Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel. Jehoshaphat was thirty-five years old when he began to reign; and he reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi. He walked in all the way of Asa his father. He didn’t turn away from it, doing that which was right in Yahweh’s eyes. However the high places were not taken away. The people still sacrificed and burned incense on the high places. Jehoshaphat made peace with the king of Israel. Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he fought, aren’t they written in the book of the chronicles of the kings of Judah? The remnant of the sodomites, that remained in the days of his father Asa, he put away out of the land. There was no king in Edom. A deputy ruled. Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they didn’t go; for the ships wrecked at Ezion Geber. Then Ahaziah the son of Ahab said to Jehoshaphat, “Let my servants go with your servants in the ships.” But Jehoshaphat would not. Jehoshaphat slept with his fathers, and was buried with his fathers in his father David’s city. Jehoram his son reigned in his place.
Parallel Translations
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Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.
Jehoshaphat was thirty-five years old when he began to reign; and he reigned twenty-five years in Jerusalem. His mother’s name was Azubah the daughter of Shilhi.
He walked in all the way of Asa his father. He didn’t turn away from it, doing that which was right in Yahweh’s eyes. However the high places were not taken away. The people still sacrificed and burned incense on the high places.
Jehoshaphat made peace with the king of Israel.
Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he fought, aren’t they written in the book of the chronicles of the kings of Judah?
The remnant of the sodomites, that remained in the days of his father Asa, he put away out of the land.
There was no king in Edom. A deputy ruled.
Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they didn’t go; for the ships wrecked at Ezion Geber.
Then Ahaziah the son of Ahab said to Jehoshaphat, “Let my servants go with your servants in the ships.” But Jehoshaphat would not.
Jehoshaphat slept with his fathers, and was buried with his fathers in his father David’s city. Jehoram his son reigned in his place.
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And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.
Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother’s name was Azubah the daughter of Shilhi.
And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD: nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places.
And Jehoshaphat made peace with the king of Israel.
Now the rest of the acts of Jehoshaphat, and his might that he shewed, and how he warred, are they not written in the book of the chronicles of the kings of Judah?
And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land.
There was then no king in Edom: a deputy was king.
Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber.
Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not.
And 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.
Show all 3 translations
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And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.
Jehoshaphat was thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother's name was Azubah the daughter of Shilhi.
And he walked in all the way of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD; (22-44) howbeit the high places were not taken away; the people still sacrificed and offered in the high places.
(22-45) And Jehoshaphat made peace with the king of Israel.
(22-46) Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he warred, are they not written in the book of the chronicles of the kings of Judah?
(22-47) And the remnant of the sodomites that remained in the days of his father Asa, he put away out of the land.
(22-48) And there was no king in Edom: a deputy was king.
(22-49) Jehoshaphat made ships of Tarshish to go to Ophir for gold; but they went not; for the ships were broken at Ezion-geber.
(22-50) Then said Ahaziah the son of Ahab unto Jehoshaphat: 'Let my servants go with thy servants in the ships.' But Jehoshaphat would not.
(22-51) And 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.
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Contradictions (1)
Questions where the Bible appears to say two different things, with the passages on each side set together.
Cross-references (76)
- 1 Kings 15:14 (v43) But the high places were not taken away. Nevertheless the heart of Asa was perfect with Yahweh all his days.
- 2 Samuel 8:14 (v47) He put garrisons in Edom. Throughout all Edom, he put garrisons, and all the Edomites became servants to David. Yahweh gave victory to…
- 1 Kings 9:26 (v48) King Solomon made a fleet of ships in Ezion Geber, which is beside Eloth, on the shore of the Red Sea, in the land of Edom.
- 1 Kings 10:22 (v48) For the king had a fleet of Tarshish at sea with Hiram’s fleet. Once every three years the fleet of Tarshish came, bringing gold, silver,…
- 1 Kings 14:24 (v46) There were also sodomites in the land. They did according to all the abominations of the nations which Yahweh drove out before the children…
Show all 75 cross-references
- 1 Kings 15:12 (v46) He put away the sodomites out of the land, and removed all the idols that his fathers had made.
- 2 Kings 3:9 (v47) So the king of Israel went with the king of Judah and the king of Edom, and they marched for seven days along a circuitous route. There was…
- 2 Kings 12:3 (v43) However the high places were not taken away. The people still sacrificed and burned incense in the high places.
- Deuteronomy 23:17 (v46) There shall be no prostitute of the daughters of Israel, neither shall there be a sodomite of the sons of Israel.
- 1 Kings 9:28 (v48) They came to Ophir, and fetched from there gold, four hundred and twenty talents, and brought it to king Solomon.
- 2 Kings 8:20 (v47) In his days Edom revolted from under the hand of Judah, and made a king over themselves.
- 2 Chronicles 20:31 (v41) Jehoshaphat reigned over Judah. He was thirty-five years old when he began to reign; and he reigned twenty-five years in Jerusalem. His…
- 2 Chronicles 21:1 (v50) Jehoshaphat slept with his fathers, and was buried with his fathers in David’s city, and Jehoram his son reigned in his place.
- 1 Kings 22:2 (vv41, 44) In the third year, Jehoshaphat the king of Judah came down to the king of Israel.
- Genesis 19:5 (v46) They called to Lot, and said to him, “Where are the men who came in to you this night? Bring them out to us, that we may have sex with…
- Genesis 27:40 (v47) You will live by your sword, and you will serve your brother. It will happen, when you will break loose, that you will shake his yoke from…
- 2 Kings 8:18 (v44) He walked in the way of the kings of Israel, as did Ahab’s house; for he married Ahab’s daughter. He did that which was evil in Yahweh’s…
- 2 Chronicles 19:2 (v44) Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, “Should you help the wicked, and love those who hate…
- Proverbs 4:27 (v43) Don’t turn to the right hand nor to the left. Remove your foot from evil.
- Jude 1:7 (v46) Even as Sodom and Gomorrah and the cities around them, having in the same way as these given themselves over to sexual immorality and gone…
- Genesis 25:23 (v47) Yahweh said to her, “Two nations are in your womb. Two peoples will be separated from your body. The one people will be stronger than the…
- Genesis 36:31-43 (v47) These are the kings who reigned in the land of Edom, before any king reigned over the children of Israel. Bela, the son of Beor, reigned in…
- Exodus 32:8 (v43) They have turned away quickly out of the way which I commanded them. They have made themselves a molded calf, and have worshiped it, and…
- Numbers 33:35-36 (v48) They traveled from Abronah, and encamped in Ezion Geber. They traveled from Ezion Geber, and encamped at Kadesh in the wilderness of Zin.
- Judges 19:22 (v46) As they were making their hearts merry, behold, the men of the city, certain wicked fellows, surrounded the house, beating at the door; and…
- 1 Samuel 12:20-21 (v43) Samuel said to the people, “Don’t be afraid. You have indeed done all this evil; yet don’t turn away from following Yahweh, but serve…
- 1 Kings 2:10 (v50) David slept with his fathers, and was buried in David’s city.
- 1 Kings 11:41 (v45) Now the rest of the acts of Solomon, and all that he did, and his wisdom, aren’t they written in the book of the acts of Solomon?
- 1 Kings 11:43 (v50) Solomon slept with his fathers, and was buried in his father David’s city; and Rehoboam his son reigned in his place.
- 1 Kings 14:21 (v42) Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty-one years old when he began to reign, and he reigned seventeen years in…
- 1 Kings 14:23 (v43) For they also built for themselves high places, sacred pillars, and Asherah poles on every high hill and under every green tree.
- 1 Kings 14:29 (v45) Now the rest of the acts of Rehoboam, and all that he did, aren’t they written in the book of the chronicles of the kings of Judah?
- 1 Kings 14:31 (v50) Rehoboam slept with his fathers, and was buried with his fathers in David’s city. His mother’s name was Naamah the Ammonitess. Abijam his…
- 1 Kings 15:2 (v42) He reigned three years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom.
- 1 Kings 15:5 (v43) because David did that which was right in Yahweh’s eyes, and didn’t turn away from anything that he commanded him all the days of his life,…
- 1 Kings 15:10 (v42) He reigned forty-one years in Jerusalem. His mother’s name was Maacah the daughter of Abishalom.
- 1 Kings 15:11 (v43) Asa did that which was right in Yahweh’s eyes, as David his father did.
- 1 Kings 15:24 (v50) Asa slept with his fathers, and was buried with his fathers in his father David’s city; and Jehoshaphat his son reigned in his place.
- 1 Kings 22:40 (v50) So Ahab slept with his fathers; and Ahaziah his son reigned in his place.
- 2 Kings 1:17 (v42) So he died according to Yahweh’s word which Elijah had spoken. Jehoram began to reign in his place in the second year of Jehoram the son of…
- 2 Kings 8:16 (v42) In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of…
- 2 Kings 8:16-18 (v50) In the fifth year of Joram the son of Ahab king of Israel, Jehoshaphat being king of Judah then, Jehoram the son of Jehoshaphat king of…
- 2 Kings 14:3-4 (v43) He did that which was right in Yahweh’s eyes, yet not like David his father. He did according to all that Joash his father had done.…
- 2 Kings 15:3-4 (v43) He did that which was right in Yahweh’s eyes, according to all that his father Amaziah had done. However the high places were not taken…
- 2 Kings 18:22 (v43) But if you tell me, ‘We trust in Yahweh our God;’ isn’t that he whose high places and whose altars Hezekiah has taken away, and has said to…
- 1 Chronicles 3:10 (v41) Solomon’s son was Rehoboam, Abijah his son, Asa his son, Jehoshaphat his son,
- 2 Chronicles 9:21 (v48) For the king had ships that went to Tarshish with Huram’s servants. Once every three years, the ships of Tarshish came bringing gold,…
- 2 Chronicles 14:2-5 (v43) Asa did that which was good and right in Yahweh his God’s eyes; for he took away the foreign altars and the high places, broke down the…
- 2 Chronicles 14:11 (v43) Asa cried to Yahweh his God, and said, “Yahweh, there is no one besides you to help, between the mighty and him who has no strength. Help…
- 2 Chronicles 15:8 (v43) When Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominations out of all the land of…
- 2 Chronicles 15:17 (v43) But the high places were not taken away out of Israel; nevertheless the heart of Asa was perfect all his days.
