3<\/strong>. in the first ways of his father David<\/em> ] Omit David<\/em> (so LXX.), the person referred to being Asa<\/em> (1Ki 22:43<\/span>). Asa’s first ways<\/em> (ch. 14, 15) were good, his latter ways (ch. 16), according to the Chronicler, were evil.<\/p>\n unto Baalim<\/em> ] R.V. unto the Baalim<\/strong>. Baal is not a proper name, but a title meaning “Lord,” which was generally given to false gods. Israel might not call Jehovah, “My Baal” ( Baali<\/em>), Hos 2:16-17<\/span>.<\/p>\n The first ways of his father David – <\/B>The Septuagint and several Hebrew manuscripts omit David, which has probably crept in from the margin, for Davids first ways are nowhere else contrasted with his later ways. The real meaning of the writer is, that Jehoshaphat followed the example set by his father Asa in his earlier years 2Ch 14:1-15<\/span>; 15<\/span>.<\/P> Baalim – <\/B>On the plural form, see 1Ki 18:18<\/span> note.<\/P><\/p>\n Verse 3<\/span>. The Lord was with Jehoshaphat<\/B><\/I>] “The WORD of the Lord was Jehoshaphat’s Helper.” – Targum<\/I>.<\/P> <\/p>\n In the first ways, <\/B>which David walked in before he fell into those horrid sins of murder and adultery. Or, in the ways of David<\/I>, and his fathers first ways<\/I>. For the beginning of Asas reign was laudable, as we have seen, though he declined at last. For it seems more probable that this passage is a reflection upon Asa, whose last ways were much his worst, and of whose repentance we have no evidence, than upon David, who, though he fell dreadfully in the matter of Uriah, yet did manifestly repent of it, and return to his first and holy course of life, in which also he continued until death; having this character given him by the Holy Ghost after his death, that he did right in all things, saving that of Uriah, 1Ki 15:5<\/span>. <\/P> <\/p>\n 3-5. he walked in the first ways ofhis father David<\/B>He imitated the piety of his great ancestor inthe early part of his reign before he made those unhappy lapses whichdishonored his character. <\/P> and sought not unto Baalim<\/B>aterm used for idols generally in contradistinction to the Lord God ofhis father.<\/P><\/p>\n And the Lord was with Jehoshaphat<\/strong>,…. Guiding and directing, prospering and succeeding him in all things; he had, no doubt, his gracious presence in spiritual things, as well as his powerful and directing presence in things civil; the Targum is,<\/p>\n “the Word of the Lord was for his help;”<\/p>\n because he walked in the first ways of his father David<\/strong>; which were his best; some of his last ways not being good, as in the affair of Uriah and Bathsheba, and his numbering of the people; Jehoshaphat followed him in the one, but not in the other: or, “in the ways of David and his father, the first”; the first of them both; for the latter ways of his father Asa were not so good as his first, as the preceding chapter shows; and the Septuagint version leaves out the word “David”, and so restrains it to his own father:<\/p>\n and sought not unto Baalim<\/strong>; as did Ahab king of Israel, who now reigned there; 1Ki 15:24<\/span>.<\/p>\n (3) He walked in the first ways.<\/strong>The former<\/em> or earlier ways<\/em> of David, as contrasted with his later conducta tacit allusion to the adultery with Bathsheba and other sins of David committed in his later years (2 Samuel 11-24). A few MSS. and the LXX. omit David.<\/em><\/p>\n And sought not unto Baalim.<\/strong>And sought not the Baals<\/em> (drash l,<\/em> a late construction). The Baals were different local aspects of the sun-god. Here the term no doubt includes the illegal worship of Jehovah under the form of a bullock, as instituted by Jeroboam, and practised in the northern kingdom (the doing of Israel 2Ch. 17:4<\/span>). Syriac, and prayed not to images.<\/p>\n 3<\/strong>. <\/strong> The first ways of his father David <\/strong> The first or earlier ways of David are contrasted with his later ways “in the matter of Uriah,” and his sin in numbering the people. The Septuagint omits the word David, <\/em> and some have therefore thought it an interpolation, and understand the earlier ways of Asa to be intended.<\/p>\n 2Ch 17:3<\/span><\/em><\/strong>. <\/strong>He walked in the first ways of his father David<\/em><\/strong><\/strong> He walked in the ways of his father David, first and last. <\/em>Houbigant. <\/p>\n 2Ch 17:3 And the LORD was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim;<\/p>\n Ver. 3. Because he walked in the first ways of his father David.<\/strong> ] Who during his trouble kept himself free from scandalous and reproachful practices, innocent from the great transgression. Psa 19:13 David rectior fuit in servitio quam in regno,<\/em> saith Gregory.<\/p>\n the LORD. Hebrew. Jehovah. App-4. <\/p>\n was with. Thus approving his strengthening himself against idolaters and idolatry. <\/p>\n the first ways: i.e. David’s earlier ways were of faith. <\/p>\n father <\/p>\n After the Jewish custom of calling a family, or tribal head, father; e.g. Joh 8:53. <\/p>\n the Lord: 2Ch 15:2, 2Ch 15:9, Gen 39:2, Gen 39:3, Gen 39:21, Exo 3:12, Exo 4:12, Jos 1:5, Jos 1:9, Jdg 2:18, Jdg 6:12, 2Sa 5:10, 1Ch 22:18, Psa 46:7, Psa 46:11, Isa 8:10, Isa 41:10, Mat 1:23, Mat 18:20, Mat 28:20, 2Ti 4:22 <\/p>\n he walked: 2Sa 8:15, 1Ki 11:6, 1Ki 15:3, 1Ki 15:4, 2Ki 14:3, 2Ki 16:2, 2Ki 18:3, 2Ki 22:2, Psa 132:1-5 <\/p>\n his father David: or, his father, and of David, 2Ch 14:2-5, 2Ch 14:11, 2Ch 15:8-13 <\/p>\n sought: Jdg 2:11, Jdg 8:33, Jer 2:23 <\/p>\n Reciprocal: 1Ki 2:4 – walk 1Ki 3:3 – walking 1Ki 3:14 – as thy 1Ki 11:4 – his heart 1Ki 14:8 – my servant David 1Ki 22:43 – he walked 2Ki 3:14 – I regard 2Ch 19:3 – good things 2Ch 20:32 – he walked 2Ch 21:12 – in the ways of Jehoshaphat 2Ch 22:9 – the son of Jehoshaphat 2Ch 28:1 – like David his father 2Ch 34:2 – right in the sight Mat 25:16 – went<\/p>\n A HAPPY REIGN<\/p>\n The Lord was with Jehoshaphat.