find him despatching ‘judges’ in similar fashion throughout Judah. They had the power to punish, but these teachers had only authority to explain and to exhort.

The present writer accepts the chronicler’s statement that the teachers had ‘the Book of the Law’ with them, though he recognises it as possible that that ‘Book’ was not identical with the complete collection of documents which now bears the name. But, be that as it may, the incident of our text is remarkable as being the only recorded systematic and complete attempt to diffuse the remedy against idolatry throughout the kingdom, as putting religious reformation on its only sure ground, and as hinting at deep and widespread ignorance among the masses.

‘When a man’s ways please the Lord, He maketh even his enemies to be at peace with him.’ So Judah found. ‘A terror of the Lord fell upon all the kingdoms’ around. No doubt, the news filtered to them of how Jehovah was exerting His might on the nation, and a certain indefinable awe of this so potent god, who was defeating the Baalim, made them think that peace was the best policy. Each nation was supposed to have its own god, and the national god was supposed to fight for his worshippers; so that war was a struggle of deities as well as of men, and the stronger god won. Here was a god who had reconquered his territory, and had cast out usurpers. Prudence dictated keeping on good terms with him. But it never occurred to any of these peoples that their own gods were any less real than Judah’ s, or that Judah’s God could ever become theirs.

Fuente: Expositions Of Holy Scripture by Alexander MacLaren

And. This chapter is supplementary to 1Ki 22:41-43.

strengthened himself. Without this we could not understand his subsequent alliances with the worst of Israel’s kings (2Ch 18:1, 2Ch 18:2; 2Ch 20:35, 2Ch 20:36).

Fuente: Companion Bible Notes, Appendices and Graphics

Chapter 17

At his death his son Jehoshaphat took over the throne. Jehoshaphat was a very good king and God strengthened him.

The Lord was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim [the false god]; But he sought to the LORD God of his fathers, and walked in his commandments, and not after the doings of the northern tribe of Israel. Therefore the LORD stablished the kingdom in his hand; and all Judah brought to Jehoshaphat presents; and he had riches and honor in abundance ( 2Ch 17:3-5 ).

“Seek first the kingdom of God, all these things will be added unto you” ( Mat 6:33 ).

And his heart was lifted up in the ways of the LORD: moreover he took away the high places and the groves out of Judah. And in the third year of his reign he sent to his princes, even to Benhail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah. And he sent with them the Levites [in order that they might also instruct the people]. And they taught in Judah, and had the book of the law of the LORD with them, and they went about throughout all the cities of Judah, and taught the people ( 2Ch 17:6-9 ).

So he sent out evangelistic teams to go to the cities of Judah that they might teach the people the ways of God, the laws of the Lord. And he really, again, is bringing the people back to God as the center of their national life.

And the fear of the LORD fell upon all the kingdoms of the lands that were round about Judah, so that they dared not to make war against Jehoshaphat. And even the Philistines began to pay tribute to him. And he waxed great exceedingly; and he built in Judah castles, and cities for their store [houses]. And he had much business in the cities of Judah: and the men of war, mighty men of valor, were in Jerusalem ( 2Ch 17:10-13 ).

And the number of the army was close to a million now that he had amassed. And they waited on the king.

“

Fuente: Through the Bible Commentary

2Ch 17:1-6

2Ch 17:1-6

GOD FAVORS THE REIGN OF JEHOSHAPHAT

IV. JEHOSHAPHAT (873-849 B.C.)

JEHOSHAPHAT SUCCEEDS HIS FATHER, ASA

“And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel. And he placed forces in all the fortified cities of Judah, and set garrisons in the land of Judah, and in the cities of Ephraim which Asa his father had taken. And Jehovah was with Jehoshaphat, because he walked in the first ways of David his father, and sought not unto the Baalim, but sought to the God of his father, and walked in his commandments, and not after the doings of Israel. Therefore Jehovah established the kingdom in his hand; and all Judah brought to Jehoshaphat tribute; and he had riches and honor in abundance. And his heart was lifted up in the ways of Jehovah: and furthermore he took away the high places and the Asherim out of Judah.”

So far, so good. Jehoshaphat, like some others of the kings of Judah, began very well, receiving as their reward the blessing of the Lord and the prosperity of the people; but his alliance with Ahab (described in 2 Chronicles 18) would cast a dark shadow over what is written here.

“(He) walked not after the doings of Israel” (2Ch 17:4). The contempt in which the author of Chronicles held the Northern Israel appears in a clause like this. The outstanding feature of Chronicles is the omission, wherever possible, of practically the entire history of their kings. This reminds us of the Book of Numbers, in which the whole history of the apostate Israel records only a few events for the whole period. Why? It was because of the fact that what any nation does, after they have rejected God, is of minor importance.

With the apostasy of the Northern Israel and their rejection of God’s choice of the house of David, the history of the redemption of mankind dramatically shifted to what happened in Jerusalem.

E.M. Zerr:

2Ch 17:1. This verse is a continuation of the preceding chapter. Jehoshaphat was a son of Asa and is classed among the good kings. As there was a state of war between Judah and Israel practically all the time, Jehoshaphat girded himself for the conflict.

2Ch 17:2. Jehoshaphat distributed his soldiers, placing them in the fenced or walled cities. Garrisons were military posts that had soldiers always in them, and the posts were fortified against invasion. The king went outside his own territory and established garrisons in the cities which Asa had captured from the territory known as Mount Ephraim.

2Ch 17:3. The life of David as a whole was good, but the purest part of it was at the beginning. This is why we have the comparison to the first ways David. He is called the father of Jehoshaphat by way of respect for his place in the royal line. David never did serve Baalim; the reference to that subject here is to make a favorable comment on the life of Jehoshaphat, in addition to his following the good ways of David.

2Ch 17:4. Not after the doings of Israel. Without a single exception, the kings of Israel were idolaters. Jehoshaphat was one of the few of Judah who were not.

2Ch 17:5. All…brought …presents. This signifies that Jehoshaphat had the support of his whole realm, for they were faithful in paying their dues for the maintenance of the kingdom, and for the royal splendor of the king.

2Ch 17:6. Lifted is from an original that has a rather unfavorable meaning primarily. However, it is sometimes used in a good sense, meaning to be exalted in the right way. The connection shows that Jehoshaphat was influenced by the exalted principles manifested by the Lord’s ways. His work against idolatry mentioned in the close of the verse justifies the remarks in the beginning of it.

Fuente: Old and New Testaments Restoration Commentary

With the accession of Jehoshaphat a period of definite reformation for Judah commenced. In this chapter we have, first, the account of his own relationship to God, and the resulting blessing that came to him. Then follows an interesting account of what in these latter times would be called special missions, arranged by the king, and conducted through the cities of Judah by representatives of the princes, the Levites, and the priests.

Jehoshaphat put into practice himself, and by these special methods provoked his people to put into practice, the principle which Azariah had declared to his father. Coincident with this activity within, a remarkable fear of the Lord fell on the people without, so that they ceased to make war on Jehoshaphat. Thus God was with the man who was with Him, and the result was opportunity to strengthen the kingdom within by building castles and cities, by commerce, and by carrying out many works.

