《The Pulpit Commentaries – 2 Chronicles (Vol. 2)》(Joseph S. Exell) 13 Chapter 13

2. Our daily service is excellent and acceptable in proportion to its cheerful willingness. To do the right thing with indeed the consent of our will, but only with a reluctant and struggling acquiescence, places the servant at one end of the scale. To do the right thing with alacrity, with cheerfulness, with earnestness of spirit, with an animating eagerness and abounding joy, places the servant at the other end of the scale of Divine acceptableness, commendation, and reward. "God loves the cheerful giver; "not only the giver of his money, but of his time, of his strength, of his intellectual resources, of all the forces of his soul, of all the opportunities of his life.—C.

HOMILIES BY T. WHITELAW

2 Chronicles 17:1-6

The accession of Jehoshaphat.

I. THE DATE OF HIS CORONATION.

1. The thirty-fifth year of his age. He was thus born in the sixth year of Asa's reign (2 Chronicles 16:14), during the ten years of quiet. His mother was Azubah, the daughter of Shilhi (1 Kings 22:42). A man of mature years when he ascended the throne, he was better qualified to bear the load of responsibility his father's decease had, in God's providence, cast upon him.

2. The fourth year of Ahab King of Israel (1 Kings 22:41). If Judah was fortunate in getting such a sovereign as Jehoshaphat, Jeshoshaphat was unfortunate in having such a neighbour as Ahab (1 Kings 16:30-33). Man is always more or less influenced by his surroundings, and especially by his neighbours. These, when good, are a blessing; when evil, a curse. In the latter case, if he cannot improve them, they will deteriorate him (2 Chronicles 18:1).

II. THE RENOWN OF HIS THRONE. The throne:

1. Of a prosperous kingdom. Judah, if small, was valiant and religious. Under the preceding reign it had achieved brilliant feats in battle, and advanced considerably on the path of religious reform.

2. Of a good father. With all his imperfections, Ass was one of the best of Judah's kings, and it was no slight honour that Jehoshaphat should have descended from and succeeded such a parent. Noblesse oblige: it entailed on Jehoshaphat the duty of walking in his father's footsteps as man and king.

3. Of a famous ancestor. The throne he ascended had come down from David, the second king of united Israel, in direct and unbroken succession, whereas the throne of Israel had thrice changed dynasties and always for the worse (1 Kings 15:27; 1 Kings 16:10, 1 Kings 16:22).

4. Of a great God. The throne Jehoshaphat obtained was Jehovah's, and Jehoshaphat was merely his viceroy and representative.

III. THE PRUDENCE OF HIS RULE.

1. He considered Israel as an enemy. This was wise. If Baasha had been hostilely disposed towards Judah all the days of his father Asa, Ahab was not likely to be more peacefully inclined. Cautious men should understand the situations in which they are placed. No good can come from mistaking enemies for friends.

2. He strengthened himself against Israel. He planted garrisons throughout Judah and in the cities of Mount Ephraim his father had captured from Baasha (2 Chronicles 15:8), and located forces in all the fenced cities of Judah. "The prudent man foreseeth the evil, and hideth himself; the simple pass on, and are punished" (Proverbs 22:3; Proverbs 27:12). "The prudent man looketh well to his going" (Proverbs 14:15), especially when Ahabs are abroad.

IV. THE GREATNESS OF HIS ALLY. Asa had sought a league with Benhadad of Syria (2 Chronicles 16:2).:Jehoshaphat preferred a league with Jehovah (2 Chronicles 17:8). An ally:

1. All-powerful, as his father Asa once believed (2 Chronicles 14:11), as David had often sung (Psalms 66:3; Psalms 76:6, Psalms 76:7; Psalms 89:8), as Moses had long ago taught (Deuteronomy 7:21), as Miriam had chanted on the sea-shore (Exodus 15:8), and as Jehovah himself had once reminded Abraham (Genesis 18:14).

2. Omniscient, as Hanani the seer had on a memorable occasion told his father (2 Chronicles 16:9), and as he perhaps remembered, having been then a boy of ten years of age; an ally who could assist in every strait for which his aid was wanted (Proverbs 15:3)—yea, who could detect straits and emergencies in which his aid would be wanted before the individual himself should see them, and who would be forward with reinforcements even before their need was discerned.

