Jehoshaphat
VIEW:38 DATA:01-04-2020
the Lord is judge
(same as Josaphat)
Hitchcock's Bible Names Dictionary
JEHOSHAPHAT.1. The recorder in the reigns of David and Solomon (2Sa_8:16 etc., 1Ki_4:3). 2. One of Solomons commissariat officers (1Ki_4:17). 3. Father of king Jehu (2Ki_9:2; 2Ki_9:14). 4. The son of Asa, king of Judah. He receives a good name from the compiler of the Book of Kings (1Ki_22:43). This is chiefly because he carried out the religious reforms of his father. The important thing in his reign was the alliance of Judah with Israel (1Ki_22:44), which put an end to their long hostility. Some suppose the smaller kingdom to have been tributary to the larger, but on this point our sources are silent. The alliance was cemented by the marriage of the crown prince Jehoram to Ahabs daughter Athaliah (2Ki_8:18). Jehoshaphat appears as the ally of Ahab against Syria, and himself went into the battle of Ramoth-gilead (1Ki_22:1-53). He also assisted Ahabs son against the Moabites (2Ki_3:1-27). He seems to have had trouble with his own vassals in Edom, and his attempt to renew Solomons commercial ventures on the Red Sea was unsuccessful (1Ki_22:48).
H. P. Smith.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
("he whom Jehovah judges".)
1. Recorder or annalist in David's and Solomon's court. Son of Ahilud (2Sa_8:16; 1Ki_4:3; compare Est_6:1).
2. A priest. Blew the trumpet before the ark in its passage from Obed Edom's house to Jerusalem (1Ch_15:24).
3. Son of Paruah. One of Solomon's twelve purveyors, in Issachar (1Ki_4:17).
4. Son of Asa and Azubah. At 35 began to reign, the first three years during his father's incapacity through disease in the feet, then 22 alone, beginning at 914 B.C., 25 years in all (1Ki_15:24; 1Ki_22:41-50; 2Ki_8:16; 2Ch_17:1-21. 2Ch_17:3). "He walked in the first ways of his father David (before his sin with Bathsheba), and sought not unto Baalim (whether Baal or other false god, or worshipping Jehovah by an image which degrades Him to the level of Baal, Jdg_2:11), but to the Lord God of his fathers, and not after the doings of Israel (worshipping Jehovah through the golden calves). Therefore, the Lord established the kingdom in his hand .... And his heart was lifted up in the ways of the Lord; moreover he took away the high places and groves out of Judah" (2Ch_17:3-6; 2Ch_19:3).
But "the high places (of Jehovah) were not taken away, for as yet the people had not prepared their hearts unto the God of their fathers." All that depended on him he did, but the people could not yet rise up to his spirituality so as to worship Jehovah without any visible altar save the one at Jerusalem (2Ch_20:32-33). He utterly abolished the idol high places and, as far as he could, the unlawful Jehovah high places, but was unable thoroughly to get rid of the latter (1Ki_15:14; 1Ki_22:43). To remedy the people's ignorance of the book of the law, in the third year of his reign he sent a commission of five princes, nine Levites, and two priests to go through the cities of Judah, teaching them in it; a model for rulers as to national education (Deu_11:19-21). Jehoshaphat at first fortified the cities of Judah and those of Ephraim taken by Asa (2Ch_17:2) to secure himself against Israel.
Afterward he changed his policy to one of alliance with Israel against, the common foe Syria and the eastern tribes, Ammon, Moab, etc.; and his son Jehoram married Athaliah, the daughter of Ahab and Jezebel (2Ch_22:2-3; 2Ch_22:7-8; 2Ch_22:10). (See JEHORAM; ATHALIAH.) A fatal union (1Co_15:33)! Many facts attest the intimacy between the two dynasties; (See ELIJAH'S avoiding Judah when fleeing from Ahab; the same names given in the two families; Jehovah's name compounded in names of Ahab's idolatrous children; Jehoshaphat's readiness to go with (See AHAB to battle at Ramoth Gilead. Ahab's demonstrative hospitality was the bait to entice him (2Ch_18:1-3). There he would have paid with life for his dangerous alliance with cowardly Ahab, who sought to save his own life by exposing his magnanimous ally, but for God's interposition.