Fuente: An Exposition on the Whole Bible

2Ch 17:3-5

I. It is an unspeakable blessing to have been born in the line of a Christian parentage. Much more than godly instruction and example is involved in the blessing. By a mysterious law of God’s government, tendencies in character spring from the line of natural descent. It is a great thing to have had that fountain of our moral being purified and vitalised by the grace of God.

II. The religion of our fathers, because it is such, has a strong presumptive claim upon our faith. The presumption may be balanced by opposing evidence, but till it is thus neutralised it exists in the case of every man.

III. It is one of the Divine laws of the increase of the Church that the children of Christian parents should themselves be Christians. There is a law of Christian nurture by which, through the grace of God, every Christian family becomes a nursery of the Church of God.

IV. The imitation of a godly ancestry is peculiarly pleasing to God. God is pleased with honour paid to His own laws. When He has given to a young man the inestimable blessing of a Christian parentage, He looks to see the blessing recognised.

V. It is an act of signal and relentless guilt to break the line of a pious heritage by a godless life. A tripled and quadrupled cordon of spiritual influences must be charged and broken through. Such forces are never overcome but by the aid of opposing forces from the powers of darkness.

A. Phelps, The Old Testament a Living Book, p. 89.

Reference: 2Ch 17:5.-Homiletic Quarterly, vol. ii., p. 264.

2Ch 17:7-9

I. Organisation. This scheme was originated and directed by one man. Ornamental committees will ruin any cause. Oneness of heart is deeper and stronger than an alphabetical list of names. There is a great deal of disunion under apparent concentration. Union of heart will carry us through all dangers; union of names will but multiply our perils.

II. The commission organised by Jehoshaphat was aggressive. The princes, the Levites, and the priests “went about through all the cities of Judah.” It was an itinerant ministry. The Gospel is nothing if not aggressive. It must challenge attention; it must lift up its voice amid all competitors. It does not wait for battle; it begins it.

III. The commission which Jehoshaphat sent into the cities of Judah was educational. Those who were sent took with them the book of the Law of the Lord, and taught the people. What was the consequence? “The fear of the Lord fell upon all the kingdoms of the lands that were round about Judah, so that they made no war against Jehoshaphat.” Religious teachers are better than armies. To magnify God is to take care of the nation.

Parker, City Temple, 1873, p. 357.

Reference: 2Ch 18:6, 2Ch 18:7.-T. R. Evans, Christian World Pulpit, vol. xxx., p. 198.

Fuente: The Sermon Bible

2. Reformation under Jehoshaphat

CHAPTER 17 Jehoshaphats Reformation and Increase

1. The Lord was with Jehoshaphat (2Ch 17:1-5)

2. The revival under his reign (2Ch 17:6-9)

3. His increase (2Ch 17:10-19)

Jehoshaphat, the son of Asa, began his reign by strengthening himself against Israel. The Lord was with him, because he walked in the first ways of his father David, which means Davids faithful walk before his great sin. The Lord greatly blessed him by establishing his kingdom and in giving him riches and honor in abundance. The Lord kept all His promises. When Jehoshaphat saw the evidences of divine blessing, his heart was lifted up in the ways of the Lord. This does not mean that he was puffed up, but that he became encouraged to go on in the good way he was following. The high places and groves were removed by him. In 1Ki 22:43, we read that he did not take away the high places and that the people offered incense there. The work was not completely done. While he personally wanted to see it accomplished and commanded that it be done, the people failed in fully carrying out his wishes. For as yet the people had not prepared their hearts unto the God of their fathers (20:33). Another work he did, was the sending out of teachers to instruct in the knowledge of the LORD. Their names are interesting. Ben-hail, son of strength; Abadiah, servant of the Lord; Zechariah, the Lord remembers 11; Nethaneel, gift of God; Michariah, Who is like the Lord? He also sent priests and Levites. And they taught in Judah and had the book of the law of the LORD with them and went about throughout all the cities of Judah and taught the people. It was a revival in teaching and in the study of the Word. No true revival can take place unless it is connected with the Word.

And the results soon came. The fear of the LORD fell upon the surrounding kingdoms. They feared to touch the people who were thus blessed. The Philistines brought presents and tribute silver; the Arabians immense herds of cattle. It was all a fulfillment of Deu 11:22-25. Judah had a phenomenal increase. Without doubt this chapter presents one of the best scenes in the kingdom of Judah.

Fuente: Gaebelein’s Annotated Bible (Commentary)

Jehoshaphat: 1Ki 15:24, 1Ki 22:41, 1Ch 11:10, Mat 1:8, Josaphat

and strengthened: 2Ch 12:1, 2Ch 26:8, 2Ch 32:5, 1Sa 23:16, Eze 7:27, Eph 6:10

Reciprocal: 1Ch 3:10 – Jehoshaphat

Fuente: The Treasury of Scripture Knowledge

2Ch 17:1. Jehoshaphat strengthened himself against Israel Against the king and people of Israel, who had molested the kingdom of Judah with wars all the days of Asa, after that sin of his, mentioned 2Ch 16:2, &c. Ahab had now been three years upon the throne of Israel, an active, warlike prince. The vigour of the beginning of his reign falling in with the decay of the conclusion of Asas, it is probable the kingdom of Israel had of late gained ground of the kingdom of Judah, and become formidable to it; so that Jehoshaphat wisely judged that the first thing he had to do was to strengthen himself on that side, and check the growing greatness of the king of Israel; which he did so effectually, and without bloodshed, that Ahab soon courted his alliance, (so far was he from giving him any disturbance,) and proved more dangerous as a friend, than he could have been as an enemy.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

2Ch 17:7. Sent to his princesto teach. Illustrious men have often engaged in these sacred services on special occasions. David, Jonathan his learned uncle, and the kings or princes of Israel. 1Ch 27:32.

2Ch 17:9. And had the book of the Lord with them; a manuscript Pentateuch, from which they read and expounded the law, with other effusions of the heart.

REFLECTIONS.

A religious king makes a religious people, and a pious sovereign is happy and secure among his religious subjects. Many and great are the advantages of conveying religious and moral instruction to a nation at large. The generous soul of Jehoshaphat, feeling all those advantages in himself, was anxious to impart them to all his people. With these laudable views, he roused the priests and levites from their supineness; he sent princes to superintend the design, and to judge the harder causes. Under those efforts the glory of moral and religious instruction shone forth with a lustre as welcome as the beams of day, and dispersed the gloom that hovered over the land. Every family felt an augmentation of its happiness, and regarded the sovereign as the common parent and benefactor of the whole land. It is also added with pleasure, that the effects on the country exceeded the most sanguine expectations. So great was the encrease of population, so many were the Jews and strangers who sought happiness and protection under the house of David, that on dividing the kingdom into five military districts, Jehoshaphat could poll for war one million one hundred and sixty thousand men, a number exceeding the poll of all Israel in the days of David. And the number was not only astonishing, but they were now made really men by instruction, and consequently, better subjects, better artists, and better soldiers. How narrow, how cruel is that policy which would suggest, and from a mitre too, that the Sunday schools convey too much knowledge to the common people. Why deny them all the share of intellectual happiness of which their circumstances will admit? What can better preserve them from disliking the noisy and brutish conversation of the alehouse, than recourse in the evenings to excellent books at home. What can be a better pledge of domestic and public integrity than a thorough knowledge of relative duties. Is it not everywhere found that the education and morals of the generality of criminals has been grossly neglected? Hence the example of Jehoshaphat, in the instruction of all his people, was worthy of a king, and worthy of the imitation of all future ages.

