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