II
C H R O N I C L E S
CHAP. XVII.
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, ver. 1, 2, 5. II. His persona piety, ver. 3, 4, 6. III. The course
he took to promote religion in his kingdom, ver. 7-9. IV. The mighty sway he
bore among the neighbours, ver. 10, 11. V. The great strength of his kingdom,
both in garrisons and standing forces, ver. 12-19. Thus was his prosperity the
reward of his piety and his piety the brightest grace and ornament of his
prosperity.
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Jehoshaphat
Succeeds Asa.
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B.
C. 914.
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1 And Jehoshaphat his son reigned in his stead,
and strengthened himself against Israel. 2 And he placed forces in
all the fenced 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 the LORD
was with Jehoshaphat, because he walked in the first ways of his father David,
and sought not unto Baalim; 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; and all Judah brought to Jehoshaphat
presents; and he had riches and honour in abundance. 6 And his
heart was lifted up 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, 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
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. 9 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.
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, v. 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, v. 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 1 Kings xv. 3, 11; 2
Kings xiv. 3; xvi. 2; xviii. 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, 1
Kings xv. 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 (1 Cor. xi.
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. vi. 16. The LXX. 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, v. 3, 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, v.
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 (v.
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, Ps. cxix. 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. xxix. 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, Eccl. xi. 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. ii.
18), the high places and the groves, v. 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, ch. xx. 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, v. 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, v. 8, 9. They were teachers by office, Deut. xxxiii.
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 (v. 3);
the word of the Lord was his helper (so the Chaldee paraphrase); the Lord
established the kingdom in his hand, v. 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 (v.
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.
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Jehoshaphat's
Prosperity.
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B.
C. 911.
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10 And 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. 11 Also some of
the Philistines brought Jehoshaphat presents, and tribute silver; and the
Arabians 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 much business in the cities of Judah: and the men of war, mighty
men of valour, were in Jerusalem. 14 And these are
the numbers of them according to the house of their fathers: Of Judah, the
captains of thousands; Adnah the chief, and with him mighty men of valour
three hundred thousand. 15 And next to him was Jehohanan
the captain, and with him two hundred and fourscore thousand. 16
And next him was Amasiah the son of Zichri, who willingly offered
himself unto the LORD;
and with him two hundred thousand mighty men of valour. 17 And of
Benjamin; Eliada a mighty man of valour, and with him armed men with bow and
shield two hundred thousand. 18 And next him was Jehozabad,
and with him a hundred and fourscore thousand ready prepared for the
war. 19 These waited on the king, beside those whom the
king put in the fenced cities throughout all Judah.
We have here a further account of Jehoshaphat's great prosperity and the
flourishing state of his kingdom.
I. He had good interest in the neighbouring princes and nations. Though he was
not perhaps so great a soldier as David (which might have made him their
terror), nor so great a scholar as Solomon (which might have made him their
oracle), yet the fear of the Lord fell so upon them (that is, God so
influenced and governed their spirits) that they had all a reverence for him, v.
10. And, 1. None of them made war against him. God's good providence so
ordered it that, while the princes and priests were instructing and reforming
the country, none of his neighbours gave him any molestations, to take him off
from that good work. Thus when Jacob and his sons were going to worship at
Bethel the terror of God was upon the neighbouring cities, that they did
not pursue after them, Gen. xxxv. 5, and see Exod. xxxiv. 24. 2. Many of
them brought presents to him (v. 11), to secure his friendship. Perhaps
these were a tribute imposed upon them by Asa, who made himself master of the
cities of the Philistines, and the tents of the Arabians, ch. xiv. 14,
15. With the 7700 rams, and the same number of he-goats, which the Arabians
brought, there was probably a proportionable number of ewes and lambs,
she-goats and kids.
II. He had a very considerable stores laid up in the cities of
Judah
. He pulled down his barns, and built larger (v. 12), castles and
cities of store, for arms and victuals. He was a man of business, and
aimed at the public good in all his undertakings, either to preserve the peace
or prepare for war.
III. He had the militia in good order. It was never in better since David
modelled it. Five lord-lieutenants (if I may so call them) are here
named, with the numbers of those under their command (the serviceable men,
that were fit for war in their respective districts), three in Judah, and two
in Benjamin. It is said of one of these great commanders, Amasiah, that
he willingly offered himself unto the Lord (v. 16), not only to
the king, to serve him in this post, but to the Lord, to glorify him in it. He
was the most eminent among them for religion, he accepted the place, not for
the honour, or power, or profit of it, but for conscience' sake towards God,
that he might serve his country,. It was usual for great generals then to
offer of their spoils to the Lord, 1 Chron. xxvi. 26. But this good man
offered himself first to the Lord, and then his dedicated things. The number
of the soldiers under these five generals amounts to 1,160,000 men, a vast
number for so small a compass of ground as Judah's and Benjamin's lot to
furnish out and maintain. Abijah could bring into the field but 400,000 (ch.
xiii. 3), Asa not 600,000 (ch. xiv. 8), yet Jehoshaphat has at command
almost 1,200,000. But it must be considered, 1. That God had promised to make
the seed of Abraham like the sand of the sea for number. 2. There had now been
a long peace. 3. We may suppose that the city of Jerusalem was very much
enlarged. 4. Many had come over to them from the kingdom of Israel (ch.
xv. 19), which would increase the numbers of the people. 5. Jehoshaphat was
under a special blessing of God, which made his affairs to prosper greatly.
The armies, we may suppose, were dispersed all the country over, and each man
resided for the most part on his own estate; but they appeared often, to be
mustered and trained, and were ready at call whenever there was occasion. The
commanders waited on the king (v. 19) as officers of his court,
privy-counsellors, and ministers of state.
But, lastly, observe, It was not this formidable army that struck a
terror upon the neighbouring nations, that restrained them from attempting any
thing against Israel, or obliged them to pay tribute, but the fear of God
which fell upon them when Jehoshaphat reformed his country and set up a
preaching ministry in it, v. 10. The ordinances of God are more the
strength and safety of a kingdom than its military force--its men of God more
than its men of war.
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