The Sovereign and the Seer
2 Chronicles 19:1-3
And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.…


1. Jehoshaphat returns from Ramoth-Gilead. Having gone thither without the Divine sanction - indeed, against the Divine will - he might have been left there and not permitted to return. But God preserves the going out and coming in of his people (Psalm 121:8), even when they walk not in his ways.

2. Jehoshaphat returns to Jerusalem. Having left his capital and kingdom on an errand to which he was not called, he might have found both taken from him and barred against him on his return. But Jehovah, always better to his people than they deserve, had watched over both while Jehoshaphat was absent.

3. Jehoshaphat returns to his house in peace. Very different might his home-coming have been (Isaiah 59:8); not alive and in safety, as Micaiah had predicted (2 Chronicles 18:20), but as Ahab was brought to Samaria, dead; shot by an arrow from a Syrian bow like the King of Israel, or smitten by the Syrian charioteers as himself nearly was, and certainly would have been had Jehovah not interposed. But, again, God is faithful to his covenant, even when his people are not faithful to their duty (Psalm 111:5; 2 Timothy 2:13; Hebrews 10:23).


1. ,4 severe reprimand. Charged by Hanani's son Jehu with a twofold offence:

(1) Helping the ungodly. Aiding the wicked in their necessities or enterprises, when these are not sinful, never was a crime against Jehovah in Old Testament times (Leviticus 19:18, 34; Deuteronomy 22:1; Job 22:29; Zechariah 7:9), and is not prohibited but commanded in the gospel (Romans 13:9; Galatians 5:14; James 2:8); but then, as now, sympathizing with them in their wicked thoughts, joining with them in their wicked ways, and assisting them in their wicked projects, is interdicted to all who profess to be followers of God and of Christ (Psalm 1:1; Psalm 24:4; Psalm 141:4; Romans 13:12; Ephesians 5:11; 2 Timothy 2:19, 21, 22; 1 Peter 2:11, 12).

(2) Loving them that hate God. This also permissible in the sense in which God himself and Christ loved and still loves sinners, pitying their misery, compassionating their frailty, grieving over their iniquity, and seeking their recovery and salvation. But in the sense of extending affection and confidence, sympathy and support, to such as are private and public enemies of God, despisers of his religion, deserters from his worship, violators of his commandments, oppressors of his people, opponents of his cause, is a stretch of charity which neither then was nor now is allowable. Rather among Hebrew saints to hate Jehovah's enemies was accounted the supreme virtue (Psalm 139:21, 22). If Christian saints may not hate the persons, they are still enjoined to hate the works and ways of the Lord's enemies (2 Corinthians 12:21; Ephesians 4:26; Philippians 3:18). (On Hanani, see 2 Chronicles 16:7.)

2. An alarming sentence. "Wrath from before Jehovah" should come upon Jehoshaphat certainly and speedily. This was inevitable, since Jehovah, as a jealous God (Exodus 20:5; Deuteronomy 4:24), could by no means allow such declension to pass without some manifestation of displeasure. Besides, Jehovah, by covenant engagement with David, had expressly bound himself to chastise with rods any defection on the part of David's successors (2 Samuel 7:14; Psalm 139:30). In the same way, though God, for Christ's sake, forgives the transgressions of believers, so that they shall not come into ultimate condemnation, he does not in every instance exempt them from suffering on account of their offences, but rather, as a rule, causes them, when they go astray, to feel such inward rebukes upon their consciences, and such outward inflictions upon their persons or estates, as to make them sensible of his holy anger, if not against their souls, against their sins (Acts 14:22; Romans 5:3; 1 Corinthians 11:32; Hebrews 12:11). Already at Ramoth-Gilead Jehoshaphat had experienced a foretaste of Jehovah's wrath (2 Chronicles 18:31). Additional evidence thereof was soon to follow, in a Moabitish invasion (2 Chronicles 20:1, etc.).

3. A merciful mitigation. While condemning the king's sins, Jehu did not forget to make candid acknowledgment of the king's virtues. To praise another for good qualities is not so easy as to blame another for bad ones. In others, faults are more readily discerned than favourable points; in ourselves, the latter more quickly than the former. Happily, the great Heart-searcher, while noting his people's shortcomings, overlooks not their well-doings. If Jehoshaphat's conduct in contracting alliance with Ahab was denounced, his behaviour in removing the groves from his land and preparing his heart to seek Jehovah was not forgotten. So of Christians, "God is not unrighteous to forget their work and labour of love" (Hebrews 6:10), even though obliged to correct them for doing wrong (Hebrews 12:10); while Christ, sending his messages to the Churches in Asia, with one exception never omits to notice in each case excellences worthy of commendation (Revelation 3., 4.).


1. Gratitude for mercy.

2. Submission to rebuke.

3. Repentance for sin.

4. Watchfulness in duty.

5. Charity in judging others. - W.

Parallel Verses
KJV: And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.

WEB: Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.

Jehu's Commendation
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