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英文原文
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.
1-9
Jehoshaphat Succeeds Asa (914 BC)
约沙法接续亚撒作王（公元前914年）
¹ 他儿子约沙法接续他作王，奋勇自强，防备以色列。 ² 他把兵安置在犹大一切坚固城里，又在犹大地和他父亚撒所夺取的以法莲各城邑中设立防营。 ³ 耶和华与约沙法同在；因为他行他祖大卫初行的道，不寻求巴力， ⁴ 只寻求他父亲的神，遵行他的诫命，不效法以色列人所行的。 ⁵ 所以耶和华坚定他的国在他手中；犹大众人给他进贡；他大有尊荣资财。 ⁶ 他高兴遵行耶和华的道，并且从犹大除掉邱坛和木偶。 ⁷ 他作王第三年，就差遣臣子便亥伊勒、俄巴底、撒迦利雅、拿坦业、米该雅，往犹大各城去教训人。 ⁸ 又同着他们差遣利未人示玛雅、尼探雅、西巴第雅、亚撒黑、示米拉末、约拿单、亚多尼雅、多比雅、多比亚多尼雅；又差遣祭司以利沙玛、约兰同着他们。 ⁹ 他们在犹大教训人，带着耶和华的律法书，走遍犹大各城，教训百姓。
此处我们读到关于约沙法的几件事，
I. 他是一位何等有智慧的人。他一登基，便"奋勇自强，防备以色列"（代下17:1）。亚哈——一位积极好战的君王——此时已在以色列王位上三年，其开创的旺盛与亚撒晚年的衰弱恰相交会。可能以色列国近来已凌驾犹大国之上，开始变得可畏；所以约沙法头一件当作的事，就是在那一边巩固自己的阵地，遏制以色列王日益膨胀的势力。这事他行得极其有效，且未动干戈，以致亚哈不久便谋求与他的联盟，远离了给他造成任何困扰，反倒作朋友时比他作仇敌时更加危险。约沙法奋勇自强，不是为着对以色列采取攻势或入侵他们，而只是为了守住自己所有的；他藉着坚固边界的城邑，并在他手中的以法莲各城设立比从前更强的防营而作成这事（代下17:2）。他没有像他父亲那样，藉着与亚兰王结盟而自强，而是用公平正当的方法——在其中他可以期望神的赐福，也是他所信靠神的。
II. 他是一位何等敬虔的人。这里对他所作的评价是极出色的。1. 他"行他祖大卫所行的道"。在诸王的评价中，大卫的道常常作为标准，如王上15:3-11，王下14:3，18:3。但他的"初行的道"与"后来的道"之间的区别，从未像此处那样显著；因为后来的道不如初行的道。他在乌利亚的事上重重跌倒之前（这事很久之后仍被提说为他名号上的瑕疵，王上15:5），所行的道原是善道；虽然他蒙恩从那跌倒中恢复，但也许他在世之时，从未完全恢复因那事所失的属灵力量与安慰。约沙法追随大卫，只追随到他所追随神的地步，不再跟随。保罗自己就是这样限定人对他的效法（林前11:1）："你们该效法我，像我效法基督一样"——此外不可。许多敬虔人有他们的"初行的道"，那也是他们最好的道；他们有"起初的爱心"，那也是他们最强烈的爱心；在我们所要临摹的每一份范本中，我们既要单单选取那善的，更要选取那至善的。这里的原文也可作另一种译法："他行他祖大卫的道（Hareshonim）——那初行的道，或那古道的道。"他为自己所定的榜样，是王室的初期，是最纯洁之时，在晚近诸朝的腐败未侵入之前。参耶6:16。七十士译本略去了"大卫"，便把它指向亚撒："他行他父亲初行的道"，没有效法亚撒晚年所行的不妥之处。追随最好的人也当谨慎，免得随他们走偏。2. 他"不寻求巴力，只寻求他父亲的神耶和华"（代下17:3-4）。邻近的列国各有各的巴力，一国有一巴力，另一国又有另一巴力；但他憎恶这一切，与他们毫无瓜葛。他"敬拜他父亲的神耶和华"，并且单单敬拜他；他单单向他祷告，也单单求问于他——这两样都包括在"寻求他"之中。3. 他"遵行神的诫命"，不仅敬拜真神，更照着神自己所设立的来敬拜他，"不效法以色列人所行的"（代下17:4）。尽管以色列王是他的邻舍和盟友，他却不学他的道。无论在民事上与他有何种往来，他都不与他相交，也不在他的信仰上妥协。在此他紧紧持守准则。4."他高兴遵行耶和华的道"（代下17:6），或作"他高抬自己的心"。他把自己的心带到工作上，又在其中高抬自己的心；即他在其中真诚地以神为目标。"耶和华啊，我的心仰望你。"他的心在那善道上得以宽广（诗119:32）。他总以为他为神所作的还不够。他的信仰是活泼而热切的，"灵里火热，服事主"，在其中又是愉快舒畅的；他轻快地继续他的工作，如同雅各在伯特利看见神的异象之后，"举起他的脚"前行（创29:1旁注）。他在神的道上勇敢而坚定，凭勇气向前。他的心被高举，超乎他在尽本分之路上的一切艰难；他轻而易举地越过这一切，不因"风云"而"不撒种、不收割"（传11:4）。愿我们也照着同样的灵而行。