Our next remarks turn on the advantages of itinerant instruction. It diffused talents through the land, it roused the spirit of enquiry in the people, and inspired all classes of men with diligence. Daniel saw in the spirit that the conversion of the heathen would proceed in this way from the apostolic labours. Many shall run to and fro, and knowledge shall be encreased. In like manner the reformation from popery was effectuated in a great degree, according to Mr. John Fox, by well-disposed men going through the north of Germany, and through Great Britain, with the books of the reformers, and aiding the people by their conversation and piety. I might even here mention some Catholic missionaries, men of popular eloquence, who have instructed the poor in France. But no two men were ever more distinguished in the diffusion of evangelical knowledge since the apostolic age, than John Wesley, and George Whitefield. The church, the various denominations of the old dissenters, the whole in short, of the British empire, and of the United States, have more or less received a lustre from their flame. And in this age, in which we have made transition from simplicity to a torrent of wealth and luxury, what would have become of us in our populous manufacturing towns, if the principles of immorality and vice had not been powerfully counteracted by the principles of religion and virtue? We should have been as Sodom, or like unto Gomorrah.

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

2Ch 17:1 to 2Ch 20:37. The Reign of Jehoshaphat.This section is, in the main, from the hand of the Chronicler, whose spirit and aim are visible throughout; he has utilised all the information concerning Jehoshaphat to be got from 1 K. viz. in 1Ki 15:24; 1Ki 22:1-35; 1Ki 22:41-50 (see notes).

2Ch 17:1-6 deals with Jehoshaphats defensive measures; he is prosperous because he obeys the commandments of Yahweh.

2Ch 17:6. he took away the high places: but see 2Ch 20:33 (= 1Ki 22:43).

2Ch 17:7-9. It is difficult to regard these statements as historical, they betray too clearly the tendency characteristic of the Chronicler; moreover, what is stated is in itself improbable at the time the occurrence is said to have taken place. As an example of a prince as a teacher in the Law, the case of Nehemiah is the most suggestive, for he clearly took a leading part, together with Ezra and the Levites, in pressing home the need of observing the Law (see Neh 8:9-12).

2Ch 17:10-19. An account of Jehoshaphats great prosperity, and details concerning his army. The fabulous numbers here given stamp the section as unhistorical so far as its details are concerned; that Jehoshaphats reign was a prosperous one is implied in 1Ki 22:41-50.

Fuente: Peake’s Commentary on the Bible

THE REIGN OF JEHOSHAPHAT

(vv.1-19)

Asa’s son Jehoshaphat, at the beginning of his reign, strengthened himself against Israel (v.1). This was a wise move because Israel was still in a state of idolatrous departure from the Lord. Sad to say, he did not maintain such strength, for in Chapter 18.1 it is reported that he made an alliance with Ahab, king of Israel.

But as Asa had done, Jehoshaphat prepared for war by placing troops in all the fortified cities of Judah and the cities of Ephraim that Asa had conquered. Again, this is a reminder to us that, while we have time we should prepare for the conflict that must be met sometime, by storing up the Word of God in our hearts.

Because Asa walked in the ways of David, avoiding the idolatrous worship of Baal, the Lord was with him. He sought the God of his fathers in obedience to His commandments, in contrast to the ways of the ten tribes (v.4). Therefore the Lord established the kingdom under him, and Judah was influenced to bring him presents, for they recognised the value of his honourable example. The Lord greatly increased his wealth. Though Christians cannot count on material wealth because of their devotion to the Lord, yet this will give them true spiritual wealth, which is far better.

Finding true delight in the Lord’s ways, Jehoshaphat removed the high places and wooden images from Judah. Asa had done this early in his reign (ch.14:3), so it seems that at least some of these idolatrous objects had been brought back in the latter part of his reign, when he became lax in honouring God. Of course, many people will revive such evils without even consulting the authorities.

Jehoshaphat also did the positive, good work of sending five leaders, seven Levites and two priests to teach the Book of the Law in all the cities of Judah (vv.7-8). This of course includes the five books of Moses. There are many efforts today to revive interest in spiritual things, but the emphasis is on personal goodness rather than on teaching the Word of God, which is of the greatest importance, the only guide to spiritual blessing. God blessed the faith of Jehoshaphat by restraining any enemies from attacking him, for He impressed them with the fear of the Lord (v.10). Thus, during the time of peace he was able to strengthen his kingdom.

Jehoshaphat’s character was such that even some of the Philistines recognised the value of his reign, and willingly brought presents to him as a tribute, and the Arabians brought flocks of rams and goats. Thus is illustrated the scripture, “When a man’s ways please the Lord, He makes even his enemies to be at peace with him” (Pro 10:7).

Becoming increasingly powerful, Jehoshaphat built fortresses and store cities in Judah (v.12). How good for Christians too, in times of peace, to prepare for the conflict that requires a good defence, such as the fortress of the truth of God and the storing up of the truth in our hearts.

Jehoshaphat’s administration was well organised, and the total of his armed men was 1,160,000, as well as soldiers the king put in the fortified cities (vv.14-19). This is really an amazing standing army for a time of peace! But it pictures the fact that all believers should be fully prepared for conflict which will come to us in some way. Thus the Lord presents us first with all those things that were a credit to the faith of King Jehoshaphat, for He loves to commend all that is commendable.

Fuente: Grant’s Commentary on the Bible

D. Jehoshaphat chs. 17-20

This account of Jehoshaphat’s rule reveals that God was then actively leading His people. These were the years of alliance with Israel, and Ahab was on the throne of the Northern Kingdom.

The Chronicler deliberately presented Jehoshaphat’s record very similarly to the way he recounted Asa’s experiences. In chapters 17-20, as in 14-16, we have a series of contrasts that teach the same lessons. These lessons are the importance of depending on Yahweh and being loyal to Him by obeying His Word and seeking His help.

Both Asa and Jehoshaphat followed similar patterns of reform, experienced victory in battle, and transgressed. Both of them suppressed and failed to suppress the high places (cf. 2Ch 14:2-5; 2Ch 17:6). Both enjoyed prosperity, conducted great building programs, and experienced victory in battle because of their obedience. Both made foreign alliances, and both are mentioned together as the standard of piety to which Jehoram failed to attain. [Note: Raymond B. Dillard, "The Chronicler’s Jehoshaphat," Trinity Journal 7NS:1 (Spring 1986):17-22.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

1. Summary of Jehoshaphat’s reign 17:1-6

Jehoshaphat did right because he followed David’s example (2Ch 17:3). He remained faithful to Yahweh by obeying His Law rather than worshipping Baal (2Ch 17:3-4). Consequently God blessed his reign by giving him riches and honor (2Ch 17:5). The king took pride in obeying God, and he weeded out the high places that kept sprouting up around Judah (2Ch 17:6).

