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英語原文
Here begin the life and reign of Jehoshaphat, who was one of the first three among the royal worthies, one of the best that ever swayed the sceptre of Judah since David's head was laid. He was the good son of a good father, so that, as this time, grace ran in the blood, even in the blood-royal. Happy the son that had such a father, to lay a good foundation in him and for him. Happy the father that had such a son, to build so wall upon the foundation he had laid! Happy the kingdom that was blessed with two such kings, two such reigns, together! In this chapter we have, I. His accession to and establishment in the throne, 2Ch 17:1,2,5. II. His personal piety, 2Ch 17:3,4,6. III. The course he took to promote religion in his kingdom, 2Ch 17:7-9. IV. The mighty sway he bore among the neighbours, 2Ch 17:10,11. V. The great strength of his kingdom, both in garrisons and standing forces, 2Ch 17:12-19. Thus was his prosperity the reward of his piety and his piety the brightest grace and ornament of his prosperity.
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Jehoshaphat Succeeds Asa (914 BC)
繁體中文
約沙法接續亞撒作王（主前 914 年）
¹ 他兒子約沙法接續他作王，並且奮勇自強，防備以色列。 ² 他將軍兵安置在猶大的一切堅固城裡，又在猶大地和他父親亞撒所攻取的以法蓮城邑中設立駐防。 ³ 耶和華與約沙法同在；因為他行他祖大衛初行的道，不尋求巴力， ⁴ 只尋求他父親的神，遵行他的誡命，不效法以色列人的行為。 ⁵ 所以耶和華使國在他手中堅定穩固；猶大眾人也給約沙法進貢；他有豐富的財寶和尊榮。 ⁶ 他高興遵行耶和華的道，並且從猶大除掉邱壇和木偶。 ⁷ 他作王第三年，就差遣臣子便亥伊勒、俄巴底、撒迦利雅、拿坦業、米該亞，往猶大各城去教訓人。 ⁸ 同著他們有利未人示瑪雅、尼探雅、西巴第雅、亞撒黑、示米拉末、約拿單、亞多尼雅、多比雅、多比亞多尼雅；又有祭司以利沙瑪、約蘭同著他們。 ⁹ 他們在猶大教訓人，帶著耶和華的律法書，走遍猶大各城，教訓百姓。
在此我們看到關於約沙法的記載：
一、他是何等有智慧的人。他一登基就「奮勇自強，防備以色列」（代下十七1）。亞哈這位活躍好戰的君王此時已在以色列登基三年，他開始時的銳氣正與亞撒末年的衰退相會。也許以色列國近年來對猶大國漸佔上風，開始對它構成威脅；因此約沙法當務之急，是在那一邊守住陣腳，遏制以色列王的勢力膨脹。他作得如此有效而又不流血，以致亞哈不久就反過來求與他結盟——非但沒有攪擾他，反而作他的朋友比作他的仇敵更為危險。約沙法自強，不是為著對以色列採取攻勢或入侵他們，而是僅為保守己有的；他藉著堅固邊境上的城邑，又在他所控制的以法蓮城邑中設立比從前更強的駐防（代下十七2）。他沒有像他父親那樣藉著與敘利亞王結盟來自強，而是用光明正大、正規的方法——這些方法使他可以期待神的賜福，他也是在其中信靠神。
二、他是何等敬虔的人。此處所給他的描述實在優秀。1. 他「行他祖大衛的道」。在諸王的描述中，大衛的道常被作為標準（如王上十五3、11；王下十四3，十八3）。但此處對他「初行的道」與「後來的道」之間的區分，比別處更為顯著；因為他後來的道不如起初那樣好。他在烏利亞的事上嚴重跌倒之前（這事許久以後仍被當作他盾牌上的瑕疵提及，王上十五5）所行的，乃是善道；他雖蒙恩從那跌倒中恢復過來，但他在世之日或許從未完全恢復他因之而失去的屬靈力量和安慰。約沙法只在大衛跟從神的範圍內跟從大衛，並不越過。連保羅自己也是如此限制我們對他的效法（林前十一1）：「你們該效法我，像我效法基督一樣」——而不是別的。許多敬虔的人有過他們「起初的道」，就是他們最好的道；有過他們「起初的愛」，就是他們最強烈的愛。