On his return in peace, in the 16th year of his reign probably, Jehu the son of Hanani reproved him," Shouldest thou help the ungodly and love them that hate the Lord? (compare 1Sa_15:35; 1Sa_16:1). Therefore is wrath upon thee from before the Lord." But God is ever ready to discern any good in His servants; "nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God" (compare 2Ch_27:6, "ways"; contrast Rehoboam, 2Ch_12:14). Jehoshaphat then again, besides the former commission (2Ch_17:9) in the third year of his reign, took up the work of reformation and went out in person through the people from Beersheba in the S. to mount Ephraim in the N. to bring them back unto the Lord God of their fathers. He also set judges in the several cities, and a supreme court for references and appeals ("controversies") in Jerusalem, made up of Levites, priests, and chief fathers of Israel (the judges in the cities were probably of the same classes).
The judges chosen from the elders by Moses at Jethro's suggestion were the foundation of the judicial body (Exo_18:21, etc.; Deu_1:15, etc.), David added for the expanding wants of the kingdom 6,000 Levites. "The judgment of the Lord" (2Ch_19:8) corresponds to "matters of the Lord" (verse 11), i.e. religious questions. "Controversies" answer to "the king's matters," civil causes. Jehoshaphat's directions are a rule for judges in all ages: "take heed what ye do, for ye judge not for man but for the Lord, who is with you in the judgment; wherefore now let the fear of the Lord be upon you ... for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts." Amariah the chief priest presided in religious questions; Zebadiah, "ruler of the house of Judah" (tribal prince of Judah), in civil questions. The Levites were to be shoterim, "officers" literally, scribes, keeping written accounts; assistants to the judges, transmitting their orders to the people, and superintending the execution of them.
Five divisions comprised his soldiery, comprising 780,000 men in Judah and 380,000 in Benjamin. But it was "the fear of the Lord failing upon all the kingdoms ... round about Judah" (so Gen_35:5), that was his main defense, "so that they made no war on Jehoshaphat." Nay, the Philistines and Arabians brought presents and tribute. Edom had a "deputy king," a vassal to Judah; "there was (then) no (real, independent) king" (1Ki_22:47). This remark is introduced to show how Jehoshaphat was able to make ships of Tarshish (i.e. ships such as go to Tarshish, i.e. long voyaging ships; 2Ch_20:36 changes this into "to make ships to go to Tarshish," a copyist's misunderstanding) to go to Ophir from the maritime coast of Edom. Jehoshaphat allied himself with the wicked Ahaziah in this enterprise. The ships were built in Ezion Geber on the Red Sea. (See EZION GEBER.)
Then Eliezer, son of Dodavah, prophesied," because thou hast joined thyself with Ahaziah, the Lord shall break (the perfect is prophetical, not hath broken) thy works." (See ELIEZER.) They were accordingly wrecked at Ezion Geber by a storm (2Ch_20:35-37). Ahaziah in vain tried to induce Jehoshaphat to repeat the attempt. One chastisement from the Lord sufficed a docile child (1Co_11:32; contrast Isa_9:13; Jer_5:3). This was subsequent to the Edomite, Ammonite, and Moabite invasion of Judah by way of Engedi. (See ENGEDI.) Edom joined with Ammon and other desert tribes enumerated in Psa_83:3-7 ("other beside the Ammonites," KJV 2Ch_20:1; Hiller proposes to read Maonites from Maan a city near Petra on mount Seir, tribes from all parts of mount Seir: Keil; 26:7, Mehunims), to not only throw off Judah's supremacy but root the Jews out of their divinely given inheritance; but in vain. (See JAHAZIEL; BERACHAH.)