3. Unchanging. Benhadad broke his league with Baasha (2 Chronicles 16:4), as doubtless he would have done with Asa had more powerful inducements been offered him by Baasha or another. When Jehovah covenants with his people, he changes not (1 Samuel 15:29; Psalms 111:5; Isaiah 54:10; Jeremiah 33:20, Jeremiah 33:21; Malachi 3:6).

4. Gracious. Benhadad required to be bribed. Jehovah grants his friendship and aid free, stipulating only that they whose ally he becomes shall be true to him (2 Chronicles 15:2). Motley, somewhere in his 'Dutch Republic,' says that when William of Orange was advised to seek the help of European sovereigns in his struggle with Philip of Spain, he replied that he had formed a league with the King of kings.

V. THE QUALITY OF HIS RELIGION.

1. Personal. Jehoshaphat as a man, not merely as a monarch, was pious. He, and not only his temple officials, sought Jehovah. Religion nothing, if not personal. Kings as well as subjects are under law to God.

2. Practical. Jehoshaphat's piety was not limited to state proclamations, or official acts of homage to Jehovah in the temple, but extended to the domain of his own individual walk.

3. Ancestral. It had been the religion of his father Asa and of his renowned ancestor David in their best days, of Asa before he took the first false step in leaving Jehovah for Benhadad, of David before and after he sinned in connection with Bathsheba.

4. Scriptural. It was the worship of Jehovah as prescribed by the Law of Moses, and not the service of idols as practised by the northern kingdom; in particular not the adoration of golden calves like those at Dan and Bethel (1 Kings 12:28). Scripture the only directory of worship for the New Testament Church.

5. Reformatory. Not content with abstaining from idolatrous worship, Jehoshaphat abandoned the position of neutrality and compromise his father had occupied (2 Chronicles 15:17); he "took away the high places and groves out of Judah." Neutrality in religion always an impossibility (Joshua 24:15), is less a possibility now than ever (Matthew 12:30).

VI. THE REWARD OF HIS PIETY.

1. Jehovah established the kingdom in his hand. Jehovah had done so to David (2 Samuel 5:12) and to Solomon (1 Kings 2:46), according to his promise (2 Samuel 7:12, 2 Samuel 7:13; 1 Kings 9:5). In continuation of that promise, he now confirms the government of Judah in the hands of their descendant. The only real King-maker and Throne-establisher is God (Proverbs 8:15; Psalms 2:6; Psalms 61:6; Hosea 13:11). No monarch can keep his crown when God wishes to uncrown him; no throne can be upset until God grants permission to throw it down.

2. His subjects did him homage by presenting gifts. (2 Chronicles 17:5.) Hardly taxes, but free-will offerings over and above, in expression of loyalty and good will, as appears to have been customary on the accession of a king (1 Samuel 10:27). It augurs well for a reign when it begins with God's blessing and the people's favour. No ruler's title is complete, wanting either of these seals.

3. He had riches and honour in abundance. This accorded with the promise given to the good man (Psalms 112:1-3). God never fails to honour them who honour him (1 Samuel 2:30), or to enrich, if not with material yet with spiritual treasures, such as serve him with fidelity and fear (Proverbs 3:16; Proverbs 22:4). See this illustrated in the lives of David (1 Chronicles 29:28), Solomon (1 Kings 10:24, 1 Kings 10:25, 1 Kings 10:27; 2 Chronicles 9:23, 2 Chronicles 9:24), and Hezekiah (2 Chronicles 32:7).

VII. THE HAPPINESS OF HIS HEART. This was "lifted up in the ways of the Lord" (2 Chronicles 17:6), not with pride, but:

1. With inward satisfaction. True religion diffuses such a feeling through the heart (Psalms 119:165; Proverbs 3:17; Isaiah 32:17; Isaiah 48:18).

2. With earnest resolution. The elevation of spirit he experienced impelled him to labour for the reformation of his country and the improvement of his people. Sincere piety ever seeks to extend itself. Genuine goodness always aims at doing good to others. Christ commands his followers to do good and communicate (Matthew 10:8).