- 2 Chronicles 16:7-12 (v43) At that time Hanani the seer came to Asa king of Judah, and said to him, “Because you have relied on the king of Syria, and have not relied…
- 2 Chronicles 17:1 (v41) Jehoshaphat his son reigned in his place, and strengthened himself against Israel.
- 2 Chronicles 17:3-6 (v43) Yahweh was with Jehoshaphat, because he walked in the first ways of his father David, and didn’t seek the Baals, but sought to the God of…
- 2 Chronicles 19:3-4 (v43) Nevertheless there are good things found in you, in that you have put away the Asheroth out of the land, and have set your heart to seek…
- 2 Chronicles 20:3-30 (v43) Jehoshaphat was alarmed, and set himself to seek to Yahweh. He proclaimed a fast throughout all Judah. Judah gathered themselves together…
- 2 Chronicles 20:21 (v48) When he had taken counsel with the people, he appointed those who were to sing to Yahweh, and give praise in holy array, as they go out…
- 2 Chronicles 20:34 (v45) Now the rest of the acts of Jehoshaphat, first and last, behold, they are written in the history of Jehu the son of Hanani, which is…
- 2 Chronicles 20:35-37 (v48) After this, Jehoshaphat king of Judah joined himself with Ahaziah king of Israel. The same did very wickedly. He joined himself with him to…
- 2 Chronicles 21:5-7 (v50) Jehoram was thirty-two years old when he began to reign, and he reigned eight years in Jerusalem. He walked in the way of the kings of…
- 2 Chronicles 21:6 (v44) He walked in the way of the kings of Israel, as did Ahab’s house; for he had Ahab’s daughter as his wife. He did that which was evil in…
- 2 Chronicles 25:7 (v48) A man of God came to him, saying, “O king, don’t let the army of Israel go with you, for Yahweh is not with Israel, with all the children…
- Psalms 40:4 (v43) Blessed is the man who makes Yahweh his trust, and doesn’t respect the proud, nor such as turn away to lies.
- Psalms 45:9 (v48) Kings’ daughters are among your honorable women. At your right hand the queen stands in gold of Ophir.
- Psalms 48:7 (v48) With the east wind, you break the ships of Tarshish.
- Psalms 101:3 (v43) I will set no vile thing before my eyes. I hate the deeds of faithless men. They will not cling to me.
- Psalms 108:9-10 (v47) Moab is my wash pot. I will toss my sandal on Edom. I will shout over Philistia.” Who will bring me into the fortified city? Who has led me…
- Psalms 125:5 (v43) But as for those who turn away to their crooked ways, Yahweh will lead them away with the workers of iniquity. Peace be on Israel.
- Isaiah 2:16 (v48) for all the ships of Tarshish, and for all pleasant imagery.
- Isaiah 60:9 (v48) Surely the islands will wait for me, and the ships of Tarshish first, to bring your sons from far, their silver and their gold with them,…
- Jonah 1:3 (v48) But Jonah rose up to flee to Tarshish from the presence of Yahweh. He went down to Joppa, and found a ship going to Tarshish; so he paid…
- Romans 1:26-27 (v46) For this reason, God gave them up to vile passions. For their women changed the natural function into that which is against nature.…
- 1 Corinthians 6:9 (v46) Or don’t you know that the unrighteous will not inherit God’s Kingdom? Don’t be deceived. Neither the sexually immoral, nor idolaters, nor…
- 2 Corinthians 6:14 (v44) Don’t be unequally yoked with unbelievers, for what fellowship do righteousness and iniquity have? Or what fellowship does light have with…
- 1 Timothy 1:10 (v46) for the sexually immoral, for homosexuals, for slave-traders, for liars, for perjurers, and for any other thing contrary to the sound…
75 distinct cross-references across this passage (76 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (20 sources)
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Geneva Bible translators 1599 · Public Domain On vv43, 47, 48 Meaning, that he was led with an error, thinking…
Meaning, that he was led with an error, thinking that they might still sacrifice to the Lord in those places, as well as they did before the Temple was built.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv41–50 1Ki 22:41 And Jehoshaphat the son of Asa began…
1Ki 22:41 And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.
Ver. 41. Jehoshaphat the son of Asa.] The father was good, but the son better; he repented when he was reproved; but his father stormed, and put the prophet in prison.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv41–49 Who reigned twenty-two years; therefore he reigned about eighteen…
Who reigned twenty-two years; therefore he reigned about eighteen years with Ahab.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v41 Here is, I. A short account of the reign…
Here is, I. A short account of the reign of Jehoshaphat king of Judah, of which we shall have a much fuller narrative in the book of Chronicles, and of the greatness and goodness of that prince, neither of which was lessened or sullied by any thing but his intimacy with the house of Ahab, which, upon several accounts, was a diminution to him. His confederacy with Ahab in war we have already found dangerous to him, and his confederacy with Ahaziah his son in trade sped no better. He offered to go partner with him in a fleet of merchant-ships, that should fetch gold from Ophir, as Solomon's navy did, Kg1 22:49. See Ch2 20:35, Ch2 20:36. But, while they were preparing to set sail, they were exceedingly damaged and disabled by a storm (broken at Ezion-geber), which a prophet gave Jehoshaphat to understand was a rebuke to him for his league with wicked Ahaziah (Ch2 20:37); and therefore, as we are told here (Kg1 22:49), when Ahaziah desired a second time to be a partner with him, or, if that could not be obtained, that he might but send his servants with some effects of board Jehoshaphat's ships, he refused: Jehoshaphat would not. The rod of God, expounded by the word of God, had effectually broken him off from his confederacy with that ungodly unhappy prince. Better buy wisdom dear than be without it; but experience is therefore said to be the mistress of fools because those are fools that will not learn till they are taught by experience, and particularly till they are taught the danger of associating with wicked people. Now Jehoshaphat's reign appears here to have been none of the longest, but one of the best. 1. It was none of the longest, for he reigned but twenty-five years (Kg1 22:42), but then it was in the prime of his time, between thirty-five and sixty, and these twenty-five, added to his father's happy forty-one, give us a grateful idea of the flourishing condition of the kingdom of Judah, and of religion in it, for a great while, even when things were very bad, upon all accounts, in the kingdom of Israel. If Jehoshaphat reigned not so long as his father, to balance this he had not those blemishes on the latter end of his reign that his father had (Ch2 16:9, Ch2 16:10, Ch2 16:12), and it is better for a man that has been in reputation for wisdom and honour to die in the midst of it than to outlive it. 2. Yet is was one of the best, both in respect of piety and prosperity. (1.) He did well: He did that which was right in the eyes of the Lord (Kg1 22:43), observed the commands of his God, and trod in the steps of his good father; and he persevered therein: He turned not aside from it. Yet every man's character has some but or other, so had his; the high places were not taken away, no not out of Judah and Benjamin, though those tribes lay so near Jerusalem that they might easily bring their offerings and incense to the altar there, and could not pretend, as some other of the tribes, the inconveniency of lying remote. But old corruptions are with difficulty rooted out, especially when they have formerly had the patronage of those that were good, as the high places had of Samuel, Solomon, and some others. (2.) His affairs did well. He prevented the mischiefs which had attended their wars with the kingdom of Israel, establishing a lasting peace (Kg1 22:44), which would have been a greater blessing if he had contented himself with a peace, and not carried it on to an affinity with Israel; he put a deputy, or viceroy, in Edom, so that the kingdom was tributary to him (Kg1 22:47), and therein the prophecy concerning Esau and Jacob was fulfilled, that the elder should serve the younger. And, in general, mention is made of his might and his wars, Kg1 22:45. He pleased God, and God blessed him with strength and success. His death is spoken of (Kg1 22:50), to shut up his story, yet, in the history of the kings of Israel, we find mention of him afterwards, Kg2 3:7.
II. The beginning of the story of Ahaziah the son of Ahab, Kg1 22:51-53. His reign was very short, not two years. Some sinners God makes quick work with. It is a very bad character that is here given him. He not only kept up Jeroboam's idolatry, but the worship of Baal likewise; though he had heard of the ruin of Jeroboam's family, and had seen his own father drawn into destruction by the prophets of Baal, who had often been proved false prophets, yet he received no instruction, took no warning, but followed the example of his wicked father and the counsel of his more wicked mother Jezebel, who was still living. Miserable are the children that not only derive a stock of corruption from their parents, but are thus taught by them to trade with it; and unhappy, most unhappy parents, are those that help to damn their children's souls.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv41, 42, 50 Jehoshaphat made ships of Tarshish,.... Ships to go to…
Jehoshaphat made ships of Tarshish,.... Ships to go to sea, particularly the Indian sea, Kg1 10:22. Tarshish is used for the sea in general, Psa 48:7, in the Cetib, or text, it is "ten"; in the Keri, or margin, it is "made", which we follow, and may be put together, as in the Tigurine version, and read, "he made ten ships to go by sea":
even to go to Ophir for gold; as Solomon did; of which place see Kg1 9:28,
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but they went not, for the ships were broken at Eziongeber; the port where they were built: as soon as they were launched, or sailed, they were broken to pieces against the rocks near the harbour, which stood up like a man's backbone, whence the port had its name; See Gill on Kg1 9:26, and if this was Calzem, as there observed, near to it was a dangerous place for ships, and where many were lost, and is supposed to be the place where Pharaoh and his host were drowned (y); the reason of this shipwreck was, because Jehoshaphat joined himself with Ahaziah king of Israel, for which he was reproved by the prophet Eliezer, and this was his punishment, Ch2 20:35.