我們要臨摹的每一個範本，當中我們不但要單挑出其中善的，更要首挑其中最好的。此處的話也可容另一種讀法：希伯來文作「他行他祖大衛的道（Hareshonim）——那些起初的道」，或譯作「那些古道」。他為自己定下效法的榜樣，是王家最初的時代——那些最純潔的時代，在近幾個王朝的敗壞未侵入之前（參耶六16）。七十士譯本略去「大衛」，如此便是指著亞撒說的：「他行他父親起初的道」，並不效法他末年所行的偏差。在跟從最好的人時，理當謹慎，免得跟著他們走偏了。2. 他「不尋求巴力，只尋求他父親的神」（代下十七3、4）。鄰國各有自己的巴力，這個有這個巴力，那個有那個巴力；他卻厭惡這一切，與它們毫無瓜葛。他「敬拜他父親的神耶和華」，單單敬拜祂，單單向祂禱告、單單求問祂——這兩者都包括在「尋求」之內。3. 他「遵行神的誡命」——不僅敬拜真神，更照著神自己所設立的方式敬拜祂，「不效法以色列人的行為」（代下十七4）。以色列王雖是他的鄰舍和盟友，他卻不學他的道。無論他在民事上與他有何往來，在宗教上卻不與他相通，也不附和他的宗教。在這一點上他緊守法則。4. 「他高興遵行耶和華的道」（代下十七6）——或作「他提起他的心」。他把心帶到他的工作中，又在其中提起他的心；就是說，他在其中真誠地以神為目標。「耶和華啊，我向你舉起我的心。」他的心在善事上得以寬廣（詩一一九32）。他總不以為自己為神作得夠了。他在宗教上殷勤熱切，「心裡火熱，常常服事主」，在其中喜樂愉快；他帶著活力繼續他的工作，正如雅各在伯特利看見神之後「提起他的腳」一樣（創二十九1，旁註）。他在神的道上勇敢堅決，帶著勇氣前行。他的心被高舉在本分的路上那些艱難之上；他輕易就越過這一切，並不因「風雲」而「不撒種、不收割」（傳十一4）。願我們也照樣靠聖靈行事。
三、他是何等有用的人——不僅是個好人，更是個好王。他自己不但為善，更在他的世代中行善，作了許多善事。1. 他除掉了「謊言的教師」（偶像如此被稱，哈二18），就是「邱壇」和「木偶」（代下十七6）。這是指拜偶像的那些而言；因為單單獻給真神的那些並未被除掉（代下二十33）。他所廢除的只是偶像崇拜。沒有甚麼比那些拜偶像的木偶或偶像更敗壞國民的了，他便將它們除掉。2. 他差遣真理的教師出去。當他考查國中宗教的光景時，發現百姓普遍極其無知：「他們不知道自己作了惡。」連上一個好王朝期間，也少有人用心教導他們的本分；因此約沙法定意要從對的一頭開始他的工作，把百姓當作有理性的人對待，不願蒙著他們的眼睛領他們——連進入改革也不可如此——卻要竭力好好教導他們，因為他知道這才是使他們得著醫治的正途。在這善工上他使用了：（一）他的臣子。他差遣身邊的人出去；他差遣在各地的，「往猶大各城去教訓人」（代下十七7）。他吩咐他們在施行審判之時，不僅要責罰百姓的惡行，更當教導他們如何行得更好，並說明所作判斷的理由，使百姓得以分辨善惡。坐在審判席上的首領和審判官，有極好的機會教導百姓對神、對人當盡的本分，這也並不越權；因為神的律法當被視為國家的法律。（二）「利未人」和「祭司」與臣子們同去，「在猶大教訓人，帶著耶和華的律法書」（代下十七8、9）。他們按職分是教師（申三十三10）。教訓是他們受供養所作之工的一部分。祭司和利未人別無他事。但看來他們疏忽了這工，也許藉口百姓不肯聽他們。「好」，約沙法說，「你們與臣子們同去，他們以權柄強制百姓來聽你們；那時他們若未受好教導，就是你們的過失了。」當摩西和亞倫這樣攜手同工之時——當首領以其權柄、祭司和利未人以其聖經學問，同心教導百姓認識神和本分的善知識之時——能成就何等多的善事！這些巡迴的審判官和巡迴的傳道人一同成為將蒙福之光傳遍猶大各城的器皿。但經上記著說：「他們帶著耶和華的律法書。」[一.] 為他們自己的指引，使他們可從其中取出所教訓百姓的一切，而不「將人的吩咐當作道理教訓人」。[二.] 為使百姓信服，使他們看見自己對所說的有神的權柄，所傳給他們的不過是從主所領受的。請注意：傳道人到百姓那裡去教訓人的時候，當帶著他們的聖經。
四、他是何等有福的人。1. 他在他神的恩寵中何等有福——神明顯地承認他、賜福給他：「耶和華與他同在」（代下十七3）；「耶和華的話是他的幫助」（迦勒底意譯本如此說）；「耶和華使國在他手中堅定」（代下十七5）。有神同在的人才站立得穩。若「耶和華我們神的榮美歸於我們身上」，那就要「堅立我們手所作的工」，並堅立我們在正直之中。2. 他在百姓的愛戴上何等有福（代下十七5）：「猶大眾人也給約沙法進貢」——承認他差遣傳道人到他們中間的恩惠。百姓中間真實的宗教越多，良心的忠誠也就越多。一個能達到其目的的政權，必得著支持。神和祂國度的恩寵所帶來的結果，是他「有豐富的財寶和尊榮」。誠然宗教和敬虔是外在興旺最好的朋友——這話雖然真實，信的人卻少。並且請注意：緊接著的下文是「他高興遵行耶和華的道」。豐富的財寶和尊榮，在許多人身上成了耶和華道路上的累贅和攔阻，成了驕傲、鬆懈和放縱的緣由；但對約沙法卻產生了完全相反的效果：他的富足是他順服之輪上的潤滑油；這屬世的財富越多，他的心就越「高興遵行耶和華的道」。
英語原文
Jehoshaphat Succeeds Asa (914 BC)