Jehoshaphat's piety shone brightly on this occasion. "He feared, set himself to seek Jehovah, and proclaimed a fast throughout Judah," so that "out of all the cities they came to ask help of Jehovah." His prayer in the congregation in the Lord's house is a model "O Lord God of our fathers (therefore we the children have a covenanted claim on Thee), art not Thou God in heaven (therefore hast rule thence over all)? Rulest not Thou over all the kingdoms of the pagan (therefore the pagan invaders of Thine elect nation cannot escape Thee)? And in Thine hand is there not power and might, so that none is able to withstand Thee (therefore this horde cannot)? Art not Thou our God who didst drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever? (Thy covenant forever with 'Thy friend,' and Thine honour at stake, require Thy interposition).
And they have built Thee a sanctuary, saying (1Ki_8:33; 1Ki_8:37, covenanting for God's help to be rendered in all future times in answer to the nation's prayer, which covenant God accepted), If when evil cometh upon us... we stand before Thy house in Thy presence ... and cry unto Thee ... then Thou wilt hear and help. And now behold ... Ammon, Moab ... whom Thou wouldest not let Israel invade ... they reward us (evil for good) to come to east us out of Thy possession (in undesigned coincidence with Psa_83:12, 'let us take to ourselves the houses of God in possession'). O our God, wilt Thou not judge (do us justice on) them? For we have no might against this great company ... neither know we what to do: but our eyes are upon Thee." The "little ones, wives, and children," standing before Jehovah, by their very helplessness were a powerful plea with the compassionate God.
Jahaziel then gave the promise from God (compare Exo_14:13-14), and Jehoshaphat and all Judah bowed with face to the ground. The Levites stood up to praise the God of Israel with a loud voice. As the people went forth the following morning Jehoshaphat urged the people to faith as the receptive state needed on their part for ensuring God's promised blessing: "Believe in the Lord your God, so shall ye be established" (compare Isa_7:9; Mat_9:28-29). In strong faith he ordered singers to "praise the beauty of holiness" ("to praise, clad in holy ornaments," Keil) already for the promised victory. At their beginning to sing was the time that the Lord delivered them. Seirites, greedy for booty, by God's providence, from an ambush suddenly attacking, caused a panic among the Ammonites and Moabites which eventuated in mutual slaughter.
Jehoshaphat and his people were three days gathering the spoil. On the fourth day was the blessing of Jehovah in Berachah valley, then the return and the thanksgiving in the house of God. The three allies' invasion of Moab was probably subsequent. His character stands among the highest for piety of Judah's kings, and the kingdom in his reign was at its zenith. Firmness and consistency were wanting. This want betrayed him into the alliance with Israel which on three occasions brought its penalty:
(1) at Ramoth Gilead,
(2) in the joint invasion of Moab (2 Kings 3) through the Edomite wilderness, and
(3) in respect to his naval enterprise for Ophir. To avert the foreseen evil consequences of his alliance he appointed Jehoram, his firstborn, king in his lifetime, and gave gifts and fenced eries to his other sons; but no human precautions can avert. the penalty for religious compromise (
2Co_6:17-18). (See JEHORAM.) 2Co_6:5. Nimshi's son, king Jehu's father (2Ki_9:2).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Jehosh'aphat. (whom Jehovah judges).
1. King of Judah, son of Asa, succeeded to the throne B.C. 914, when he was 35 years old, and reigned 25 years. His history is to be found among the events recorded in 1Ki_15:24; 2Ki_8:16 or in a continuous narrative in 2Ch_17:1; 2Ch_21:3. He was contemporary with Ahab, Ahaziah and Jehoram. He was one of the best, most pious and prosperous kings of Judah, the greatest since Solomon.
