by Daniel Rudge, England
THE COMMENCEMENT AND CONSOLIDATION OF HIS KINGDOM – 2Chr 17
THE COMPROMISES OF HIS REIGN – 2Chr 18,20; 2Ki 3
THE CONQUEST OF HIS ENEMIES – 2Chr 20
THE CHARACTER OF HIS REIGN
Jehoshaphat was the fourth king of Judah following his great-grandfather, Rehoboam, his grandfather, Abijah, and his father, Asa. In total, the reign of Jehoshaphat was twenty-five years in duration, 2Chr.20.31. He began to reign when he was 35 years of age and died at 60 years of age. In what would prove to have a significant impact on his life and the character of his kingdom, his reign coincided with those of Ahab, Ahaziah and Joram in the northern kingdom of Israel.
Prophets were aplenty in those days, with a seemingly different prophet being raised up to meet Jehoshaphat in most of the significant events and spiritual compromises of his life. He had encounters with Micaiah, 1Kings chapter 22; Jehu the son of Hanani, 2Chr.19.1-3; Jahaziel, 2Chr.20.14-17; Eliezer, 2Chr.20.37; and Elisha, 2Kings chapter 3. The names of these prophets mean something like, ‘Who is like unto Jehovah?’ (Micaiah), ‘Jehovah is He’ (Jehu), ‘God sees’ (Jahaziel), ‘God is my help’ (Eliezer) and ‘God the Saviour’ (Elisha). There is no doubt God was directing Jehoshaphat’s attention to the One before Whom he lived and “[had] his being” Acts 17.28, indeed, the One to Whom he was accountable for his actions and to Whom he should have turned in every distress and care. It would have been better for Jehoshaphat if he had practically learned the meaning of his own name in early life: ‘Jehovah is judge’, for he made far too many questionable judgements and liaisons apart from Jehovah, “the Lord”. It is encouraging and solemn to remember that we too live our lives in the sight of an all-seeing God (Jahaziel). When mistakes are made, we have a Father Who loves us too much to allow us to sin successfully! His hand of discipline and correction is never slow. But we are thankful too for a God who sees our every need and knows our every care: in these situations, He is a God who is my help (Eliezer).
A summary of the life and reign of Jehoshaphat is given at the end of the record of his life in Chronicles, 2Chr.20.31-34. There it is recorded that “he walked in the way of Asa his father, and departed not from it, doing that which was right in the sight of the Lord” v.32. Similar statements about ‘walking’ (conduct) are also found at the beginning of the Chronicles record concerning him: Jehoshaphat “sought to the Lord God of his father, and walked in His commandments, and not after the doings of Israel” and “walked in the first ways of his father David, and sought not unto Baalim” 2Chr.17.3,4. Walking in the ways of David describes Jehoshaphat following a similar path of obedience and faithfulness to the Word of God as his ancestor David. It was the integrity and example of David against which all the kings of Judah were measured. By contrast, the kings of Israel were compared to “Jeroboam the son of Nebat, who made Israel to sin”, for example, 1Kgs.22.52. In 2Chr.17.3, the Authorised Version reads, “the first ways of his father David”, suggesting that the conduct of David’s earlier years, rather than his latter years, was the good example Jehoshaphat followed; the mind is easily led to think of the “first works” of the church at Ephesus, works characterised by early fervour and love for Christ to which they needed to return, Rev.2.5. However, this statement is perhaps better read as a comment on the rule of Jehoshaphat rather than the supposed deteriorating conduct of David. The New English Translation (NET) reads, “The Lord was with Jehoshaphat because he followed in his ancestor David’s footsteps at the beginning of his reign” (emphasis mine), the truth of which is evident in the following verses of the chapter. Sadly, then, the Divine comment appears to be that Jehoshaphat began his course well, but did not finish in the same vein. Paul would face a similar concern when writing to the Galatians, “Ye did run well; who did hinder you that ye should not obey the truth?” Gal.5.7. Nothing of this character will ever be said of the reign of King David’s greater Son, the Lord Jesus. There will be no deterioration in the righteousness of His Kingdom from beginning to end!
