2 Crônicas 17

2 Crônicas 17

SECOND CHRONICLES The Kingdom of Israel From Splendor to Disaster Splendor Disaster King Solomon of Judah 2 Chronicles 1-9 Successive Kings of Judah 2Chr 10-36 Kingdom United Kingdom Divided 2Chr 10:1-19 Rulers of the Southern Kingdom of Judah After the Split The Exile of Judah 2Chr 36:17-23 Inaugural 2Chr 1:1-17 Solomon's Temple 2Chr 2:1-7:22 Solomon's Glory 2Chr 8:1-9:31 Building of the Temple Decline & Destruction of the Temple Temple Destroyed ~40 Years ~393 Years Chart from Jensen's Survey of the OT - used by permission Click Chart from Charles Swindoll TIMELINE OF THE BOOKS OF SAMUEL, KINGS & CHRONICLES 1107 1011 971 931 853 722 586 1Samuel 2 Samuel 1Kings 1Kings 2 Kings 31 1-4 5-10 11-20 21-24 1-11 12-22 1-17 18-25 1 Chronicles 10 1Chr 11-19 1Chr 20-29 2 Chronicles 1-9 2 Chronicles 10-20 2 Chronicles 21-36 Legend: B.C. dates at top of timeline are approximate. Note that 931BC marks the division of the Kingdom into Southern Tribes (Judah and Benjamin) and Ten Northern Tribes. To avoid confusion be aware that after the division of the Kingdom in 931BC, the Southern Kingdom is most often designated in Scripture as "Judah" and the Northern Kingdom as "Israel." Finally, note that 1 Chronicles 1-9 is not identified on the timeline because these chapters are records of genealogy. (NOTE: Many consider Amaziah and Hezekiah as "good" kings) SEE ALSO: ESV chart - kings of Israel - more information ESV chart - kings of Judah - more information Another Chart with Variable Dates for Reigns of Kings 2 Chronicles 17:1 Jehoshaphat his son then became king in his place, and made his position over Israel firm. NET 2 Chronicles 17:1 His son Jehoshaphat replaced him as king and solidified his rule over Israel. CSB 2 Chronicles 17:1 His son Jehoshaphat became king in his place and strengthened himself against Israel. ESV 2 Chronicles 17:1 Jehoshaphat his son reigned in his place and strengthened himself against Israel. NIV 2 Chronicles 17:1 Jehoshaphat his son succeeded him as king and strengthened himself against Israel. NLT 2 Chronicles 17:1 Then Jehoshaphat, Asa's son, became the next king. He strengthened Judah to stand against any attack from Israel. NRS 2 Chronicles 17:1 His son Jehoshaphat succeeded him, and strengthened himself against Israel. Jehoshaphat : 1Ki 15:24 22:41 1Ch 11:10 Mt 1:8 made his position over Israel firm. 2Ch 12:1 26:8 32:5 1Sa 23:16 Eze 7:27 Eph 6:10 See BELOW FOR BIBLIOGRAPHY FOR 1-2 CHRONICLES - adapted from Paul Apple's Bible Outlines Related Passages: 1 Kings 15:24 And Asa slept with his fathers and was buried with his fathers in the city of David his father; and Jehoshaphat his son reigned in his place. 1 Kings 22:1-3 Three years passed without war between Aram and Israel. 2 In the third year Jehoshaphat the king of Judah came down to the king of Israel. 3 Now the king of Israel said to his servants, “Do you know that Ramoth-gilead belongs to us, and we are still doing nothing to take it out of the hand of the king of Aram?” 1 Kings 22:41 Now Jehoshaphat the son of Asa became king over Judah in the fourth year of Ahab king of Israel. JEHOSHAPHAT STRENGTHENED JUDAH AGAINST ISRAEL Here is a summary from Nave's Study Bible - Jehoshaphat, succeeding Asa, reigns well, and prospers. 2Ch 17:7 He sends Levites with the princes to teach in Judah. 2Ch 17:10 His enemies bring him presents and tribute. 2Ch 17:12 His greatness, and his captains and armies. Jehoshaphat ("Jehovah is Judge" - reigned 873-848 BC) his son then became king in his place, and made his position over Israel firm - NIV, ESV, CSB = "strengthened himself against Israel." NLT = "He strengthened Judah to stand against any attack from Israel." The story of Jehoshaphat is described primarily in 2 Chronicles 17-20 and is not found in detail in Kings. Jehoshaphat reigned 25 years from about 872-848 BC (873-848 BC) Jehoshaphat was probably co-regent with Asa for three years (872-869 b.c.) because of Asa's illness (2Ch 16:11-14). Mackintosh on made his position over Israel firm - “This is worthy of notice. Israel and Israel’s king were ever a snare to the heart of Jehoshaphat. But in the opening of his course (BEGINNING OF HIS REIGN), in the season of his early freshness, he was able to fortify his kingdom against the power of Israel. Now, one frequently observes this in the history of Christians; the evils which in after life prove their greatest snares are those against which there is the greatest watchfulness at first. Most happy it is when the spirit of watchfulness increases with our increasing knowledge of the tendencies and capabilities of our hearts”. THOUGHT - To paraphrase Mackintosh - Often in the lives of Christians, the very sins or temptations that eventually become their greatest struggles are the ones they were most cautious and careful to avoid early on in their walk with God. At the beginning of the Christian life, there may be zeal and caution toward certain sins. But over time, that watchfulness fades, and the once-feared temptation creeps in subtly. What was once actively resisted is eventually tolerated, and even embraced. Dear older saint, can you identify with this statement? Unfortunately I dare say I can! Remember that it is a fact that most of the good kings of Judah did not finish as well as they began! WOE! LOOK OUT septugenarians, etc! See Backsliding. See also Rodgers' comment on David's earlier days. Iain Duguid: Of all the accounts of the kings after Solomon, the account of Jehoshaphat’s reign is second in length only to Hezekiah’s (2 Chronicles 29–32), and only he, Hezekiah, and Josiah are likened to David (17:3; 29:2; 34:2). Jehoshaphat is presented as a prominent example of good leadership throughout the land, leading to prosperity and peace, but alongside this narrative is prophetic criticism of his alliance with the “wicked” northern kingdom. While he exhibits parallels with the reign of his father, Asa, Jehoshaphat’s reforms are greater, involving arrangements for teaching the “Law of the Lord” and for a justice system throughout the land (17:7–9; 19:5–11). His failings receive less censure because he “set [his] heart to seek God” (19:3; cf. 17:4; 20:32; 22:9). Andrew Hill: Jehoshaphat is portrayed favorably as a man of faith and prayer and a religious reformer. The narrative in Chronicles is apparently intentionally shaped to demonstrate the parallels between the reigns of Jehoshaphat and his father Asa. His rule is not without problems, however, and like all the kings of Judah he receives a “mixed” theological review from the biblical historian (cf. 17:3-4, 6; 19:3; 20:33). Although the narrative summarizing Jehoshaphat’s kingship lacks a rigid chronological framework, the dates for his twenty-five-year reign are between 872 and 848 B.C. On the basis of comparative analysis of the date formulas for Jehoshaphat’s length of reign, it is generally understood he rules for three years as a coregent with his father prior to his own twenty-two-year tenure on the throne (from 869-848 B.C.; cf. 2 Kings 3:1; 8:16; 2 Chron. 