2 Chronicles · Chapter 17

Verse 1. 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 1 Kings 16:16-23.

Verse 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 2 Chronicles 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 Asa’s, 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.

1. Strengthened himself against Israel — Asa had shown a fear of Israel, and rather than venture war had hired the help of Ben-hadad, (2 Chronicles 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. 1 Kings 16:31.

Verse 2. The cities of Ephraim] This conquest from the kingdom of Israel is referred to, 2 Chronicles 15:8; but when it was made we do not know.

Verse 2. And set garrisons in the cities which Asa had taken — We do not read of any cities which Asa took; but Abijah his father possessed himself of several, which Asa kept and took for his own, 2 Chronicles 13:19. And, it appears, Jehoshaphat put such forces in them as might secure them to himself.

2. Cities of Ephraim, which Asa… had taken — Compare the note on 2 Chronicles 15:8.

V. 3. Sought not, &c.-It is true, he recovered from that fall. “Yet perhaps, says Mr. Henry, he never, while he lived, fully retrieved the spiritual strength he lost by it.”

Verse 3. The Lord was with Jehoshaphat] “The WORD of the Lord was Jehoshaphat’s Helper.”-Targum.

Verses 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, 1 Corinthians 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, Revelation 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, µynwvarh, 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 Jeremiah 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.

3. The first ways of his father David — 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, and some have therefore thought it an interpolation, and understand the earlier ways of Asa to be intended.

Verses 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, 1 Corinthians 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, Revelation 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, µynwvarh, 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 Jeremiah 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.

4. Not after the doings of Israel — Such as the worship of the golden calves, and more particularly the Baal and Asherah worship, which was at that time gaining strength in the northern kingdom.

V. 5. Brought presents-As subjects in those times used to do to their kings, as a token of their respect and subjection to them.

Verses 5, 6. Therefore the Lord established the kingdom in his hand — Those stand firm that have the presence of God with them. If the beauty of the Lord our God be upon us, that will stablish the work of our hands, and establish us in our integrity. And all Judah brought to Jehoshaphat presents — As subjects, in those times and places, used to do to their kings, in token of their respect and subjection to them. The more there is of true religion among a people, the more conscientious loyalty there will be. A governor, that answers the end of government, will be supported. And he had riches and honour in abundance — The effect of the favour both of God and his people. It is undoubtedly true, though few will believe it, that religion and piety are the best friends to outward prosperity. And his heart was lift up in the ways of the Lord — Riches and honour in abundance prove to many a clog and a hinderance 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 cheerfully and resolutely he went on in the ways of the Lord. His heart also was lifted up above all discouragements, difficulties, and fears, by which men’s hearts are wont to be cast down. He was valiant and resolute for God and his ways. He took away the high places and groves — That is, those in which idols were worshipped; for those that were dedicated to the true God only were not taken away, chap. 20:33. And though Asa had done the same before, yet either he did not do it thoroughly, or the people, who were mad upon their idols, had secretly made new ones, in the latter part of his reign, when he grew more infirm in body, and more remiss in God’s cause.

V. 6. Lifted up-Above all discouragements, and fears. He was valiant and resolute for God and his ways. Groves-Those wherein idols were worshipped, and though Asa had done this before, yet either he did not do it thoroughly; or the Jews (who were many of them mad upon their idols) had secretly made new ones, in the latter part of his reign, when he grew more infirm in body, and more remiss in God’s cause.

Verses 5, 6. Therefore the Lord established the kingdom in his hand — Those stand firm that have the presence of God with them. If the beauty of the Lord our God be upon us, that will stablish the work of our hands, and establish us in our integrity. And all Judah brought to Jehoshaphat presents — As subjects, in those times and places, used to do to their kings, in token of their respect and subjection to them. The more there is of true religion among a people, the more conscientious loyalty there will be. A governor, that answers the end of government, will be supported. And he had riches and honour in abundance — The effect of the favour both of God and his people. It is undoubtedly true, though few will believe it, that religion and piety are the best friends to outward prosperity. And his heart was lift up in the ways of the Lord — Riches and honour in abundance prove to many a clog and a hinderance 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 cheerfully and resolutely he went on in the ways of the Lord. His heart also was lifted up above all discouragements, difficulties, and fears, by which men’s hearts are wont to be cast down. He was valiant and resolute for God and his ways. He took away the high places and groves — That is, those in which idols were worshipped; for those that were dedicated to the true God only were not taken away, chap. 20:33. And though Asa had done the same before, yet either he did not do it thoroughly, or the people, who were mad upon their idols, had secretly made new ones, in the latter part of his reign, when he grew more infirm in body, and more remiss in God’s cause.