The clear emphasis on ‘walking’ is even more interesting when one considers that Asa, his father, was “diseased in his feet” 2Chr.16.12. Asa did not walk well at the end of his life, and even in the severity of his ailment “he sought not to the Lord”. By way of comparison, Jehoram, Jehoshaphat’s son, “walked in the way of the kings of Israel” 2Chr.21.13. Consequently, “the Lord smote him in his bowels with an incurable disease” 2Chr.21.18. If Asa was wrong in his walk, then Jehoram was wrong in his affections: the “bowels” being the metaphorical seat of the strongest desires. But Jehoshaphat was different! He “walked” after the laudable example of his great-great-great-grandfather and, even better, “walked in” the commandments of the Lord. Why? Because he “sought the Lord with all his heart” 2Chr.22.9. His walk was right because his heart was right. If our heart’s affections are not set on the right Object: Christ, then our feet (conduct) will not walk according to His commandments as they should. The Lord Jesus is the perfect example of One Whose heart of devotion and walk of righteousness were in perfect accord. He said, “I delight to do Thy will, O My God: yea, Thy law is within My heart” Ps.40.8.
Occasional references to King Jehoshaphat are made in both Books of Kings, but the most complete record is found in 2Chronicles, chapters 17 to 20. This chapter will focus on the record of 2Chronicles, drawing comparisons between the reign of Jehoshaphat and the future reign of our Lord Jesus Christ, as well as considering a number of relevant practical lessons. The simple summary of the life and reign of Jehoshaphat is that, overall, he was a good king with a besetting weakness. He sadly failed in the matter of sanctification and fell repeatedly into the snare of worldly associations with wicked men. These caused inevitable spiritual damage to himself and his kingdom. The design of the record of Jehoshaphat’s life is surely that we might not make the same mistakes.
THE COMMENCEMENT AND CONSOLIDATION OF HIS KINGDOM
2Chronicles chapter 17
This chapter describes the good start Jehoshaphat made in early years. He implemented a number of reforms to strengthen the kingdom. Some of these were spiritual, and resulted in the blessing of the Lord, Who “stablished the kingdom in his hand” v.5.
First, there was spiritual ambition. The heart of Jehoshaphat “was lifted up in the ways of the Lord” v.6. Often in Scripture, the lifting up of one’s heart is negative and describes an individual’s pride; compare Ezek.28.2,17. Not here! The phrase in this context suggests that Jehoshaphat had a high spiritual ambition to please the Lord. Hence, he “took away the high places and groves out of Judah” 2Chr.17.6. Any and every idolatrous object or centre of worship, including Asherah poles, was unceremoniously removed. The Lord Jesus will do the same when He establishes His Millennial Kingdom on earth: “And it shall come to pass in that day, saith the Lord of hosts, that I will cut off the names of the idols out of the land, and they shall no more be remembered: and also I will cause the prophets and the unclean spirit to pass out of the land” Zech.13.2; compare Matt.13.41. If we are to be spiritually fruitful, there can be neither anything nor anyone that replaces or even displaces the Person of the Lord Jesus from the pinnacle of affection in our lives.
Second, there was separation from the enemy. Jehoshaphat “strengthened himself against Israel”, that is, the northern kingdom, 2Chr.17.1. The king of Israel at this time was Ahab, who excelled in wickedness and was “firmly committed to doing evil in the sight of the Lord” 1Kgs.21.25, NET. There was some pressure on Judah to condone and imbibe their idolatry, thus it was essential that Jehoshaphat fortified his borders and raised boundaries of separation. He was determined not to fall to the enemy and resolved to defend what his father had gained, 2Chr.17.2. Any spiritual productivity in our own lives depends on raising and maintaining boundaries against the contaminating influences of the world’s propaganda and immorality. We must be clothed in the “whole armour of God, that [we] may be able to stand against the wiles [methods] of the devil” Eph.6.11.