20:31). (See First and Second Chronicles - Page 143) J.A. Thompson: The story of Jehoshaphat is presented in four phases: (1) character and organization (17:1-19), (2) alliance with the Northern Kingdom (18:1-34), (3) God’s rebuke and Jehoshaphat’s reformation (19:1-11), and (4) Jehoshaphat’s piety rewarded (20:1-37; 21:1). (See 1, 2 Chronicles: An Exegetical and Theological Exposition) Iain Duguid: The opening chapter has provided a comprehensive picture of success and strength, a combination of seeking God evidenced in religious reforms and a nationwide teaching strategy, strong defenses, and peace with surrounding peoples, all evidence that “the Lord was with Jehoshaphat.” This becomes the literary background for the surprising alliance with the northern kingdom that follows. Deuteronomy warns of the danger of forgetting God when he has blessed (cf. Deut. 6:10–15); the tendency to pride, even arrogance, is only too common. Jehoshaphat provides a positive example of one whose “seeking the Lord” persisted after he received “riches and honor.” The “high” of God’s ways to which he set his “heart” is paralleled later by Paul’s exhortation, “If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God. Set your minds on things that are above” (Col. 3:1–2). Jehoshaphat’s organizing of teaching that went to where the people lived recognized that following God, worshiping him alone, is a matter not only of religious activity (sacrifices and corporate gatherings) but of all of life, how and where one “walks” (2 Chron. 17:3–4; John 8:12; Rom. 6:4; Eph. 4:1–3). Raymond Dillard: The chapter is structured by further explicit elaborations on the general statements introduced in 17:1–6 (Williamson, 280): - Jehoshaphat’s army and fortifications (17:2) are developed in 17:12b–19; - his wealth and honor (17:5) are described in 17:10–12a; - aspects of his religious devotion (17:3, 6) are elaborated in 17:7–9. The Chronicler begins his account of Jehoshaphat by presenting him in an entirely favorable light. The chapter should be read with an eye to the author’s efforts to effect a parallel between Asa and Jehoshaphat. The Chronicler reminds his post-exilic audience once again that God never fails to reward fidelity. He calls attention to the importance of the public teaching of the law; the path to honor among the nations is found in obedience to it. (BORROW 2 Chronicles) August Konkel: The last years of Asa’s reign were characterized by internal uprising and oppression. Jehoshaphat needed to consolidate his power within Judah to restore it to peace and stability. Israel had been an enemy during the days of Asa, but Jehoshaphat soon entered into alliance with Ahab (18:1–2). He established control over Israel (17:2), which included territory in Ephraim that Asa had taken over. Jehoshaphat’s international status, building enterprises, and army characterized the greatness of his rule. Archaeological excavations have revealed extensive fortification in rural Judah. A line of highway forts in the Jordan Valley near the Dead Sea date to the time of Jehoshaphat (Mazar: 416-17; Japhet 1993: 751). (Multipart Video Series on 1-2 Chronicles) Geoffrey Kirkland: Thesis — What are proper priorities for a godly leader? Jehoshaphat models 3 for us: I. HE PRIORITIZED THE PROTECTION OF GOD’S PEOPLE (1-2, 10-19) II. HE PRIORITIZED THE PURSUIT OF GOD’S GLORY (3-6) III. HE PRIORITIZED THE PREACHING OF GOD’S WORD (7-9) Ron Daniel - 17:1-6 Jehoshaphat Follows David's Example - David is always the standard by which the kings' devotion to God is measured. In this case, David's great-great-great-grandson Jehoshaphat is said to have followed his example. He didn't turn to idolatry, but sought the Lord and followed His Word. Some may find fault with the fact that Jehoshaphat "took great pride in the ways of the Lord," saying that pride is a sin. But to clarify, pride is a sin when you are prideful of your own power (Lev. 26:19) and being contemptuous of others (Psa. 31:18). But it is not wrong to be proud of the Lord and His ways. Remember, that the apostle Paul said, 1Cor. 1:29 ...no man may boast before God. 1Cor. 1:31 ..."LET HIM WHO BOASTS, BOAST IN THE LORD." Made...firm (strengthened) (02388)(chazaq) conveys the basic meaning of to be or become strong, to make strong or strengthen, in the Hiphil to take hold of or seize ("retain His anger" - Mic 7:18+), in the Hithpael to strengthen oneself (to take courage 1 Sa 30:6). To be courageous. To overpower. Chazaq describes strength - severity of a famine (a "strong" famine) (2 Ki 25:3, Jer 52:6), strength of humans to overpower (David and Goliath 1 Sa 17:50, cf 1 Sa 17:35 = seized;, Amnon and Tamar = 2 Sa 13:14), in a battle, to capture (2 Chr 8:3), Samson's last demonstration of supernatural strength he prays "please strengthen me" (Jdg 16:28). Used in the charge "Be strong and courageous" (Josh 1:6, 7, 9,18, Josh 10:25, "be firm" = Josh 23:6; "Be strong and courageous" = Dt 31:6-7, 23). Chazaq used 12 times in Ex 4-14 of hardening Pharaoh's heart (cf similar use in Josh 11:20). In a great passage in Da 11:32+ we read "“By smooth words he will turn to godlessness those who act wickedly toward the covenant, but the people who know their God will display strength (chazaq) and take action."" CHAZAQ - FREQUENTLY USED IN KINGS AND CHRONICLES - 1 Ki. 1:50; 1 Ki. 2:2; 1 Ki. 2:28; 1 Ki. 9:9; 1 Ki. 16:22; 1 Ki. 20:22; 1 Ki. 20:23; 1 Ki. 20:25; 2 Ki. 2:12; 2 Ki. 3:26; 2 Ki. 4:8; 2 Ki. 4:27; 2 Ki. 12:5; 2 Ki. 12:6; 2 Ki. 12:7; 2 Ki. 12:8; 2 Ki. 12:12; 2 Ki. 12:14; 2 Ki. 14:5; 2 Ki. 15:19; 2 Ki. 22:5; 2 Ki. 22:6; 2 Ki. 25:3; 1 Chr. 11:10; 1 Chr. 19:12; 1 Chr. 19:13; 1 Chr. 21:4; 1 Chr. 22:13; 1 Chr. 26:27; 1 Chr. 28:7; 1 Chr. 28:10; 1 Chr. 28:20; 1 Chr. 29:12; 2 Chr. 1:1; 2 Chr. 7:22; 2 Chr. 8:3; 2 Chr. 11:11; 2 Chr. 11:12; 2 Chr. 11:17; 2 Chr. 12:13; 2 Chr. 13:7; 2 Chr. 13:8; 2 Chr. 13:21; 2 Chr. 15:7; 2 Chr. 15:8; 2 Chr. 16:9; 2 Chr. 17:1; 2 Chr. 19:11; 2 Chr. 21:4; 2 Chr. 23:1; 2 Chr. 24:5; 2 Chr. 24:12; 2 Chr. 25:3; 2 Chr. 25:8; 2 Chr. 25:11; 2 Chr. 26:8; 2 Chr. 26:9; 2 Chr. 26:15; 2 Chr. 26:16; 2 Chr. 27:5; 2 Chr. 27:6; 2 Chr. 28:15; 2 Chr. 28:20; 2 Chr. 29:3; 2 Chr. 29:34; 2 Chr. 31:4; 2 Chr. 32:5; 2 Chr. 32:7; 2 Chr. 34:8; 2 Chr. 34:10; 2 Chr. 35:2 Jehoshaphat I. His policy as a statesman. 