2 Chronicles 19
The scenes described in chapters 19 and 20 are completely absent from the book of Kings, which takes up the thread of its narrative again at 2 Chron. 20:35-3735And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly: 36And he joined himself with him to make ships to go to Tarshish: and they made the ships in Ezion-geber. 37Then Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, Because thou hast joined thyself with Ahaziah, the Lord hath broken thy works. And the ships were broken, that they were not able to go to Tarshish. (2 Chronicles 20:35‑37) (1 Kings 22:49-5049Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not. 50And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead. (1 Kings 22:49‑50)). Furthermore, it is important to note that Chronicles omits Jehoshaphat's second major act of unfaithfulness when, after having made an alliance with Ahab against the king of Syria, he again fell into the same sin, allying himself with Jehoram, the son of Ahab, against Moab (2 Kings 3). Thus, as usual in Chronicles, God omits as much as possible the sins of the kings of Judah which are stigmatized in the book of Kings.
The words of verse 1 of our chapter: "And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem," (2 Chron. 19:11And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem. (2 Chronicles 19:1)) historically come after the war against Moab, not mentioned here, but the Spirit of God in Chronicles connects them with the alliance with Ahab against the king of Syria.
After the great deliverance accorded to Jehoshaphat, he apparently enjoys a peace which his unfaithfulness certainly did not merit; yet God is a holy God and the moment comes when the king finds himself before His judgment seat and is obliged to acknowledge God's judgment on ways that offend His holiness. The prophet Jehu who comes out to meet him is the son of that Hanani who had prophesied to Asa, Jehoshaphat's father, when he had called Syria to his aid in resisting Baasha. Now the situation had changed and Jehoshaphat had relied on Israel to conquer Syria. Pure politics, ever opposed to God's thoughts! Be it this way or that, one relies on man according to the interests of the moment; and without hesitation one changes his alliance in order to fight his former allies. God is nowhere considered in these schemes. At best we see a faithful heart, like Jehoshaphat's, consulting Him after getting involved in a path of self-will. But at last the moment comes when God through the prophet's mouth expresses His disapproval of such a walk and the motives for it.
Jehu accuses Jehoshaphat of two things: "Shouldst thou help the ungodly, and love them that hate Jehovah?"
The second phrase is even more serious than the first. Loving the world involves associating one's self with it, becoming jointly liable with it in its enmity against God. "Adulteresses," says James, "know ye not that friendship with the world is enmity with God?" (James. 4:4). "No servant can serve two masters," says Jesus, "for either he will hate the one and will love the other, or he will cleave to the one, and despise the other" (Luke. 16:13). In spite of all our explanations and excuses, this is in fact how God considers things. Let us carefully hold on to this truth; may it prevent us from linking ourselves with the world under any pretext whatever, for whatever work, however attractive it may appear to be. If we pay no attention to these things, how shall we escape the judgment that will fall on the world? Grace, no doubt, can and will save us, but do we want to share the fate of Lot who was saved "but so as through the fire"? If it were only a question of our responsibility in the day of judgment, we would be lying among the dead; yet come what may, grace is pleased to see in the believer embarked on a wrong path anything that corresponds to its holiness and righteousness, and grace always takes account of this. This is the consoling thought continually recurring in Chronicles. Let us hear what the prophet says: "Therefore is wrath upon thee from Jehovah. Nevertheless there are good things found in thee; for thou hast put away the Asherahs out of the land, and hast directed thy heart to seek God" (2 Chron. 19:2-32And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord. 3Nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God. (2 Chronicles 19:2‑3)). The Spirit of God had already presented this same truth in regard to Rehoboam (2 Chron. 12:1212And when he humbled himself, the wrath of the Lord turned from him, that he would not destroy him altogether: and also in Judah things went well. (2 Chronicles 12:12)). In seeking alliance with Ahab, Jehoshaphat had feared the Lord and had insisted on seeking Him, but this in no way excused him (2 Chron. 18:66But Jehoshaphat said, Is there not here a prophet of the Lord besides, that we might inquire of him? (2 Chronicles 18:6)). It was only one point answering to God's thoughts and He takes account of it. Must we not say, What a God is ours!