(y) Vid. Geograph. Nub. Climat. 3. par. 3. in fine.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv41, 43, 44, 47, 49 Of Ahab - Who reigned twenty two years; therefore…
Of Ahab - Who reigned twenty two years; therefore he reigned about eighteen years with Ahab.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv43, 46, 47, 48, 49 Verse 43. The high places were not taken away]…
Verse 43. The high places were not taken away] In 2Ch 17:6, it is expressly said, that he did take away the high places. Allowing that the text is right in 2 Chron., the two places may be easily reconciled. There were two kinds of high places in the land:
1. Those used for idolatrous purposes.
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2. Those that were consecrated to God, and were used before the temple was built. The former he did take away; the latter he did not.
But some think the parallel place in 2Ch 17:6 is corrupted, and that, instead of ועוד הסיר veod hesir, "and moreover he took away," we should read, ולא הסיר velo hesir, "and he did NOT take away."
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv42, 43, 44, 47, 48, 49 1Ki 22:42. Jehoshaphat was thirty and five years old,…
1Ki 22:42. Jehoshaphat was thirty and five years old, &c. — The intention of the writer of this book was principally to give us the history of the kings of the house of David, with which he begins, and then interweaves with it some account of the kings of Israel. Thus having finished the history of Asa, king of Judah, he recounts the affairs of Israel under Ahab; who being dead, he returns to the history of the kings of Judah, who were the chief objects of his attention.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv41, 43, 44, 45, 46, 47, 48, 49 The writer returns to the history of the kingdom…
The writer returns to the history of the kingdom of Judah (connect this verse with 1Ki 15:24), sketching briefly a reign much more fully given by the writer of Chronicles 2 Chr. 17–20. Compare also the marginal references.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv44, 45, 47, 48, 49, 50 He took not away, &c. He left some of…
He took not away, &c. He left some of the high places, viz., those in which they worshipped the true God: but took away all others, 2 Paralipomenon xvii. 6; (Challoner) and even those also, before the end of his reign; (Calmet) as they were contrary to the law. (Menochius) --- Others think that the passage in Paralipomenon is incorrect; ula being substituted for vaud. He took away the high places, (chap. xix. 3.) and the groves. (Grotius) (Capell.) --- We know that such remained in the days of Joas; and Josaphat in not ranked among the irreproachable kings, Ecclesiasticus xlix. 5. (Calmet) --- He attempted perhaps to remove those places, but was prevented by the people. (Menochius) See chap. xv. 14.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv41, 44, 46, 47, 48, 49 JEHOSHAPHAT’S REIGN, 1Ki_22:41-50.
JEHOSHAPHAT’S REIGN, 1Ki_22:41-50.
The reign of this king of Judah is rapidly passed over in this book, but is more fully detailed in 2 Chronicles chaps. 17-20.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv41–49 41–50. Brief notice of the reign of Jehoshaphat, king…
41–50. Brief notice of the reign of Jehoshaphat, king of Judah (2Ch_20:31-37; 2Ch_21:1)
41. Jehoshaphat the son of Asa] For the events of the twenty-five years of Jehoshaphat’s reign the books of Kings give but a scanty record. His alliance with Jehoram, Ahab’s son, against the king of Moab, is mentioned (2Ki_2:7, seqq.) and that Jehoram, his son, was made king during his father’s lifetime (2Ki_8:16). But this is all. Yet clearly Jehoshaphat was a king of much influence. The Chronicler also tells much good concerning him. The Lord was with him (2 Chronicles 17) and he prospered. He sent out Levites with the princes to teach the people in the cities of Judah. His enemies were dismayed by his greatness, for he had famous commanders and mighty armies. He made the improper alliance with Ahab (2 Chronicles 18) but after Ahab’s death, he returned to Jerusalem and appointed and instructed judges and priests and Levites (2 Chronicles 19) to act in the fear of the Lord and with a perfect heart. He was attacked by Moab (2 Chronicles 20) but seeking unto the Lord he gained a great victory, which he celebrated in such way that the place of the celebration was known afterwards as ‘The valley of blessing.’
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv41, 43, 44, 46, 47, 48 (41) Jehoshaphat.—The narrative here, so far as it is…
(41) Jehoshaphat.—The narrative here, so far as it is full and continuous, centres round the prophetic work of Elijah and Elisha, the scene of which was in Israel; and the compiler contents himself with the insertion of a few brief annalistic notices of the kingdom of Judah, taking up the thread of the narrative of chapter 15:24, except where (as in 2 Kings 3) it becomes again connected with the history of Israel. In the Chronicles, on the contrary, there is a full and interesting account of the reign of Jehoshaphat, and especially of his great religious revival (2 Chronicles 17-20), coinciding with this chapter, almost verbally, in the account of the battle at Ramoth-gilead. The brief notices here of the religious work of Jehoshaphat, his “might,” and his “wars,” agree entirely with this fuller record.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv41–50 Reign of Jehoshaphat.
Reign of Jehoshaphat.
And Jehoahaphat "Whom Jehovah judges" the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.
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The historian now resumes for a moment the history of Judah, which has dropped out of notice since 1Ki_15:24, where the accession of Jehoshaphat was mentioned. His reign, which is here described in the briefest possible way, occupies four chapters (17-20.) of 2 Chronicles
Vers. 41-50.
Jehoshaphat.
These words give a summary of the life of this king of Judah, and faithfully record, as the Scriptures do to admiration, the good and the bad, as these will be considered in the judgment of the great day. Consider
I THE PRAISE OF JEHOSHAPHAT.
1. He came of a good stock.
(1) He was "of the house and lineage of David." The traditions of that house were in many respects a glorious inheritance. David was a "man after God"s own heart." In no instance was he found inclining to idolatry.
(2) He was the son of Asa. Of his mother we have this significant mention: "And his mother"s name was Azubah, the daughter of Shilhi. And he walked in the ways of Asa his father, and departed not from it, doing that which was right in the sight of the Lord." This suggests the healthiness of his mothers moral influence. The reference here to Asa, too, is highly honourable.
(3) The blessing of pious parents is inestimable. It works beneficially in example, in precept, in solicitude. This last is most effectual in prayer to God. Those who are favoured with godly parents should praise God evermore. Wicked children of pious parents are doubly culpable.
2. He improved his advantages.
(1) He "walked in the ways of Asa his father." These were ways of righteousness. Let the children of godly parents now ask themselves whether they walk in the good ways of their ancestors.
(2) He "turned not aside from it. He showed no favour to idolatry. The note which follows is no impeachment of the truth of this statement: "Nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places." The high places that Jehoshaphat spared were those in which the true God was worshipped in accordance with the usage of patriarchal times. (see 2Ch_33:17)
(3) He went farther than Asa in the work of reformation: remnant of the Sodomites which remained in the days of Asa his father he took out of the land." The parallel place to this in the Chronicles is: "And his heart was lifted up in the ways of the Lord: moreover he took away the high places and the groves ( out of Judah". (2Ch_17:6 2Ch_19:8) By removing the Sodomites we understand that he demolished their shrines, their Asherim, their instruments of pollution. When the nests are destroyed the rooks fly.
3. This was to his praise.
(1) Others, similarly placed, failed to make this good use of their advantages. Jehoram, his own son, may be mentioned in sad contrast to him. Several of his ancestors had scandalously departed from the godly ways of their father David. Men will be justified or condemned in the light of such comparisons in the last great day. (see Luk_11:31, Luk_11:32)
(2) God rewarded him with prosperity. (2Ch_17:4, 2Ch_17:5) He had an army probably an enrolled militia of 1, 100, 000 men. The Philistines, Arabians, and Edomites were subject to him. The note here, that "there was then no king in Edom: a deputy was king," which prefaces the account of his fleet at Ezion-Geber, was designed to explain how Jehoshaphat was able to have a fleet at a port which belonged to Edom, (1Ki_9:26) viz., because he appointed the viceroy in Edom which was tributary to him (see Gen_27:29, Gen_27:37; 2Sa_8:14)
II THE BLAME OF JEHOSHAPHAT. This seems all to have been connected with the "peace" which he made "with the king of Israel." It appears to have commenced with
1. The marriage of his son.
(1) Jehoram, the eldest son of Jehoshaphat, and with his consent, took Athaliah, the daughter of Ahab and Jezebel, to be his wife. Jehoshaphat"s heart was lifted up with the abundance of his "riches and honour," and "joined affinity with Ahab". (see 2Ch_18:1) tie became too great to be content with a humble match for his son, and sacrificed godliness to grandeur. He has many imitators in this.
(2) Unequal yoking has ever been prolific in mischief. Athaliah inherited the evil spirit of both her parents, and she led away the heart of Jehoram from God to his ruin. The object of this marriage was to build up the house of Jehoshaphat, but it well-nigh proved its ruin (see 2Ch_22:10, 2Ch_22:11) God is the builder of families (see 2Sa_7:11, 2Sa_7:27; 1Ki_2:24 1Ki_11:38; Psa_127:1)
2. His friendship with Ahab.
(1) This evil grew out of the marriage. The peace between Israel and Judah, which in the abstract was a benefit, was probably a condition of the marriage. But the friendship between Jehoshaphat and Ahab which followed, was too intimate for the good of the king of Judah"s soul
(2) Evils beget evils. This friendship led to Jehosha. plat helping Ahab in his war against Syria, and had nearly cost Jehoshaphat his life. It also sullied his reputation, for he was persuaded into it by Ahab against the voice of Micaiah. This friendship exposed Jehoshaphat to the reproof of the prophet. (2Ch_19:2)
3. His friendship with Ahaziah.
(1) This son of Ahab was no more a companion fit for Jehoshaphat than Ahab. For Ahaziah "walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin: for he served Baal and worshipped him, and provoked to anger the Lord God of Israel, according to all that his father had done.
(2) Yet Jehoshaphat formed a trade alliance with Ahaziah. They jointly fitted out a fleet at the port of Ezion-Geber, on the Red Sea, to sail to Ophir for gold. But for this God rebuked him, and "the ships were broken" in the port. (see 2Ch_20:35-37) Let no money consideration, no gold of Ophir, induce godly young men to enter into trade partnerships with the ungodly.
