TRV
Translation
King James Version
And the LORD was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim;
Complete Jewish Bible
ADONAI was with Y'hoshafat, because he lived according to the first ways of his ancestor David, not seeking the ba'alim,
Berean Standard Bible
Now the LORD was with Jehoshaphat because he walked in the earlier ways of his father David. He did not seek out the Baals,
American Standard Version
And Jehovah was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto the Baalim,
World English Bible Messianic
The LORD was with Jehoshaphat, because he walked in the first ways of his father David, and didn’t seek the Baals,
Geneva Bible (1599)
And the Lord was with Iehoshaphat, because he walked in the first wayes of his father Dauid, and sought not Baalim,
Young's Literal Translation
And Jehovah is with Jehoshaphat, for he hath walked in the first ways of David his father, and hath not sought to Baalim,
In the KJVVerse 11,527 of 31,102
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Commentary on 2 Chronicles 17 verses 1–9
1 ¶ And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel.
2 And he placed forces in all the fenced cities of Judah, and set garrisons in the land of Judah, and in the cities of Ephraim, which Asa his father had taken.
3 And the LORD was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim;
4 But sought to the LORD God of his father, and walked in his commandments, and not after the doings of Israel.
5 Therefore the LORD stablished the kingdom in his hand; and all Judah brought to Jehoshaphat presents; and he had riches and honour in abundance.
6 And his heart was lifted up in the ways of the LORD: moreover he took away the high places and groves out of Judah.
7 Also in the third year of his reign he sent to his princes, even to Benhail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah.
8 And with them he sent Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tobadonijah, Levites; and with them Elishama and Jehoram, priests.
9 And they taught in Judah, and had the book of the law of the LORD with them, and went about throughout all the cities of Judah, and taught the people.
Here we find concerning Jehoshaphat,
I. What a wise man he was. As soon as he came to the crown he strengthened himself against Israel, Ch2 17:1. Ahab, an active warlike prince, had now been three years upon the throne of Israel, the vigour of his beginning falling in with the decay of Asa's conclusion. It is probable that the kingdom of Israel had, of late, got ground of the kingdom of Judah and began to grow formidable to it; so that the first thing Jehoshaphat had to do was to make his part good on that side, and to check the growing greatness of the king of Israel, which he did so effectually, and without bloodshed, that Ahab soon courted his alliance, so far was he from giving him any disturbance, and proved more dangerous as a friend than he could have been as an enemy. Jehoshaphat strengthened himself not to act offensively against Israel or invade them, but only to maintain his own, which he did by fortifying the cities that were on his frontiers, and putting garrisons, stronger than had been, in the cities of Ephraim, which he was master of, Ch2 17:2. He did not strengthen himself, as his father did, by a league with the king of Syria, but by fair and regular methods, on which he might expect the blessing of God and in which he trusted God.
II. What a good man he was. It is an excellent character that is here given him. 1. He walked in the ways of his father David. In the characters of the kings, David's ways are often made the standard, as Kg1 15:3, Kg1 15:11; Kg2 14:3; Kg2 16:2; Kg2 18:3. But the distinction is nowhere so strongly marked as here between his first ways and his last ways; for the last were not so good as the first. his ways, before he fell so foully in the matter of Uriah (which is mentioned long afterwards as the bar in his escutcheon, Kg1 15:5), were good ways, and, though he happily recovered from that fall, yet perhaps he never, while he lived, fully retrieved the spiritual strength and comfort he lost by it. Jehoshaphat followed David as far as he followed God and no further. Paul himself thus limits our imitation of him (Co1 11:1): Follow me, as I follow Christ, and not otherwise. Many good people have had their first ways, which were their best ways, their first love, which was their strongest love; and in every copy we propose to write after, as we must single out that only which is good, so that chiefly which is best. The words here will admit another reading; they run thus: He walked in the ways of David his father (Hareshonim), those first ways, or those ancient ways. He proposed to himself, for his example, the primitive times of the royal family, those purest times, before the corruptions of the late reigns came in. See Jer 6:16. The Septuagint leaves out David, and so refers it to Asa: He walked in the first ways of his father, and did not imitate him in what was amiss in him, towards the latter end of his time. It is good to be cautious in following the best men, lest we step aside after them. 2. He sought not to Baalim, but sought to the Lord God of his father, Ch2 17:3, Ch2 17:4. The neighbouring nations had their Baalim, one had one Baal and another had another; but he abhorred them all, had nothing to do with them. he worshipped the Lord God of his father and him only, prayed to him only and enquired of him only; both are included in seeking him. 3. That he walked in God's commandments, not only worshipped the true God, but worshipped him according to his own institution, and not after the doings of Israel, Ch2 17:4. Though the king of Israel was his neighbour and ally, yet he did not learn his way. Whatever dealings he had with him in civil matters, he would not have communion with him, nor comply with him in his religion. In this he kept close to the rule. 4. His heart was lifted up in the ways of the Lord (Ch2 17:6), or he lifted up his heart. He brought his heart to his work, and lifted up his heart in it; that is, he had a sincere regard to God in it. Unto thee, O Lord! do I lift up my soul. His heart was enlarged in that which is good, Psa 119:32. He never thought he could do enough for God. He was lively and affectionate in his religion, fervent in spirit, serving the Lord, cheerful and pleasant in it; he went on in his work with alacrity, as Jacob, who, after his vision of God at Bethel, lifted up his feet, Gen 29:1, margin. He was bold and resolute in the ways of God and went on with courage. His heart was lifted up above the consideration of the difficulties that were in the way of his duty; he easily got over them all, and was not frightened with winds and clouds from sowing and reaping, Ecc 11:4. Let us walk in the same spirit.