The Baals (2Ch 17:3) ". . . were almost numberless, each individual field being treated as if it had its own guiding ba’al (’master, owner’) i.e., fertility spirit." [Note: Payne, p. 496.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

JEHOSHAPHAT-THE DOCTRINE OF NONRESISTANCE

2Ch 17:1-19; 2Ch 18:1-34; 2Ch 19:1-11; 2Ch 20:1-37

ASA was succeeded by his son Jehoshaphat, and his reign began even more auspiciously than that of Asa. The new king had apparently taken warning from the misfortunes of Asas closing years; and as he was thirty-five years old when he came to the throne, he had been trained before Asa fell under the Divine displeasure. He walked in the first ways of his father David, before David was led away by Satan to number Israel. Jehoshaphats heart was lifted up, not with foolish pride, like Hezekiahs, but “in the ways of Jehovah.” He sought the God of his father, and walked in Gods commandments, and was not led astray by the evil example and influence of the kings of Israel, neither did he seek the Baals. While Asa had been enfeebled by illness and alienated from Jehovah, the high places and the Asherim had sprung up again like a crop of evil weeds; but Jehoshaphat once more removed them. According to the chronicler, this removing of high places was a very labor of Sisyphus: the stone was no sooner rolled up to the top of the hill than it rolled down again. Jehoshaphat seems to have had an inkling of this; he felt that the destruction of idolatrous sanctuaries and symbols was like mowing down weeds and leaving the roots in the soil. Accordingly he made an attempt to deal more radically with the evil: he would take away the inclination as well as the opportunity for corrupt rites. A commission of princes, priests, and Levites was sent throughout all the cities of Judah to instruct the people in the law of Jehovah. Vice will always find opportunities; it is little use to suppress evil institutions unless the people are educated out of evil propensities. If, for instance, every public-house in England were closed tomorrow, and there were still millions of throats craving for drink, drunkenness would still prevail, and a new administration would promptly reopen gin-shops.

Because the new king thus earnestly and consistently sought the God of his fathers, Jehovah was with him, and established the kingdom in his hand. Jehoshaphat received all the marks of Divine favorer usually bestowed upon good kings. He waxed great exceedingly; he had many fortresses, an immense army, and much wealth; he built castles and cities of store; he had arsenals for the supply of war material in the cities of Judah. And these cities, together with other defensible positions and the border cities of Ephraim occupied by Judah, were held by strong garrisons. While David had contented himself with two hundred and eighty-eight thousand men from all Israel, and Abijah had led forth four hundred thousand, and Asa five hundred and eighty thousand, there waited on Jehoshaphat, in addition to his numerous garrisons, eleven hundred and sixty thousand men. Of these seven hundred and eighty thousand were men of Judah in three divisions, and three hundred and eighty thousand were Benjamites in two divisions. Probably the steady increase of the armies of Abijah, Asa, and Jehoshaphat symbolizes a proportionate increase of Divine favor.

The chronicler records the names of the captains of the five divisions. Two of them are singled out for special commendation: Eliada the Benjamite is styled “a mighty man of valor,” and of the Jewish captain Amaziah the son of Zichri it is said that he offered either himself or his possessions willingly to Jehovah, as David and his princes had offered, for the building of the Temple. The devout king had devout officers.

He had also devoted subjects. All Judah brought him presents, so that he had great riches and ample means to sustain his royal power and splendor. Moreover, as in the case of Solomon and Asa, his piety was rewarded with freedom from war: “The fear of Jehovah fell upon all the kingdoms round about, so that they made no war against Jehoshaphat.” Some of his weaker neighbors were overawed by the spectacle of his great power; the Philistines brought him presents and tribute money, and the Arabians immense flocks of rams and he-goats, seven thousand seven hundred of each.

Great prosperity had the usual fatal effect upon Jehoshaphats character. In the beginning of his reign he had strengthened himself against Israel and had refused to walk in their ways; now power had developed ambition, and he sought and obtained the honor of marrying his son Jehoram to Athaliah the daughter of Ahab, the mighty and magnificent king of Israel, possibly also the daughter of the Phoenician princess Jezebel, the devotee of Baal. This family connection of course implied political alliance. After a time Jehoshaphat went down to visit his new ally, and was hospitably received. {2Ch 18:1-3}

Then follows the familiar story of Micaiah the son of Imlah, the disastrous expedition of the two kings, and the death of Ahab, almost exactly as in the book of Kings. There is one significant alteration: both narratives tell us how the Syrian captains attacked Jehoshaphat because they took him for the king of Israel and gave up their pursuit when he cried out, and they discovered their mistake; but the chronicler adds the explanation that Jehovah helped him and God moved them to depart from him. And so the master of more than a million soldiers was happy in being allowed to escape on account of his insignificance, and returned in peace to Jerusalem. Oded and Hanani had met his predecessors on their return from victory; now Jehu the son of Hanani met Jehoshaphat when he came home defeated. Like his father, the prophet was charged with a message of rebuke. An alliance with the Northern Kingdom was scarcely less reprehensible than one with Syria: “Shouldest thou help the wicked, and love them that hate Jehovah? Jehovah is wroth with thee.” Asas previous reforms were not allowed to mitigate the severity of his condemnation, but Jehovah was more merciful to Jehoshaphat. The prophet makes mention of his piety and his destruction of idolatrous symbols, and no further punishment is inflicted upon him.

The chroniclers addition to the account of the kings escape from the Syrian captains reminds us that God still watches over and protects His children even when they are in the very act of sinning against Him. Jehovah knew that Jehoshaphats sinful alliance with Ahab did not imply complete revolt and apostasy. Hence doubtless the comparative mildness of the prophets reproof.

When Jehus father Hanani rebuked Asa, the king flew into a passion, and cast the prophet into prison; Jehoshaphat received Jehus reproof in a very different spirit: he repented himself, and found a new zeal in his penitence. Learning from his own experience the proneness of the human heart to go astray, he went out himself amongst his people to bring them back to Jehovah; and just as Asa in his apostasy oppressed his people, Jehoshaphat in his renewed loyalty to Jehovah showed himself anxious for good government. He provided judges in all the walled towns of Judah, with a court of appeal at Jerusalem; he solemnly charged them to remember their responsibility to Jehovah, to avoid bribery, and not to truckle to the rich and powerful. Being themselves faithful to Jehovah, they were to inculcate a like obedience and warn the people not to sin against the God of their fathers. Jehoshaphats exhortation to his new judges concludes with a sentence whose martial resonance suggests trial by combat rather than the peaceful proceedings of a law-court: “Deal courageously, and Jehovah defend the right!”