(3) This judgment of God had a salutary effect upon Jehoshaphat. For when Ahaziah would renew the attempt at Ezion-Geber, Jehoshaphat declined (ver. 49). Let us be careful never to repeat a blunder. J.A.M.
Vers. 41-53.
Two Life Stories.
I JEHOSHAPHAT"S.
1. He prolonged the good influence of his fathers reign. Judah"s thought was still kept under the light of truth, and its life more fully led into the ways of God: he completed his father"s reforms (ver. 46). The continuance of God s work anywhere is as important as the origination of it.
2. He was consistent. "He turned not aside from it." He did not merely begin well; over his whole reign there rested the Divine approval; he did "that which was right in the eyes of the Lord." The life which is ever sinning, repenting, forgetting, achieves nothing. It is like a plant uprooted and planted again, to be again uprooted, etc., and which, even should its life be preserved, will never bear fruit. It is like "a backsliding heifer," and with such a life the great Husbandman"s work cannot be carried on.
3. There was failure as well as success in his career. "Nevertheless the high places were not taken away." tie had endeavoured to remove them. (2Ch_17:6) But "the people offered and burnt incense yet in the high places." The mightiest efforts in the great warfare with darkness leave something for other hands to do, and must till He come who alone can perfect all things.
1. He sought to be at peace with his brethren (ver. 44). He went further in this, indeed, than he ought to have done, (2Ch_19:2) but the desire for peace was laudable.
2. He humbled himself under Gods rebuke (compare vers. 48, 49 with. 2Ch_20:35-37) At first he had been beguiled into.fellowship with the idolatrous king of Israel without reflecting upon the danger which lay in it for himself and his people. But when God had manifested His displeasure, nothing could make him renew the confederacy. The judgment might mistake, but the heart was loyal to God.
II AHAZIAH"S.
1. A sinful life. "He did evil in the sight of the Lord." With such a life there was no possibility of blessing for his people. The roots of his usefulness were destroyed. To do, we must first of all become. Our work cannot rise above the level of our life.
2. A disastrous policy (vers. 52, 53). He continued the work of Israel"s destruction. The departure made by Jeroboam and perfected by Ahab and Jezebel, he accepted in its full rejection of Jehovah. He did not go beyond them, he simply did "according to all that his father had done," but in doing this his sin was of the deepest dye. His father had been judged, but God was still braved, and Israel was led still nearer to destruction. We may only continue what others have begun; but if we pay no heed to the proofs of God"s anger, and take no thought of the inevitable results of the policy we pursue, our persistence may be one of the deepest crimes against God and man. U.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On v48 Jehoshaphat made ships of Tarshish.
1Ki_22:48
Jehoshaphat made ships of Tarshish.
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The shipwreck at Ezion-geber
I. This lamentable disaster to King Jehoshaphats shipping. The Red Sea is a long and comparatively narrow sheet of water, running in a north-westerly direction from the Indian Ocean to the Mediterranean. Its extreme length, from the Strait of Babel Mandeb to the Isthmus of Suez, is over 1400 miles, but at the northern end it divides into two arms somewhat like the letter Y, which enclose between them the peninsula of Mount Sinai. The left, or western arm, and the larger of the two, is that with which we are best acquainted, and is called the Gulf of Suez; the right arm runs in a north-easterly direction for upwards of 100 miles, and is known as the Gulf of Akabah. At the head of this latter gulf is the site of the ancient Ezion-geber.
II. The cause of this disaster. It was a judgment from heaven.
III. The lesson which it teaches.
1. Do not choose your associates amongst those who fear not the Lord. The ill-matched fleet was hardly launched when disaster came, and the very house of God was made an Ezion-geber.
2. It is always safest to keep under Christian influences. A man is rarely better than the company he keeps. Ungodliness is infectious: better strengthen what is good in you than put it in peril. Never make a friend of one who would destroy your faith; go not in the way of evil men. True sympathy of hearts is the golden bond of friendship.
3. The lesson of the text bears upon all business alliances. You will do well even to sacrifice a measure of financial interest and worldly prospect rather than be associated in business with a man who is out of all sympathy with you in religion. (J. T. Davidson, D. D.)
The peril of all mercantile enterprises apart from religious principle
I. Covetousness may lead us into forming forbidden alliances and entering upon unwarranted speculative adventures. There can be no doubt that an inordinate thirst for gold tempted Jehoshaphat into this ill-fated project; for we read that he had already riches and honour in abundance. To obtain riches, indeed, there are no dangers men will not risk, no toils they will not undergo, no perils they will not brave. How often does it happen that a man of considerable capital, from the desire to make much more, enters into partnership in some promising speculation with persons of no piety, though professing godliness himself, and constructs his schemes, and lays his plans, all upon their principles, entirely forgetful that without the blessing of Heaven they can never prosper, and that the blessing of Heaven can never rest upon an enterprise in which the requirements of Heaven are disregarded. God has distinctly declared, that a companion of fools shall be broken; and has warned us, that if sinners entice, saying, Cast in thy lot among us; let us all have one purse; we shall find all precious substance; we shall fill our houses with spoil, we consent not, lest, sharing in the sinners godless schemes, we share in the sinners disastrous overthrow, and reap a righteous recompense, if not in actual bankruptcy, in the wreck and ruin of our most costly equipments. Many, we are aware, are the plausible pleas and excuses which may be urged by the man of merchandise, and the adventurous moneymaker, who is greedy of gain, in justification of his joint-stock schemes, and unions of interests in speculative enterprises with men who have not the love of God in their hearts, nor the fear of God before their eyes.
II. The peril there is to the people of God in all mercantile enterprises apart from religious principle. Be assured, that all alliances with the enemies of God, whether they be in the master of marriage, where gold is often more looked to than goodness, or whether they be in the partnerships of business, or in the undertakings of speculative enterprise; or again, whether they be for the purpose of political party, to prop up a ministry, and to gain strength, as is supposed, to a government, they will assuredly, sooner or later, bring down disaster in the desolating hurricane of Heavens displeasure. Over and over again have we seen all such combinations broken up, and scattered to the winds, evincing, that whatever is imagined to be strong through wickedness shall be made contemptible for its weakness. No union can be strong in which God and truth are not the uniting links. Or, to take another case: when oft-occurring calamities lessen the resources of some wealthy company, and a firm in which all men placed unquestioning confidence is overtaken by the desolating tempests of misfortune upon misfortune, and their ships, which were heretofore to be found on every sea, trading for gold, are scattered and wrecked, and bankruptcy is declared, and creditors look blank with astonishment, is there not often reason to believe that the AEolus of the mischief was some ungodly partner, who, because be was thought to be powerful, was taken into the body, without any regard being had to his religious principles. It is only when such alliances are knowingly made that they can, perhaps, be considered criminal. But is there no enterprise upon which man may enter, worthy of his immortal energies, and in which there is no danger of indulging a destructive covetousness, nor of being stricken clown by any desolating disaster. Ah! yes; there is a merchandise that is better than the merchandise of silver, and the gain thereof than fine gold; and for this ye need not voyage to the land of Ophir. Jesus Christ says to you, I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich--rich in justifying righteousness, rich in the gift of faith, rich in sanctifying influences, rich in moral graces, rich in meekness for glory. Heavenly wisdom cannot be valued with the gold of Ophir, with the precious onyx or the sapphire. (S. Jenner, M. A.)
The broken ships
Three places are mentioned in our text: Ophir, Tarshish, and Ezion-geber. The first tells us of gold to be got; the second of ships built in which to carry it; while the third speaks of the broken ships and the failure.
I. Ophir, representing the desire. Where Ophir was we do not know with certainty; probably in Arabia or India. It was a district noted for wealth, for Solomons fleet used to go to Ophir every third year to bring back gold, ivory, and apes. And Jehoshaphat deems his happiness incomplete; he must have the blessings of Ophir added. He has a throne, but he must have gold. He has a crown of precious jewels, won by David from the King of Ammon, but he must have gold; and he tries to get it. And was there any great sin or harm in that? If there was, then alas for us! for there are very few of us who would not like to fasten our boat to one of Jehoshaphats ships, and follow in his wake to a prize so rich and tempting. We should be quite ready to grant Jehoshaphat liberty to tow if he would only throw out his hawser to us. And is this desire for gain wrong? Is it inconsistent with a Christian profession? or injurious to a Christian life? One thing is sure, it is a universal and instinctive desire. Go where you will, you find men hurrying and striving; trapping the furs of the North, gathering the fruits of the South; with careful, plodding industry seeking the treasures of the mine, or the soil, or the sea. Scripture does not condemn the business. It commends it. It approves of doing with our might whatever our hands may find to do. It says the man who is diligent in business shall stand before kings; he shall not stand before mean men. It rebukes sloth as well as too much sleep, as it says: Go to the ant, thou sluggard; consider her ways, and be wise. And what is it keeps these myriad wheels revolving? that makes the world so busy, saving men from an indolence that would be fatal to all the virtues? It is this same desire for gain, the wish to better ones circumstances, Go then to Ophir if you will, and if you can. Be diligent. Leave no stone unturned that lies in your path. Increase your substance; but remember to minister to Christ of that substance.
II. Tarshish, and the design. Tashish was a busy emporium. Tarshish is still a busy place, and shipbuilders are many. Thought is busy drawing out her plans, putting plank to plank. And when our preparation is complete, we launch our little craft, sending it afloat among that fleet of ventures which every day goes steering out into the deep. And as we launch our ventures, what hope, what exhilaration, what self-congratulation, as we set the ribbons streaming, and flags fluttering, and wine dashing on the prow! How early in life we begin our shipbuilding! Even in boyhood our hearts and hopes are away in the future. We are building our phantom ships with shadowy sails; and, standing on our shadowy deck, how near the shores of Ophir are! We can almost touch them! Others, many others, have failed, but success to us is certain; at least it seems so to us, for boyhoods vision is chromatic, it likes to conjure up images. Now most of us have lived some time in Tarshish; and somewhere on the great deep of commercial life our ships are afloat to-day. Some are ordinary merchantmen, whose sails catch the trade winds, and whose voyages are somewhat slow. Some are a more colossal craft, a kind of steamer; your venture is among the manufactures, with its larger capital and its quicker returns. And some have neither of these; so they launch their little row-beat, and, trusting to the skill and strength of their two hands, they hope for a cargo, though it be but a small one And so Tarshish is left behind: Ezion-geber comes in sight.