III. What a useful man he was, not only a good man, but a good king. He not only was good himself, but did good in his generation, did a great deal of good. 1. He took away the teachers of lies, so images are called (Hab 2:18), the high places and the groves, Ch2 17:6. It is meant of those in which idols were worshipped; for those that were dedicated to the true God only were not taken away, Ch2 20:33. It was only idolatry that he abolished. Nothing debauched the nation more than those idolatrous groves or images which he took away. 2. He sent forth teachers of truth. When he enquired into the state of religion in his kingdom he found his people generally very ignorant: they knew not that they did evil. Even in the last good reign there had been little care taken to instruct them in their duty; and therefore Jehoshaphat resolves to begin his work at the right end, deals with them as reasonable creatures, will not lead them blindfold, no, not into a reformation, but endeavours to have them well taught, knowing that that was the way to have them well cured. In this good work he employed, (1.) His princes. Those about him he sent forth; those in the country he sent to teach in the cities of Judah, Ch2 20:7. He ordered them, in the administration of justice, not only to correct the people when they did ill, but to teach them how to do better, and to give a reason for what they did, that the people might be informed of the difference between good and evil. The princes or judges upon the bench have a great opportunity of teaching people their duty to God and man, and it is not out of their province, for the laws of God are to be looked upon as laws of the land. (2.) The Levites and priests went with the princes, and taught in Judah, having the book of the law with them, Ch2 17:8, Ch2 17:9. They were teachers by office, Deu 33:10. Teaching was part of the work for which they had their maintenance. The priests and the Levites had little else to do. But, it seems, they had neglected it, pretending perhaps that they could not get the people to hear them. "Well," says Jehoshaphat, "you shall go along with the princes, and they with their authority shall oblige the people to come and hear you; and then, if they be not well instructed, it is your fault." What an abundance of good may be done when Moses and Aaron thus go hand in hand in the doing of it, when princes with their power, and priests and Levites with their scripture learning, agree to teach the people the good knowledge of God and their duty! These itinerant judges and itinerant preachers together were instrumental to diffuse a blessed light throughout the cities of Judah. But it is said, They had the book of the law of the Lord with them. [1.] For their own direction, that thence they might fetch all the instructions they gave to the people, and not teach for doctrines the commandments of men. [2.] For the conviction of the people, that they might see that they had a divine warrant for what they said and delivered to them that only which they received from the Lord. Note, Ministers, when they go to teach the people, should have their Bibles with them.
IV. What a happy man he was. 1. How happy he was in the favour of his God, who signally owned and blessed him: The Lord was with him (Ch2 17:3); the word of the Lord was his helper (so the Chaldee paraphrase); the Lord established the kingdom in his hand, Ch2 17:5. Those stand firmly that have the presence of God with them. If the beauty of the Lord our God be upon us, that will establish the work of our hands and establish us in our integrity. 2. How happy he was in the affections of his people (Ch2 17:5): All Judah brought him presents, in acknowledgment of his kindness in sending preachers among them. The more there is of true religion among a people the more there will be of conscientious loyalty. A government that answers the end of government will be supported. The effect of the favour both of God and his kingdom was that he had riches and honour in abundance. It is undoubtedly true, though few will believe it, that religion and piety are the best friends to outward prosperity. And, observe, it follows immediately, His heart was lifted up in the ways of the Lord. Riches and honour in abundance prove to many a clog and a hindrance in the ways of the Lord, an occasion of pride, security, and sensuality; but they had a quite contrary effect upon Jehoshaphat: his abundance was oil to the wheels of his obedience, and the more he had of the wealth of this world the more was his heart lifted up in the ways of the Lord.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. Public domain.
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JeromeAD 420
Against the Pelagians 2.21
Of Jehoshaphat, the king of Judah, it is written, “And the Lord was with Jehoshaphat, who walked in the first ways of David, his father.” From this it is clear that Jehoshaphat possessed the justice that David first possessed and that he did not commit the sins that David later committed. “He trusted not in Baalim,” he says, “but in the God of his father and walked in his commandments, and not according to the sins of Israel. And the Lord established the kingdom in his hand and all Judah brought presents to Jehoshaphat. And he acquired immense wealth and riches and much glory.” “And when his heart had taken courage for the ways of the Lord, he took away also the high places and the groves out of Judah.”