The principle that good government must be a necessary consequence of piety in the rulers has not been so uniformly observed in later times as in the pages of Chronicles. The testimony of history on this point is not altogether consistent. In spite of all the faults of the orthodox and devout Greek emperors Theodosius the Great and Marcian, their administration rendered important services to the empire. Alfred the Great was a distinguished statesman and warrior as well as zealous for true religion. St. Louis of France exercised a wise control over Church and state. It is true that when a woman reproached him in open court with being a king of friars, of priests, and of clerks, and not a true king of France, he replied with saintly meekness, “You say true! It has pleased the Lord to make me king; it had been well if it had pleased Him to make some one king who had better ruled the realm.” But something must be allowed for the modesty of the saint; apart from his unfortunate crusades, it would have been difficult for France or even Europe to have furnished a more beneficent sovereign. On the other hand, Charlemagnes successor, the Emperor Louis the Pious, and our own kings Edward the Confessor and the saintly Henry VI, were alike feeble and inefficient; the zeal of the Spanish kings and their kinswoman Mary Tudor is chiefly remembered for its ghastly cruelty; and in comparatively recent times the misgovernment of the States of the Church was a byword throughout Europe. Many causes combined to produce this mingled record. The one most clearly contrary to the chroniclers teaching was an immoral opinion that the Christian should cease to be a citizen, and that the saint has no duties to society. This view is often considered to be the special vice of monasticism, but it reappears in one form or another in every generation. The failure of the administration of Louis the Pious is partly explained when we read that he was with difficulty prevented from entering a monastery. In our own day there are those who think that a newspaper should have no interest for a really earnest Christian. According to their ideas, Jehoshaphat should have divided his time between a private oratory in his palace and the public services of the Temple, and have left his kingdom to the mercy of unjust judges at home and heathen enemies abroad, or else have abdicated in favor of some kinsman whose heart was not so perfect with Jehovah. The chronicler had a clearer insight into Divine methods, and this doctrine of his is not one that has been superseded together with the Mosaic ritual.

Possibly the martial tone of the sentence that concludes the account of Jehoshaphat as the Jewish Justinian is due to the influence upon the chroniclers mind of die incident which he now describes.

Jehoshaphats next experience was parallel to that of Asa with Zerah. When his new reforms were completed, he was menaced with a formidable invasion. His new enemies were almost as distant and strange as the Ethiopians and Lubim who had followed Zerah. We hear nothing about any king of Israel or Damascus, the usual leaders of assaults upon Judah; we hear instead of a triple alliance against Judah. Two of the allies are Moab and Ammon; but the Jewish kings were not wont to regard these as irresistible foes, so that the extreme dismay which takes possession of king and people must be due to the third ally: the Meunim we have already met with in connection with the exploits of the children of Simeon in the reign of Hezekiah; they are also mentioned in the reign of Uzziah, and nowhere else, unless indeed they are identical with the Maonites, who are named with the Amalekites in Jdg 10:12. They are thus a people peculiar to Chronicles, and appear from this narrative to have inhabited Mount Seir, by which term “Meunim” is replaced as the story proceeds. Since the chronicler wrote so long after the events he describes, we cannot attribute to him any very exact knowledge of political geography. Probably the term “Meunim” impressed his contemporaries very much as it does a modern reader, and suggested countless hordes of Bedouin plunderers; Josephus calls them a great army of Arabians. This host of invaders came from Edom, and having marched round the southern end of the Dead Sea, were now at Engedi, on its western shore. The Moabites and Ammonites might have crossed the Jordan by the fords near Jericho; but this route would not have been convenient for their allies the Meunim, and would have brought them into collision with the forces of the Northern Kingdom.

On this occasion Jehoshaphat does not seek any foreign alliance. He does not appeal to Syria, like Asa, nor does he ask Ahabs successor to repay in kind the assistance given to Ahab at Ramoth-gilead, partly perhaps because there was no time, but chiefly because he had learnt the truth which Hanani had sought to teach his father, and which Hananis son had taught him. He does not even trust in his own hundreds of thousands of soldiers, all of whom cannot have perished at Ramoth-gilead; his confidence is placed solely and absolutely in Jehovah. Jehoshaphat and his people made no military preparations; subsequent events justified their apparent neglect: none were necessary. Jehoshaphat sought Divine help instead, and proclaimed a fast throughout Judah; and all Judah gathered themselves to Jerusalem to ask help of Jehovah. This great national assembly met “before the new court” of the Temple. The chronicler, who is supremely interested in the Temple buildings, has told us nothing about any new court, nor is it mentioned elsewhere; our author is probably giving the title of a corresponding portion of the second Temple: the place where the people assembled to meet Jehoshaphat would be the great court built by Solomon. {2Ch 4:9}

Here Jehoshaphat stood up as the spokesman of the nation, and prayed to Jehovah on their behalf and on his own. He recalls the Divine omnipotence; Jehovah is God of earth and heaven, God of Israel and Ruler of the heathen, and therefore able to help even in this great emergency:-

“O Jehovah, God of our fathers, art Thou not God in heaven? Dost Thou not rule all the kingdoms of the heathen? And in Thy hand is power and might, so that none is able to withstand Thee.”

The land of Israel had been the special gift of Jehovah to His people, in fulfillment of His ancient promise to Abraham:-

“Didst not Thou, O our God, dispossess the inhabitants of this land in favor of Thy people Israel, and gavest it to the seed of Abraham Thy friend forever?”

And now long possession had given Israel a prescriptive right to the Land of Promise; and they had, so to speak, claimed their rights in the most formal and solemn fashion by erecting a temple to the God of Israel. Moreover, the prayer of Solomon at the dedication of the Temple had been accepted by Jehovah as the basis of His covenant with Israel, and Jehoshaphat quotes a clause from that prayer or covenant which had expressly provided for such emergencies as the present:-

“And they” (Israel) “dwelt in the land, and built Thee therein a sanctuary for Thy name, saying, If evil come upon us, the sword, judgment, pestilence, or famine, we will stand before this house and before Thee (for Thy name is in this house), and cry unto Thee in our affliction; and Thou wilt hear and save.”

Moreover, the present invasion was not only an attempt to set aside Jehovahs disposition of Palestine and the long-established rights of Israel: it was also gross ingratitude, a base return for the ancient forbearance of Israel towards her present enemies:-

“And now, behold, the children of Ammon and Moab and Mount Seir, whom Thou wouldest not let Israel invade when they came out of the land of Egypt, but they turned aside from them and destroyed them not-behold how they reward us by coming to dispossess us of Thy possession which Thou hast caused us to possess.”

For this nefarious purpose the enemies of Israel had come up in overwhelming numbers, but Judah was confident in the justice of its cause and the favor of Jehovah:-

“O our God, wilt Thou not execute judgment against 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.”

Meanwhile the great assemblage stood in the attitude of supplication before Jehovah, not a gathering of mighty men of valor praying for blessing upon their strength and courage, but a mixed multitude, men and women, children and infants, seeking sanctuary, as it were, at the Temple, and casting themselves in their extremity upon the protecting care of Jehovah. Possibly when the king finished his prayer the assembly broke out into loud, wailing cries of dismay and agonized entreaty; but the silence of the narrative rather suggests that Jehoshaphats strong, calm faith communicated itself to the people, and they waited quietly for Jehovahs answer, for some token or promise of deliverance. Instead of the confused cries of an excited crowd, there was a hush of expectancy, such as sometimes falls upon an assembly when a great statesman has risen to utter words which will be big with the fate of empires.