III. 他是一位何等有用的人，不仅是个好人，更是个好王。他不仅自己善良，更在他那一世代中行善，作了许多善事。1. 他除掉了那"谎言的师傅"——偶像被人如此称呼（哈2:18），就是"邱坛"和"木偶"（代下17:6）。所指的是敬拜偶像之处；因为那些单为敬拜真神而设的并未被除掉（代下20:33）。他所废去的只是偶像崇拜。败坏这国的，莫过于那些他所除掉的偶像木偶。2. 他差遣真理的教师出去。他考察国内信仰的状况，发现百姓普遍极其无知：他们"所作的自己并不知道是恶"。即使在最近一次的善政之下，也很少有人费心教导他们当尽的本分；所以约沙法定意从正确的一端开始他的工作，把他们当作有理性的人看待，不肯蒙着他们的眼睛引导他们——不，即便进入改革也不可如此——而是竭力使他们先受好教训，知道这才是使他们得医治的正路。在这善工中他使用了：(1) 他的众臣子。在身边的人他差遣出去；在各地的人，他差遣他们"往犹大各城去教训人"（代下17:7）。他吩咐他们在施行审判之时，不仅在百姓行恶时加以纠正，更要教导他们如何行得更好，并为自己所行的说明理由，使百姓得以明白善恶之间的分别。坐在审判席上的首领和审判官，大有教导百姓向神和向人当尽之本分的机会，这并不在他们职分之外，因为神的律法当被视为国家的法律。(2)"利未人"和"祭司"与"众臣子同去"，"在犹大教训人，带着耶和华的律法书"（代下17:8-9）。他们按职分是教师（申33:10）。教导是他们之所以得供养的工作的一部分。祭司和利未人别无他事。但看来他们疏忽了这事，或许推说百姓不肯来听。"好，"约沙法说，"你们要与首领同去，他们要用权柄使百姓来听你们；这样，他们若得不到好的教导，就是你们的过错了。"当摩西和亚伦这样携手同行——当掌权的首领凭他们的权柄，与祭司利未人凭他们对圣经的学问，同心合意地教训百姓，使他们得着关于神和当尽本分的善知识时——能成就何等多的善事！这些巡回审判官和巡回传道人一同成为将祝福之光播散到犹大各城的器皿。但经上说，"他们带着耶和华的律法书"。[1] 为指引自己，使他们一切的教导都从其中支取，而不"将人的吩咐当作道理教导人"。[2] 为使百姓信服，使他们看见自己所说的有神的凭据，所传给他们的，都是从主所领受的。当注意：传道人到百姓那里去教训人时，当带着他们的圣经。
IV. 他是一位何等有福的人。1. 他在他神的恩宠中何等有福，神显著地眷顾并赐福给他："耶和华与他同在"（代下17:3）；"耶和华的话帮助他"（迦勒底意译如此）；"耶和华坚定他的国在他手中"（代下17:5）。有神的同在，就站立得稳。"愿主我们神的荣美归于我们"——那必将"坚立我们手所作的工"，并坚立我们于正直之中。2. 他在百姓的爱戴中何等有福（代下17:5）："犹大众人给他进贡"，以答谢他差遣传道人来到他们中间的恩情。百姓中真信仰越多，良心的忠贞也越多。一个尽到政府本分的政府，必得着支持。神与他、他的国都施恩的结果，便是他"大有尊荣资财"。宗教和敬虔是外在兴旺最好的朋友，这无疑是真的，尽管少有人相信。请留意，紧接着又说："他高兴遵行耶和华的道。"丰盛的尊荣资财对许多人来说是耶和华之道上的一种累赘和阻碍，是骄傲、安逸、放纵的缘由；但对约沙法却产生了完全相反的效果：他的丰盛如同顺服之轮上的润滑油，他在世上的财物越多，他的心就越发"高兴遵行耶和华的道"。
英文原文
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)
约沙法的兴盛（主前911年）
¹⁰ 耶和华使犹大四围列国都惧怕，不敢与约沙法争战。
¹¹ 有些非利士人也给约沙法进贡礼物和银子；阿拉伯人给他群畜，就是公绵羊七千七百只、公山羊七千七百只。
¹² 约沙法日渐强大，在犹大建造营寨和积货城。
¹³ 他在犹大城邑有许多工程；又有大能的勇士，就是战士，在耶路撒冷。
¹⁴ 他们的数目按着宗族记在下面：犹大族千夫长中，有为首的押拿，和他手下的勇士三十万；
¹⁵ 其次是约哈难千夫长，和他手下的二十八万；
¹⁶ 其次是细基利的儿子亚玛谢——他自愿献给耶和华——和他手下的大能勇士二十万；
¹⁷ 便雅悯族中，有大能的勇士以利亚大，和他手下拿弓拿盾的二十万；
¹⁸ 其次是约萨拔，和他手下预备打仗的十八万。
¹⁹ 这些都是伺候王的；此外王还有在全犹大各坚固城所安排的人。
我们在此进一步看见约沙法极大的兴盛，以及他国度的繁荣景况。