Learn:

1. The responsibility of high station.

2. The duty of earnestness in religion.

3. The profit of true piety.

4. The joy of godliness.—W.

2 Chronicles 17:7-9

An old Education Act.

I. ITS PROMULGATION.

1. By whom? Jehoshaphat, the son of Asa and King of Judah. Kings and parliaments should care for the education of the people. No better means of promoting social order.

2. When? In the third year of his reign. Jehoshaphat postponed not a work so excellent, but assigned it a precedence, answering to its importance. Of greater consequence was it for the prosperity of his dominions and the peace of his reign that his subjects should be instructed, than that his armies should be drilled or his garrisons strengthened.

3. For what end? The religious improvement of the people. Under the Old Testament economy that formed part of the duty of the Hebrew state, because state and Church were then one. Under the New Testament economy, when state and Church are not coextensive, the obligation to provide religious education for both old and young rests exclusively upon the Church; the furtherance of secular instruction being the department that properly belongs to the state. If, however, the state is not required to directly furnish teaching in religion, it is not at liberty to hinder the Church, but is bound to afford her free scope for discharging the special work committed to her care.

II. ITS CONSTITUTION.

1. Three orders of teachers.

2. Three kinds of instruction. This at least probable from the appointing of three classes of teachers.

III. ITS OPERATION. It was put in force:

1. Immediately. Good resolutions cannot be too soon carried out, or good schemes too quickly set on foot. Quite as many noble projects are ruined by procrastination as by undue haste.

2. Universally. The teaching deputies went through the land, visited the cities and villages, and left no part unblessed by their labours. 3..Earnestly. They taught the people; not simply opened schools, and read dry and uninteresting lectures on civil, ecclesiastical, and religious history, but saw that the people understood and practised what was taught.

Learn:

1. The true glory of a king—to care for the welfare of his subjects.

2. The value of secular, but especially of religious, instruction.

3. The best spring of prosperity for a people-knowledge of the Law of the Lord.

4. The true function of a teacher—to cause the people to understand.

5. The ultimate end of education—obedience.—W.

2 Chronicles 17:10-19

The greatness of Jehoshaphat.

I. JEHOSHAPHAT'S NEIGHBOURS.

1. Afraid of his greatness. As on the cities round Jacob and his sons when they fled from Shecham (Genesis 35:5), the terror of Jehovah was on Jehoshaphat's neighbours. Regarding Jehoshaphat as under the protection of Heaven, they hesitated to try conclusions with him on the field of war.

2. Solicitous of his favor. This some sought by means of gifts. The Philistines brought presents and silver of tribute, or "silver a burden," i.e. a great quantity (Bertheau, Keil); the Arabians offered flocks—7700 he-goats, and 7700 rams.

II. JEHOSHAPHAT'S BUILDINGS.

1. Castles, or palaces. Oriental kings commonly attested their magnificence by temple and palace building; e.g. Solomon (2 Chronicles 8:1, etc.).

2. Store-cities. Arsenals or magazines for supplying the garrisons. In them Jehoshaphat had much property (Keil).

III. JEHOSHAPHAT'S WARRIORS.

1. Those who served in Jerusalem.

2. Those who served in Judah. The officers and companies distributed throughout the different garrisons in the land.

Learn:

1. The influence of true religion even on the wicked.

2. The superior glory of good character, as compared with great condition.

3. The dignity implied in being a soldier of Jesus Christ.—W.
18 Chapter 18
Verses 1-34

EXPOSITION

This chapter, from its second verse, finds its parallel in 1 Kings 22:2-35. It opens with dangerous symptoms, recording in one sentence the event that was to bear ill fruit, if not till "years" afterward (1 Kings 22:2), of Jehoshaphat "joining affinity with Ahab." His son Jehoram married Athaliah, daughter of Ahab and Jezebel (2 Chronicles 21:6). The further steps by which Jehoshaphat became entangled with Ahab are graphically described. He forms an alliance with him in the war with Ramoth-Gilead (1 Kings 22:1-3); be urges Ahab to consult "a prophet of the Lord" (1 Kings 22:4-12). Ahab unwillingly consents, and receives Micaiah's answer (1 Kings 22:13-27); and finally the chapter tells us how Ahah went up to battle, and in battle received his mortal wound (1 Kings 22:28-34).