And the answer came, not by fire from heaven or any visible sign, not by voice of thunder accompanied by angelic trumpets, nor by angel or archangel, but by a familiar voice hitherto unsuspected of any supernatural gifts, by a prophetic utterance whose only credentials were given by the influence of the Spirit upon the speaker and his audience. The chronicler relates with evident satisfaction how, in the midst of that great congregation, the Spirit of Jehovah came, not upon king, or priest, or acknowledged prophet, but upon a subordinate minister of the Temple, a Levite and member of the Temple choir like himself. He is careful to fix the identity of this newly called prophet and to gratify the family pride of existing Levitical families by giving the prophets genealogy for several generations. He was Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah, of the sons of Asaph. The very names were encouraging. What more suitable names could be found for a messenger of Divine mercy than Jahaziel-“God gives prophetic vision” – the son of Zechariah-“Jehovah remembers?”

Jahaziels message showed that Jehoshaphats prayer had been accepted; Jehovah responded without reserve to the confidence reposed in Him: He would vindicate His own authority by delivering Judah; Jehoshaphat should have blessed proof of the immense superiority of simple trust in Jehovah over an alliance with Ahab or the king of Damascus. Twice the prophet exhorts the king and people in the very words that Jehovah had used to encourage Joshua when the death of Moses had thrown upon him all the heavy responsibilities of leadership: “Fear not, nor be dismayed.” They need no longer cling like frightened suppliants to the sanctuary, but are to go forth at once, the very next day, against the enemy. That they may lose no time in looking for them, Jehovah announces the exact spot where the enemy are to be found: “Behold, they are coming by the ascent of Hazziz, and ye shall find them at the end of the ravine before the wilderness of Jeruel.” This topographical description was doubtless perfectly intelligible to the chroniclers contemporaries, but it is no longer possible to fix exactly the locality of Hazziz or Jeruel. The ascent of Hazziz has been identified with the Wady Husasa, which leads up from the coast of the Dead Sea north of Engedi, in the direction of Tekoa; but the identification is by no means certain.

The general situation, however, is fairly clear: the allied invaders would come up from the coast into the highlands of Judah by one of the wadies leading inland; they were to be met by Jehoshaphat and his people on one of the “wildernesses,” or plateaus of pasture-land, in the neighborhood of Tekoa.

But the Jews went forth, not as an army, but in order to be the passive spectators of a great manifestation of the power of Jehovah. They had no concern with the numbers and prowess of their enemies; Jehovah Hiresell would lay bare His mighty arm, and Judah should see that no foreign ally, no millions of native warriors, were necessary for their salvation: “Ye shall not need to fight in this battle; take up your position, stand still and see the deliverance of Jehovah with you, O Judah and Jerusalem.”

Thus had Moses addressed Israel on the eve of the passage of the Red Sea. Jehoshaphat and his people owned and honored the Divine message as if Jahaziel were another Moses; they prostrated themselves on the ground before Jehovah. The sons of Asaph had already been privileged to provide Jehovah with His prophet; these Asaphites represented the Levitical clan of Gershom: but now the Kohathites, with their guild of singers, the sons of Korah, “stood up to praise Jehovah, the God of Israel, with as exceeding loud voice,” as the Levites sang when the foundations of the second Temple were laid, and when Ezra and Nehemiah made the people enter into a new covenant with their God.

Accordingly on the morrow the people rose early in the morning and went out to the wilderness of Tekoa, ten or twelve miles south of Jerusalem. In ancient times generals were wont to make a set speech to their armies before they led them into battle, so Jehoshaphat addresses his subjects as they pass out before him. He does not seek to make them confident in their own strength and prowess; he does not inflame their passions against Moab and Ammon, nor exhort them to be brave and remind them that they fight this day for the ashes of their fathers and the temple of their God. Such an address would have been entirely out of place, because the Jews were not going to fight at all. Jehoshaphat only bids them have faith in Jehovah and His prophets. It is a curious anticipation of Pauline teaching. Judah is to be “saved by faith” from Moab and Ammon, as the Christian is delivered by faith from sin and its penalty. The incident might almost seem to have been recorded in order to illustrate the truth that St. Paul was to teach. It is strange that there is no reference to this chapter in the epistles of St. Paul and St. James, and that the author of the Epistle to the Hebrews does not remind us how “by faith Jehoshaphat was delivered from Moab and Ammon.” There is no question of military order, no reference to the five great divisions into which the armies of Judah and Benjamin are divided in chapter 17. Here, as at Jericho, the captain of Israel is chiefly concerned to provide musicians to lead his army. When David was arranging for the musical services before the Ark, he took counsel with his captains. In this unique military expedition there is no mention of captains; they were not necessary, and if they were present there was no opportunity for them to show their skill and prowess in battle. In an even more democratic spirit Jehoshaphat takes counsel with the people-that is, probably makes some proposition, which is accepted with universal acclamation.

The Levitical singers, dressed in the splendid robes in which they officiated at the Temple, were appointed to go before the people, and offer praises unto Jehovah, and sing the anthem, “Give thanks unto Jehovah, for His mercy endureth forever.” These words or their equivalent are the opening words, and the second clause the refrain, of the post-Exilic Psa 106:1-48; Psa 107:1-43; Psa 118:1-29; Psa 136:1-26. As the chronicler has already ascribed Psa 106:1-48 to David, he possibly ascribes all four to David, and intends us to understand that one or all of them were sung by the Levites on this occasion. Later Judaism was in the habit of denoting a book or section of a book by its opening words.

And so Judah, a pilgrim caravan rather than an army, went on to its Divinely appointed tryst with its enemies, and at its head the Levitical choir sang the Temple hymns. It was not a campaign, but a sacred function, on a much larger scale a procession such as may be seen winding its way, with chants and incense, banners, images, and crucifixes, through the streets of Catholic cities.

Meanwhile Jehovah was preparing a spectacle to gladden the eyes of His people and reward their implicit faith and exact obedience; He was working for those who were waiting for Him. Though Judah was still far from its enemies, yet like the trumpet at Jericho, the strain of praise and thanksgiving was the signal for the Divine intervention: “When they began to sing and praise, Jehovah set liars in wait against the children of Ammon, Moab, and Mount Self.” Who were these liars in wait? They could not be men of Judah: they were not to fight, but to be passive spectators of their own deliverance. Did the allies set an ambush for Judah, and was it thus that they were afterwards led to mistake their own people for enemies? Or does the chronicler intend us to understand that these “liars in wait” were spirits; that the allied invaders were tricked and bewildered like the shipwrecked sailors in the Tempest; or that when they came to the wilderness of Jeruel there fell upon them a spirit of mutual distrust, jealousy, and hatred, that had, as it were, been waiting for them there? But, from whatever cause, a quarrel broke out amongst them; and they were smitten. When Ammonite, Moabite, and Edomite met, there were many private and public feuds waiting their opportunity; and such confederates were as ready to quarrel among themselves as a group of Highland clans engaged in a Lowland foray.

“Ammon and Moab stood up against the inhabitants of Mount Seir utterly to slay and destroy them.” But even Ammon and Moab soon dissolved their alliance; and at last, partly maddened by panic, partly intoxicated by a wild thirst for blood, a very Berserker frenzy, all ties of friendship and kindred were forgotten, and every mans hand was against his brother. “When they had made an end of the inhabitants of Self, every one helped to destroy another.”