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 Ben-hail, 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 Tob-adonijah, 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, 2Ch 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, 2Ch 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 1Ki 15:3,11, 2Ki 14:3,18:3. 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, 1Ki 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 (1Co 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 LXX. 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, 2Ch 17:3,4. 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, 2Ch 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 (2Ch 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, Ps 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, Ge 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, Ec 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, 2Ch 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, 2Ch 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, 2Ch 17:7. 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, 2Ch 17:8,9. They were teachers by office, De 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 (2Ch 17:3); the word of the Lord was his helper (so the Chaldee paraphrase); the Lord established the kingdom in his hand, 2Ch 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 (2Ch 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.
10-19
Jehoshaphat's Prosperity (911 BC)
繁體中文
約沙法的昌盛（主前 911 年）
¹⁰ 耶和華使猶大四圍各國都懼怕，所以他們不與約沙法爭戰。 ¹¹ 有些非利士人與約沙法送禮物，並納貢銀；阿拉伯人也送他羊群，公綿羊七千七百隻，公山羊七千七百隻。 ¹² 約沙法日漸強大；他在猶大建造營寨和積貨城。 ¹³ 他在猶大各城大有事業；耶路撒冷也有勇士，大能的軍士。 ¹⁴ 他們的數目，按著宗族記在下面：猶大族的千夫長中，有首領押拿，和他手下大能的勇士三十萬； ¹⁵ 其次是軍長約哈難，和他手下的人二十八萬。 ¹⁶ 其次是細基利的兒子亞瑪謝，他自願獻與耶和華；和他手下大能的勇士二十萬。 ¹⁷ 便雅憫族中，有大能的勇士以利雅大，和他手下拿弓拿盾的武裝兵二十萬。 ¹⁸ 其次是約薩拔，和他手下預備打仗的十八萬。 ¹⁹ 這些都是伺候王的；此外王又在猶大全地的堅固城裡安置軍兵。
此處我們進一步看見約沙法的極大昌盛，與他國度的興旺。
一、他在鄰近的君王和列國中有良好的威望。他或許不像大衛那樣是偉大的戰士（這可使他們畏懼他），也不像所羅門那樣是偉大的學者（這可使他們以他為神諭），然而「耶和華的懼怕臨到他們」（即 神如此感動管理他們的心靈），以致他們都對他存敬畏之心（代下 17:10）。而且，1. 「他們都不與他爭戰。」 神美好的護理如此安排：當君王和祭司正在教導並改革全地之時，他的鄰國都不來攪擾他，不使他離開那善工。如此當雅各和他的兒子們正要上伯特利敬拜之時， 神的驚嚇臨到鄰近諸城，「不容他們追趕」（創 35:5；參出 34:24）。2. 他們中有許多向他送禮物（代下 17:11），以求保全他的友誼。這些或許是亞撒所定的貢物——他既制服了非利士人的城邑和阿拉伯人的帳棚（代下 14:14–15）。阿拉伯人所送的七千七百隻公綿羊，和同數的公山羊之外，大概還有相應數目的母羊、羊羔、母山羊、小山羊。
二、他在猶大各城中儲備了極多的積蓄。他拆了舊倉房，建造更大的（代下 17:12），就是「營寨和積貨城」，用以儲存軍械和糧食。他是個辦事的人，在一切所行上都以公眾利益為目標，或是保守平安，或是預備爭戰。