1. It was protective (2Ch 17:1-2). 2. It was wise. 3. It was eminently patriotic. II. His character as a man. 1. He was distinguished for true piety. (1) In his every-day life (2Ch 17:3). (2) In his private devotions (2Ch 17:3-4). (3) In his obedience to God (2Ch 17:4). 2. The inspiration of his heart came from the consciousness of his obedience to God (2Ch 17:6). III. His wisdom as a ruler. 1. He removed temptation from his people (2Ch 17:6). 2. He provided for his people the highest means of good (2Ch 17:7-9). (Metropolitan Pulpit.) W. Gustafson - (Digital - What the Bible Teaches: 1 and 2 Chronicles or book - WTBT 1 and 2 Chronicles ) Dillard draws attention to a number of ways in which we see in Asa and Jehoshaphat, "like father, like son". Both took away the high places where idols were worshipped (2Ch 14:3; 17:6). Both spared the high places where they worshipped the Lord their God (2Ch 15:8; 20:33). See the Appendix to Chapter 30 regarding the high places. Each enjoyed the rewards of their piety in building (2Ch 14:7; 17:2, 12), peace (2Ch 14:1; 17:10), and large armies (2Ch 14:8; 17:12-19). The Lord was with both (2Ch 15:9; 17:3), and the fear of the Lord was on the surrounding nations (2Ch 14:14; 17:10; 20:29). Prophets rebuke each for foreign alliances (2Ch 16:7-9; 19:1-3; 20:37). Two prophets prophesied during the reign of each. Azariah and Hanani for Asa, Jehu and Eliezer for Jehoshaphat. Like Asa and Jehoshaphat, the relationship between two of the prophets was that of father and son—Hanani (2Ch 16:7) was the father of Jehu (2Ch 19:2; 20:34). Twice the Chronicler compares Jehoshaphat to his father Asa (2Ch 17:4; 20:32). Elijah pairs Asa and Jehoshaphat together as a standard of comparison against Jehoram (2Ch 21:12). Payne has three more likenesses. As Asa accomplished his first reform (2Ch 14:1-8) so Jehoshaphat removed idolatry, taught the Law of the Lord throughout Judah, and strengthened his kingdom (2Ch 17). Azariah encouraged Asa, which led to further reform (2Ch 15:1-7). So also the rebuke of Jehu (2Ch 19:2-3) led to further reform in Jehoshaphat's reign. Each had a miraculous deliverance from a large army by trusting God (2Ch 14:9-13 and 2Ch 20:1-30). No other father and son among the kings of Judah did so well in pleasing God as these two. Gustafson adds "One could add two more likenesses: each sought God (Asa in 2Ch 14:4, 7; Jehoshaphat in 2Ch 17:4; 19:3; 20:3; 22:9), and no other father and son among the kings of Judah did so well in pleasing God as these two. The writer of the Chronicles gives the same message in chs. 17–20 about Jehoshaphat as he did in chs. 14–16 about Asa. That message emphasizes the supreme importance of depending on God, the blessing of loyalty and the danger of disobedience.(Digital - What the Bible Teaches: 1 and 2 Chronicles or book - WTBT 1 and 2 Chronicles ) Matthew Henry Notes: Chapter: 17 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 (v. 1, 2, 5). II. His persona piety (v. 3, 4, 6). III. The course he took to promote religion in his kingdom (v. 7-9). IV. The mighty sway he bore among the neighbours (v. 10, 11). V. The great strength of his kingdom, both in garrisons and standing forces (v. 12-19). Thus was his prosperity the reward of his piety and his piety the brightest grace and ornament of his prosperity. 2Ch 17:1-9 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, 2Ch 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, 2Ch 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 1 Ki. 15:3, 11; 2 Ki. 14:3; 16:2; 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, 1 Ki. 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 (1 Co. 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, 2Ch 17:3, 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, 2Ch 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 ( 2Ch 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, Ps. 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, Eccl. 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, 2Ch 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, ch. 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, 2Ch 17:7. 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, 2Ch 17:8,9. 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 ( 2Ch 17:3); the word of the Lord was his helper (so the Chaldee paraphrase); the Lord established the kingdom in his hand, 2Ch 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 ( 2Ch 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. James Smith - JEHOSHAPHAT, THE BACKSLIDER - 2 CHRONICLES 17; 18 “The whole Cross is more easily carried than the half. It is the man who tries to make the best of both worlds who makes nothing of either.”—Drummond. Of how many of God’s people it may be said, as was said of the Galatians, “Ye did run well: who did hinder you that ye should not obey the truth?” Although there are always about us hindrances in abundance, that is no reason why those gifted with the wings of faith should be hindered in their spiritual life. Jehoshaphat, like Asa, began well, but his bright morning soon became clouded with the sorrows of failure. His character affords us both encouragement and warning. We see him— I. Highly Honoured. “The Lord was with him” (chap. 17:3). The presence of God with us is an absolute guarantee of success and sufficiency. The reason why God companied with him was “because he walked in the first ways of his father David.” The first ways of David, and of his father Asa, were their best days, when their hearts were simple and perfect toward the Lord. He did not make their sins an excuse for not following after the righteousness of God. The blemishes of others are often made a stumbling-block to their virtues. Christ is the only perfect example. II. Greatly Encouraged. “His heart was encouraged in the ways of the Lord” (v. 6, margin). When Uzziah was made strong, his heart was lifted up to his destruction (chap. 26:16). When pride lifts the heart, it is lifted out of the ways of the Lord into the way that leads to defeat and death. It is while we are in the ways of the Lord that we may confidently expect His uplifting. The Lord is not going to encourage