Jehoshaphat says nothing in reply to the prophet; he accepts the judgment, yet not without having learned his lesson. Instead of answering, he acts. He again takes up the task begun in Judah of teaching the people the law (2 Chron. 17:7-97Also 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. 8And 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. 9And 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. (2 Chronicles 17:7‑9)), a task so wretchedly interrupted by his relations with Ahab in 2 Chron. 18. Now he applies himself to producing an awakening among the people and in all classes of the nation so that they may serve God and return to Him: "And Jehoshaphat dwelt in Jerusalem; and he went out again among the people from Beersheba to mount Ephraim, and brought them back to Jehovah the God of their fathers" (2 Chron. 19:44And Jehoshaphat dwelt at Jerusalem: and he went out again through the people from Beer-sheba to mount Ephraim, and brought them back unto the Lord God of their fathers. (2 Chronicles 19:4)). In order to maintain the character of a holy people consecrated to Jehovah (for his predominant thought is interest in God's people) he establishes judges in Judah, city by city. "And he said to the judges, Take heed what ye do; for ye judge not for man, but for Jehovah, who will be with you in the matter of judgment. And now, let the terror of Jehovah be upon you; be careful what ye do, for there is no iniquity with Jehovah, nor respect of persons, nor taking of presents" (2 Chron. 19:6-76And said to the judges, Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment. 7Wherefore now let the fear of the Lord be upon you; take heed and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts. (2 Chronicles 19:6‑7)). He who had so sadly walked in the ways of man (2 Chron. 18:33And Ahab king of Israel said unto Jehoshaphat king of Judah, Wilt thou go with me to Ramoth-gilead? And he answered him, I am as thou art, and my people as thy people; and we will be with thee in the war. (2 Chronicles 18:3)), puts the judges under obligation to judge for Jehovah, not for man: proof that his conscience had been reached by the divine reproof. He to whom God had said, "'Therefore is wrath upon thee," says to the judges, "Let the terror of Jehovah be upon you!" because he himself had experienced it. Nothing is more powerful in exhorting our brethren than to have had dealings ourselves with God's discipline, and to have learned our lesson to the end, that is, until there is full deliverance. So it was that the apostle Peter, who had only a short while previously denied his Savior, could say: "Ye denied the holy and righteous One."
Often there is no need to express in words the fact that we have learned our lesson of God deeds— speak more forcefully than words to show our repentance. If "there is no iniquity with Jehovah, nor respect of persons," can there be such with us? Thanks be to God, Jehoshaphat is now far from the alliance with Ahab or with Jehoram!
The priests and the elders are engaged in this work of righteous government of the people: "And moreover in Jerusalem did Jehoshaphat set some of the Levites and priests, and of the chief fathers of Israel, for the judgment of Jehovah and for causes. — And they returned to Jerusalem. And he charged them saying, Thus shall ye do in the fear of Jehovah faithfully and with a perfect heart. And what cause soever comes to you of your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and ordinances, ye shall even warn them that they trespass not against Jehovah, and so wrath come upon you and upon your brethren: this do and ye shall not trespass... Be strong and do it, and Jehovah will be with the good" (2 Chron. 19:8-118Moreover in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel, for the judgment of the Lord, and for controversies, when they returned to Jerusalem. 9And he charged them, saying, Thus shall ye do in the fear of the Lord, faithfully, and with a perfect heart. 10And what cause soever shall come to you of your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the Lord, and so wrath come upon you, and upon your brethren: this do, and ye shall not trespass. 11And, behold, Amariah the chief priest is over you in all matters of the Lord; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king's matters: also the Levites shall be officers before you. Deal courageously, and the Lord shall be with the good. (2 Chronicles 19:8‑11)).
How beautiful are the king's words which we have italicized! There had been wrath upon Jehoshaphat; he does not want it to be upon his people. Without murmuring he accepts God's displeasure upon him so that Judah may be spared. This reminds us of David's words at Ornan's threshing floor (1 Chron. 21:1717And David said unto God, Is it not I that commanded the people to be numbered? even I it is that have sinned and done evil indeed; but as for these sheep, what have they done? let thine hand, I pray thee, O Lord my God, be on me, and on my father's house; but not on thy people, that they should be plagued. (1 Chronicles 21:17)). Such also was Christ's character, only the Lord took the judgment upon Himself, having merited only His Father's "good pleasure." Jehoshaphat took the judgment upon himself, as having merited God's wrath, and as having been the cause of the evil from which he wished to spare the people.
In 2 Chron. 19:11And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem. (2 Chronicles 19:1)1 The king introduces order into the government of the people: the chief priest for the matters of Jehovah; a prince of Judah for all the king's matters; the Levites over the people's matters. God is a God of order and is concerned that order be maintained in His house. This important truth is developed in the first epistle to the Corinthians. Disorder is contrary to our God's nature and we must carefully be on guard against it. Wherever we see it rising up among God's people we are responsible to intervene so that we can rightly lay claim to the character of the One to whom we belong. This order demands that every class of servants have its own place and function, recognized by all.
What the prophet said to Jehoshaphat found an echo in his conscience and in his heart. Notwithstanding the announcement of judgment, he was comforted by the Lord's encouragements: "There are good things found in thee...thou...hast directed thy heart to seek God." Now he can exhort his people to a vigorous, faithful walk, for he knows that "Jehovah will be with the good" (2 Chron. 19:1111And, behold, Amariah the chief priest is over you in all matters of the Lord; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king's matters: also the Levites shall be officers before you. Deal courageously, and the Lord shall be with the good. (2 Chronicles 19:11)).