6. His heart was lifted up — That is, exalted with holy faith and courage. Took away the high places — Yet, in spite of all his efforts and successes in this matter, the people had become so addicted to these practices that their destruction was not thoroughly secured. See note on 2 Chronicles 14:3, and compare 2 Chronicles 20:33.

V. 7. To teach-To inform the people of their duty, and of the king’s pleasure, as judges teach or instruct the people in the laws of the land, when they deliver their charges upon the bench; so did these princes in the king’s name admonish and require the people to observe and obey the laws of God, which were the municipal laws of that land: the particular explication and enforcement whereof, they left to the Levites and priests here following, who were sent for this end, and accordingly taught the people, ver. 9.

Verses 7. - 9. To teach in the cities of Judah.] “To teach the fear of the Lord in the cities of Judah.”-Targum.

In these verses we find a remarkable account of an itinerant ministry established by Jehoshaphat; and in this work he employed three classes of men: 1. The princes. 2. The Levites. 3. The priests. We may presume that the princes instructed the people in the nature of the civil law and constitution of the kingdom; the Levites instructed them in every thing that appertained to the temple service, and ritual law; and the priests instructed them in the nature and design of the religion they professed. Thus the nation became thoroughly instructed in their duty to God, to the king, and to each other. They became, therefore, as one man; and against a people thus united, on such principles, no enemy could be successful.

Verse 7. He sent to his princes — to teach in the cities of Judah — To inform the people of their duty, and of the king’s pleasure. As judges teach or instruct the people in the laws of the land, when they deliver their charges upon the bench; so did these princes, in the king’s name, admonish and require the people to observe and obey the laws of God, which were the municipal laws of that land: the particular explication and enforcement whereof they left to the Levites and priests here following, who were sent for this end, and accordingly taught the people, verse 9.

Verse 7. Sent to his princes—to 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. 1 Chronicles 27:32.

7. He sent to his princes… to teach — He committed the matter of teaching to their oversight and care, and the teaching was done by the Levites and priests, as stated in the next verse. He did well to put down idolatry, but he was wise enough to know that unless the people were instructed, they would soon apostatize again.

Verses 7. - 9. To teach in the cities of Judah.] “To teach the fear of the Lord in the cities of Judah.”-Targum.

In these verses we find a remarkable account of an itinerant ministry established by Jehoshaphat; and in this work he employed three classes of men: 1. The princes. 2. The Levites. 3. The priests. We may presume that the princes instructed the people in the nature of the civil law and constitution of the kingdom; the Levites instructed them in every thing that appertained to the temple service, and ritual law; and the priests instructed them in the nature and design of the religion they professed. Thus the nation became thoroughly instructed in their duty to God, to the king, and to each other. They became, therefore, as one man; and against a people thus united, on such principles, no enemy could be successful.

V. 9. And they taught, &c.-And these itinerant judges and itinerant preachers together, Mr. Henry observes were instrumental to diffuse a blessed light throughout the cities of Judah.

Verse 9. Had the book of the law of the Lord with them] This was their text book: it was the book of God; they taught it as such, and as such the people received it. Its laws were God’s laws, and the people felt their obligation, and their consciences were bound. Thus they were obedient to the laws of the land, on the principle of religion. In this they were encouraged and confirmed by the example of all, both in Church and state. The princes were not only pious, but were teachers of piety; the Levites showed them the worth and excellence of their ritual institutions; and the priests showed them the moral use they were to make of the whole: and thus the people became obedient to God as well as to the king, and kept all the civil ordinances, not merely for the sake of a good king, but for the sake of a good and gracious God. By these means the nation enjoyed peace and prosperity; and all insurrections, seditions, and popular commotions, were prevented. The surrounding nations, perceiving this, saw that there was no hope of subduing such a people, so they made no war with Jehoshaphat, 2 Chronicles 17:10. And they took care not to provoke such a people to fall on them; therefore, it is said, The fear of the Lord fell on all the kingdoms and lands that were round about Judah. Such an itinerant ministry established in these kingdoms for upwards of fourscore years, teaching the pure, unadulterated doctrines of the Gospel, with the propriety and necessity of obedience to the laws, has been the principal means, in the hand of God, of preserving these lands from those convulsions and revolutions that have ruined and nearly dissolved the European continent. The itinerant ministry, to which this refers, is that which was established in these lands by the late truly reverend, highly learned and cultivated, deeply pious and loyal JOHN WESLEY, A.M., formerly a fellow of Lincoln College, Oxford, whose followers are known by the name of METHODISTS; a people who are an honour to their country, and a blessing to the government under which they live.