that man whose manner of life is opposed to His will. “Delight thyself in the Lord, and He shall give thee the desires of thine heart” (Psa. 37:4). III. Unequally Yoked. “Now Jehoshaphat joined affinity with Ahab” (2Ch 18:1). Now, when he “had riches and honour in abundance.” Ahab was well known as an enemy to Jehovah. “He did more to provoke the Lord God of Israel to anger than all the kings that were before him” (1 Kings 16:33). After the friendship was formed there came, of course, the fellowship. “He went down to Ahab to Samaria.” The ungodly Ahabs are ever ready enough to have the servants of God to come down to their level. Nehemiah joined no affinity with Tobiah and Sanballat. His answer to them was, “I am doing a great work, so that I cannot come down.” Be not unequally yoked with unbelievers. What fellowship hath light with darkness? The darkness may need the light badly, but the light can have no fellowship with the darkness. While Christ lived on earth He was constantly walking amidst the dense darkness of human sin and guilt, but He had no fellowship with it. No more can ye. IV. Wholly Surrendered. Not to God, but to the scheming, unprincipled Ahab. How are the mighty fallen? “Wilt thou go with me,” said Ahab, and Jehoshaphat answered him, “I am as thou art” (2Ch 18:3). Compromising has resulted in a voluntary captivity. Yet, at bottom, this answer is false, for the man who has known the power and fellowship of God can never be as that man who has ever been a stranger to God. We sell our liberty in Christ whenever we become the bondslaves of any man, or the tool of prejudice or fashion. The fear of man bringeth a snare. As long as Jehoshaphat was pledged to help Ahab, he was useless to help the cause of God. One is your Master, even Christ. Say to Him, “I am as Thou art” (2 Chron. 18:3). V. Secretly Dissatisfied. When Jehoshaphat proposed that inquiry should be made at the Word of the Lord, Ahab at once “gathered together of prophets four hundred men” (2Ch 18:5). These unsent prophets were quite unanimous that it was the mind of Jehovah (whom they knew nothing about) that they should “go up.” To the king of Judah the testimony of those four hundred prophets sounded so formal and hollow that he knew there was no message from God in it. Neither numbers nor unanimity can constitute the authority of God. Ahab’s prophets were ordained to preach “smooth things,” and they did it. Jehoshaphat said, “Is there not a prophet of the Lord besides that we may inquire of him?” (2Ch 18:6). Four hundred worldly, men-pleasing preachers may be enough to keep an ecclesiastical machine going, but they are not enough to meet the needs of one single anxious soul who desires to know the mind and will of God. Words are not enough to bring settled conviction into the soul. The Christian who is satisfied with a formal powerless ministry has gone farther away from God than Jehoshaphat. VI. Shamefully Exposed. “The captain of the chariots compassed him about, but Jehoshaphat cried out, and the Lord helped him” (2Ch 18:30, 31). The king of Israel disguised himself, but an arrow shot at a venture found him out. Jehoshaphat confessed and was saved. Be sure your sin will find you out. But what a sorry part the king of Judah plays in this affair! What a picture of abject helplessness in the face of the enemy—he is utterly demoralised. Who is so powerless in the presence of temptation or opposition as the backslider? Yet, when their sin and folly is acknowledged before God, how ready He is to stretch forth His hand and help. Unbelief makes cowards of us all (v. 32). A Devoted Heart He did what was right in the eyes of the Lord. — 2 Chronicles 20:32 Today's Scripture & Insight: 2 Chronicles 17:1-11 A successful Christian businessman shared his story with us at church. He was candid about his struggles with faith and abundant wealth. He declared, “Wealth scares me!” He quoted Jesus’ statement, “It is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God” (Luke 18:25 niv). He cited Luke 16:19-31 about the rich man and Lazarus and how in this story it was the rich man who went to hell. The parable of the “rich fool” (Luke 12:16-21) disturbed him. “But,” the businessman stated, “I’ve learned a lesson from Solomon’s verdict on the abundance of wealth. It’s all ‘meaningless’ ” (Eccl. 2:11 niv). He determined not to let wealth get in the way of his devotion to God. Rather, he wanted to serve God with his assets and help the needy. Throughout the centuries, God has blessed some people materially. We read of Jehoshaphat in 2 Chronicles 17:5, “The Lord established the kingdom . . . so that he had great wealth and honor.” He did not become proud or bully others with his wealth. Instead, “his heart was devoted to the ways of the Lord” (v. 6). Also, “he followed the ways of his father Asa and did not stray from them; he did what was right in the eyes of the Lord” (20:32). Giving thanks to God often helps us learn contentment with what we do have. What are you thankful for? Wealth or no wealth, devoted hearts please the Lord. QUESTION - Who was King Jehoshaphat in the Bible? ANSWER - King Jehoshaphat was the fourth king of Judah under the divided monarchy, the son of Asa. We are first introduced to him in 1 Kings 15:24 but are told nothing more than that he succeeded Asa. Later, 1 Kings 22:42 tells us that he was 35 years old when he began his reign and that he reigned 25 years (from 873 to 848 BC). 1 Kings 22 gives a brief account of his reign with 2 Chronicles 17–22 giving a more comprehensive account. Spiritually, Jehoshaphat began his reign in a positive way. 2 Chronicles 17:3–6 gives this commendation: “The Lord was with Jehoshaphat because he followed the ways of his father David before him. He did not consult the Baals but sought the God of his father and followed his commands rather than the practices of Israel. The Lord established the kingdom under his control; and all Judah brought gifts to Jehoshaphat, so that he had great wealth and honor. His heart was devoted to the ways of the Lord; furthermore, he removed the high places and the Asherah poles from Judah.” In addition, Jehoshaphat sent men throughout the kingdom to teach the people the Law of God (2 Chronicles 17:7–9). Militarily, Jehoshaphat fortified his defenses, primarily against the northern kingdom of Israel (2 Chronicles 17:1–3). The surrounding nations feared Judah and brought tribute (2 Chronicles 17:10–19). After making peace with Israel, Jehoshaphat apparently tried to reach out to Ahab, the king of Israel. Ahab was one of the wickedest kings of Israel, and Jehoshaphat could not have been ignorant of his character. 