2 Chronicles 17:1–19

17:3–6 The prophetic message of mutual relationship, “The Lord is with you while you are with him” (15:2), was lived out by Jehoshaphat as he “walked in the earlier ways of his father David. He did not seek the Baals, but sought the God of his father and walked in his commandments.” This is the first mention in Chronicles of “Baals,” local expressions of the Canaanite dominant male god (the name means “lord, master, owner”). Worship of Baal was prevalent before the exile and is a major concern in Kings, especially during the reigns of the Omride kings, when it was opposed by Elijah, but it seems to have ended with the exile; Baals are mentioned in Chronicles as coming into Judah from the northern kingdom (23:17; 24:7; 28:2; 33:3; 34:4), and so Jehoshaphat is commended because he did not follow the “practices of Israel” (particularly pertinent in light of his alliance with Ahab; cf. comment on 18:1–3).

His “walking” is described as following the “earlier ways of his father David.” Some translations follow the LXX and omit “David” since Chronicles is positive regarding David’s entire reign (cf. 29:2; 34:2), not just its “earlier” portions, which appears more appropriate for the reign of his immediate father, Asa. The word translated “earlier ways” occurs, however, in the summary of David’s reign “from first to last” (1 Chron. 29:29), and it is possible to see a comparison of Jehoshaphat’s not seeking the Baals but seeking God with the beginning of David’s reign, when his “seeking” the ark was contrasted with Saul’s “not seek[ing] guidance” from the Lord (1 Chron. 10:13–14; 13:3).

The interplay of human and divine action is seen in the statement that “The Lord established the kingdom in his hand” (2 Chron. 17:5), balancing the opening statement that Jehoshaphat “strengthened himself” (v. 1). It is God’s “kingdom,” and the Lord placed it “in the hand of the sons of David” (13:8)—until God later gave it “into [the] hand” of the “king of the Chaldeans” (36:17). The statement that “His heart was courageous” (lit., “His heart was high”) elsewhere describes negatively the pride and arrogance of Uzziah and Hezekiah after they had become strong and enjoyed benefits (26:16; 32:25, 26; cf. Ps. 131:1; Prov. 16:5). What stands out uniquely regarding Jehoshaphat is that after he received “great riches and honor,” his “pride” was “in the ways of the Lord” as he removed the “high places” (cf. comment on 2 Chron. 20:31–34).

17:7–9 Early in his reign,¹ Jehoshaphat initiated a broad program of teaching, involving lay officials (who would represent royal authority), Levites, and priests in an itinerant task “through all the cities of Judah.” Overlap is likely with the justice arrangements in 19:4–11. Elsewhere only priests are at the fore in teaching “the law” (Lev. 10:11; Deut. 33:10; Jer. 18:18; Ezek. 7:26; Mal. 2:7), but after the exile Levites in general played a major role (Neh. 8:7–9), implementing the teaching commission given to Ezra by the Persian emperor (Ezra 7:6, 11, 25). In addressing his hearers’ context, the Chronicler reminds the people that centuries earlier a Davidic king had set the pattern for involvement of both Levites and laymen throughout the land, not only in Jerusalem. Here is encouragement for them to do the same. (In the list of names, “Ben-hail” is unique and may describe the group of officials, “men of ability/valor” [1 Chron. 26:7, 9, 30, 32; 2 Chron. 26:17; 28:6], as interpreted by the LXX, “the sons of the mighty.”)²

17:10–12a A sign of blessing is the response of the “kingdoms of the lands that were around” (cf. 1 Chron. 29:30). When others see physical signs that God is with his people, the “fear of the Lord” is often the response. While commonly following military victory (2 Chron. 14:14; 20:29; 1 Chron. 14:17; cf. Josh. 2:8–11), such response may also flow from blessings that accompany walking in God’s commandments (2 Chron. 7:4; cf. Deut. 4:5–8; Matt. 5:16). Here “tribute” is brought that reflects the life of the peoples: “presents and silver” from the coastal Philistines and “rams and goats” from the Arabian herdsmen to the south (cf. 2 Chron. 26:6–8; contrast 21:16–17). Like David (1 Chron. 11:9), Jehoshaphat grows in prominence.

17:12b–19 Details here supplement the summary in verse 2. As elsewhere, the numbers of both standing army and conscripts are extraordinarily large, probably a literary use of hyperbole (cf. Introduction: Interpretive Challenges). The numbers increase from Abijah’s “400,000” (13:3) and Asa’s “580,000” (14:8) to Jehoshaphat’s 1,160,000 (17:14–18; similar to the numbers in the more populated Israel in David’s census, 1 Chron. 21:5), again an example of Jehoshaphat’s increasing greatness (cf. later Amaziah’s “300,000” [2 Chron. 25:5] and Uzziah’s “310,100” [26:12–13]). Nevertheless, when Judah is attacked later, Jehoshaphat does not rely on well-resourced fortresses and army but looks to God who gives the victory (20:1–30).

The opening chapter has provided a comprehensive picture of success and strength, a combination of seeking God evidenced in religious reforms and a nationwide teaching strategy, strong defenses, and peace with surrounding peoples, all evidence that “the Lord was with Jehoshaphat.” This becomes the literary background for the surprising alliance with the northern kingdom that follows.