II. Ezion-geber, and the disappointment. This was a city on the shore of the Red Sea, used by Solomon as a naval station, and as his seaside place of residence. Now in our trading we like to give Ezion-geber a wide berth. We must pass by it, for there is no way of reaching Ophir but by Ezion-geber. There is no success, but we must venture something to gain it; there is no prize, but lies behind some hazard. And how many of our ships have gone aground, and gone to pieces! Some have returned, laden with a heavy, precious freight; but how many are now overdue, how many lost! More ships reach Ezion-geber than reach Ophir. What mean these broken ships?
1. Some are broken because they were built of light, flimsy material. The strongest lasts the longest. A bubble is easily blown; it as easily bursts. And some men are always floating bubbles. The gains of ordinary, legitimate trade are safe, but slow; too slow for those who are making haste to be rich. So they go into speculation. Here is a scheme that looks fair enough: it is to do wonders. The prospectus is a perfect kaleidoscope; look into it and you see gold, silver, pearls, villas, carriages, and all kinds of beautiful things! And the bait takes. Without stopping to make inquiries as to the concern,--whether there is anything substantial to back it, whether or not the names are painted figure-heads,--they put their all in the venture. Soon their ship is broken, and they wring their hands in bitter disappointment. But it was their own fault. Their ship had no framework of solid timber. It was a paste-board ship, with a thick coating of paint. Such people deserve to have broken ships. They did not call in a surveyor, they trusted to a chance.
2. Again, some ships are broken because built of unsound timber. How many have gone down to an unmarked ocean-grave because of rotten planks! And many a vessel is built of worthless timber: men put into them planks worm-eaten, sin-eaten. Can you expect these to succeed? Can you bring home health and happiness in schemes that will not stand the light of the Word, or the survey of conscience? Put sin into anything, and you put weakness in it. Put sin into it, and you nail a curse to it. There is no real gain from injustice or fraud.
3. But our ships are often broken because God breaks them. We put no green wood into our ships; nothing but careful, long-seasoned thought. We called in prudence and skill to draw out the plans, and to superintend the building. We kept a good look-out at the prow; we watched the winds and currents, and took frequent soundings. Yet we failed; our plans miscarried; our well-equipped vessel ran aground at Ezion-geber. Why is this? why does God give us now success, and then failure? why these frequent and sometimes bitter disappointments?
Perhaps it may be to teach us wisdom in our partnerships.
1. Even in business it is not best to be yoked together with unbelievers. A twin-ship may ride the sea more steadily, and perhaps carry heavier cargoes; but if the prows do not point the same way, if you have two sets of charts, and two compasses that do not agree, your craft may be where the Alexandrian corn-ship was--in the place where two seas meet, the fore part fast on the rocks, and the hinder part broken by the violence of the waves.
2. Again, they are broken in order to teach us humility. If every plan of ours succeeded, we should be in danger; we should become vain, perhaps boastful; like Nebuchadnezzar, chanting praises to ourselves, how our own hand has gotten this wealth. And so He disappoints us.
3. Or God breaks them because He sees we have enough already. Possibly larger wealth might only bring a barrenness of soul: for it is the tendency of increasing wealth to damp and dwarf the spiritual life. Its increasing cares push out holy thoughts; mind and heart are more and more given to earthly things, until the whole life becomes metallic, and religion is simply a creed, or a caricature. In going over the Alps you leave first the secluded valley. Here everything is rich; nature is at her best, covering the fields with corn, and the hillsides with the vines. You ascend and the vines leave you. It is the walnut or the oak that shades your path, and tinkling bells of goats and kine fall musically upon your ear. Higher, and vegetation gets more scant; and instead of the broad leaves of the valley you have the needle-like leaves of the pine and fix. Still higher, and you touch the snows. All is bare and treeless. No fruit, no corn can ripen, for winter claims all the seasons here. And how much is that like many lives! Down in the humbler, lowlier days there was a wealth of heart, though there was poverty of purse. The life was clothed with a beautiful foliage. Sympathies were generous and swift. Hands, feet, and lips steered a glad though a lowly service. But fortune favoured them, wealth poured in upon them. Personal service became more rare, they learned to pay for substitutes, and to serve God by proxy, Rising financially and socially, they declined spiritually. And what are they to-day? Icy Alpine peaks, frowning out of their perpetual cloud, driving the song-birds away, and making the venturesome traveller who calls for a subscription shiver with frost.
4. Or God breaks our ships that we may lean more upon Himself. Our losses after all often prove our truest, richest gains. Our night of failure and disappointment brings the calmer morning, and as we sit down at the Masters feet, gazing in wonder and love upon Him, and taking from His hands the Divine bread, our hard toiling and empty nets are forgotten! Let the Lord give us as many failures as He will, so long as He gives us Himself. On the bare, bleak rocks of Ezion-geber if He be with us, we shall say: Master, it is good to be here. It is better here with Thee than at Ophir without Thee. Nay, let the Lord break all our plans, dash upon the rocks all our prospects, all our earthly hopes; what matter it, if only we get safe to land! Fear not, sang the Roman sailor to his boat, thou carriest Caesar and his fortunes. So let the storm beat, rocks threaten as they may, we still can sing: Bear up, O heart! Thou carriest, not Caesar, but Caesars King--the Christ, the perfect Man, the Living God. (H. Burton, M. A.)
Jehoshaphats wrecked ships
This subject has especial pertinence to business men.
I. Where one good man may succeed another may fall. Solomon had done the very thing that Jehoshaphat proposed. What Solomon did prosperously Jehoshaphat vainly attempted. Why was this? The thing itself was right. God would not have one nation isolated from another. He would have unbrotherliness broken down, and men learn in the barter of commerce that none of us liveth to himself. Countries differ in their productions, and each can furnish something to the wardrobe, table, or adornment of the rest. The merchant has no philanthropy, perhaps, moving him to his commercial ventures, but every ship in the foreign market and bearing its honest freightage to our own is a herald of Him who came to proclaim goodwill to men. Industry is provoked, and that is good; the poor ore helped into comfort, the international sentiment is strengthened, the war demon is fettered, and the separated parts of the earth are united by mutual dependence and blessing. No one land is made for itself alone.
II. Jehoshaphats ships were broken to separate him from a sinful partnership. Thus was ended his alliance with an idolator. Very stringent was Gods word against such a union. And now, the work broken, Gods rod expounded the word. And in the clearer, wider times of Christianity, can we be careless about our partnerships? If wrong for a king to join in shipbuilding and a commercial venture with a worshipper of idols, can it be right in us, of choice, to yoke with the wicked in the pursuits of business? Is it not written by Paul, Be ye not unequally yoked together with unbelievers. Difficulties meet us here, as where, indeed, do they not in the Divine life? Narrow is the way now as ever. A workman may have comrades as spiritually distant from him--more spiritually distant than the sundered roles. What is that Christian man to do? To cut himself adrift from his occupation there because of those ungodly men around him? What is the Christian merchant to do who has an unchristian partner in his firm? Must that partnership be dissolved? How easily can questions accumulate upon us! And what shall we say? We can but lay down principles to be applied to the individual case by Bible-enlightened conscience. Any business, any business transaction which cannot be undertaken as beneath Gods eye should not be undertaken by Gods children. For a Christian man to choose association, partnership with immoral men is presumption. He may do good, but how much more likely to receive harm? He is but one, and his judgment may be overruled by the verdict of others. Is God only for the Sabbath and sanctuary, the religious meeting, and the dying hour? He is to be acknowledged in all our ways. Business is to be transacted in his fear. We may be united to practices as well as individuals, and these, though familiar by habit, may be a damage to the soul. Good political economy may be very bad Christianity. Any infraction of the royal law is that, whoever may be guilty of it.
III. Jehoshaphats ships were broken to good purpose. The ships were built at Ezion-geber, and there were they wrecked. A great loss this; all the outlay and the golden hopes scattered in broken planks and beams and drift-wood upon the seashore. But God was in this thing. The Lord hath broken thy works, said the prophet to the king. The storm had done, as the Lord would have it, double duty--had broken the merchantmen and Jehoshaphats alliance with his heathen neighbour. The loss might have been greater. Troubles are mercies if they have with us similar result. Better that a mans possessions go down like a house of cards than that he go down into spiritual destruction. Better than a man s projects be broken up like those ancient Jewish ships, than that he made shipwreck of faith and a pure conscience. Oh, many a man has wrung his hands amid the shattered prosperity of life, and he has cried, I am ruined, while the clear-eyed angels have been celebrating his deliverance from the maelstrom that sucks down into hell. Welcome such losses! Blessed be such calamities! Let them be sudden and violent! Shall the passenger sleeping in his cabin complain because the captain has roughly aroused him to the fact that the vessel is in the swift, fierce hands of there demon rushing from stem to stern? Better so aroused than to sleep till escape is impossible. That can be no real calamity which wakes a man to the peril of his soul, and flings him on a huge wave up upon the Rock of Ages. A ship was settling down into the sea. Oh, the horror in every eye! Then shrieked the timid, and stood still the brave! But lo, a vessel of rescue drew near, and through speaking-trumpet the captain cried, as boats were launched for their succour, Come all on board with me! To us comes in sight a shining barque: angels man it, and: evening breezes wafting and lo! the Captain cries, My name is Jesus, My ship salvation, My haven heaven. Come all on board with Me! How wise to heed that voice! (G. T. Coster.)