Third, there was (spiritual) sustenance for the people of God. Jehoshaphat knew the importance of teaching the Word of God. It was no good just removing the fruit of idolatry from the land: he needed to deal with the root. God’s people must be informed of the character and demands of a holy and jealous God. Jehoshaphat, therefore, sent itinerant “princes” (officials), Levites and priests to teach “the book of the law of the Lord” in the cities of Judah, 2Chr.17.7-9. Jehoshaphat recognised the urgency of the need, sending them out as early as the third year of his reign. Perhaps he thought his kingdom and its subjects would be sanctified with the “washing of water by the word” Eph.5.26. There is no less urgent need for the teaching of the Word of God amongst assemblies today. It is essential that shepherds ensure the flock is being fed a varied, full and balanced diet of Old Testament and New Testament truth, ideally in a variety of forms such as ministry meetings, Bible readings and Bible classes. There will certainly be no lack of knowledge in the Kingdom of Christ, even on a universal scale. Indeed, “the earth shall be filled with the knowledge of the glory of the Lord, as the waters cover the sea” Hab.2.14.
Fourth, there was sacrificial service. The enthusiasm of Jehoshaphat to serve the Lord was reflected in the attitude of his warriors. Amasiah, meaning ‘burden of Jehovah’, “willingly offered himself unto the Lord; and with him two hundred thousand mighty men of valour” 2Chr.17.16. At great risk to their lives, these men volunteered to serve the Lord in warfare. It is good when God’s people are ‘addicted to’ the sacrificial service of the Lord. The churches of Macedonia “gave their own selves to the Lord” 2Cor.8.5, and “begged … with great earnestness for the blessing and fellowship of helping the saints” 2Cor.8.4, NET, by sacrificially giving for the believers in Jerusalem.
Jehoshaphat’s reforms resulted in Divine blessing. There was national security and peace as “the fear of the Lord” fell on surrounding nations, 2Chr.17.10. There was material increase and prosperity as some of the Philistines brought tribute silver and the Arabians brought flocks, v.11. Jehoshaphat enjoyed increasing power and a resultant growth in the numbers of “mighty men of valour” v.13. If we are willing to implement the same principles of spiritual reform, the spiritual equivalent of these blessings could be known amongst us today: believers enjoying spiritual peace and prosperity, and experiencing spiritual productivity and power. Assemblies would be teeming with mighty spiritual men!
THE COMPROMISES OF HIS REIGN
2Chronicles chapters 18,20; 2Kings chapter 3
Sadly, Jehoshaphat will always be known as an outstanding illustration of Paul’s command in 2Corinthians, “Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” 2Cor.6.14. The phrase “unequally yoked” does not refer to inequality or inferiority but is an agricultural metaphor. Dissimilar animals like an ox and an ass could not be yoked together because it was cruel to both. The animals were different in nature and character, as well as being different in size, shape and strength. So, believers should not be ‘partners’ or ‘mismatched’ together with unbelievers: they have different natures, desires, motives and standards. The metaphor is so broad it can be applied in many contexts, five of which are evident in the life of Jehoshaphat. The following is the chronological record of his wrong associations:
A Marital Unequal Yoke – 2Chr.18.1
In the eighth year of his reign, Jehoshaphat “joined affinity” with Ahab in a marriage alliance (the verb translated “joined affinity” means to make a marriage arrangement) between his son Jehoram and Ahab’s wicked daughter Athaliah. Whilst Jehoram was alive, she caused both him and their son, Ahaziah, to “do wickedly” 2Chr.22.3. After Ahaziah’s death, Athaliah reigned on the throne of Judah for six years and determined to destroy the royal seed of Judah, including her own grandchildren, 2Chr.22.10. Only Joash escaped and was “hid in the house of God” for the duration of her reign, 2Chr.22.12.
It is a serious, permanent and life-defining mistake to make a wrong association in marriage. Believers must only marry other believers, and, even then, they should seek those who hold to the same Biblical convictions, especially as regards assembly truth. There must be spiritual unity in doctrine and practice. This will demand much discussion before entering the bond of the marriage covenant. It is most foolish to date or fraternise with unbelievers and it must be avoided at all costs. The principle was enunciated as early as the days of Moses when he warned his people not to make alliances in marriage with the pagan peoples of Canaan: “Neither shalt thou make marriages with them; thy daughter thou shalt not give unto his son, nor his daughter shalt thou take unto thy son. For they will turn away thy son from following Me, that they may serve other gods: so will the anger of the Lord be kindled against you, and destroy thee suddenly” Deut.7.3,4 (emphasis mine). We ought to follow the advice of the apostle Paul and marry “in the Lord”, that is, at His direction, with both prospective husband and wife submitting to the authority and Lordship of the word and will of Christ.