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
2 Chronicles 17:3 introduces King Jehoshaphat's reign over Judah, immediately establishing the profound divine favor and presence he enjoyed due to his unwavering faithfulness. This verse highlights his commitment to emulating the righteous path of his ancestor David, particularly focusing on David's early, uncompromised devotion, and Jehoshaphat's decisive rejection of the widespread idolatry associated with Baalim. It sets the spiritual foundation for a period of significant reform, national prosperity, and military strength in Judah, underscoring the direct correlation between a leader's devotion to God and the blessings bestowed upon the nation.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs several literary devices to convey its profound message. Contrast is prominent, implicitly setting Jehoshaphat's righteous conduct against the idolatrous practices of other kings, particularly those in the northern kingdom of Israel, and even against the later failings of David himself, thereby highlighting Jehoshaphat's distinct faithfulness. The phrase "walked in the first ways of his father David" functions as a powerful Metaphor, where "walking" represents a comprehensive lifestyle, moral conduct, and spiritual disposition, and "ways" denote a pattern of behavior and devotion. This metaphor emphasizes the holistic nature of Jehoshaphat's obedience. Furthermore, the verse utilizes Divine Affirmation ("the LORD was with Jehoshaphat") as a direct consequence of human action, establishing a clear Cause-and-Effect relationship that is central to the Chronicler's theological framework: faithfulness leads directly to divine blessing and presence. The use of the plural "Baalim" is a form of Synecdoche, where the specific cult of Baal stands in for the entire spectrum of pagan idolatry that threatened the purity and exclusivity of Israelite worship.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 17:3 powerfully articulates the foundational biblical principle that divine favor and presence are intrinsically linked to human faithfulness and obedience. Jehoshaphat's example underscores that a leader's spiritual integrity directly impacts the well-being of the nation, demonstrating that true prosperity and security are rooted in a right relationship with God, not merely military might or political shrewdness. His deliberate choice to emulate David's early devotion and decisively reject idolatry serves as a timeless model for righteous leadership and personal piety, emphasizing that genuine faith involves both adherence to God's commands and active renunciation of competing allegiances. This verse sets the stage for the Chronicler's consistent theological message: when God's people, especially their leaders, walk in obedience, God's presence brings blessing, protection, and success.
REFLECTION AND APPLICATION
Jehoshaphat's initial act of aligning his life and reign with God's will, as exemplified by David's early faithfulness and his explicit rejection of idolatry, serves as a profound blueprint for believers today. His story reminds us that God's presence and favor are not automatic but are intimately connected to our intentional choices to walk in obedience and to prioritize Him above all else. In a world brimming with "modern Baalim"—whether they be the relentless pursuit of wealth, power, comfort, self-gratification, the subtle idols of reputation and approval, or even the worship of ideologies—Jehoshaphat's resolute "sought not unto Baalim" challenges us to identify and dismantle anything that competes for God's rightful, supreme place in our hearts. Our "walk" (our daily conduct, decisions, and priorities) should reflect a singular devotion to Christ, drawing upon the rich spiritual heritage of those who have faithfully gone before us, so that the Lord might truly be "with" us, empowering us for His purposes and enabling us to live lives that honor Him.
Questions for Reflection
FAQ
What does "the first ways of his father David" specifically refer to, given David's later moral failures?
Answer: The phrase "the first ways of his father David" refers to the early period of David's reign and life, characterized by his unblemished devotion, unwavering trust in God, and zealous commitment to Yahweh's covenant. It specifically excludes David's later moral lapses, such as his sin with Bathsheba and the subsequent murder of Uriah, as recorded in 2 Samuel 11. The Chronicler, whose purpose often emphasizes righteous kingship and its blessings, focuses on David as the ideal king, especially in his initial commitment to God and his establishment of pure worship in Jerusalem (2 Samuel 6). Therefore, Jehoshaphat's emulation was not of David's imperfections, but of his foundational and pure devotion to the Lord, his commitment to God's law, and his courage in trusting God against overwhelming odds, as seen when he faced Goliath in 1 Samuel 17:45-47.
CHRIST-CENTERED FULFILLMENT
While 2 Chronicles 17:3 highlights Jehoshaphat's commendable obedience and the resultant divine favor, it ultimately points beyond him to the perfect King, Jesus Christ. Jehoshaphat "walked in the first ways of his father David," but Jesus is the true Son of David, who perfectly fulfilled all righteousness and never deviated from the Father's will, embodying the ideal of perfect obedience (Matthew 3:15). Unlike Jehoshaphat, who merely sought not unto Baalim, Jesus actively confronted and conquered all forms of idolatry and evil, ultimately triumphing over the powers of darkness through His death and resurrection (Colossians 2:15). The promise that "the LORD was with Jehoshaphat" finds its ultimate and eternal reality in Christ, for in Him, God Himself dwelt among us, full of grace and truth (John 1:14). Through Christ, we, too, can experience the abiding presence of God, for He promised to be with His disciples always, even to the end of the age (Matthew 28:20). Our ability to "walk" in righteousness and to reject the idols of our age is not based on our own strength, but on the indwelling Holy Spirit, who empowers us to live in conformity to Christ, the one who perfectly walked in all the ways of God and is our ultimate example (Romans 8:4 and 1 Peter 2:21).