CRITICAL AND EXPLANATORY NOTES.—
1 Kings 22:41. History of the reign of Jehoshaphat of Judah—Scant records of Judah occur in the Scriptures, but Chronicles give them more fully.
1 Kings 22:46. The sodomites … he took out of the land—Lit., extinguished from the land.
1 Kings 22:49. Then said Ahaziah—At that time king of Israel. He wished to unite with Jehoshaphat in maritime expeditions; the explanation of his refusal is found in 2 Chronicles 20:35-37. Ezion-geber (1 Kings 22:48) abounds in perilous and destructive rocks.—W. H. J.
HOMILETICS OF 1 Kings 22:41-50
THE PRAISEWORTHY EFFORTS OF A GOOD KING
AN agreeable change comes across the character of the history—like a wavering stream of light which silvers and beautifies the dark and restless sea. The last seven Chapter s have been wholly occupied with the history of the kingdom of Israel; a dismal record of defection, idolatry, bloodshed, ever intensifying wickedness, and of terrible judgments. Here we have interposed, as if to relieve the blackness of the picture, a brief epitome of the career of the good Jehoshaphat. For a fuller account of his reign consult 2 Chronicles 17 -
20. In the paragraph before us we have a representation of the praiseworthy efforts of a good king.
I. He is solicitous to maintain the religious prestige of the nation (1 Kings 22:43).
1. He follows the example of the good. “He walked in all the ways of Asa, his father, he turned not aside from it.” On the general piety of Asa see 1 Kings 15:11-15, and compare 2 Chronicles 14:2-5; 2 Chronicles 15:8-17. Jehosphaphat seems to have been a still better king, for he did not, like Asa, fall away in his old age (2 Chronicles 16:2-12). It is an unspeakable advantage to have an early pious training; and to have constantly in view the best patterns of religious excellence to imitate.
2. He strives after personal righteousness. “Doing that which was right in the eyes of the Lord.” Goodness should be sought and practised for its own sake, and with a sincere desire to please God. Nothing is good which will not bear the test of the Divine scrutiny—which is not right in the eyes of the Lord.”
3. He may not accomplish all the religious reforms he desires. “Nevertheless, the high places were not taken away.” The only faults with which Jehoshaphat is charged are his allowance of the high places, and his tenderness towards the house of Ahab, which led him, first, to take a wife for his eldest son from among Ahab’s daughters, and then to join both him and his successor in their military and other enterprises (1 Kings 22:29; 2 Kings 3:7; 2 Chronicles 20:35-37). There are few reformers who do not make some mistakes; and few who accomplish all at which they aim. Even to attempt a great and noble enterprise has an elevating moral influence on the zealous reformer. It is one of the first and highest duties of a king to look well after the religious condition of his people.
II. He labours to promote peace (1 Kings 22:44). For sixty years, from the first separation of the two kingdoms down to the accession of Jehoshaphat, there was an uninterrupted series of wars between Israel and Judah. This fratricidal policy was ended by the declaration of a formal peace, which was perhaps at once cemented by a marriage between the two children of the contracting parties, Jehoram and Athaliah. A wise and judicious king will use all legitimate means to promote and maintain an honourable peace, without the surrender of any one essential right, or the least sacrifice of dignity.
III. He is alive to the importance of a judicious manifestation of kingly power (1 Kings 22:45). “His might that he showed and how he warred.” He tries to promote peaceful relations with other nations, not because he is weak, but because he is strong! He discourages war in others by being always prepared for it himself. He will not suffer his authority to be despised, nor will he allow a wrong to his nation to go unpunished. Government that is not backed with power will soon drift into rebellion and anarchy.
IV. He is anxious about the morality of his people (1 Kings 22:46). Sensual indulgence grows into still more abominable enormities, the more it is practised and tolerated. It saps the foundations of national life and morality. Much had been done to root out the wretched class referred to in this verse (1 Kings 15:12); but the evil was so inveterate and deep-seated that it could not be all at once extinguished. An examination of the social life of the Greeks and Romans when at the acme of their national greatness shows how possible it is for the most brilliant attainments in literature, science, and art, to co-exist alongside the most debasing and shameless immorality. Christianity is the apostle and donor of the highest and purest morality.
V. He encourages the exercise of good government. “There was then no king in Edom: a deputy was king” (1 Kings 22:47). The last reference to Edom was in the time of Solomon, when Hadad, having returned thither from Egypt, was “an adversary unto Solomon” (1 Kings 11:14), and reigned over Egypt. It seems to have been again reduced, and to be dependent on the kingdom of Judah, being governed by a deputy, or viceroy, who, however, was allowed the royal title. This government of dependencies by means of subject kings was the all but universal practice in the East down to the time of Cyrus. A good king is careful to provide effective government in every part of his dominions. When the government is feeble, every other interest suffers.