A Social Unequal Yoke – 2Chr.18.2
“After certain years” 2Chr.18.2, in approximately the seventeenth year of Jehoshaphat’s reign, he made an unwise social and political alliance with Ahab. It is probably not without significance that the first verse of the chapter makes mention of Jehoshaphat’s “riches and honour in abundance”. His wealth and position became a snare, commanding great interest and respect from many, not least Ahab. Sadly, Jehoshaphat “went down to Ahab to Samaria”. It would have been much better if he had responded as Nehemiah to the evil Tobiah and Sanballat: “I am doing a great work, so that I cannot come down” Neh.6.3. Ungodly Ahabs are ever ready to draw the servants of God down to their level.
The huge banquet arranged by Ahab was merely a ruse to lure his unsuspecting, now family relation, into a military conflict at Ramoth-gilead. Believers must be careful not to establish a pattern or habit of social intercourse with the world or unsaved. They belong to a morally corrupt system orchestrated by, and under the control of, the “evil one” 1Jn.5.19, NET. We are not surprised, then, when Paul says, “Be not ye therefore partakers with them” Eph.5.7: do not participate in the things the children of disobedience do. If we do not take care in these matters, especially in relation to young children, it will lead inevitably to the imbibing of the world’s philosophy, principles (lust and pride) and propaganda. We will soon be imitating its materialism, fashion, music and culture. Christian parents must not allow their children to be trained up in the ways of the world. It is all too easy to be anxious that they should ‘fit in’ and be like everyone else. But if we follow that course then we must not be surprised if they walk in the ways of the world and forsake the things of God. We do well to remind ourselves that nothing in this world brings pleasure to God apart from Christ. It is altogether better to be raised in “the discipline and instruction of the Lord” Eph.6.4, NET.
An Ecclesiastical Unequal Yoke – 2Chr.18.3-34
The social soon developed into the ecclesiastical (religious). Ahab sought a military alliance with Jehoshaphat to fight against the Syrians at Ramoth-gilead, a Levitical city of refuge. In a matter of such serious importance, and potential loss of life, at least Jehoshaphat sought the direction of “the word of the Lord” on their plans, 2Chr.18.4. Though Ahab could gather four hundred ‘prophets’, his allegiance and devotion to the God of Israel amounted to nothing more than lip-service. Whilst Jehoshaphat had removed the high places and Asherah poles and did notworship the Baals, 2Chr.17.3,6, Ahab did the opposite. He worshipped Baal. He built a temple and reared an altar for Baal and made an Asherah pole. In fact, “Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him” 1Kgs.16.31-33. It seems, then, that Jehoshaphat was willing to put aside their religious differences and focus on what they held in common: at least they both knew of and claimed some affinity to Jehovah; perhaps they could ask for His blessing on their plans? The unfolding scenes involving the Godly 401st prophet, Micaiah son of Imla, are relatively well known. That all this was displeasing to Jehovah is not only implicit in the words of Micaiah but explicit through the words of Jehu son of Hanani, who offered an immediate rebuke to Jehoshaphat on his return in peace to Jerusalem: “Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord” 2Chr.19.2.
The lessons are plain: God’s people must be separated from the evils and errors of the religious world. In the name of ecclesiastical unity, ecumenism and ‘churches together’ movements will encourage us to forget any doctrinal differences and embrace the similarities instead, with the result that truth is diluted or lost. The mixing of Judaism and Christianity was considered apostasy by the writer to the Hebrews. In Colossians, the embracing of Greek philosophy and Jewish legalism alongside the Christian faith was an affront to the personal preeminence of Christ and all-sufficiency of His salvation. The cry to God’s people today is still to “go forth therefore unto Him without the camp, bearing His reproach” Heb.13.13. We must be separated from the camp of organised and ordered religion, gathering solely to the name of the Lord Jesus. We should not be drawn into association with those with whom we could not join in worship before the Lord.