2 Chronicles 18:1

The purport of the verse is to let us into the secret that the riches and honour in abundance of Jehoshaphat were, in fact, the snare by which he was led to entangle himself with one who, probably only on that account, was willing to be entangled by affinity with him (2 Chronicles 21:6; 2 Chronicles 22:2-4; 2 Kings 8:25-29). It is not hard to see how they would both lead him, if not always out of big and patronizing thoughts, to seek and also lay him open to be sought. When this verse says Jehoshaphat joined affinity, etc; it means that he had done so. to wit, not fewer than nine years before, in promoting or allowing, whichever it was, the marriage of his son Jehoram with Ahab's and Jezebel's daughter Athaliah. For the issue of this marriage, Ahaziah, took the throne at the age of twenty-two years, thirteen years hence from this seventeenth year of his grandfather Jehoshaphat's reign, the year of Ahab's death. But as we are told that Ahaziah was the youngest son of Jehoram and Athaliah (for explanation of which see 2 Chronicles 21:17), the "joining affinity" must have been something earlier than nine years, and very probably came yet nearer the prosperity of the earlier years of Jehoshaphat's reign, with which would agree well the keynote touched again significantly here from our 2 Chronicles 17:5. Comp. 2 Kings 8:17, 2 Kings 8:26; 2 Chronicles 21:20; 2 Chronicles 22:2 (which needs the correction of twenty-two to forty-two). Although it is certain that the act of Jehoshaphat was wrong in principle, disastrous in practice (2 Chronicles 19:2, 2 Chronicles 19:3), and threatened fatal consequences to himself (2 Chronicles 18:31, 2 Chronicles 18:32), yet it is not impossible to suppose his motives were for the most part good, and he may naturally have thought that the sunshine of his own peace and abundance might be the set time to win influence in and over Israel, rather than strengthen Israel in its ungodly independence. On the other hand, nothing could justify Jehoshaphat risking such intimacy of relationship with such a family, heedless of consequences, looking towards idolatry, which he should have known were overwhelmingly probable.

2 Chronicles 18:2

After certain years he went down. In lieu of the italic type "certain" here, the English idiom, "years after," would aptly reproduce the facts of the case. This journey to Samaria to see Ahab was made in the seventeenth year of Jehoshaphat's reign. What were the precise antecedent circumstances of this visit of Jehoshaphat to Ahab it is interesting to surmise—whether it were the fruit of an invitation direct from Ahab, who had his own designs, or whether it were for diplomatic reasons, that worked in the mind of Jehoshaphat as well as of Ahab, in view of Syria. It is evident that Ahab promptly determined to improve this conference of kings. Persuaded him; i.e. he took steps to induce him. This is the uniform signification of the word here used in the eighteen times of its occurrence, and mostly in doubtful, or worse than doubtful, matter. The form is the hiph. of סוּת, in which conjugation only the verb occurs. The Revised Version renders "moved." The visiting and cooperating of Jehoshaphat and Ahab made a novel departure in the history of the rended kingdoms of Judah and Israel, and continued till the time of Jehu. Ramoth-Gilead . This important city of Gad (Joshua 20:8; Joshua 21:38), in Palestine beyond Jordan, comes into question as one not surrendered to the king-dora of Israel in good faith, according to the promise of Benhadad, Benhadad's father having taken it from Omri, father of Ahab. For "all the might that he showed," and presumably in conflicts with Syria, Omri was evidently a heavy loser. Ramoth-Gilead means "the heights of Gilead."

2 Chronicles 18:3

I am as thou, etc. The same unqualified kind of language was used By Jehoshaphat on another occasion (2 Kings 3:7), two years later, when Jehoram, son of the deceased Ahab, also asked his help against Moab. Whether on the one occasion or the other, it is quite possible that Jehoshaphat thought he was serving common interests, and the cause of his own kingdom, as well as of Israel; nevertheless "Jehu the son of Hanani the seer" ignores the supposed justification (2 Chronicles 19:2).