三、他把軍備整頓得井井有條。自從大衛編排以來，從未如此之好。此處記了五位「將軍」（若我可如此稱之），以及在他們指揮下的人數（即他們各自區域內能打仗的可用之兵），猶大三位，便雅憫兩位。其中一位大將軍「亞瑪謝」，經上說他「自願獻與耶和華」（代下 17:16）——不僅是獻與王，要在這崗位上服事他，更是獻與耶和華，要在其中榮耀他。他在他們中間以敬虔最為傑出；他接受這職位，不是為其中的尊榮、權勢或利益，而是為向 神當盡的良心，使他可以服事本國。當時的大將軍通常把擄物中獻一部分給耶和華（代上 26:26）。但這位好人先把自己獻與耶和華，然後才獻他所分別為聖之物。這五位將軍所統率的兵共計一百一十六萬人——對於猶大和便雅憫這樣小的地界而言，能提供並維持如此龐大的數目，實屬驚人。亞比雅只能出兵四十萬（代下 13:3），亞撒不到六十萬（代下 14:8），約沙法卻能調動近一百二十萬。但當考慮：1. 神曾應許使亞伯拉罕的後裔如海沙那樣多。2. 此時已享長久太平。3. 我們可以推想耶路撒冷城大為擴展。4. 許多人從以色列國那邊過來歸他們（代下 15:9，參代下 15:19），這必增加百姓的人數。5. 約沙法在 神特殊的賜福之下，使他的事大大亨通。這些軍隊，我們可以推想，散布在全國各地，各人多半住自己的產業上；但他們常出現，接受檢閱和操練，並在有需要之時隨時待命。眾將領「伺候王」（代下 17:19），作他宮中的官員、樞密顧問和國務大臣。
但末了，請注意：使鄰國心生恐懼、使他們不敢對以色列有所企圖、或迫使他們納貢的，並不是這支可怕的軍隊，而是當約沙法改革他的國、在其中設立傳道事工之時，那臨到他們身上的「 神的懼怕」（代下 17:10）。 神的典章，比一國的軍力更是它的力量與保障——一國中 神的人，比它的戰士更為要緊。
英語原文
Jehoshaphat's Prosperity (911 BC)
¹⁰ And the fear of the LORD fell upon all the kingdoms of the lands that were round about Judah, so that they made no war against Jehoshaphat.
¹¹ Also some of the Philistines brought Jehoshaphat presents, and tribute silver; and the Arabians brought him flocks, seven thousand and seven hundred rams, and seven thousand and seven hundred he goats.
¹² And Jehoshaphat waxed great exceedingly; and he built in Judah castles, and cities of store.
¹³ And he had much business in the cities of Judah: and the men of war, mighty men of valour, were in Jerusalem.
¹⁴ And these are the numbers of them according to the house of their fathers: Of Judah, the captains of thousands; Adnah the chief, and with him mighty men of valour three hundred thousand.
¹⁵ And next to him was Jehohanan the captain, and with him two hundred and fourscore thousand.
¹⁶ And next him was Amasiah the son of Zichri, who willingly offered himself unto the LORD; and with him two hundred thousand mighty men of valour.
¹⁷ And of Benjamin; Eliada a mighty man of valour, and with him armed men with bow and shield two hundred thousand.
¹⁸ And next him was Jehozabad, and with him a hundred and fourscore thousand ready prepared for the war.
¹⁹ These waited on the king, beside those whom the king put in the fenced cities throughout all Judah.
We have here a further account of Jehoshaphat's great prosperity and the flourishing state of his kingdom.