It is worth noting that the remainder of 2Chronicles chapter 19 records Jehoshaphat’s appointment of “judges” v.5, in Jerusalem and throughout the land of Judah. Their purpose was to settle disputes between the people. Perhaps this was a direct response to the rebuke and encouragement of the prophet Jehu, who acknowledged that though Jehoshaphat had been allied with the wicked, he had also done some good, vv.1-3. Jehoshaphat is keen to impress the judges with their responsibility to act with honesty and pure motives, making careful decisions, for “the Lord our God disapproves of injustice, partiality, and bribery” v.7, NET. Again, the mind is transported to the coming Kingdom of One Who will rule the nations with a rod of iron and reign in absolute righteousness. There will be no doubt about the honesty and purity of this King and His judgments. The manifesto of this Divine King declares He will hold court morning by morning to “destroy all the wicked of the land; that [He] may cut off all wicked doers from the city of the Lord” Ps.101.8.
A Financial Unequal Yoke – 2Chr.20.35-37
Part of the disappointment in Jehoshaphat was his inconsistency. In what was perhaps only a matter of months after the debacle of Ramoth-gilead, Jehoshaphat made a financial alliance with Ahab’s son, Ahaziah, who only reigned for little over one year. Of Ahaziah it is recorded he “did very wickedly” v.35. It seems the two kings made merchant ships in Ezion-geber to travel to Tarshish and to Ophir for gold, 1Kgs.22.48. The project did not last long. “Eliezer the son of Dodavah of Mareshah prophesied against Jehoshaphat, saying, ‘Because thou hast joined thyself with Ahaziah, the Lord hath broken thy works.’ And the ships were broken, that they were not able to go to Tarshish” 2Chr.20.37.
Though Solomon had engaged in maritime trade with Ophir, 1Kgs.9.26-28, it did not mean Jehoshaphat should do the same. The alliance between Solomon and Hiram was between two believers; there is no such indication that Ahaziah worshipped Jehovah. Paul’s language in 2Corinthians would warn us against engaging in business partnerships or financial ventures with unbelievers, 2Cor.6.14: “what fellowship hath righteousness with unrighteousness [or ‘lawlessness’]?” Indeed, how can the righteous (as to their conduct) and the unjust (or ‘lawless’) become partners? They live by different standards. Believers could not engage in any kind of ‘shady’ business dealings, about which the unsaved may have no such qualms.
A Political Unequal Yoke – 2Kings chapter 3
Jehoshaphat’s final unadvised alliance occurred in the eighteenth year of his reign, with another of Ahab’s sons, Joram (Jehoram), and the king of Edom. The three kings joined together to fight against Moab, the king of Moab having rebelled against Joram. With Jehoshaphat’s experience, and the rebuke of several prophets still ringing in his ears, one would have thought he would know better than to say to Joram, “I am as thou art, my people as thy people, and my horses as thy horses” v.7. He was at ease in the company of the ungodly. As W.W. Fereday remarks, “He should have said ‘By the grace of God, I am the opposite of what thou art!’”1
- 1 Fereday, W.W. “Elisha the Prophet”. Pickering & Inglis, no date.
The route chosen to Moab was a seven-day journey around the south of the Dead Sea to avoid the fortified cities in the north of Moab, but, alas, “there was no water” v.9. The carnal Joram responds by blaming God, v.10. The slightly more spiritual Jehoshaphat seeks direction from the Lord, but at least seven days too late! And yet, we are often the same: only consulting the Lord after we have already determined to take a particular course of action. We tend to pray, not for direction, but for success in the path we have already chosen! Jehoshaphat already knew the spiritual calibre of Elisha: “the word of the Lord is with him” v.12. His convictions were confirmed when, with clear spiritual discernment, Elisha exposed the apostasy of Joram: “What have I to do with thee? get thee to the prophets of thy father, and to the prophets of thy mother” v.13. Though Elisha clearly respected Jehoshaphat because of his early devotion to the Lord, v.14, speaking as he did was a plain rebuke to Jehoshaphat for keeping the company of such a man.