VI. He seeks to advance commercial enterprise (1 Kings 22:48-49). Jehoshaphat sought to re-establish the maritime trade to Ophir, which had proved such a source of wealth in Solomon’s reign; and, though the shipbuilding in this instance proved a failure, it illustrates the active desire of the king to promote the commercial welfare of the nation. The ships were wrecked while in the harbour, because they were badly built, the Jewish sailors having but an imperfect knowledge of the sea and of the rig and management of ships; or, according to the prophet Eliezer, as a Divine judgment against Jehoshaphat for joining himself with the idolatrous Ahaziah in this business (2 Chronicles 20:36-37). The commercial genius of Jehoshaphat would find scope in other directions, which would all tend to increase the national prosperity. If commerce is stifled, the nation is starved. “Every profession implies system. The meanest trade demands it, and would run to waste without something of it. The marvellous achievements of modern commerce, stretching its relations over distant seas and many lands, and gathering the materials of every civilization within its ample bosom, are, more than anything, the result of an expanding and victorious system, which shrinks at no obstacles and adapts itself to every emergency.” A good king readily appreciates the application of system to commercial success, and is not too proud or too indifferent to act accordingly.
VII. He transmits a heritage of good to his successor (1 Kings 22:50). Jehoram enters upon the government with all the advantages of his father’s achievements and prestige. Fortunate indeed is the youthful king who succeeds a provident and far-seeing father; and who has before him, as a constant inspiration, the example of a holy and useful life. To leave a good name to posterity is better than riches. It is a solemn and sacred trust to receive all that Jehoram received. It may be shamefully abused, as, alas! it was in his case (2 Chronicles 21:6).
LESSONS:—
1. A crown brings great opportunities and great responsibilities.
2. The best king cannot accomplish all the good he would.
3. A good man is honoured for the good he attempted, as well as for what he actually accomplished.
GERM NOTES ON THE VERSES
1 Kings 22:41-50. The reign of Jehoshaphat was a very successful and prosperous one for Judah, both internally and externally. The author does not enter more particularly into the details of its history, evidently because, from the time of the division of the kingdom, his main object was rather to give a representation of the monarchy in Israel until its downfall. Jehoshaphat’s aim, after he had established legal order in his dominions as far as possible, reduced the neighbouring people to subjection again, and concluded peace with the brother kingdom, was to restore the times of prosperity that existed in the days of Solomon, and to bring his kingdom up to the height of that of Solomon once more. The glory of the kingdom, however, as it had existed under Solomon, was, according to the purpose of God, for ever gone by. Its return was not a part of the divine plan of salvation, and every human attempt to restore it must necessarily fail. The fleet of Jehoshaphat went down in the harbour of Ezion-geber, even before it had sailed out, and that, too, not by human fault, but by a storm—that is to say, by a dispensation of God.—Lange.
—All Christian rulers and governors ought to follow the example of the pious king Jehoshaphat—to do what is pleasing to God, to walk in His ways without departing from them, to maintain and extend pure religon, to remove and destroy what is evil, and especially not to permit whoredom, but with earnestness to do away with it and punish it, and to guard themselves from having too much intercourse with godless persons, or from entering into any covenant with them, because this leads to no good, as indeed Jehoshaphat got only danger and loss by it. Every one should profit by the life experience of Jehoshaphat. All that he undertook according to God’s word and will went on fortunately, and attained good success, and was attended with blessing; but all that he undertook in conjunction with Ahab and Ahaziah turned out unfortunately: there was no blessing upon that.—Wurt. Summ.
1 Kings 22:43. An upright life.
1. Is modelled after a worthy pattern.
2. Is marked by fidelity and perseverance.
3. Is approved and owned of God.
4. May not be free from some imperfections.
1 Kings 22:48-49. The risks of commerce.
1. Demand great toil and enterprise.
2. Liable to great losses.
3. May be involved in unfortunate partnerships.
4. Cultivate decision of character: “Jehoshaphat would not” (1 Kings 22:49).
1 Kings 22:48. “For his ships were broken.” This cross was in great mercy to Jehoshaphat. “Thou in very faithfulness hast afflicted me,” said David. This should be a patienting consideration; as it is said to have been to Philip of Spain, upon the defeating and scattering of his navy in 1588. He gave, and commanded to be given all over Spain, thanks to God that the loss was no more grievous; and used singular mercy in relieving the distressed soldiers and sailors—Trapp.
1 Kings 22:49-50. The heart of man proposes its own way, but the Lord alone allows it to proceed therein (Proverbs 16:9). He often confounds our purposes and destroys our plans which reach so far and so high, that we may not become puffed up, but learn to yield to His holy will, and to say: “It is the Lord; let Him do what seemeth Him good.”—What God has clearly destroyed as a punishment, that let us not build up again at the counsel or demand of any man, for when He breaks in pieces, it cannot avail to build again (Job 12:14).—So Jehoshaphat would not build again. The offers of a man who had departed from God, even if he offer thee ever so much profit and pleasantness, do thou reject with determined will.—Lange.