At first, he strengthened himself against Israel; but soon afterward, the two Hebrew kings formed an alliance. In his own kingdom, Jehoshaphat ever showed himself a zealous follower of the commandments of God: he tried to put down the high places and groves in which the people of Judah burnt incense, and sent the wisest Levites through the cities and towns to instruct the people in true morality and religion. Riches and honors increased around him. He received tribute from the Philistines and Arabians, and kept up a large standing army in Jerusalem.
It was probably about the 16th year of his reign, B.C. 898, when he became Ahab's ally in the great battle of Ramoth-gilead, for which he was severely reproved by Jehu. 2Ch_19:2. He built at Ezion-geber, with the help of Ahaziah, a navy designed to go to Tarshish; but it was wrecked at Ezion-geber.
Before the close of his reign, he was engaged in two additional wars. He was miraculously delivered from a threatened attack of the people of Ammon, Moab and Seir.
After this, perhaps, must be dated the war which Jehoshaphat, in conjunction with Jehoram, king of Israel, and the king of Edom, carried on against the rebellious king of Moab. 2Ki_3:1. In his declining years, the administration of affairs was placed, probably B.C. 891, in the hands of his son Jehoram.
2. Son of Ahilud, who filled the office of recorder of annalist in the courts of David, 2Sa_8:16; etc., and Solomon. 1Ki_4:3.
3. One of the priests, in David's time. 1Ch_15:24.
4. Son of Paruah; one of the twelve purveyors of King Solomon. 1Ki_4:17.
5. Son of Nimshi and father of King Jehu. 2Ki_9:2; 2Ki_9:14.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
king of Judah, son of Asa, king of Judah, and Azabah, daughter of Shilhi, ascended the throne at the age of thirty-five, and reigned twenty-five years. He had the advantage over Baasha, king of Israel; and he placed good garrisons in the cities of Judah and of Ephraim, which had been conquered by his father. God was with him, because he was faithful. He demolished the high places and groves. In the third year of his reign he sent some of his officers, with priests and Levites, through all the parts of Judah, with the book of the law, to instruct the people. God blessed the zeal of this prince, who was feared by all his neighbours. The Philistines and Arabians were tributaries to him. He built several houses in Judah in the form of towers, and fortified several cities. He generally kept an army of eleven hundred thousand men, without reckoning the troops in his strong holds. This number seems prodigious for so small a state as that of Judah; but, probably, these troops were only an enrolled militia.
The Scripture reproaches Jehoshaphat for his alliance with Ahab, king of Israel, 1 Kings 20; 2 Chronicles 18. Some time after, he went to visit Ahab in Samaria; and Ahab invited him to march with him against Ramoth- Gilead. Jehoshaphat consented, but first asked for an opinion from a prophet of the Lord. Afterward, he went into the battle in his robe, and the enemy supposed him to be Ahab; but he crying out, they discovered their mistake, and Jehoshaphat returned in peace to Jerusalem. The Prophet Jehu reproved him for assisting Ahab, 2Ch_19:1-3. &c. Jehoshaphat repaired this fault by the good regulations, and the good order, which he established in his dominions, both as to civil and religious affairs, by appointing honest and able judges, by regulating the discipline of the priests and Levites, and by enjoining them to perform their duty with punctuality. After this, in the year 3108, the Moabites, Ammonites, and other nations of Arabia Petraea, declared war against Jehoshaphat, 2Ch_20:1-3, &c. They advanced to Hazaron-Tamar, otherwise Engedi. Jehoshaphat went with his people to the temple, and put up prayers to God. Jahaziel, the son of Zechariah, by the Spirit of the Lord, encouraged the king, and promised that the next day he should obtain a victory without fighting. Accordingly, these people being assembled the next day against Judah, quarrelled, and killed one another; and Jehoshaphat and his army had only to gather their spoils. This prince continued to walk in the ways of the Lord; yet he did not destroy the high places, and the hearts of the people were not entirely directed to the God of their fathers. Jehoshaphat died after a reign of twenty-five years, and was buried in the royal sepulchre; and his son, Jehoram, reigned in his stead.