I. He had good interest in the neighbouring princes and nations. Though he was not perhaps so great a soldier as David (which might have made him their terror), nor so great a scholar as Solomon (which might have made him their oracle), yet the fear of the Lord fell so upon them (that is, God so influenced and governed their spirits) that they had all a reverence for him, 2Ch 17:10. And, 1. None of them made war against him. God's good providence so ordered it that, while the princes and priests were instructing and reforming the country, none of his neighbours gave him any molestations, to take him off from that good work. Thus when Jacob and his sons were going to worship at Bethel the terror of God was upon the neighbouring cities, that they did not pursue after them, Ge 35:5, and see Ex 34:24. 2. Many of them brought presents to him (2Ch 17:11), to secure his friendship. Perhaps these were a tribute imposed upon them by Asa, who made himself master of the cities of the Philistines, and the tents of the Arabians, 2Ch 14:14,15. With the 7700 rams, and the same number of he-goats, which the Arabians brought, there was probably a proportionable number of ewes and lambs, she-goats and kids.
II. He had a very considerable stores laid up in the cities of Judah. He pulled down his barns, and built larger (2Ch 17:12), castles and cities of store, for arms and victuals. He was a man of business, and aimed at the public good in all his undertakings, either to preserve the peace or prepare for war.
III. He had the militia in good order. It was never in better since David modelled it. Five lord-lieutenants (if I may so call them) are here named, with the numbers of those under their command (the serviceable men, that were fit for war in their respective districts), three in Judah, and two in Benjamin. It is said of one of these great commanders, Amasiah, that he willingly offered himself unto the Lord (2Ch 17:16), not only to the king, to serve him in this post, but to the Lord, to glorify him in it. He was the most eminent among them for religion, he accepted the place, not for the honour, or power, or profit of it, but for conscience' sake towards God, that he might serve his country,. It was usual for great generals then to offer of their spoils to the Lord, 1Ch 26:26. But this good man offered himself first to the Lord, and then his dedicated things. The number of the soldiers under these five generals amounts to 1,160,000 men, a vast number for so small a compass of ground as Judah's and Benjamin's lot to furnish out and maintain. Abijah could bring into the field but 400,000 (2Ch 13:3), Asa not 600,000 (2Ch 14:8), yet Jehoshaphat has at command almost 1,200,000. But it must be considered, 1. That God had promised to make the seed of Abraham like the sand of the sea for number. 2. There had now been a long peace. 3. We may suppose that the city of Jerusalem was very much enlarged. 4. Many had come over to them from the kingdom of Israel (2Ch 15:19), which would increase the numbers of the people. 5. Jehoshaphat was under a special blessing of God, which made his affairs to prosper greatly. The armies, we may suppose, were dispersed all the country over, and each man resided for the most part on his own estate; but they appeared often, to be mustered and trained, and were ready at call whenever there was occasion. The commanders waited on the king (2Ch 17:19) as officers of his court, privy-counsellors, and ministers of state.
But, lastly, observe, It was not this formidable army that struck a terror upon the neighbouring nations, that restrained them from attempting any thing against Israel, or obliged them to pay tribute, but the fear of God which fell upon them when Jehoshaphat reformed his country and set up a preaching ministry in it, 2Ch 17:10. The ordinances of God are more the strength and safety of a kingdom than its military force—its men of God more than its men of war.
本章開始記述約沙法的一生與他作王的歷史。他是王室豪傑中位列前三的人物之一，自大衛安息以來，他是執掌猶大權杖最賢明的君王之一。他是好父親的好兒子，所以此時恩典竟在血脈中流傳——甚至是在王室的血脈中。兒子有這樣的父親何等有福，能在他的裏面、又為他奠定美好的根基；父親有這樣的兒子何等有福，能在他所立的根基上建造！國家有這樣兩位君王、兩段王朝一同臨到，何等有福！本章內容：一、他登基並堅立國位（代下 17:1,2,5）。二、他個人的敬虔（代下 17:3,4,6）。三、他為在國中推廣信仰所採取的措施（代下 17:7-9）。四、他在鄰國中所享的極大威望（代下 17:10,11）。五、他國度的強盛，無論在防禦城邑或常備軍力上（代下 17:12-19）。如此，他的興盛成了他敬虔的賞賜，而他的敬虔又成了他興盛中最明亮的恩典與裝飾。