2 Cronache 17:1 Commento

Here begin the life and reign of Jehoshaphat, who was one of the first three among the royal worthies, one of the best that ever swayed the sceptre of Judah since David's head was laid. He was the good son of a good father, so that, as this time, grace ran in the blood, even in the blood-royal. Happy the son that had such a father, to lay a good foundation in him and for him. Happy the father that had such a son, to build so wall upon the foundation he had laid! Happy the kingdom that was blessed with two such kings, two such reigns, together! In this chapter we have, I. His accession to and establishment in the throne (Ch2 17:1, Ch2 17:2, Ch2 17:5). II. His persona piety (Ch2 17:3, Ch2 17:4, Ch2 17:6). III. The course he took to promote religion in his kingdom (Ch2 17:7-9). IV. The mighty sway he bore among the neighbours (Ch2 17:10, Ch2 17:11). V. The great strength of his kingdom, both in garrisons and standing forces (Ch2 17:12-19). Thus was his prosperity the reward of his piety and his piety the brightest grace and ornament of his prosperity.

Here we find concerning Jehoshaphat, I. What a wise man he was. As soon as he came to the crown he strengthened himself against Israel, Ch2 17:1. Ahab, an active warlike prince, had now been three years upon the throne of Israel, the vigour of his beginning falling in with the decay of Asa's conclusion. It is probable that the kingdom of Israel had, of late, got ground of the kingdom of Judah and began to grow formidable to it; so that the first thing Jehoshaphat had to do was to make his part good on that side, and to 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. Jehoshaphat strengthened himself not to act offensively against Israel or invade them, but only to maintain his own, which he did by fortifying the cities that were on his frontiers, and putting garrisons, stronger than had been, in the cities of Ephraim, which he was master of, Ch2 17:2. He did not strengthen himself, as his father did, by a league with the king of Syria, but by fair and regular methods, on which he might expect the blessing of God and in which he trusted God. II. What a good man he was. It is an excellent character that is here given him. 1. He walked in the ways of his father David. In the characters of the kings, David's ways are often made the standard, as Kg1 15:3, Kg1 15:11; Kg2 14:3; Kg2 16:2; Kg2 18:3. But the distinction is nowhere so strongly marked as here between his first ways and his last ways; for the last were not so good as the first. his ways, before he fell so foully in the matter of Uriah (which is mentioned long afterwards as the bar in his escutcheon, Kg1 15:5), were good ways, and, though he happily recovered from that fall, yet perhaps he never, while he lived, fully retrieved the spiritual strength and comfort he lost by it. Jehoshaphat followed David as far as he followed God and no further. Paul himself thus limits our imitation of him (Co1 11:1): Follow me, as I follow Christ, and not otherwise. Many good people have had their first ways, which were their best ways, their first love, which was their strongest love; and in every copy we propose to write after, as we must single out that only which is good, so that chiefly which is best. The words here will admit another reading; they run thus: He walked in the ways of David his father (Hareshonim), those first ways, or those 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 Septuagint leaves out David, and so refers it to Asa: He walked in the first ways of his father, and did not imitate him in what was amiss in him, towards the latter end of his time. It is good to be cautious in following the best men, lest we step aside after them. 2. He sought not to Baalim, but sought to the Lord God of his father, Ch2 17:3, Ch2 17:4. The neighbouring nations had their Baalim, one had one Baal and another had another; but he abhorred them all, had nothing to do with them. he worshipped the Lord God of his father and him only, prayed to him only and enquired of him only; both are included in seeking him. 3. That he walked in God's commandments, not only worshipped the true God, but worshipped him according to his own institution, and not after the doings of Israel, Ch2 17:4. Though the king of Israel was his neighbour and ally, yet he did not learn his way. Whatever dealings he had with him in civil matters, he would not have communion with him, nor comply with him in his religion. In this he kept close to the rule. 4. His heart was lifted up in the ways of the Lord (Ch2 17:6), or he lifted up his heart. He brought his heart to his work, and lifted up his heart in it; that is, he had a sincere regard to God in it. Unto thee, O Lord! do I lift up my soul. His heart was enlarged in that which is good, Psa 119:32. He never thought he could do enough for God. He was lively and affectionate in his religion, fervent in spirit, serving the Lord, cheerful and pleasant in it; he went on in his work with alacrity, as Jacob, who, after his vision of God at Bethel, lifted up his feet, Gen 29:1, margin. He was bold and resolute in the ways of God and went on with courage. His heart was lifted up above the consideration of the difficulties that were in the way of his duty; he easily got over them all, and was not frightened with winds and clouds from sowing and reaping, Ecc 11:4. Let us walk in the same spirit. III. What a useful man he was, not only a good man, but a good king. He not only was good himself, but did good in his generation, did a great deal of good. 1. He took away the teachers of lies, so images are called (Hab 2:18), the high places and the groves, Ch2 17:6. It is meant of those in which idols were worshipped; for those that were dedicated to the true God only were not taken away, Ch2 20:33. It was only idolatry that he abolished. Nothing debauched the nation more than those idolatrous groves or images which he took away. 2. He sent forth teachers of truth. When he enquired into the state of religion in his kingdom he found his people generally very ignorant: they knew not that they did evil. Even in the last good reign there had been little care taken to instruct them in their duty; and therefore Jehoshaphat resolves to begin his work at the right end, deals with them as reasonable creatures, will not lead them blindfold, no, not into a reformation, but endeavours to have them well taught, knowing that that was the way to have them well cured. In this good work he employed, (1.) His princes. Those about him he sent forth; those in the country he sent to teach in the cities of Judah, Ch2 20:7. He ordered them, in the administration of justice, not only to correct the people when they did ill, but to teach them how to do better, and to give a reason for what they did, that the people might be informed of the difference between good and evil. The princes or judges upon the bench have a great opportunity of teaching people their duty to God and man, and it is not out of their province, for the laws of God are to be looked upon as laws of the land. (2.) The Levites and priests went with the princes, and taught in Judah, having the book of the law with them, Ch2 17:8, Ch2 17:9. They were teachers by office, Deu 33:10. Teaching was part of the work for which they had their maintenance. The priests and the Levites had little else to do. But, it seems, they had neglected it, pretending perhaps that they could not get the people to hear them. "Well," says Jehoshaphat, "you shall go along with the princes, and they with their authority shall oblige the people to come and hear you; and then, if they be not well instructed, it is your fault." What an abundance of good may be done when Moses and Aaron thus go hand in hand in the doing of it, when princes with their power, and priests and Levites with their scripture learning, agree to teach the people the good knowledge of God and their duty! These itinerant judges and itinerant preachers together were instrumental to diffuse a blessed light throughout the cities of Judah. But it is said, They had the book of the law of the Lord with them. [1.] For their own direction, that thence they might fetch all the instructions they gave to the people, and not teach for doctrines the commandments of men. [2.] For the conviction of the people, that they might see that they had a divine warrant for what they said and delivered to them that only which they received from the Lord. Note, Ministers, when they go to teach the people, should have their Bibles with them. IV. What a happy man he was. 1. How happy he was in the favour of his God, who signally owned and blessed him: The Lord was with him (Ch2 17:3); the word of the Lord was his helper (so the Chaldee paraphrase); the Lord established the kingdom in his hand, Ch2 17:5. Those stand firmly that have the presence of God with them. If the beauty of the Lord our God be upon us, that will establish the work of our hands and establish us in our integrity. 2. How happy he was in the affections of his people (Ch2 17:5): All Judah brought him presents, in acknowledgment of his kindness in sending preachers among them. The more there is of true religion among a people the more there will be of conscientious loyalty. A government that answers the end of government will be supported. The effect of the favour both of God and his kingdom was that he had riches and honour in abundance. It is undoubtedly true, though few will believe it, that religion and piety are the best friends to outward prosperity. And, observe, it follows immediately, His heart was lifted up in the ways of the Lord. Riches and honour in abundance prove to many a clog and a hindrance in the ways of the Lord, an occasion of pride, security, and sensuality; but they had a quite contrary effect upon Jehoshaphat: his abundance was oil to the wheels of his obedience, and the more he had of the wealth of this world the more was his heart lifted up in the ways of the Lord.