1 Kings 22 and 2 Chronicles 18 relate the following account: Ahab asks Jehoshaphat to help him attack Syria. Jehoshaphat wisely requests that they consult the LORD on the matter. Ahab gathers 400 of his prophets who encourage the attack. Jehoshaphat recognizes that these are not genuine prophets of the LORD, and the exchange that follows between Jehoshaphat and Ahab is almost comical: “But Jehoshaphat asked, ‘Is there no longer a prophet of the Lord here whom we can inquire of?’ The king of Israel answered Jehoshaphat, ‘There is still one prophet through whom we can inquire of the Lord, but I hate him because he never prophesies anything good about me, but always bad. He is Micaiah son of Imlah.’” So, Micaiah is summoned, and the question is posed. Micaiah responds with high irony: “Attack and be victorious, . . . for the Lord will give it into the king’s hand.” This answer exasperates King Ahab: “How many times must I make you swear to tell me nothing but the truth in the name of the Lord?” Micaiah then tells Ahab the hard truth: “I saw all Israel scattered on the hills like sheep without a shepherd, and the Lord said, ‘These people have no master’” (1 Kings 22:15–18). In spite of what seems to be an acknowledgement that Micaiah speaks for the LORD, Jehoshaphat joins Ahab in the attack. Ahab is killed, and Jehoshaphat narrowly escapes. When Jehoshaphat returns home, he is reprimanded by a prophet of the Lord for his collaboration with Ahab: “Jehu the seer, the son of Hanani, went out to meet him and said to the king, ‘Should you help the wicked and love those who hate the Lord? Because of this, the wrath of the Lord is on you. There is, however, some good in you, for you have rid the land of the Asherah poles and have set your heart on seeking God’” (2 Chronicles 19:2–3). Jehoshaphat continues to make reforms, appointing judges throughout the land to handle disputes and charging them to make righteous judgments and to fear the Lord (2 Chronicles 19:4–11). In 2 Chronicles 20, an alliance of nations decides to march against Judah. Jehoshaphat seeks the Lord and asks all Judah to fast (verse 3). Through a man named Jahaziel, the Lord tells Jehoshaphat that He will deliver Judah without a fight (verses 14–17). Jehoshaphat goes out to battle with singers leading the way, singing praise to the Lord. The alliance of nations turn against each other and begin to kill each other (verses 22–23). The men of Judah spend three days collecting the spoils of war that were abandoned by their enemies (verse 25). Although Jehoshaphat started his reign by removing the idolatrous high places, at the end of his reign, there were still high places that had not been taken away (1 Kings 22 and 2 Chronicles 20). Jehoshaphat started well, but his diligence flagged, and the idol-worship returned. First Kings 22:41–50 and 2 Chronicles 20:35–37 record a joint ship-building venture that Jehoshaphat attempted with the wicked king Ahaziah of Israel. Jehoshaphat, who had already been chastised for an alliance with Ahab, is once again confronted by a prophet with a warning. It seems that Jehoshaphat heeded the warning and did not allow Ahaziah’s men to sail with the Judeans, but the judgment still came to pass: the fleet was wrecked, and Jehoshaphat’s foolish investment with Ahaziah proved futile. Jehoshaphat is still considered a good and godly king, but his reign ended rather badly. He kept trying to build an alliance with Israel, even though the kings of Israel were obviously wicked. Jehoshaphat worshiped the Lord and led his people in seeking the Lord, but the hearts of the people were never fully changed. They reverted to pagan practices. King Jehoshaphat was unable to pass his faith on to his son Jehoram who reigned after him. Jehoram started by killing all of his brothers, and he then made an alliance with Israel by marrying the daughter of Ahab (2 Chronicles 21:4–6).GotQuestions.org 2 Chronicles 17:2 He placed troops 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 captured. He placed troops: 2Ch 11:11,12 Nu 35:8, Garrisons 1Sa 13:3. in the cities: 2Ch 15:8 Judah 2 Chr 11:17 Related Passages: 2 Chronicles 11:17 They strengthened the kingdom of Judah and supported Rehoboam the son of Solomon for three years, for they walked in the way of David and Solomon for three years. 2 Chronicles 13:19+ Abijah pursued Jeroboam and captured from him several cities, Bethel with its villages, Jeshanah with its villages and Ephron with its villages. 2 Chronicles 15:8+ Now when Asa heard these words and the prophecy which Azariah the son of Oded the prophet spoke, he took courage and removed the abominable idols from all the land of Judah and Benjamin and from the cities which he had captured in the hill country of Ephraim. He then restored the altar of the LORD which was in front of the porch of the LORD. JEHOSHAPHAT STRENGTHENS JUDAH AGAINST INVASION He placed troops 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 captured - Jehoshaphat readied the nation for war if the northern tribes would attack. In 2 Chronicles 15:8 we saw that King Asa had extended his control northward to the hill country of Ephraim (see map above). Walton - cities of Ephraim - (SEE MAP ABOVE) It seems a natural continuation of this policy for Jehoshaphat to fortify these unspecified cities. There is also no specific mention of the number of troops stationed here. We know from the Lachish letters of a later period that regular correspondence was maintained with these types of outposts and that fire signals were used as an early warning system. (Online IVP Background Commentary - OT - page 437) NIV Study Bible (BORROW) on the land of Judah and in the cities of Ephraim - Abijah (2Ch 13:19), Asa (2Ch 15:8) and now Jehoshaphat had managed to hold these cities; they would be lost under Amaziah (2Ch 25:17-24). Frederick Mabie: While Jehoshaphat’s military efforts in the tribal area of Ephraim might be seen as provocative, the relationship between the northern kingdom and southern kingdom is characterized as one of peace solidified via a political marriage alliance. (See The Expositor's Bible Commentary: 1 Chronicles-Job - Page 234) 2 Chronicles 17:3 The LORD was with Jehoshaphat because he followed the example of his father David’s earlier days and did not seek the Baals, KJV 2 Chronicles 17:3 And the LORD