2. JEHOSAPHAT, VALLEY OF. This valley is a deep and narrow glen, which runs from north to south, between the Mount of Olives and Mount Moriah; the brook Cedron flowing through the middle of it, which is dry the greatest part of the year, but has a current of a red colour, after storms, or in rainy seasons. The Prophet Joe_3:2; Joe_3:12, says, The Lord will gather all nations in the valley of Jehoshaphat, and will plead with them there. Abenezra is of opinion, that this valley is the place where King Jehoshaphat obtained a signal victory over the Moabites, Ammonites, and Meonians of Arabia Petraea, 2Ch_20:1, &c, toward the Dead Sea, beyond the wilderness of Tekoah, which after that event was called the valley of blessing, 2Ch_20:26. Others think it lies between the walls of Jerusalem and the Mount of Olives. Cyril, of Alexandria, on Joel 3, says that this valley is but a few furlongs distant from Jerusalem. Lastly, some maintain that the ancient Hebrews had named no particular place the valley of Jehoshaphat; but that Joel intended generally the place where God would judge the nations, and will appear at the last judgment in the brightness of his majesty. Jehoshaphat, in Hebrew, signifies the judgment of God. It is very probable that the valley of Jehoshaphat, that is, of God's judgment, is symbolical, as well as the valley of slaughter, in the same chapter. From this passage, however, the Jews and many Christians have been of opinion, that the last judgment will be solemnized in the valley of Jehoshaphat.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Five people named Jehoshaphat are mentioned in the Bible (2Sa_8:16; 1Ki_4:17; 1Ki_15:24; 2Ki_9:2; 1Ch_15:24). Of these the most important was the king of Judah who reigned in Jerusalem from 870 to 845 BC (1Ki_22:42). He is noted for his reformation of Judah after the political and religious disorders that had arisen towards the end of the previous kings reign.
Jehoshaphat began his reforms by destroying the Baal shrines and removing the cult prostitutes (1Ki_22:46; 2Ch_17:6). He then taught the people Gods law by sending a teaching team of priests, Levites and civil administrators on a circuit of Judahs towns and villages (2Ch_17:7-9). He was able to give his full attention to these programs because he had first of all strengthened Judah against any interference from hostile neighbours (2Ch_17:2).
In an effort to remove injustice, Jehoshaphat reorganized Judahs judicial system. He wanted all citizens to receive fair treatment, regardless of their status. He set up courts and appointed judges in all the chief cities of Judah, with the chief court in Jerusalem. Some courts dealt specifically with religious matters, and these were under the control of the high priest. Others dealt solely with civil matters, and these were under the control of the chief governor (2Ch_19:4-11).
Under Jehoshaphat, Judahs defences were greatly strengthened (2Ch_17:2; 2Ch_17:10-13). King Ahab of Israel was so impressed that he persuaded Jehoshaphat to join him in a battle against Syria (1Ki_22:1-4). Jehoshaphat, however, did not trust Ahabs court prophets, who seemed more concerned with pleasing Ahab than with telling him Gods will. Only the prophet Micaiah told the truth (namely, that Israel would be defeated), but Ahab ignored his advice, went to war and was killed (1Ki_22:5-36). A prophet rebuked Jehoshaphat for cooperating with the Israelite king, who was morally corrupt, a worshipper of Baal and an enemy of God (2Ch_19:1-3).
Later, Jehoshaphat joined with Ahabs equally corrupt son in a commercial partnership involving a fleet of ships. By wrecking the ships, God showed Jehoshaphat once more that he was not to cooperate with the Baal-worshipping kings of Israel (2Ch_20:35-37). Jehoshaphat had now learnt his lesson (1Ki_22:49).