As strangers and pilgrims in the earth, we have no part to play in the politics of this world. Though believers are subject to governing authorities, Rom.13.1-7, we are separate from political agendas, including those of various environmental and social injustice campaigners. Our citizenship is in heaven.
In all these wrong associations, so plainly illustrated in the life of Jehoshaphat, the devil is seeking to break devotion to the Lord. But the secret of being separated from unlawful and defiling associations is to be separated to the Person of our Lord Jesus and His service. The writer to the Hebrews reminds us to “go forth therefore unto Him without the camp, bearing His reproach” Heb.13.13, or, in the words of the Lord Jesus, “For their sakes I sanctify Myself, that they also might be sanctified through the truth” Jn.17.19. Not only did Christ set Himself apart to the work of Calvary, He is also set apart in heaven as an object to fill and satisfy the heart.
- All beauty may we ever see,
- In God’s beloved Son,
- The chiefest of ten thousand He,
- The only lovely One! 2
- 2 From the hymn, “The Saviour comes, no outward pomp”, by William Robertson.
The fact of the matter is this: the more we are absorbed by and devoted to the Person of Christ and His service, the more we will be separated from the unholy associations in which Jehoshaphat was entangled.
The Millennial earth will certainly be different. Though some will feign obedience and allegiance to the King, the devil will not be present to draw fidelity away from Christ. In fact, the atmosphere will be quite different! “Thus saith the Lord of hosts; It shall yet come to pass, that there shall come people, and the inhabitants of many cities: and the inhabitants of one city shall go to another, saying, ‘Let us go speedily to pray before the Lord, And to seek the Lord of hosts: I will go also.’ Yea, many people and strong nations shall come to seek the Lord of hosts in Jerusalem, and to pray before the Lord. Thus saith the Lord of hosts; In those days it shall come to pass, that ten men shall take hold out of all languages of the nations, even shall take hold of the skirt of him that is a Jew, saying, ‘We will go with you: for we have heard that God is with you’” Zech.8.20-23.
THE CONQUEST OF HIS ENEMIES
2Chronicles chapter 20
It has already been noted that in every compromise, Jehoshaphat was rebuked by a prophet. The names of these prophets reminded him of the glory of God, for example, ‘Who is like Jehovah?’ (Micaiah). In each episode it seems as if Jehoshaphat was being taught that he did not need the crutches of these alliances. His God was enough. His God was everything. As the Lord would say in later years through Jeremiah, “Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord … Blessed is the man that trusteth in the Lord, and whose hope the Lord is” Jer.17.5,7. Not only was Jehoshaphat rebuked, he was also chastened. Indeed, “wrath” was upon him “from before the Lord” 2Chr.19.2, which could have taken the form of wrecking his fleet of trade ships, 2Chr.20.37, or sending a “great multitude” of Moabites and Ammonites from the direction of Edom, 2Chr.20.1,2. The events of this chapter, therefore, seem calculated to encourage Jehoshaphat’s dependence on his God, and with some success, for he was so afraid he “set himself to seek the Lord” 2Chr.20.3.
C.H. Mackintosh says, “When the world smiles, we are in danger of being attracted; but when it frowns [as it did here], we are driven from it into our stronghold.”3 In all the difficulty and desperation, Jehoshaphat was driven to despair (he “feared” v.3) and then to the dust, as he sought the Lord in prayer. In a wonderful example of supplication, Jehoshaphat presented a specific, urgent petition to God on behalf of the people. This was a special time of unified exercise in the presence of God, for they came up out of “all the cities of Judah … to seek the Lord” v.4. They all felt their abject helplessness and were driven in dependence upon Him. Listen to the sentiment and emotion of this statement: “O our God, wilt Thou not judge them? for we have no might against this great company that cometh against us; neither know we what to do: but our eyes are upon Thee” v.12. ‘Our eyes are fixed on thee!’ Sometimes, in the deepest of valleys and darkest of circumstances, we can say nothing more than that. At least we can lift our eyes heavenward and gaze by faith upon a great High Priest Who ever lives to make intercession for us! Again, we cannot better the words of C.H. Mackintosh who said, “Are you, at this moment, in any pressure, trial, need, or difficulty? If so, we entreat you to look simply and solely to the living God. Let your faith take hold now on the strength of God Himself. Put your whole case into His omnipotent hand. Cast your burden, whatever it is, upon Him. Let there be no reserve. Only trust Him fully. It is worth having a burden, to know the blessedness of rolling it over upon Him.”3
- 3 Mackintosh, C.H. “The Mackintosh Treasury”. Loizeaux Brothers, 1978.