Verse 9. And they taught in Judah, &c. — The Levites and priests were teachers by office, Deuteronomy 33:10. It was a part of the work for which they had their maintenance, and indeed had little else to do. But, it seems, they had neglected it, pretending, probably, that they could not get the people to hear them. Jehoshaphat, therefore, sends them with the princes, who, by their authority, might require the people to assemble together to receive instruction in the laws of God and their duty. “What a great deal of good,” says Henry, “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.” And had the book of the law of the Lord with them — 1st, For their own guidance, that from thence they might draw all the instructions they gave to the people, and not teach for doctrines the commandments of men. 2d, For the conviction or the people, that they might see these priests and Levites had a divine warrant for what they said, and delivered to them only that which they had received from the Lord.

Ver. 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.

9. The book of the law — Our Pentateuch, in substantially its present form. “Copies of the whole law were, no doubt, scarce; and therefore Jehoshaphat’s commission took care to carry a copy with them.” — Rawlinson.

V. 10. Fear fell-Justly concluding from his singular piety that God would eminently appear for him, for even the Heathens could not but observe, that the kings of Judah were either prosperous or unhappy, according as they served God or forsook him.

Verse 10. The fear of the Lord fell upon all the kingdoms, &c. — Justly concluding, from his singular piety, that God would eminently appear for him; for even the heathen could not but observe, that the kings of Judah were either prosperous or unhappy, according as they served God or forsook him. So that they made no war against Jehoshaphat — God’s good providence so ordered it, that while the princes and priests were instructing and endeavouring to reform the country, none of his neighbours gave him any molestation, to take him off from that good work.

Verse 11. The Philistines brought-presents] They and the Arabians purchased peace with the king of Judah by paying an annual tribute. The Philistines brought silver, and no doubt different kinds of merchandise, The Arabs, whose riches consisted in cattle, brought him flocks in great abundance, principally rams and he-goats.

Verse 11. Some of the Philistines brought presents — They had been subject to Judah ever since David’s time; but, it seems, had neglected this duty in the times of his predecessors, but were now moved by their own fears to perform it. And the Arabians brought him flocks — Either because he had upon some just occasion waged war against them, and subdued them; or because they voluntarily put themselves under his protection, in recompense whereof they sent him these presents; or only as a free acknowledgment of their respect for him.

V. 13. Business-To repair and fortify them, and furnish them with provisions: and to purge out all their relicks of idolatry and injustice.

Verse 13. He had much business in the cities] He kept the people constantly employed; they had wages for their work; and by their labours the empire was both enriched and strengthened.

Verse 13. He had much business in the cities of Judah — To repair and fortify them, and furnish them with provisions; and to purge out all the relics of idolatry and injustice, which were more secretly and craftily managed in the cities than in the country, and which were first and most prevalent in the cities, and thence spread their infection into the country around them.

Verse 14. Adnah, the chief] He was generalissimo of all this host. These are the numbers of the five battalions: under Adnah, three hundred thousand; Jehohanan, two hundred and eighty thousand, Amasiah, two hundred thousand; Eliada, two hundred thousand; Jehozabad, one hundred and eighty thousand; in all, one million one hundred and sixty thousand.

14. Three hundred thousand — The numbers in this verse and the four verses following are generally regarded as corrupt. “They imply,” observes the writer last quoted, “a minimum population of 1480 to the square mile, which is more than three times greater than that of any country in the known world. It is probable that the original numbers have been lost, and the loss supplied by a scribe who took 2 Chronicles 14:8, as his basis.”

V. 19. Waited-These above-mentioned were the trained bands or auxiliaries: whose chief officers waited on the king to receive his commands, and to raise, and bring in all, or part of their forces, to the service of the king as need required. A vast number for so small a compass of ground, to furnish out and maintain. But we may consider, that God had promised to make the seed of Abraham like the sand of the sea for number; that there had now been a long peace; that many were come to them from the kingdom of Israel and that Jehoshaphat was under a special blessing of God. They were doubtless dispersed all the country over, every one residing on his own land: only they were ready at call, whenever there was occasion.

Verse 19. These waited on the king] They were disposable forces, always at the king’s command; and were independent of those by which the cities of Judah were garrisoned.

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 peaceable 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!

II CHRONICLES

Verse 19. These waited on the king — These above-mentioned were the trained bands, or auxiliaries; whose chief officers waited on the king to receive his commands, and to raise and bring in all, or part of their forces, to the service of the king, as need required. A vast number for so small a compass of ground to furnish out and maintain. But we may consider, that God had promised to make the seed of Abraham like the sand of the sea for number; that there had now been a long peace; that many were come to them from the kingdom of Israel; and that Jehoshaphat was under a special blessing of God. They were doubtless dispersed all the country over, every one residing on his own land; only they were ready at call, whenever there was occasion.