was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim; BGT 2 Chronicles 17:3 καὶ ἐγένετο κύριος μετὰ Ιωσαφατ ὅτι ἐπορεύθη ἐν ὁδοῖς τοῦ πατρὸς αὐτοῦ ταῖς πρώταις καὶ οὐκ ἐξεζήτησεν τὰ εἴδωλα LXE 2 Chronicles 17:3 And the Lord was with Josaphat, for he walked in the first ways of his father, and did not seek to idols; NET 2 Chronicles 17:3 The LORD was with Jehoshaphat because he followed in his ancestor David's footsteps at the beginning of his reign. He did not seek the Baals, CSB 2 Chronicles 17:3 Now the LORD was with Jehoshaphat because he walked in the former ways of his father David. He did not seek the Baals ESV 2 Chronicles 17:3 The LORD was with Jehoshaphat, because he walked in the earlier ways of his father David. He did not seek the Baals, NIV 2 Chronicles 17:3 The LORD was with Jehoshaphat because in his early years he walked in the ways his father David had followed. He did not consult the Baals NLT 2 Chronicles 17:3 The LORD was with Jehoshaphat because he followed the example of his father's early years and did not worship the images of Baal. NRS 2 Chronicles 17:3 The LORD was with Jehoshaphat, because he walked in the earlier ways of his father; he did not seek the Baals, NJB 2 Chronicles 17:3 Yahweh was with Jehoshaphat because he followed the example of his father's earlier days and did not have recourse to Baal, NAB 2 Chronicles 17:3 The LORD was with Jehoshaphat, for he walked in the ways his father had pursued in the beginning, and he did not consult the Baals. YLT 2 Chronicles 17:3 And Jehovah is with Jehoshaphat, for he hath walked in the first ways of David his father, and hath not sought to Baalim, GWN 2 Chronicles 17:3 The LORD was with Jehoshaphat, who lived in the old way like his ancestor David. Jehoshaphat didn't dedicate his life to serving other gods-the Baals. BBE 2 Chronicles 17:3 And the Lord was with Jehoshaphat, because he went in the early ways of his father, not turning to the Baals, RSV 2 Chronicles 17:3 The LORD was with Jehoshaphat, because he walked in the earlier ways of his father; he did not seek the Baals, NKJ 2 Chronicles 17:3 Now the LORD was with Jehoshaphat, because he walked in the former ways of his father David; he did not seek the Baals, ASV 2 Chronicles 17:3 And Jehovah was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto the Baalim, The LORD was with Jehoshaphat 2Ch 15:2,9 Ge 39:2,3,21 Ex 3:12 4:12 Jos 1:5,9 Judges 2:18 6:12 2Sa 5:10 1Ch 22:18 Ps 46:7,11 Isa 8:10 41:10 Mt 1:23 18:20 Mt 28:20 2Ti 4:22 he followed the example 2Sa 8:15 1Ki 11:6 15:3,4 2Ki 14:3 16:2 18:3 22:2 Ps 132:1-5 of his father David’s earlier days, 2Ch 14:2-5,11 15:8-13 did not seek the Baals, Judges 2:11 8:33 Jer 2:23 Related Passages: 2 Chronicles 15:9 He gathered all Judah and Benjamin and those from Ephraim, Manasseh and Simeon who resided with them, for many defected to him from Israel when they saw that the LORD his God was with him. YAHWEH WAS WITH JEHOSHAPHAT The LORD was with Jehoshaphat - This has to be one of the most desirable and powerful descriptions of any man, king or otherwise. because (important term of explanation) he followed (walked in) the example (derek - road, way, manner) of his father David’s earlier days and did not seek the Baals (first mention in Chronicles) - Note the phrase "did not seek the Baals" implies that he did not consult the idols (as did Ahab a Baal worshiper)! It is worth noting that “baal,” can mean “lord” or “husband,” (as in Isaiah 54:5 God describing Himself as "Husband" of His wife "Israel") and we see that idolatry in the eyes of Israel's Husband is unfaithfulness or spiritual adultery (See Israel the Wife of Jehovah). Rodgers on David's earlier days - Perhaps the most remarkable of all the references made to it (TO GREATER WATCHFULNESS AGAINST SIN IN OUR YOUNGER DAYS FALTERING IN OLDER DAYS) is one made incidentally and by implication in 2Ch 17:3 where we read that Jehoshaphat ‘walked in the first ways of his father David’ (Young's Literal). Here it is clearly suggested that even in David’s case his first ways were his best…His sin with Uriah’s wife occurred after he had settled down in his kingdom, and his pride which led him to number his people developed in an even later stage of his life” (INTERESTING THOUGHT TO PONDER, especially if you've walked with Jesus a few decades!) PHRASE "LORD WAS WITH..." - 16V - Ge 39:2; Ge 39:3; Ge 39:21; Ge 39:23; Jos. 6:27; Jdg. 1:19; Jdg. 1:22; Jdg. 2:18; 1Sa 3:19; 1Sa 18:12; 1Sa 18:14; 1Sa 18:28; 2Ki. 18:7; 1Ch 9:20; 2Ch 17:3; Acts 11:21. See related discussion - The Hand of the Lord God "with" others - 1Chr. 11:9; 2Sa 5:10 2Ch 1:1 2Ch 15:9 Acts 7:9; Acts 10:38 Dillard on Baals - The term Baal is plural in its grammatical form, either (1) as an “emphatic plural” similar to the use of ’elohim with a singular referent, or conceivably (2) as a reference to local representations of Baal worshiped under a variety of designations. (See 2 Chronicles, Volume 15 - Page 133) Walton says seek the Baals refers "to asking the deity for oracles. This would usually occur at a shrine dedicated to the deity, and the oracle would be mediated by the priests of that deity. In the ancient world oracular answers were often given by diviners, who would read favorable or unfavorable answers in the entrails of a sacrificed animal (ED: THIS IS WHAT HAPPENS WHEN GOD GIVES MEN OVER TO A DEPRAVED MIND BECAUSE OF REJECTING HIM - See Romans 1:28ff+). Even while the Israelites fully acknowledged Yahweh as their national patron deity, some were inclined to continue to associate Baal with fertility and to consult him regarding agricultural issues. Also on daily issues such as sickness and health, they sometimes chose to look for information from Baal rather than from Yahweh (see 2 Kings 1:2). (IVP Background Commentary - OT - page 438) THOUGHT - Who do we consult on daily issues of life? God or the "baals" of this world? Do we go to google, to AI or to God? Of course Google and AI can be helpful, but we should never replace consulting with the God especially on significant life issues. Utley on the baals - Ba'al was the male fertility god of the Canaanite pantheon. This worship could be expressed as a singular (cf. 1 Kgs. 16:31) or a plural, as here (cf. 1 Kgs. 18:18). This fertility god was worshiped by imitation magic at local high places (i.e., ritual sex). Every town and village had their own high place. W Gustafson - In 2Ch 18:3 we read that the LORD was with him, as He was with Solomon (2Ch 1:1), Abijah and Judah (2Ch 13:12), and Asa (2Ch 15:9). The Lord’s presence in blessing and in help is mentioned three other times (19:6, 11; 20:17).