While this tragedy was enacting, and the air was rent with the cruel yells of that death struggle, Jehoshaphat and his people moved on in tranquil pilgrimage to the cheerful sound of the songs of Zion. At last they reached an eminence, perhaps the long, low summit of some ridge overlooking the plateau of Jeruel. When they had gained this watchtower of the wilderness, the ghastly scene burst upon their gaze. Jehovah had kept His word: they had found their enemy. They “looked upon the multitude,” all those hordes of heathen tribes that had filled them with terror and dismay. They were harmless enough now: the Jews saw nothing but “dead bodies fallen to the earth”; and in that Aceldama lay all the multitude of profane invaders who had dared to violate the sanctity of the Promised Land: “There were none that escaped.” So had Israel looked back after crossing the Red Sea and seen the corpses of the Egyptians washed up on the shore. {Exo 14:30} Set when the angel of Jehovah smote Sennacherib, –

“Like the leaves of the forest when autumn hath blown,

That host on the morrow lay withered and strown.”

There is no touch of pity for the wretched victims of their own sins. Greeks of every city and tribe could feel the pathos of the tragic end of the Athenian expedition against Syracuse; but the Jews had no ruth for the kindred tribes that dwelt along their frontier, and the age of the chronicler had not yet learnt that Jehovah had either tenderness or compassion for the enemies of Israel.

The spectators of this carnage-we cannot call them victors-did not neglect to profit to the utmost by their great opportunity. They spent three days in stripping the dead bodies; and as Orientals delight in jewelled weapons and costly garments, and their chiefs take the field with barbaric ostentation of wealth, the spoil was both valuable and abundant: “riches, and raiment, and precious jewels more than they could carry away.”

In collecting the spoil, the Jews had become dispersed through all the wide area over which the fighting between the confederates must have extended; but on the fourth day they gathered together again in a neighboring valley and gave solemn thanks for their deliverance: “There they blessed Jehovah; therefore the name of that place was called the valley of Berachah unto this day.” West of Tekoa. not too far from the scene of carnage, a ruin and a wady still bear the name “Bereikut”; and doubtless in the chroniclers time the valley was called Berachah, and local tradition furnished our author with this explanation of the origin of the name.

When the spoil was all collected, they returned to Jerusalem as they came, in solemn procession, headed, no doubt, by the Levites, with psalteries, and harps, and trumpets. They came back to the scene of their anxious supplications: to the house of Jehovah. But yesterday, as it were, they had assembled before Jehovah, terror-stricken at the report of an irresistible host of invaders; and today their enemies were utterly destroyed. They had experienced a deliverance that might rank with the Exodus; and as at that former deliverance they had spoiled the Egyptians, so now they had returned laden with the plunder of Moab, Ammon, and Edom. And all their neighbors were smitten with fear when they heard of the awful ruin which Jehovah had brought upon these enemies of Israel. No one would dare to invade a country where Jehovah laid a ghostly ambush of liars in wait for the enemies of His people. The realm of Jehoshaphat was quiet, not because he was protected by powerful allies or by the swords of his numerous and valiant soldiers, but because Judah had become another Eden, and cherubim with flaming swords guarded the frontier on every hand, and “his God gave him rest round about.”

Then follow the regular summary and conclusion of the history of the reign taken from the book of Kings, with the usual alterations in the reference to further sources of information. We are told here, in direct contradiction to 1Ch 17:6 and to the whole tenor of the previous chapters, that the high places were not taken away, another illustration of the slight importance the chronicler attached to accuracy in details. He either overlooks the contradiction between passages borrowed from different sources, or else does not think it worth while to harmonize his inconsistent materials.

But after the narrative of the reign is thus formally closed the chronicler inserts a postscript, perhaps by a kind of after-thought. The book of Kings narrates {1Ki 22:48-49} how Jehoshaphat made ships to go to Ophir for gold, but they were broken at Ezion-geber; then Ahaziah the son of Ahab proposed to enter into partnership with Jehoshaphat, and the latter rejected his proposal. As we have seen, the chroniclers theory of retribution required some reason why so pious a king experienced misfortune. What sin had Jehoshaphat committed to deserve to have his ships broken? The chronicler has a new version of the story, which provides an answer to this question. Jehoshaphat did not build any ships by himself; his unfortunate navy was constructed in partnership with Ahaziah; and accordingly the prophet Eliezer rebuked him for allying himself a second time with a wicked king of Israel, and announced the coming wreck of the ships. And so it came about that the ships were broken, and the shadow of Divine displeasure rested on the last days of Jehoshaphat.

We have next to notice the chroniclers most important omissions. The book of Kings narrates another alliance of Jehoshaphat with Jehoram, king of Israel, like his alliances with Ahab and Ahaziah. The narrative of this incident closely resembles that of the earlier joint expedition to Ramoth-Gilead. As then Jehoshaphat marched out with Ahab, so now he accompanies Ahabs son Jehoram, taking with him his subject ally the king of Edom. Here also a prophet appears upon the scene; but on this occasion Elisha addresses no rebuke to Jehoshaphat for his alliance with Israel, but treats him with marked respect: and the allied army wins a great victory. If this narrative had been included in Chronicles, the reign of Jehoshaphat would not have afforded an altogether satisfactory illustration of the main lesson which the chronicler intended it to teach.

This main lesson was that the chosen people should not look for protection against their enemies either to foreign alliances or to their own military strength, but solely to the grace and omnipotence of Jehovah. One negative aspect of this principle has been enforced by the condemnation of Asas alliance with Syria and Jehoshaphats with Ahab and Ahaziah. Later on the uselessness of an army apart from Jehovah is shown in the defeat of “the great host” of Joash by “a small company” of Syrians. The positive aspect has been partially illustrated by the signal victories of Abijah and Asa against overwhelming odds and without the help of any foreign allies. But these were partial and unsatisfactory illustrations: Jehovah vouchsafed to share the glory of these victories with great armies that were numbered by the hundred thousand. And, after all, the odds were not so very overwhelming. Scores of parallels may be found in which the odds were much greater. In the case of vast Oriental hosts a superiority of two to one might easily be counterbalanced by discipline and valor in the smaller army.

The peculiar value to the chronicler of the deliverance from Moab, Ammon, and the Meunim lay in the fact that no human arm divided the glory with Jehovah. It was shown conclusively not merely that Judah could safely be contented with an army smaller than those of its neighbors, but that Judah would be equally safe with no army at all. We feel that this lesson is taught with added force when we remember that Jehoshaphat had a larger army than is ascribed to any Israelite or Jewish king after David. Yet he places no confidence in his eleven hundred and sixty thousand warriors, and he is not allowed to make any use of them. In the case of a king with small military resources, to trust in Jehovah might be merely making a virtue of necessity; but if Jehoshaphat, with his immense army, felt that his only real help was in his God, the example furnished an a fortiori argument which would conclusively show that it was always the duty and privilege of the Jews to say with the Psalmist, “Some trust in chariots, and some in horses; but we will remember the name of Jehovah our God.” {Psa 20:7} The ancient literature of Israel furnished illustrations of the principle: at the Red Sea the Israelites had been delivered without any exercise of their own warlike prowess; at Jericho, as at Jeruel, the enemy had been completely overthrown by Jehovah before His people rushed upon the spoil; and the same direct Divine intervention saved Jerusalem from Sennacherib. But the later history of the Jews had been a series of illustrations of enforced dependence upon Jehovah. A little semi-ecclesiastical community inhabiting a small province that passed from one great power to another like a counter in the game of international politics had no choice but to trust in Jehovah, if it were in any way to maintain its self-respect. For this community of the second Temple to have had confidence in its sword and bow would have seemed equally absurd to the Jews and to their Persian and Greek masters.