<\/p>\n 2Ch 17:3<\/p>\n It is instructive to notice what is said about Davids waysit was his first ways that Jehoshaphat took for his pattern. We should always be careful to adopt only the good things in others.<\/p>\n I. The Lord stablished the kingdom in his hand. God loves to find a man He can trust, a man into whose hand He can put holy interests and know that they will be sacredly cherished.The Lord established the kingdom in the hands of Jehoshaphat, because Jehoshaphat was true to his trust. In our Lords parable of The Talents we are taught that those who prove faithful to their trust receive other things also in trust, while those who are unfaithful even in small things God will not intrust with larger things.<\/p>\n II. His heart was lifted up in the ways of the Lord. There is a bad lifting up and a good lifting up. Some people are made vain and self-conceited by prosperity.The temptation for young people, when first called upon to do any work, and accomplishing it with some measure of success, is to become proud, and to show their vanity by talking too much about themselves and what they have done. Such lifting up not only dishonours God but hurts the person. But Jehoshaphat was lifted up in the ways of the Lord. Too often, as money comes in and prosperity increases, people get so absorbed in these new gifts of God that the Giver Himself fades out of their vision. If only we see the hand of God in every new mercy and goodness that comes to us, our heart will be lifted up in the ways of the Lord.<\/p>\n III. The fear of the Lord fell upon all the kingdoms so that they made no war against Jehoshaphat. The Lord is able to control even the diplomacy and the politics of nations.When these kingdoms saw the blessing which Jehoshaphat was enjoying in his country, they felt an awe in their heartsthe fear of the Lord fell upon themand they refrained from making war. God will always find some way to defend His own people in the midst of dangers.<\/p>\n 2Ch 17:3-4. He walked in the first ways of his father David His ways before he fell so foully, in the matter of Uriah, which were good ways. David, indeed, recovered from that fall, but, perhaps, never, while he lived, fully retrieved the spiritual strength and comfort which he had lost. Jehoshaphat followed David as far as he followed God, and no farther. St. Paul himself thus limits our imitation of him, 1Co 11:1, Follow me, as I follow Christ, and not otherwise. The first ways of many pious people have been their best ways, and their first love their strongest love: which, however, ought not to be the case: for the last ought to be more than the first, Rev 2:19. But in every copy we propose to write after, as we ought to single out that only which is good, so that chiefly which is best. The original words here are literally rendered, He walked in the ways of David his father, , hareshonim, those first, or ancient ways. He proposed to himself, for his example, the primitive times of the royal family, those purest times, before the corruptions of the late reigns came in. See Jer 6:16. The LXX. leave out David, and so refer this to Asa: He walked in the first ways of his father Asa, and did not imitate him in what was amiss in him toward the latter end of his time. It is well to be cautious in following the best men, lest we step aside after them. And sought not unto Baalim The neighbouring nations had their Baalim: one had one Baal, and another had another; but he abhorred them all, and had nothing to do with any of them. He sought the Lord God of his father, and him only; prayed to him only; and inquired of him only.<\/p>\n 17:3 And the LORD was with Jehoshaphat, because he walked in the {a} first ways of his father David, and sought not unto {b} Baalim;<\/p>\n (a) That is, his virtues meaning before he had committed with Bathsheba, and against Uriah.<\/p>\n (b) Did not seek help from strange Gods.<\/p>\n And the LORD was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim; 3. in the first ways of his father David ] Omit David (so LXX.), the person referred to being Asa (1Ki 22:43). Asa’s first ways (ch. 14, 15) were good, his latter ways … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 17:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11538","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11538","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11538"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11538\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11538"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11538"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11538"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Scofield Reference Bible Notes<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Church Pulpit Commentary<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"