In wonderful grace the Lord responded to the prayerful humility of His people. Quite beautifully, the word of assurance is delivered by an aforementioned prophet named Jahaziel, the son of Zechariah, v.14. His name means ‘seen of God’ or ‘whom God watches over’. Thus, Jehoshaphat cries, “our eyes are upon Thee” v.12, and God responds by sending a prophet whose name means ‘my eye is upon you’! He already knew their despair and distress, and was ready to respond in comfort and grace. The message was, “Thus saith the Lord unto you, Be not afraid nor dismayed by reason of this great multitude; for the battle is not yours, but God’s” v.15, and “Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the Lord with you, O Judah and Jerusalem” v.17.
Thus, Jehoshaphat and his people proved their God and went out to the battle in faith. They were singing, not swinging the sword. They went out in worship, not with weapons. And the Lord fought against the enemy. The Ammonites and Moabites attacked the men from Mount Seir, and then turned and attacked one another until there were no survivors, vv.23,24! The resulting plunder took three days to gather, before on the fourth day they gathered in the Valley of Berachah, vv.25,26, meaning ‘blessing’, a word derived from the verbal root ‘to praise’. It was a valley of praise and blessing indeed. And so, Jehoshaphat and his people learned to lean on their God, and proved by experience the exhortation of the king earlier that same week, “Believe in the Lord your God, so shall ye be established; believe His prophets, so shall ye prosper” v.20; until, of course, the chapter closes with an ominous, “And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly” v.35. Inconsistent Jehoshaphat did not learn the lesson.
The chapter is plainly typical of a coming day. At the end of the Tribulation, a small number of Jews that remain in Jerusalem will be gravely threatened by “all nations” gathered “against Jerusalem to battle” Zech.14.2. The majority of Jews will be gathered as a remnant at Bozrah, to which the Antichrist and his armies will move from Jerusalem; see Jer.49.13,14; Mic.2.12. At this stage, the annihilation of the Jewish people will seem all but certain. There will be nothing left but for that nation to cry heavenward and fix their gaze and hopes on a glorious Messiah. Like Jehoshaphat, “in their affliction they will seek Me early” Hos.5.15. They will plead by national confession for Messiah to come, Isa.53.1-9; Zech.12.10; Joel 2.32. When all hope is lost, the Deliverer shall arise from Zion. He will come from Edom and with dyed garments from Bozrah, Isa.63.1. “Then shall the Lord go forth, and fight against those nations, as when He fought in the day of battle” Zech.14.3. Then the whole earth will be turned into the Valley of Berachah: the whole earth shall be full of the praise of the Lord! “God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of His praise” Hab.3.3.
CONCLUSION
In summary, and in keeping with the theme of this volume, there is much to commend King Jehoshaphat as one who walked in the ways of his father David and who is found in the royal genealogy of the Lord Jesus, Matt.1.8. But sadly, his preeminent characteristic is that of inconsistency: one day leaning wholeheartedly on his God, the next making unlawful associations with wicked men. He stands, therefore, in contrast to his distant Descendant, “Jesus, Son of David” Mk.10.47, NET, for in Him is no inconsistency. The day He rides out of heaven to establish His Kingdom, He will bear the name of “Faithful and True” Rev.19.11. Dependent Man though He was, He ever and only leaned upon His God, Ps.22.10. Here, then, is a Divine Person Who does not change and Who remains faithful. No wonder He is the strength, shelter and shield of every saint, Ps.18.2, as well as the security of the fulfilment of every Divine promise, 2Cor.1.20.