Jehoshaphat proved that faith in God, not cooperation with Israel, was the way to success when he won a great victory over a huge enemy invasion force. He called the people to the temple to pray (2Ch_20:1-6; 2Ch_20:13) and in reply received Gods assurance of victory (2Ch_20:14-17). God then intervened to overthrow the enemy. Jehoshaphats people plundered the defeated army and returned in triumph to Jerusalem to praise God for hearing their prayers (2Ch_20:18-30).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
Jehosh?aphat (God-judged), the fourth king of Judah, and son of Asa, whom he succeeded in B.C. 914, at the age of thirty-five, and reigned twenty-five years. He commenced his reign by fortifying his kingdom against Israel; and having thus secured himself against surprise from the quarter which gave most disturbance to him, he proceeded to purge the land from the idolatries and idolatrous monuments by which it was still tainted. Even the high places and groves, which former well-disposed kings had suffered to remain, were by the zeal of Jehoshaphat in a great measure destroyed. The chiefs, with priests and Levites, proceeded from town to town, with the book of the law in their hands, instructing the people, and calling back their wandering affections to the religion of their fathers. This was a beautiful and interesting circumstance in the operations of the young king. Jehoshaphat was too well instructed in the great principles of the theocracy not to know that his faithful conduct had entitled him to expect the divine protection. Of that protection he soon had manifest proofs. At home he enjoyed peace and abundance, and abroad security and honor. His renown extended into the neighboring nations, and the Philistines, as well as the adjoining Arabian tribes, paid him rich tributes in silver and in cattle. He was thus enabled to put all his towns in good condition, to erect fortresses, to organize a powerful army, and to raise his kingdom to a degree of importance and splendor which it had not enjoyed since the revolt of the ten tribes.
The weak and impious Ahab at that time occupied the throne of Israel; and Jehoshaphat, having nothing to fear from his power, sought, or at least did not repel an alliance with him. This is alleged to have been the grand mistake of his reign; and that it was such is proved by the consequences.
A few years after we find Jehoshaphat on a visit to Ahab, in Samaria, being the first time any of the kings of Israel and Judah had met in peace. He here experienced a reception worthy of his greatness; but Ahab failed not to take advantage of the occasion, and so worked upon the weak points of his character as to prevail upon him to take arms with him against the Syrians, with whom hitherto the kingdom of Judah never had any war or occasion of quarrel. However, Jehoshaphat was not so far infatuated as to proceed to the war without consulting God. The false prophets of Ahab poured forth ample promises of success, and one of them, named Zedekiah, resorting to material symbols, made him horns of iron, saying, 'Thus saith the Lord, with these shalt thou smite the Syrians till they be consumed.' Still Jehoshaphat was not satisfied; and the answer to his further inquiries extorted from him a rebuke of the reluctance which Ahab manifested to call Micah, 'the prophet of the Lord.' The fearless words of this prophet did not make the impression upon the king of Judah which might have been expected; or probably he then felt himself too deeply bound in honor to recede. He went to the fatal battle of Ramoth-Gilead, and there nearly became the victim of a plan which Ahab had laid for his own safety at the expense of his too confiding ally. He persuaded Jehoshaphat to appear as king, while he himself went disguised to the battle. This brought the heat of the contest around him, as the Syrians took him for Ahab; and if they had not in time discovered their mistake, he would certainly have been slain. Ahab was killed, and the battle lost [AHAB]; but Jehoshaphat escaped, and returned to Jerusalem.
On his return from this imprudent expedition he was met by the just reproaches of the prophet Jehu. The best atonement he could make for this error was by the course he actually took. He resumed his labors in the further extirpation of idolatry, in the instruction of the people, and the improvement of his realm. He now made a tour of his kingdom in person, that he might see the ordinances of God duly established, and witness the due execution of his intentions respecting the instruction of the people in the divine law. This tour enabled him to discern many defects in the local administration of justice, which he then applied himself to remedy. He appointed magistrates in every city, for the determination of causes civil and ecclesiastical. Then he established a supreme council of justice at Jerusalem, composed of priests, Levites, and 'the chiefs of the fathers;' to which difficult cases were referred, and appeals brought from the provincial tribunals.