INTRODUCTION TO 2 CHRONICLES 17 This chapter relates the accession of Jehoshaphat to the throne, his settlement on it, his piety, and reformation in religion, Ch2 17:1, his care to instruct the people in the law of God, Ch2 17:7, the respect shown him by neighbouring nations, Ch2 17:10, the fortified places of his kingdom, his numerous forces and mighty men at the head of them, Ch2 17:12.

And Jehoshaphat his son reigned in his stead,.... In the stead of Asa his father: and strengthened himself against Israel; the ten tribes, by fortifying his cities, building castles, raising and keeping a large standing army, as the latter part of this chapter shows, and the next verse.

Jehoshaphat succeeds his father Asa, and reigns piously, and is particularly blessed, Ch2 17:1-6. He establishes an itinerant ministry, for the instruction of the people, through all the cities of Judah, which produces the most beneficial effects, Ch2 17:7-10. The Philistines and Arabians bring him gifts, Ch2 17:11. His greatness, Ch2 17:12, Ch2 17:13. The commanders of his troops, Ch2 17:14-19.

Jehoshaphat - and strengthened himself against Israel - The kingdoms of Israel and Judah were rivals from the beginning; sometimes one, sometimes the other, prevailed. Asa and Baasha were nearly matched; but, after Baasha's death, Israel was greatly weakened by civil contentions, and Jehoshaphat got the ascendancy. See Kg1 16:16-23.