2 Chronicles 18:4

The wording of this verse is identical with that of the parallel (1 Kings 22:5). Jehoshaphat, if even not quite conscious of it, is throwing some sop to his conscience in essaying to become, and posing as, the godly counsellor of "the ungodly" (2 Chronicles 19:2). At any rate, his counsel is right, even to the point of urging to-day, and significantly deprecating procrastination. It is not, however, so clear that he was, in the first instance, as decided in respect of the necessity of inquiring the will of the Lord at the mouth of a true prophet, in distinction from a prophet merely of Israel, though they should be "four hundred" in number! Compare the following two verses, however, which show as though he was holding himself quite prepared and on the look-out for the expected occasion of having to rein Ahab up!

2 Chronicles 18:5

These four hundred prophets, as Keil justly notes, were not prophets of Ashe-rah, nor of Baal, but strictly of Israel, i.e. of the images of the calf (1 Kings 12:26-33). Their word speedily showed itself not the word of the Lord, but the word that was made up to order of the king, and to suit his known wish at any time.

2 Chronicles 18:6

The Revised Version well at-ranges the words of this verse, "Is there not here besides a prophet of the Lord?" The conscience of Ahab successfully made a coward of him, that he took so quietly this pronounced slight put on his kingdom s prophets (prophetae vitulorum) by his brother-king Jehoshaphat!

2 Chronicles 18:7

The same is Micaiah. This true prophet of the Lord is known only here in recorded history, but it is evident he was otherwise well known to his generation and to Ahab (2 Chronicles 18:25). The outspokenness of Ahab and the sustained courtesy of Jehoshaphat are alike agreeable to notice in this verse.

2 Chronicles 18:9

The contents of this and the following two verses narrate either what had already taken place, or the continuation of the scene that had not come to its end, but had been interrupted in order to carry out fully the urgent exhortation of Jehoshaphat "to-day," so that Ahab sent at once there and then a messenger for Micaiah. Any way, the unreal prophets have their full opportunity and their say at least twice over, as also Micaiah below (2 Chronicles 18:14, 2 Chronicles 18:16, 2 Chronicles 18:18-22, 2 Chronicles 18:27). A void place; i.e. a level floor; Revised Version, an open place. The Hebrew word designates often just a "threshing-floor," גּרֶן ; but quite possibly here, a recognized court at the gate of the city, used for judgment, is intended.

2 Chronicles 18:10

Zedekiah (named son of Chenaanah to distinguish him from some now unknown contemporary, or, perhaps, because the father was in some way distinguished) was one of those who knew the truth, nor feared to put it on his lips at the very time that his life. did not incorporate it (Deuteronomy 33:17). For other particulars of him, borrowed from the doubtfulness of Josephus, Bee Smith's 'Bible Dictionary,' 3:1836. Had made him horns of iron. It would seem as though Zedekiah had made these "horns of iron" at some previous time, or, perhaps, now simulated some very rough presentation of horns of an impromptu kind. The horns were the symbol of power, and the iron of a power invincible.

2 Chronicles 18:12

This verse bespeaks very clearly the rotten condition of Church and state, prophets and king and "officers" (2 Chronicles 18:8).

2 Chronicles 18:14

This first reply of Micaiah, given in the latter haft of the verse, does not stand for untruth or deceit, but for very thinly veiled, very thinly disguised, very keen taunt and reproof. It has been well described as the ironical echo of the language of the unreal prophets. Micaiah begins by answering a fool according to his folly, i.e. according to his own heart's desire. He had just come from some place of imprisonment or punishment (2 Chronicles 18:25). And he so spoke or so looked that the king should know he had not spoken his last word in answer to the inquiry addressed to him.

2 Chronicles 18:16

The brief parable smote the very heart of Ahab (Numbers 27:17); and Ahab felt it, like "the sentence of death" in him; in a way all different, indeed, from that in which an apostle of many a century afterward felt it.

2 Chronicles 18:17

Ahab's language in this verso shows that, though he had adjured Micaiah, he did not wish to seem to believe that he could speak anything but his own temper.

2 Chronicles 18:19