(Digital - What the Bible Teaches: 1 and 2 Chronicles or book - WTBT 1 and 2 Chronicles ) Baals(01168) ba'al (See this entry for detailed discussion of baal and related words) refers to the pagan god who was called by the name "Baal". Elijah contended with and exterminated the prophets of Baal (1 Ki 18:18, 19, 21, 22, 25, 26, 40). “Baal” was the Canaanite name for the Syrian god Hadad, god of storms and wars. The plural “Baals” (be‘ālîm) suggests the many local varieties of the worship of Baal (cf. Baal Peor, Num. 25:3; Baal Gad, Josh. 11:17; Baal-Berith, Judges 9:4; Baal-Zebub,2 Kings 1:2). In Canaan the goddess Ashtoreth was the consort of Baal, known in Syria as ‘Athtart and in Babylonia as Ishtar. Ashtoreth was the goddess of fertility. Baal worship involved the most debasing immorality imaginable.One of the more incredible mentions of Baal is Jehu's eradication of them from the northern kingdom (see 2 Ki 10:18-28). Before God would use Gideon to deliver His people from the Moabites, He first had him tear down his father's backyard altar to Baal (Jdg 6:25, 28, 30-31-note). As a result Gideon was named Jerrubball ("Let Baal contend against him" - Jdg 6:32-note). Under Gideon Israel was set free from Moabite oppression, but apparently they people were not set free from the "seed" of Baal worship in their hearts for "Then it came about, as soon as Gideon was dead, that the sons of Israel again played the harlot (SPIRITUAL ADULTERY!) with the Baals, and made Baal-berith their god" (Jdg 8:33-note)! Wow! Our hearts are more deceitful than all else and are desperately sick (Jer 17:9)! In 1 Sa 7:4 we see that "Israel removed the Baals and the Ashtaroth and served the LORD alone" but they must have backslide because we see their cry in 1 Sam 12:10! Little children, guard (aorist imperative see our need to depend on the Holy Spirit to obey) yourselves from idols. (1 John 5:21+) Note Baal most often found in times of the Kings and Chronicles! Num. 22:41; Jos. 13:17; Jdg. 2:11; Jdg. 2:13; Jdg. 3:7; Jdg. 6:25; Jdg. 6:28; Jdg. 6:30; Jdg. 6:31; Jdg. 6:32; Jdg. 8:33; Jdg. 10:6; Jdg. 10:10; 1 Sam. 7:4; 1 Sam. 12:10; 1 Ki. 16:31; 1 Ki. 16:32; 1 Ki. 18:18; 1 Ki. 18:19; 1 Ki. 18:21; 1 Ki. 18:22; 1 Ki. 18:25; 1 Ki. 18:26; 1 Ki. 18:40; 1 Ki. 19:18; 1 Ki. 22:53; 2 Ki. 3:2; 2 Ki. 10:18; 2 Ki. 10:19; 2 Ki. 10:20; 2 Ki. 10:21; 2 Ki. 10:22; 2 Ki. 10:23; 2 Ki. 10:25; 2 Ki. 10:26; 2 Ki. 10:27; 2 Ki. 10:28; 2 Ki. 11:18; 2 Ki. 17:16; 2 Ki. 21:3; 2 Ki. 23:4; 2 Ki. 23:5; 2 Chr. 17:3; 2 Chr. 23:17; 2 Chr. 24:7; 2 Chr. 28:2; 2 Chr. 33:3; 2 Chr. 34:4; Jer. 2:8; Jer. 2:23; Jer. 7:9; Jer. 9:14; Jer. 11:13; Jer. 11:17; Jer. 12:16; Jer. 19:5; Jer. 23:13; Jer. 23:27; Jer. 32:29; Jer. 32:35; Hos. 2:8; Hos. 2:13; Hos. 2:17; Hos. 11:2; Hos. 13:1; Zeph. 1:4 Bob Utley has summary of why the LORD was with Jehoshaphat There are several reasons given. He followed the example of early David, 2 Chr. 17:3 (i.e., the Davidic covenant of 2 Samuel 7; 1 Chronicles 17 is the theological key, cf. 2 Kgs. 2:2; 2 Chr. 34:2). He did not practice fertility worship, 2 Chr. 17:3. He sought the God of David, 2 Chr. 17:4 (see note at 2 Chr. 7:14). He obeyed YHWH's commandments, 2 Chr. 17:4 (see Special Topic: Keep). He did not act like the northern tribes, 2 Chr. 17:4. He took pride in the ways of the Lord, 2 Chr. 17:6 (lit. "his heart was high in the ways of YHWH"). He removed the high places, 2 Chr. 17:6. He sent five officials nine Levites (cf. 2 chr. 35:3) two priests into the cities of Judah to teach the Law of Moses, 2 Chr. 17:7-9 (cf. Deut. 6:4-9; 33:10). Is Fear Healthy? The fear of the Lord is the instruction of wisdom. —Proverbs 15:33 During a severe thunderstorm, a mother tucked her child into bed and turned off the light. Frightened by the tempest, he asked, "Mommy, will you sleep with me?" Hugging him, she replied, "I can't, dear. I have to sleep with Daddy." Stepping out of the room, she heard, "That big sissy!" Fear is real. But it's not always negative. In 2 Chronicles 17:3-10, we read about a healthy, positive fear that prevented neighboring countries from going to war against Judah. What had caused this fear? We are told that "the fear of the Lord fell on all the kingdoms of the lands that were around Judah, so that they did not make war against Jehoshaphat" (v.10). A respectful fear of the Lord was also what King Jehoshaphat desired for his own people. So he made it a priority that they be taught God's Word. He knew that if the people were in awe of the Almighty, they would humble themselves and obey Him. Doing what was right would bring prosperity to Judah and respect from neighboring countries. God dwells in light and holiness, In splendor and in might; And godly fear of His great power Can help us do what's right. —D. De Haan The right kind of fear will keep us from doing wrong. 2 Chronicles 17:4 but sought the God of his father, followed His commandments, and did not act as Israel did. NET 2 Chronicles 17:4 but instead sought the God of his ancestors and obeyed his commands, unlike the Israelites. CSB 2 Chronicles 17:4 but sought the God of his father and walked by His commands, not according to the practices of Israel. ESV 2 Chronicles 17:4 but sought the God of his father and walked in his commandments, and not according to the practices of Israel. NIV 2 Chronicles 17:4 but sought the God of his father and followed his commands rather than the practices of Israel. NLT 2 Chronicles 17:4 He sought his father's God and obeyed his commands instead of following the evil practices of the kingdom of Israel. sought the God of his father: Lu 1:6 1Th 2:12 4:1 did not act as Israel did: 1Ki 12:28,30,33 13:33,34 16:31-33 2Ki 8:18 17:19 Jer 3:7,8 Ho 4:15 JEHOSHAPHAT'S OBEDIENCE but sought the God of his father, followed His commandments, and did not act as Israel did - The NLT has "instead of following the evil practices of the kingdom of Israel," so this use of "Israel" refers to the Northern Kingdom. Note the threefold description - sought God, kept His commandments and did not do evil. It is notable that we see another "like father, like son" comparison, for the theme of “seeking God” (2Ch 14:4) occurs nine times in the three chapters devoted to the reign of Asa! THOUGHT - Undoubtedly there was pressure to condone (even follow) the ways of the Northern Kingdom (because his wife had been raised in a Baal worshiping home!) but Jehoshaphat resisted the temptation. Why? I submit the answer is in this pattern - seeking God and obeying God. As he sought God, he realized there was no such thing as another god which is the essence of idols. In effect Jehoshaphat put into practice the powerful spiritual dynamic of Expulsive Power of a New Affection. In fact 2Ch 17:6 says "His heart was devoted to the ways of the LORD" (2Ch 17:6NIV), which would enable expulsion of tempting idols, etc. That pattern is still powerful today. Read the article Expulsive Power of a New Affection. W. Gustafson writes "How sad that Jehoshaphat began so well and yet, ironically, he changed his thinking about Israel in 2Ch 18:1.... Seeking (SOUGHT), in 2Ch 17:4, is a favourite expression of the Chronicler for evaluating spirituality: “But (he) sought to the Lord God of his father”. Jehu praised him with the words of 2Ch 19:3: “thou … hast prepared thine heart to seek God”. 