JEHOSHAPHAT REIGNS WELL AND PROSPERS. (Ch2 17:1-6) Jehoshaphat . . . strengthened himself against Israel--The temper and proceedings of the kings of Israel rendered it necessary for him to prepare vigorous measures of defense on the northern frontier of his kingdom. These consisted in filling all the fortresses with their full complement of troops and establishing military stations in various parts of the country, as well as in the cities of Mount Ephraim, which belonged to Jehoshaphat (Ch2 15:8).

Jehoshaphat's marriage alliance with Ahab, and his campaign with Ahab against the Syrians at Ramoth in Gilead. - Ch2 18:1. Jehoshaphat came into connection by marriage with Ahab through his son Joram taking Athaliah, a daughter of Ahab, to wife (Ch2 21:6); an event which did not take place on the visit made by Jehoshaphat to Ahab in his palace at Samaria, and recorded in Ch2 18:2, but which had preceded that by about nine years. That visit falls in the beginning of the year in which Ahab was mortally wounded at Ramoth, and died, i.e., the seventeenth year of Jehoshaphat's reign. But at that time Ahaziah, the son of Joram and Athaliah, was already from eight to nine years old, since thirteen years later he became king at the age of twenty-two; Kg2 8:26, cf. with the chronol. table to 1 Kings 12. The marriage connection is mentioned in order to account for Jehoshaphat's visit to Samaria (Ch2 18:2), and his alliance with Ahab in the war against the Syrians; but it is also introduced by a reference to Jehoshaphat's riches and his royal splendour, repeated from Ch2 17:5. In the opinion of many commentators, this is stated to account for Ahab's willingness to connect his family by marriage with that of Jehoshaphat. This opinion might be tenable were it Ahab's entering upon a marriage connection with Jehoshaphat which is spoken of; but for Jehoshaphat, of whom it is related that he entered into a marriage connection with Ahab, his own great wealth could not be a motive for his action in that matter. If we consider, first, that this marriage connection was very hurtful to the kingdom of Judah and the royal house of David, since Athaliah not only introduced the Phoenician idolatry into the kingdom, but also at the death of Ahaziah extirpated all the royal seed of the house of David, only the infant Joash of all the royal children being saved by the princess, a sister of Ahaziah, who was married to the high priest Jehoiada (Ch2 22:10-12); and, second, that Jehoshaphat was sharply censured by the prophet for his alliance with the criminal Ahab (Ch2 19:2.), and had, moreover, all but forfeited his life in the war (Ch2 18:34.), - we see that the author of the Chronicle can only have regarded the marriage connection between Jehoshaphat and Ahab as a mistake. By introducing this account of it by a second reference to Jehoshaphat's riches and power, he must therefore have intended to hint that Jehoshaphat had no need to enter into this relationship with the idolatrous house of Ahab, but had acted very inconsiderately in doing so. Schmidt has correctly stated the contents of the verse thus: Josaphatus cetera dives et gloriosus infelicem adfinitatem cum Achabo, rege Israelis, contrahit. With which side the proposals for thus connecting the two royal houses originated we are not anywhere informed. Even if the conjecture of Ramb., that Ahab proposed it to Jehoshaphat, be not well founded, yet so much is beyond doubt, namely, that Ahab not only desired the alliance, but also promoted it by every means in his power, since it must have been of great importance to him to gain in Jehoshaphat a strong ally against the hostile pressure of the Syrians. Jehoshaphat probably entered upon the alliance bono animo et spe firmandae inter duo regna pacis (Ramb.), without much thought of the dangers which a connection of this sort with the idolatrous Ahab and with Jezebel might bring upon his kingdom.

Jehoshaphat's efforts to strengthen the kingdom, internally and externally. - Ch2 17:1, or rather the first half of this verse, belongs properly to the preceding chapter, since, when the son immediately follows the father on the throne, the successor is mentioned immediately: cf. Ch2 9:31; Ch2 12:16; Ch2 24:27; Ch2 27:9, etc. Here, however, the account of the accession to the throne is combined with a general remark on the reign of the successor, and therefore it is placed at the commencement of the account of the reign; while in the case of Asa (Ch2 14:1) both come in immediately at the conclusion of the reign of his predecessor. Asa had shown himself weak against Israel, as he had sought help against Baasha's attack from the Syrians (Ch2 16:1.), but it was otherwise with Jehoshaphat. He indeed put the fenced cities of his kingdom in a thoroughly good condition for defence, to protect his kingdom against hostile attacks from without (v. 20: but he walked at the same time in the ways of the Lord, so that the Lord made his kingdom strong and mighty (Ch2 17:3-5). This general characterization of his reign is in Ch2 17:6 illustrated by facts: first by the communication of what Jehoshaphat did for the inner spiritual strengthening of the kingdom, by raising the standard of religion and morals among the people (Ch2 17:6-11), and then by what he did for the external increase of his power (Ch2 17:12-19).