The activity of Jehoshaphat's mind was then turned towards the revival of that maritime commerce which had been established by Solomon. The land of Edom and the ports of the Elanitic Gulf were still under the power of Judah: and in them the king prepared a fleet for the voyage to Ophir. Unhappily, however, he yielded to the wish of the king of Israel, and allowed him to take part in the enterprise. For this the expedition was doomed of God, and the vessels were wrecked almost as soon as they quitted port. Instructed by Eliezer, the prophet, as to the cause of this disaster, Jehoshaphat equipped a new fleet, and having this time declined the cooperation of the king of Israel, the voyage prospered. The trade was not, however, prosecuted with any zeal, and was soon abandoned [COMMERCE].
In accounting for the disposition of Jehoshaphat to contract alliances with the king of Israel, we are to remember that there existed a powerful tie between the two courts in the marriage of Jehoshaphat's eldest son with Athaliah, the daughter of Ahab; and, when we advert to the part in public affairs which that princess afterwards took, it may well be conceived that even thus early she possessed an influence for evil in the court of Judah.
After the death of Ahaziah, king of Israel, Joram, his successor, persuaded Jehoshaphat to join him in an expedition against Moab. This alliance was, however, on political grounds, more excusable than the two former, as the Moabites, who were under tribute to Israel, might draw into their cause the Edomites, who were tributary to Judah. Besides, Moab could be invaded with most advantage from the south, round by the end of the Dead Sea; and the king of Israel could not gain access to them in that quarter but by marching through the territories of Jehoshaphat. The latter not only joined Joram with his own army, but required his tributary, the king of Edom, to bring his forces into the field. During seven days' march through the wilderness of Edom, the army suffered much from want of water; and by the time the allies came in sight of the army of Moab, they were ready to perish from thirst. In this emergency the pious Jehoshaphat thought, as usual, of consulting the Lord; and hearing that the prophet Elisha was in the camp, the three kings proceeded to his tent. For the sake of Jehoshaphat, and for his sake only, deliverance was promised; and it came during the ensuing night, in the shape of an abundant supply of water, which rolled down the exhausted wadys, and filled the pools and hollow grounds. Afterwards Jehoshaphat took his full part in the operations of the campaign, till the armies were induced to withdraw in horror, by witnessing the dreadful act of Mesha, king of Moab, in offering up his eldest son in sacrifice upon the wall of the town in which he was shut up.
This war kindled another much more dangerous to Jehoshaphat. The Moabites, being highly exasperated at the part he had taken against them, turned all their wrath upon him. They induced their kindred, the Ammonites, to join them, obtained auxiliaries from the Syrians, and even drew over the Edomites; so that the strength of all the neighboring nations may be said to have been united for this great enterprise. The allied forces entered the land of Judah and encamped at Engedi, near the western border of the Dead Sea. In this extremity Jehoshaphat felt that all his defense lay with God. A solemn fast was held, and the people repaired from the towns to Jerusalem to seek help of the Lord. In the presence of the assembled multitude the king, in the court of the temple, offered up a fervent prayer to God. He ceased; and in the midst of the silence which ensued, a voice was raised pronouncing deliverance in the name of the Lord, and telling them to go out on the morrow to the cliffs overlooking the camp of the enemy, and see them all overthrown without a blow from them. The voice was that of Jahaziel, one of the Levites. His words came to pass. The allies quarreled among themselves, and destroyed each other; so that when the Judahites came the next day they found their dreaded enemies all dead, and nothing was left for them but to take the rich spoils of the slain. This done, they returned with triumphal songs to Jerusalem. This great event was recognized even by the neighboring nations as the act of God; and so strong was the impression which it made upon them, that the remainder of the good king's reign was altogether undisturbed. His death, however, took place not very long after this, at the age of sixty, after having reigned twenty-five years, B.C. 898. He left the kingdom in a prosperous condition to his eldest son Jehoram, whom he had in the last years of his life associated with him in the government.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Jehoshaphat
(Heb. Yehoshaphat', יַהוֹשָׁפָט, Jehovah judged, i.e. vindicated; Sept. Ι᾿ωσαφάτ); sometimes in the contracted form JOSHAPHAT (יוֹשָׁפָט, Yoshaphat', 1Ch_11:43; 1Ch_15:24; Ι᾿ωσαφάτ, A. Vers. in the latter passage Jehoshaphat; N.T. Ι᾿ωσαφάτ, Josaphat, Mat_1:8; Josephus Ι᾿ωσάφατος), the name of six men.