一、他在邻邦的君王和列国中很有威望。他或许不如大卫那样善战（那本可叫他们惧怕他），也不如所罗门那样博学（那本可使他们以他为圣贤）；然而「耶和华的惧怕临到他们」（即神如此感动、管理他们的心），他们都对他心存敬畏（代下17:10）。而且：
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他们「没有一个与他争战」。神美好的护理如此安排：当那些君王和祭司正在教训和改革全国时，没有一个邻邦来搅扰他，使他不致从那善工上分心。如此，当雅各和他的众子要去伯特利敬拜时，「神的惊惧」临到四围的城邑，使他们「不追赶他们」（创35:5）；又参出34:24。
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他们中有许多人给他进贡（代下17:11），以求结他的友谊。这些贡物也许是亚撒从前加在他们身上的——亚撒曾攻克非利士人的城邑和阿拉伯人的帐篷（代下14:14,15）。阿拉伯人所送七千七百只公绵羊和同样数目的公山羊之外，大概还有相应数目的母羊、羊羔、母山羊和山羊羔。
二、他在犹大的城邑中积存了可观的储备。他拆毁原有的仓房，建造更大的（代下17:12）——「营寨和积货城」，用以储存兵器与粮草。他是个勤于事务的人，在一切经营中都着眼于公共利益——或为维持和平，或为预备战争。
三、他的民兵组织良好。自大卫重新编制以来，从未如此完善。这里列出五位「中将」（姑且如此称呼），以及他们麾下的人数（即各辖区内可服役、宜战的壮丁）——犹大境内三位，便雅悯境内两位。论到其中一位大将「亚玛谢」时，经上说他「自愿献给耶和华」（代下17:16）——不仅是献给王，在此职分上事奉他，更是献给主，在此职分上荣耀祂。他在众人中信仰最为突出；他接受这职位，不是为尊荣、权柄或利益，而是出于对神良心的缘故，为要事奉他的国家。古时大将常把他们的掳物献给耶和华（代上26:26）。但这位善人先把「自己」献给耶和华，然后才献上他所分别为圣之物。
这五位大将麾下的士兵总数达一百一十六万——对犹大与便雅悯那小块土地而言，能供应并养活这么多人，数目实在可观。亚比雅只能出兵四十万（代下13:3），亚撒不过六十万（代下14:8），约沙法却几乎有一百二十万随调遣。但须知：
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神曾应许使亚伯拉罕的子孙如同海边的沙那样多。
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当时已有长久的太平。
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我们可设想耶路撒冷城已大大扩展。
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许多人从以色列国归服他们（代下15:19），这必使百姓人数加增。
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约沙法特别在神的赐福之下，这使他诸事大为亨通。这些军队，想必分散在全地，各人多在自己的产业上居住；但他们经常出现，接受检阅和训练，遇有需要，便随时听候调用。众将「伺候王」（代下17:19），如同他宫廷中的官员、谋士和国务大臣。
「末了」，请观察：使邻邦惊惧、不致对以色列有所图谋、或被迫进贡的，并不是这支可畏的军队，而是当约沙法改革本国、设立传道事工时，临到他们的「神的惧怕」（代下17:10）。神的典章，比一国的兵力更是该国力量与安全的所在——一国中的「神仆」比「战士」更要紧。
英文原文
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.
约沙法的生活与作王历史，自此开始。他是历代王室贤君中首三位之一，是自大卫安息以来，执掌犹大权杖的最好君王之一。他是好父亲的儿子，所以在此时，恩典竟在血统中流传，甚至在王室的血脉中流传。儿子能有这样的父亲，为他并在他里面立下美好根基，是有福的。父亲能有这样的儿子，在自己所立的根基上建造如此坚固的墙垣，也是有福的。国度能蒙福得着这样两位君王、这样两朝相继，更是有福的！本章所记的有：一、他登基并稳固国位（代下17:1-2、5）。二、他个人的敬虔（代下17:3-4、6）。三、他在国中促进信仰所采取的措施（代下17:7-9）。四、他在邻邦中所享的极大威望（代下17:10-11）。五、他国度的强大实力，无论是设防城还是常备军（代下17:12-19）。如此，他的昌盛是他敬虔的赏赐，他的敬虔则是他昌盛之上最明亮的恩典与装饰。