The lessons of adversity
We have read of a ship departing from one of the New England ports in the early period of the colony: she never reached her destination; she was never heard of afterwards. The narrative went on to say that one pleasant summer afternoon, long after, the New England people were standing by the sea when they saw a vessel approach the shore which they knew by its build and rigging to be the very missing ship. It drew nearer and nearer until every line of rigging was visible, and even the faces of those on board. Then suddenly the vision faded, the sails dissolved in cloud, the spars were lost in the mist-lines of the sky, the hull disappeared beneath the waters, the spectre-barque was no more. So years ago we made Treat ventures, cherished great hopes, but to-day we know how many of these schemes have been dashed, and the ships we sent forth with so much pride and joy are now melting away into nothingness, like the apparitional ship of the legend. Our dreams of prosperity have proved nothing more than dreams; our fond hopes have been confounded. The ships of Jehoshaphat were not lost without a reason, neither are ours, and we ought humbly to learn the lessons of adversity.
I. We view our wrecked hopes in the light of rebuke. Our misfortune may be a rebuke for some immoral principle that has found expression in our life. I believe that there never was a period in the history of the world when morality was recognised in trade as fully as it is to-day; but this granted, there is plenty of immorality existent there still--much that is dishonest, unfair, selfish. The immorality of trade accounts for many a stagnation, many a crisis, many a black Friday. Our wrecked ships ought to call attention to the principles on which we have sailed them, and if we find that we have entered into immoral partnerships, brought into our business equivocal principles, made guilty concessions for the sake of realising some coveted gain or pleasure, we need not wonder that our ships have been broken, and we must be careful that the bitterest tears we shed over them are tears of penitence. Our misfortune may be a rebuke to the godless temper in which we have conducted our business. God stands at the back of the natural world and the commercial world, acting with infinite freedom throughout. There is a long chain of things, causes, forces, but the last link of the chain is in the hand of God. Let us accept these catastrophics as rebukes for our lack of religious thought and feeling in practical life. Our misfortunes are blessed if they show us our errors and sins, and lead us into truer pathways. There is no more awful thing in life than for a man to succeed in immoral and godless ways; any blasting wind is good that saves us from that. Thank God for disaster if it only opens our eyes and saves our soul.
II. We may view our wrecked ships in the light of mercy. We often see men tried by success, and they fail under the trial ignominiously. God knows what each of His children can and ought to bear, and He will not subject us to any unfitting or excessive ordeal. If your ships had brought the treasure you hoped for, you would have lived in a larger house, you would have ridden instead of walking as you do now, a great many more people would have known you than know you now, you would have sat with Dives instead of being the near neighbour of Lazarus.
III. We may view our wrecked ships in the light of discipline. If we do not regard the frustration of our hopes as aiming immediately at the salvation of our soul, we may certainly regard such disasters as designed to effect the development and enrichment of our soul. And is not this development and enrichment of the soul the grand end of life? Is not the top prize of existence the crown of personal and immortal righteousness? God perfects His people in very different ways; some through wealth, some through want, making both in the end equally complete. The mountains of the earth are all glorious, but, like the stars of the sky, they differ in glory. Up to a certain point life is a course of victory and ever-increasing volume of power and success; then, again, it is a story of frustration and failure; one voyage the ships bring the gold, the next they are broken. But let us be sure that in this way God designs to give us the fulness of perfection. The scientists tell us that during the great southern Glacial Period many southern plants were driven to northerly climates, and then again the glaciation of the northern hemisphere drove northern plants to southerly climates; and so on the Organ mountains of Brazil both Arctic and Antarctic plants are found commingled in strange brotherhood, testifying to the alternate glaciation of the two hemispheres. Brethren, as by the worlds changing climate the flowers of the two hemispheres have been assembled on these Brazilian mountains, mingling their divergent beauty and sweetness, so God, by alternations of health and sickness, success and failure, joy and sorrow, brings together in the character of His children all the bright graces of the moral universe.
IV. We may view our wrecked ships in the light of prophecy. They may remind us of the coming day when all our gold ships will go down in Jordans tide, leaving not a floating spar for us to gather. Keep that before you. Some Colonial writer objecting to Chinese immigration, says, The Chinaman thinks more of a splendid coffin than he does of an upright life. What a strange charge to bring against a Chinaman! Do not many Englishmen think more of a purple coffin than they do of a noble life? Let us not live for a splendid coffin, but for a splendid character. Let us live that we may be true and pure. Whatever this world has given us, it will soon demand from us, just as the waves of the sea suck back the glittering shells with which they first strewed the shore. Do not sail your soul in your ships. Lay up treasure where moth and rust do not corrupt. (W. L. Watkinson.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v41 BEFORE we leave the House of David we must…
JEHOSHAPHAT
1Ki_22:41-50
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BEFORE we leave the House of David we must speak of Jehoshaphat, the last king of Judah whose reign is narrated in the First Book of Kings. He was abler, more powerful, and more faithful to Jehovah than any of his predecessors, and was alone counted worthy in later ages to rank with Hezekiah and Josiah among the most pious rulers of the Davidic line. The annals of his reign are found chiefly in the Second Book of Chronicles, where his story occupies four long chapters. The First Book of Kings compresses all record of him into nine verses, except so far as his fortunes are commingled with the history of Ahab. But both accounts show us a reign which contributed as greatly to the prosperity of Judah as that of Jeroboam II contributed to the prosperity of Israel.
He ascended the throne at the age of thirty-five. He was apparently the only son of Asa, by Azubah, the daughter of Shilhi; for Asa, greatly to his credit, seems to have been the first king of Judah who set his face against the monstrous polygamy of his predecessors, and, so far as we know, contented himself with a single wife. He received the high eulogy that "he turned not aside from doing that which was right in the eyes of the Lord," with the customary qualification that, nevertheless, the people still burnt incense and offerings at the Bamoth, which were not taken away. The chronicler says that he did take them away. This stock contradiction between the two authorities must be accounted for either by a contrast between the effort and its failure, or by a distinction between idolatrous Bamoth and those dedicated to the worship of Jehovah to which the people clung with the deep affection which local sanctuaries inspire.
To the historians of the Book of Kings the central fact of Jehoshaphats history is that "he made peace with the King of Israel." As a piece of ordinary statesmanship no step could have been more praiseworthy. The sixty-eight years or more which had elapsed since the divinely-suggested choice of Jeroboam by the Northern Kingdom had tended to soften old exasperations. The kingdom of Israel was now an established fact, and nothing had become more obvious than that the past could not be undone. Meanwhile the threatening specter of Syria. under the dynasty of Benhadad, was beginning to throw a dark shadow over both kingdoms. It had become certain that, if they continued to destroy each other by internecine warfare, both would succumb to the foreign invader. Wisely, therefore, and kindly Jehoshaphat determined to make peace with Ahab, in about the eighth year after his accession; and this policy he consistently maintained to the close of his twenty-five years reign.
No one surely could blame him for putting an end to an exhaustive civil war between brethren. Indeed, in so doing he was but carrying out the policy which had been dictated to Rehoboam by the prophet Shemaiah, when he forbade him to attempt the immense expedition which he had prepared to annihilate Jeroboam. Peace was necessary to the development and happiness of both kingdoms, but even more so to the smaller and weaker, threatened as it was not only by the more distant menace of Syria, but by the might of Egypt on the south and the dangerous predatory warfare of Edom and Moab on the east.
But Jehoshaphat went further than this. He cemented the new peace by an alliance between his young son Jehoram and Athaliah, daughter of Ahab and Jezebel, who was then perhaps under fifteen years of age.
Later chroniclers formed their moral estimates by a standard which did not exist so many centuries before the date at which they wrote. If we are to judge the conduct of these kings truthfully we must take an unbiased view of their conduct. We adopt this principle when we try to understand the characters of saints and patriarchs like Abraham, Isaac, and Jacob, or judges and prophets like Gideon, Deborah, and Samuel; and in general we must not sweepingly condemn the holy men of old because they lacked the full illumination of the gospel. We must be guided by a spirit of fairness if we desire to form a true conception of the kings who lived in the ninth century before Christ. It is probable that the religious gulf between the kings of Judah and Israel was not so immense as on a superficial view it might appear to be; indeed, the balance seems to be in favor of Jeroboam as against Abijam, Rehoboam, or even Solomon. The worship of the golden symbols at Dan and Bethel did not appear half so heinous to the people of Judah as it does to us. Even in the Temple they had cherubim and oxen. The Bamoth to Chemosh, Milcom, and Astarte glittered before them undisturbed on the summit of Olivet, and abominations which they either tolerated or could not remove sheltered themselves in the very precincts of the Temple, under the shadows of its desecrated trees. To the pious Jehoshaphat the tolerance of Baal-worship by Ahab could hardly appear more deadly than the tolerance of Chemosh-worship by his great-great-grandfather, and the permission of Asherim and Chammanim by his grandfather, to say nothing of the phallic horror openly patronised by the queen-mother who was a granddaughter of David. That Ahab himself was a worshipper of Jehovah is sufficiently proved by the fact that he had given the name of Athaliah to the young princess whose hand Jehoshaphat sought for his son, and the name of Ahaziah ("Jehovah taketh hold") to the prince who was to be his heir. Jehoshaphat acted from policy; but so has every king done who has ever reigned. He could neither be expected to see these things with the illumination of a prophet, nor to read-as later writers could do in the light of history-the awful issues involved in an alliance which looked to him so necessary and so advantageous.
At the time of the proposed alliance there seems to have been no protest-at any rate, none of which we read. Micaiah alone among the prophets uttered his stern warning when the expedition to Ramoth Gilead was actually on foot, and Jehu, son of Hanani, went out to rebuke Jehoshaphat at the close of that disastrous enterprise. It is to the history attributed to this seer and embodied in the annals of Israel that the chronicler refers: "Shouldst thou help the wicked," asked the bold prophet, "and love them that hate the Lord? For this thing wrath is upon thee from the Lord. Nevertheless, there are good things found, in thee, in that thou hast put away the Asheroth out of the land, and hast set thy heart to seek God."