When they were thus helpless, Jehovah wrought for Israel, as He had destroyed the enemies of Jehoshaphat in the wilderness of Jeruel. The Jews stood still and saw the working out of their deliverance; great empires wrestled together like Moab, Ammon, and Edom, in the agony of the death struggle: and over all the tumult of battle Israel heard the voice of Jehovah, “The battle is not yours, but Gods; set yourselves, stand ye still, and see the deliverance of Jehovah with you, O Judah and Jerusalem.” Before their eyes there passed the scenes of that great drama which for a time gave Western Asia Aryan instead of Semitic masters. For them the whole action had but one meaning: without calling Israel into the field, Jehovah was devoting to destruction the enemies of His people and opening up a way for His redeemed to return, like Jehoshaphats procession, to the Holy City and the Temple. The long series of wars became a wager of battle, in which Israel, herself a passive spectator, appeared by her Divine Champion; and the assured issue was her triumphant vindication and restoration to her ancient throne in Zion.

After the Restoration Gods protecting providence asked no armed assistance from Judah. The mandates of a distant court authorized the rebuilding of the Temple and the fortifying of the city. The Jews solaced their national pride and found consolation for their weakness and subjection in the thought that their ostensible masters were in reality only the instruments which Jehovah used to provide for the security and prosperity of His children.

We have already noticed that this philosophy of history is not peculiar to Israel. Every nation has a similar system, and regards its own interests as the supreme care of Providence. We have seen, too, that moral influences have controlled and checkmated material forces; God has fought against the biggest battalions. Similarly, the Jews are not the only people for whom deliverances have been worked out almost without any co-operation on their own part. It was not a Negro revolt, for instance, that set free the slaves of our colonies or of the Southern States. Italy regained her Eternal City as an incidental effect of a great war in which she herself took no part. Important political movements and great struggles involve consequences equally unforeseen and unintended by the chief actors in these dramas, consequences which would seem to them insignificant compared with more obvious results. Some obscure nation almost ready to perish is given a respite, a breathing space, in which it gathers strength; instead of losing its separate existence, it endures till time and opportunity make it one of the ruling influences in the worlds history: some Geneva or Wittenberg becomes, just at the right time, a secure refuge and vantage-ground for one of the Lords prophets. Our understanding of what God is doing in our time and our hopes for what He may yet do will indeed be small, if we think that God can do nothing for our cause unless our banner flies in the forefront of the battle, and the war-cry is “The sword of Gideon!” as well as “The sword of Jehovah!” There will be many battles fought in which we shall strike no blow and yet be privileged to divide the spoil. We sometimes “stand still and see the salvation of Jehovah.”

The chronicler has found disciples in these latter days of a kindlier spirit and more catholic sympathies. He and they have reached their common doctrines by different paths, but the chronicler teaches non-resistance as clearly as the Society of Friends. “When you have fully yielded yourself to the Divine teaching,” he says, “you will neither fight yourself nor ask others to fight for you; you will simply stand still and watch a Divine providence protecting you and destroying your enemies.” The Friends could almost echo this teaching, not perhaps laying quite so much stress on the destruction of the enemy, though among the visions of the earlier Friends there were many that revealed the coming judgments of the Lord; and the modern enthusiast is still apt to consider that his enemies are the Lords enemies and to call the gratification of his own revengeful spirit a vindication of the honor of the Lord and a satisfaction of outraged justice.

If the chronicler had lived today, the history of the Society of Friends might have furnished him with illustrations almost as apt as the destruction of the allied invaders of Judah. He would have rejoiced to tell us how a people that repudiated any resort to violence succeeded in conciliating savage tribes and founding the flourishing colony of Pennsylvania, and would have seen the hand of the Lord in the wealth and honor that have been accorded to a once despised and persecuted sect.

We should be passing to matters that were still beyond the chroniclers horizon, if we were to connect his teaching with our Lords injunction, “Whosoever shall smite thee on thy right cheek, turn to him the other also.” Such a sentiment scarcely harmonizes with the three days stripping of dead bodies in the wilderness of Jeruel. But though the chroniclers motives for non-resistance were not touched and softened with the Divine gentleness of Jesus of Nazareth, and his object was not to persuade his hearers to patient endurance of wrong, yet he had conceived the possibility of a mighty faith that could put its fortunes unreservedly into the hands of God and trust Him with the issues. If we are ever to be worthy citizens of the kingdom of our Lord, it can only be by the sustaining power and inspiring influence of a like faith.

When we come to ask how far the people for whom he wrote responded to his teaching and carried it into practical life, we are met with one of the many instances of the grim irony of history. Probably the chroniclers glowing vision of peaceful security, guarded on every hand by legions of angels, was partly inspired by the comparative prosperity of the time at which he wrote. Other considerations combine with this to suggest that the composition of his work beguiled the happy leisure of one of the brighter intervals between Ezra and the Maccabees.

Circumstances were soon to test the readiness of the Jews, in times of national danger, to observe the attitude of passive spectators and wait for a Divine deliverance. It was not altogether in this spirit that the priests met the savage persecutions of Antiochus. They made no lame attempts to exorcise this evil spirit with hymns, and psalteries, and harps, and trumpets; but the priest Mattathias and his sons slew the kings commissioner and raised the standard of armed revolt. We do indeed find indications of something like obedience to the chroniclers principles. A body of the revolted Jews were attacked on the Sabbath Day; they made no attempt to defend themselves: “When they gave them battle with all speed, they answered them not, neither cast they a stone at them, nor stopped the places where they lay hid and their enemies rose up against them on the sabbath, and slew them, with their wives, and their children, and their cattle, to the number of a thousand people.” No Divine intervention rewarded this devoted faith, nor apparently did the Jews expect it, for they had said, “Let us die all in our innocency; heaven and earth shall testify for us that ye put us to death wrongfully.” This is, after all, a higher note than that of Chronicles: obedience may not bring invariable reward; nevertheless the faithful will not swerve from their loyalty. But the priestly leaders of the people looked with no favorable eye upon this offering up of human hecatombs in honor of the sanctity of the Sabbath. They were not prepared to die passively; and, as representatives of Jehovah and of the nation for the time being, they decreed that henceforth they would fight against those who attacked them, even on the Sabbath Day. Warfare on these more secular principles was crowned with that visible success which the chronicler regarded as the manifest sign of Divine approval; and a dynasty of royal priests filled the throne and led the armies of Israel, and assured and strengthened their authority by intrigues and alliances with every heathen sovereign within their reach.

Fuente: Expositors Bible Commentary