2Ch 20:3 says that “Jehoshaphat feared, and set himself to seek the Lord”. The last mention of the king is in 2Ch 22:9, as one (JEHOSHAPHAT) “who sought the Lord with all his heart”. (Digital - What the Bible Teaches: 1 and 2 Chronicles or book - WTBT 1 and 2 Chronicles ) THOUGHT - One of my favorite verses in Chronicles is 1Ch 16:11 "Seek the LORD and His strength. Seek His face continually." I pray for myself and you dear believing reader that this passage becomes the watchword for our short time on earth. For the glory of the Lamb. Amen. A Father To Follow [Jehoshaphat] sought the God of his father, and walked in His commandments. —2 Chronicles 17:4 Today's Scripture: 2 Chronicles 17:1-10 When I think of my father, I think of this saying: “He didn’t tell me how to live; he lived, and he let me watch him do it.” During my youth, I watched my dad walk with God. He participated in Sunday morning church services, taught an adult Bible-study class, helped with counting the offering, and served as a deacon. Outside of church, he faithfully defended the gospel and read his Bible. I saw him express his love for the Lord through outward actions. Asa, king of Judah, modeled devotion to God for a season in his life (2 Ch 14:2). He removed the idols from his kingdom, restored the altar of the Lord, and led the people into a covenant with God (2Ch 15:8-12). Asa’s son Jehoshaphat carried on this legacy by seeking “the God of his father and walk[ing] in His commandments” (2Ch 17:4). Jehoshaphat purged the land of idol worship (2Ch 17:6) and sent out priests and Levites to teach God’s law in all of the cities of Judah (2Ch 17:7-9). We magnify our Father God With songs of thoughtful praise; As grateful children we confess How perfect are His ways. —Ball We honor God’s name when we call Him our Father and live like His Son. 2 Chronicles 17:5 So the LORD established the kingdom in his control, and all Judah brought tribute to Jehoshaphat, and he had great riches and honor. NET 2 Chronicles 17:5 The LORD made his kingdom secure; all Judah brought tribute to Jehoshaphat, and he became very wealthy and greatly respected. CSB 2 Chronicles 17:5 So the LORD established the kingdom in his hand. Then all Judah brought him tribute, and he had riches and honor in abundance. ESV 2 Chronicles 17:5 Therefore the LORD established the kingdom in his hand. And all Judah brought tribute to Jehoshaphat, and he had great riches and honor. NIV 2 Chronicles 17:5 The LORD established the kingdom under his control; and all Judah brought gifts to Jehoshaphat, so that he had great wealth and honor. NLT 2 Chronicles 17:5 So the LORD established Jehoshaphat's control over the kingdom of Judah. All the people of Judah brought gifts to Jehoshaphat, so he became very wealthy and highly esteemed. NRS 2 Chronicles 17:5 Therefore the LORD established the kingdom in his hand. All Judah brought tribute to Jehoshaphat, and he had great riches and honor. NJB 2 Chronicles 17:5 Because of this, Yahweh put him in secure control of the kingdom, while all Judah gave Jehoshaphat presents until ample riches and honour were his. NAB 2 Chronicles 17:5 As a result, the LORD made his kingdom secure, and all Judah gave Jehoshaphat gifts, so that he enjoyed great wealth and glory. the Lord: 2Sa 7:25,26 1Ki 9:4,5 Ps 127:1 132:12 1Pe 5:10 tribute: 2Ch 32:23 1Sa 10:27 1Ki 4:21 10:25 Ps 68:29 72:10 76:11 Mt 2:11 he had riches: 2Ch 1:15 9:27 18:1 32:27-29 Ge 13:2 26:13,14 De 8:13,14 1Ki 10:27 Job 42:12 Mt 6:33 SUPERNATURAL FAVOR TO JEHOSHAPHAT So - (ESV - THEREFORE) - Term of conclusion. This conclusion in effect links the natural with the supernatural. Jehoshaphat's part was to walk like David and seek the LORD, which made way for the supernatural blessing of Yahweh. This is in essence a fulfillment of the promise to David "“When your days are fulfilled that you must go to be with your fathers, that I will set up one of your descendants after you, who will be of your sons; and I will establish his kingdom." (1Ki 16:31+) THOUGHT- You can mark it down that obedience always brings blessing (and you can mark down the converse pattern also!) The LORD established the kingdom in his control - NET = "The LORD made his kingdom secure" Even here we see the juxtaposition of God's sovereign power and Jehoshaphat's exercise of the power God had given him. One is reminded of Psalm 127:1 which clearly demonstrates the repeated pattern in Scripture of God's part and man's part, the "Paradoxical Principle of 100% Dependent and 100% Responsible". Do you see the pattern in Solomon's psalm? Unless the LORD builds the house, They labor in vain who build it; Unless the LORD guards the city, The watchman keeps awake in vain. And all Judah brought tribute (minchah) to Jehoshaphat - The LORD had given him favor with all the people. In modern terms, he had an outstanding approval rating with the populace. And he had great riches and honor - Yahweh blessed Jehoshaphat's obedience. In the OT obedience was often associated with material blessings (e.g., Dt 28:1-6. Lev 26:3-13, Ps 1:3), whereas in the NT the focus is on receiving spiritual blessings (e.g., Eph 1:3) and even includes the promise of suffering for Christ (2Ti 3:12, Php 1:29, Mt 5:10-12, 2Co 4:17) Raymond Dillard: Wealth, honor, and fame are part of the repertoire of themes which show divine favor in Chronicles. Not only do David and Solomon enjoy these tokens of God’s pleasure (1 Chr 29:2–5, 28; 2 Chr 9:13–27), but so do Jehoshaphat (2Ch 17:5; 18:1), Uzziah (2Ch 26:8, 15), and Hezekiah (2Ch 32:27). (BORROW 2 Chronicles or see 2 Chronicles, Volume 15 - Page 133)