The moral principle which Jehu, son of Hanani, here enunciated is profoundly true. It was terribly emphasized by the subsequent events. A just and wise forecast may have sanctioned the restoration of peace, but Jehoshaphat might at least have learnt enough to avoid affinity with a queen who, like Jezebel, had introduced frightful and tyrannous iniquities into the House of Ahab. Faithful as the King of Judah evidently intended to be to the law of Jehovah, he should have hesitated before forming such close bonds of connection with the cruel daughter of the usurping Tyrian priest. His error hardly diminished the warmth of that glowing eulogy which even the chronicler pronounces upon him; but it brought upon his kingdom, and upon the whole family of his grandchildren, overwhelming misery and all but total extermination. The rules of Gods moral government are written large on the story of nations, and the consequences of our actions come upon us not arbitrarily, but in accordance with universal laws. When we err, even though our error be leniently judged and fully pardoned, the human consequences of the deeds which we have done may still come flowing over us with the resistless march of the ocean tides.
"You little fancy what rude shocks apprise us. We sin: Gods intimations rather fall In clearness than in energy."
Jehoshaphat did not live to see the ultimate issues of massacre and despotism which came in the train of his son Jehorams marriage. Perhaps to him it wore the golden aspect which it wears on the forty-fifth Psalm, which, as some have imagined, was composed on this occasion. But he had abundant proof that close relationship for mutual offence and defense with the kings of Israel brought no blessing in its train. In the expedition against Ramoth Gilead when Ahab was slain, he too very nearly lost his life. Even this did not disturb his alliance with Ahabs son Ahaziah, with whom he joined in a maritime enterprise which like its predecessors, turned out to be a total failure.
Jehoshaphat in his successful wars had established the supremacy over Edom which had been all but lost in the days of Solomon. The Edomite Hadad and his successors had not been able to hold their own, and the present kings of Edom were deputies or vassals under the suzerainty of Judaea. This once more opened the path to Elath and Ezion-Geber on the gulf of Akaba. Jehoshaphat, in his prosperity, felt a desire to revive the old costly commerce of Solomon with Ophir for gold, sandal wood, and curious animals. For this purpose he built "ships of Tarshish," i.e., merchant ships, like those used for the Phoenician trade between Tyre and Tartessus, to go this long voyage. The ships, however, were wrecked on the reefs of Ezion-Geber, for the Jews were timid and inexperienced mariners. Hearing of this disaster, according to the Book of Kings, Ahaziah made an offer to Jehoshaphat to make the enterprise a joint one, -thinking, apparently, that the Israelites, who, perhaps, held Joppa and some of the ports on the coast, would bring more skill and knowledge to bear on the result. But Jehoshaphat had had enough of an attempt which was so dangerous and which offered no solid advantages. He declined Ahaziahs offer. The story of these circumstances in the chronicler is different. He speaks as if from the first it was a joint experiment of the two kings, and says that, after the wreck of the fleet, a prophet of whom we know nothing, "Eliezer, the son of Dodavahu of Mareshah," prophesied against Jehoshaphat, saying, "Because thou hast joined thyself with Ahaziah, Jehovah hath made a breach in thy works." The passage shows that the word "prophesied" was constantly used in the sense of "preached," and did not necessarily imply any prediction of events yet future. The chronicler, however, apparently makes the mistake of supposing that ships were built at Ezion-Geber on the Red Sea to sail to Tartessus in Spain! The earlier and better authority says correctly that these merchantmen were built to trade with Ophir, in India, or Arabia. The chronicler seems to have been unaware that "ships of Tarshish," like our "Indiamen," was a general title for vessels of a special build.
We see enough in the Book of Kings to show the greatness and goodness of Jehoshaphat, and later on we shall hear details of his military expeditions. The chronicler, glorifying him still more, says that he sent princes and Levites and priests to teach the Book of the Law throughout all the cities of Judah; that he received large presents and tribute from neighboring peoples; that he built castles and stone cities; and that he had a stupendous army of 160, 000 troops under four great generals. He also narrates that when an immense host of Moabites, Ammonites, and Meunim came against him to Hazezon-Tamar or Engedi he took his stand before the people in the Temple in front of the new court and prayed. Thereupon the spirit of the Lord came upon "Jahaziel the son of Zechariah, the son of Benaiah, the son of Jeiel, the son of Mattaniah the Levite, of the sons of Asaph," who told them that the next day they should go against the invader, but that they need not strike a blow. The battle was Gods, not theirs. All they had to do was to stand still and see the salvation of Jehovah. On hearing this the king and all his people prostrated themselves, and the Levites stood up to praise God. Next morning Jehoshaphat told his people to believe God and His prophets and they should prosper, and bade them chant the verse, "Give thanks unto the Lord, for His mercy endureth for ever," which now forms the refrain of Psalms 136. On this Jehovah "set liers in wait against the children of Ammon, Moab, and Mount Seir." Intestine struggles arose among the invaders. The inhabitants of Mount Seir were first destroyed, and the rest then turned their swords against each other until they were all "dead bodies fallen to the earth." The soldiers of Jehoshaphat despoiled these corpses for three days, and on the fourth assembled themselves in the valley of Beracah ("Blessing"), which received its name from their tumultuous rejoicings. After this they returned to Jerusalem with psalteries and harps and trumpets, and God gave Jehoshaphat rest from all his enemies round about. Of all this the historian of the Kings tells us nothing. Jehoshaphat died full of years and honors, leaving seven sons, of whom the eldest was Jehoram. {2Ch_21:2-3} His reign marks a decisive triumph of the prophetic party. The prophets not only felt a fiercely just abhorrence of the abominations of Canaanite idolatry, but wished to establish a theocracy to the exclusion on the one hand of all local and symbolic worship, and on the other of all reliance on worldly policy. Up to this time, as Dean Stanley says m his usual strikingly picturesque manner,
"if there was a holy city, there was also an unholy city within the walls of Sion. It was like a seething caldron of blood and froth whose scum is therein and whose scum has not gone out of it. The Temple was hemmed in by dark idolatries on every side. Mount Olivet was covered with heathen sanctuaries, monumental stones, and pillars of Baal. Wooden images of Astarte under the sacred trees, huge images of Molech appeared at every turn in the walks around Jerusalem." Jehoshaphat introduced a decisive improvement into the conditions which prevailed under Rehoboam and Abijah, but practically the conflict between light and darkness goes on for ever. It was in days when Jerusalem had come to be regarded by herself and by all nations as exceptionally holy, that she, who had been for centuries the murderess of the prophets, became under her priestly religionists the murderess of the Christ, and-far different in Gods eyes from what she was in her own-deserved the dreadful stigma of being "the great city which spiritually is called Sodom and Egypt."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v41 1Ki_22:41. History of the reign of Jehoshaphat of Judah—Scant…
CRITICAL AND EXPLANATORY NOTES.—
1Ki_22:41. History of the reign of Jehoshaphat of Judah—Scant records of Judah occur in the Scriptures, but Chronicles give them more fully.
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1Ki_22:46. The sodomites … he took out of the land—Lit., extinguished from the land.
1Ki_22:49. Then said Ahaziah—At that time king of Israel. He wished to unite with Jehoshaphat in maritime expeditions; the explanation of his refusal is found in 2Ch_20:35-37. Ezion-geber (1Ki_22:48) abounds in perilous and destructive rocks.—W. H. J.
HOMILETICS OF 1Ki_22:41-50
THE PRAISEWORTHY EFFORTS OF A GOOD KING
AN agreeable change comes across the character of the history—like a wavering stream of light which silvers and beautifies the dark and restless sea. The last seven chapters have been wholly occupied with the history of the kingdom of Israel; a dismal record of defection, idolatry, bloodshed, ever intensifying wickedness, and of terrible judgments. Here we have interposed, as if to relieve the blackness of the picture, a brief epitome of the career of the good Jehoshaphat. For a fuller account of his reign consult 2 Chronicles 17 -
20. In the paragraph before us we have a representation of the praiseworthy efforts of a good king.
I. He is solicitous to maintain the religious prestige of the nation (1Ki_22:43).
1. He follows the example of the good. “He walked in all the ways of Asa, his father, he turned not aside from it.” On the general piety of Asa see 1Ki_15:11-15, and compare 2Ch_14:2-5; 2Ch_15:8-17. Jehosphaphat seems to have been a still better king, for he did not, like Asa, fall away in his old age (2Ch_16:2-12). It is an unspeakable advantage to have an early pious training; and to have constantly in view the best patterns of religious excellence to imitate.
2. He strives after personal righteousness. “Doing that which was right in the eyes of the Lord.” Goodness should be sought and practised for its own sake, and with a sincere desire to please God. Nothing is good which will not bear the test of the Divine scrutiny—which is not right in the eyes of the Lord.”
3. He may not accomplish all the religious reforms he desires. “Nevertheless, the high places were not taken away.” The only faults with which Jehoshaphat is charged are his allowance of the high places, and his tenderness towards the house of Ahab, which led him, first, to take a wife for his eldest son from among Ahab’s daughters, and then to join both him and his successor in their military and other enterprises (1Ki_22:29; 2Ki_3:7; 2Ch_20:35-37). There are few reformers who do not make some mistakes; and few who accomplish all at which they aim. Even to attempt a great and noble enterprise has an elevating moral influence on the zealous reformer. It is one of the first and highest duties of a king to look well after the religious condition of his people.
II. He labours to promote peace (1Ki_22:44). For sixty years, from the first separation of the two kingdoms down to the accession of Jehoshaphat, there was an uninterrupted series of wars between Israel and Judah. This fratricidal policy was ended by the declaration of a formal peace, which was perhaps at once cemented by a marriage between the two children of the contracting parties, Jehoram and Athaliah. A wise and judicious king will use all legitimate means to promote and maintain an honourable peace, without the surrender of any one essential right, or the least sacrifice of dignity.
