Matthew Henry’s Complete Commentary

on the Whole Bible

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Matthew Henry Commentary on the Whole Bible (1708)

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S E C O N D   C H R O N I C L E S

CHAP. XVII.

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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.

Jehoshaphat Succeeds Asa.	B. C. 914.

     

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.

Jehoshaphat’s Prosperity.	B. C. 911.

     

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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Matthew Henry Commentary on the Whole Bible (1708)

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