III. He is alive to the importance of a judicious manifestation of kingly power (1Ki_22:45). “His might that he showed and how he warred.” He tries to promote peaceful relations with other nations, not because he is weak, but because he is strong! He discourages war in others by being always prepared for it himself. He will not suffer his authority to be despised, nor will he allow a wrong to his nation to go unpunished. Government that is not backed with power will soon drift into rebellion and anarchy.
IV. He is anxious about the morality of his people (1Ki_22:46). Sensual indulgence grows into still more abominable enormities, the more it is practised and tolerated. It saps the foundations of national life and morality. Much had been done to root out the wretched class referred to in this verse (1Ki_15:12); but the evil was so inveterate and deep-seated that it could not be all at once extinguished. An examination of the social life of the Greeks and Romans when at the acme of their national greatness shows how possible it is for the most brilliant attainments in literature, science, and art, to co-exist alongside the most debasing and shameless immorality. Christianity is the apostle and donor of the highest and purest morality.
V. He encourages the exercise of good government. “There was then no king in Edom: a deputy was king” (1Ki_22:47). The last reference to Edom was in the time of Solomon, when Hadad, having returned thither from Egypt, was “an adversary unto Solomon” (1Ki_11:14), and reigned over Egypt. It seems to have been again reduced, and to be dependent on the kingdom of Judah, being governed by a deputy, or viceroy, who, however, was allowed the royal title. This government of dependencies by means of subject kings was the all but universal practice in the East down to the time of Cyrus. A good king is careful to provide effective government in every part of his dominions. When the government is feeble, every other interest suffers.
VI. He seeks to advance commercial enterprise (1Ki_22:48-49). Jehoshaphat sought to re-establish the maritime trade to Ophir, which had proved such a source of wealth in Solomon’s reign; and, though the shipbuilding in this instance proved a failure, it illustrates the active desire of the king to promote the commercial welfare of the nation. The ships were wrecked while in the harbour, because they were badly built, the Jewish sailors having but an imperfect knowledge of the sea and of the rig and management of ships; or, according to the prophet Eliezer, as a Divine judgment against Jehoshaphat for joining himself with the idolatrous Ahaziah in this business (2Ch_20:36-37). The commercial genius of Jehoshaphat would find scope in other directions, which would all tend to increase the national prosperity. If commerce is stifled, the nation is starved. “Every profession implies system. The meanest trade demands it, and would run to waste without something of it. The marvellous achievements of modern commerce, stretching its relations over distant seas and many lands, and gathering the materials of every civilization within its ample bosom, are, more than anything, the result of an expanding and victorious system, which shrinks at no obstacles and adapts itself to every emergency.” A good king readily appreciates the application of system to commercial success, and is not too proud or too indifferent to act accordingly.
VII. He transmits a heritage of good to his successor (1Ki_22:50). Jehoram enters upon the government with all the advantages of his father’s achievements and prestige. Fortunate indeed is the youthful king who succeeds a provident and far-seeing father; and who has before him, as a constant inspiration, the example of a holy and useful life. To leave a good name to posterity is better than riches. It is a solemn and sacred trust to receive all that Jehoram received. It may be shamefully abused, as, alas! it was in his case (2Ch_21:6).
LESSONS:—
1. A crown brings great opportunities and great responsibilities.
2. The best king cannot accomplish all the good he would.
3. A good man is honoured for the good he attempted, as well as for what he actually accomplished.
GERM NOTES ON THE VERSES
1Ki_22:41-50. The reign of Jehoshaphat was a very successful and prosperous one for Judah, both internally and externally. The author does not enter more particularly into the details of its history, evidently because, from the time of the division of the kingdom, his main object was rather to give a representation of the monarchy in Israel until its downfall. Jehoshaphat’s aim, after he had established legal order in his dominions as far as possible, reduced the neighbouring people to subjection again, and concluded peace with the brother kingdom, was to restore the times of prosperity that existed in the days of Solomon, and to bring his kingdom up to the height of that of Solomon once more. The glory of the kingdom, however, as it had existed under Solomon, was, according to the purpose of God, for ever gone by. Its return was not a part of the divine plan of salvation, and every human attempt to restore it must necessarily fail. The fleet of Jehoshaphat went down in the harbour of Ezion-geber, even before it had sailed out, and that, too, not by human fault, but by a storm—that is to say, by a dispensation of God.—Lange.
—All Christian rulers and governors ought to follow the example of the pious king Jehoshaphat—to do what is pleasing to God, to walk in His ways without departing from them, to maintain and extend pure religon, to remove and destroy what is evil, and especially not to permit whoredom, but with earnestness to do away with it and punish it, and to guard themselves from having too much intercourse with godless persons, or from entering into any covenant with them, because this leads to no good, as indeed Jehoshaphat got only danger and loss by it. Every one should profit by the life experience of Jehoshaphat. All that he undertook according to God’s word and will went on fortunately, and attained good success, and was attended with blessing; but all that he undertook in conjunction with Ahab and Ahaziah turned out unfortunately: there was no blessing upon that.—Wurt. Summ.
1Ki_22:43. An upright life.
1. Is modelled after a worthy pattern.
2. Is marked by fidelity and perseverance.
3. Is approved and owned of God.
4. May not be free from some imperfections.
1Ki_22:48-49. The risks of commerce.
1. Demand great toil and enterprise.
2. Liable to great losses.
3. May be involved in unfortunate partnerships.
4. Cultivate decision of character: “Jehoshaphat would not” (1Ki_22:49).
1Ki_22:48. “For his ships were broken.” This cross was in great mercy to Jehoshaphat. “Thou in very faithfulness hast afflicted me,” said David. This should be a patienting consideration; as it is said to have been to Philip of Spain, upon the defeating and scattering of his navy in 1588. He gave, and commanded to be given all over Spain, thanks to God that the loss was no more grievous; and used singular mercy in relieving the distressed soldiers and sailors—Trapp.
1Ki_22:49-50. The heart of man proposes its own way, but the Lord alone allows it to proceed therein (Pro_16:9). He often confounds our purposes and destroys our plans which reach so far and so high, that we may not become puffed up, but learn to yield to His holy will, and to say: “It is the Lord; let Him do what seemeth Him good.”—What God has clearly destroyed as a punishment, that let us not build up again at the counsel or demand of any man, for when He breaks in pieces, it cannot avail to build again (Job_12:14).—So Jehoshaphat would not build again. The offers of a man who had departed from God, even if he offer thee ever so much profit and pleasantness, do thou reject with determined will.—Lange.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v41 Jehoshaphat in Judah, Ahaziah in Isreal
Jehoshaphat in Judah, Ahaziah in Isreal
v. 41. And Jehoshaphat, the son of Asa, began to reign over Judah in the fourth year of Ahab, king of Israel. Cf 2 Chronicles 17-21.
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v. 42. Jehoshaphat, of whose reign only a very brief summary is here given, was thirty and five years old when he began to reign, and he reigned twenty and five years in Jerusalem. And his mother’s name, mentioned, as usual, on account of the obvious great influence of the mother in Oriental harems, was Azubah, the daughter of Shilhi.
v. 43. And he walked in all the ways of Asa, his father, keeping the covenant of Jehovah; he turned not aside from it, doing that which was right in the eyes of the Lord; nevertheless, the high places, those devoted to Jehovah worship, against the real purpose of the Lord, were not taken away; for the people offered and burned incense yet in the high places, they did not confine their worship to the Temple at Jerusalem, as the Lord had ordered.
v. 44. And Jehoshaphat made peace with the king of Israel, a state of war having existed between the two kingdoms for about seventy years.
v. 45. Now, the rest of the acts of Jehoshaphat, and his might that he showed, especially in building fortresses and in increasing the military forces of the country, and how he warred, are they not written in the Book of the Chronicles of the Kings of Judah?
v. 46. And the remnant of the sodomites, the male prostitutes, which remained in the days of his father Asa, he took out of the land, his rule being notable also for that reason.
v. 47. There was then no king in Edom, for the Edomites, who had been conquered by David, had either not succeeded in regaining their independence, or they had not been able to keep it; a deputy was king, acting as governor under the overlordship of the king of Judah.
v. 48. Jehoshaphat made ships of Tharshish, ocean-going vessels such as were used for the trade with Spain, to go to Ophir for gold; but they went not, for the ships were broken at Ezion-geber, the harbor at the head of the Elanitic Gulf, a storm destroying them at God’s command, 2Ch 20:37.
v. 49. Then said Ahaziah, the son of Ahab, unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not, he refused to make a second attempt, after the Lord had so plainly shown his disapproval of the undertaking.
v. 50. And 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.
v. 51. Ahaziah, the son of Ahab, whose accession to the throne was noted
v. 40. began to reign over Israel in Samaria the seventeenth year of Jehoshaphat, king of Judah, and reigned two years over Israel.
v. 52. And. he did evil in the sight of the Lord, and walked in the way of his father and in the way of his mother, in extreme idolatry, and in the way of Jeroboam, the son of Nebat, who made Israel to sin, by introducing idolatry when he erected the golden calves;
v. 53. for he served Baal, and worshiped him, and provoked to anger the Lord God of Israel, according to all that his father had done. The terrible end of his father had not taught this idolater the lesson which he should have learned. It is due to men’s own deliberate blindness that they meet with misfortune and are condemned.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv41, 43, 45, 48 thirty-five years old
thirty-five years old
"35 years old" (See: Numbers)
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twenty-five years
"25 years" (See: Numbers)
translationWords
Jehoshaphat
Asa
reign
kingdom of Judah
kingdom of Israel
Jerusalem
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv41, 43, 46, 47, 48 22:41-50 This overview provides basic information about Jehoshaphat’s twenty-five-year…
22:41-50 This overview provides basic information about Jehoshaphat’s twenty-five-year reign as king of Judah. The Chronicler provides more details on Jehoshaphat’s good spiritual character that led to religious reforms and the Lord’s blessing (2 Chr 17:1–21:1). Including a two-year co-regency with his father, Asa, Jehoshaphat reigned from 872 to 848 BC.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.