1. A Mithnite, one of David's famous bodyguard (1Ch_11:43; Heb. and A.V. Josaphat). B.C. 1046.
2. One of the priests appointed to blow the trumpets before the ark on its removal to Jerusalem (1Ch_15:24; Heb. Josaphat). B.C. cir. 1043. 3. Son of Ahilud, and royal chronicler (q.v.) under David and Solomon (2Sa_8:16; 2Sa_20:24; 1Ki_4:3; 1Ch_18:15). B.C. 1014.
4. Son of Paruah and Solomon's purveyor (q.v.) in Issachar (1Ki_4:17). B.C. circ. 995. SEE SOLOMON.
5. The fourth separate king of Judah (Israel in 2Ch_21:2, last clause, is either a transcriber's error or a general title), being son of Asa (by Azubah, the daughter of Shilhi), whom he succeeded at the age of thirty-five and reigned twenty-five years, B.C. 912-887 (1Ki_22:41-42; 2Ch_20:31). He commenced his reign by fortifying his kingdom against Israel (2Ch_17:1-2); and, having thus secured himself against surprise from the quarter which gave most disturbance to him, he proceeded to cleanse the land from the idolatries and idolatrous monuments by which it was still tainted (1Ki_22:43). Even the high places and groves which former well-disposed kings had suffered to remain were by the zeal of Jehoshaphat in a great measure destroyed (2Ch_17:6), although not altogether (2Ch_20:33). In the third year of his reign, chiefs, with priests and Levites, proceeded from town to town, with the book of the Law in their hands, instructing the people, and calling back their wandering affections to the religion of their fathers (2Ch_17:7-9). The results of this fidelity to the principles of the theocracy were, that at home he enjoyed peace and abundance and abroad security and honor. His treasuries were filled with the presents which the blessing of God upon the people, in their basket and their store, enabled them to bring. His renown extended into the neighboring nations, and the Philistines, as well as the adjoining Arabian tribes, paid him rich tributes in silver and in cattle. He was thus enabled to put all his towns in good condition, to erect fortresses, to organize a powerful army, and to raise his kingdom to a degree of importance and splendor which it had not enjoyed since the revolt of the ten tribes (2Ch_17:10-19).
The weak and impious Ahab at that time occupied the throne of Israel; and Jehoshaphat, after a time, having nothing to fear from his power, sought, or at least did not repel, an alliance with him. This is alleged to have been the grand mistake of his reign and that it was such is proved by the consequences. Ahab might be benefited by the connection, but under no circumstances could it be of service to Jehoshaphat or his kingdom, and it might, as it actually did, involve him in much disgrace and disaster, and bring bloodshed and trouble into his house. Jehoshaphat's eldest son Jehorain married Athaliah, the daughter of Ahab and Jezebel. It does not appear how far Jehoshaphat encouraged that ill-starred union. The closeness of the alliance between the two kings is shown by many circumstances: Elijah's reluctance when in exile to set foot within the territory of Judah (Blunt, Und. Coinc. 2, § 19, p. 199); the identity of names given to the children of the two royal families; the admission of names compounded with the name of Jehovah into the family of Jezebel, the zealous worshipper of Baal; and the alacrity with which Jehoshaphat accompanied Ahab to the field of battle. Accordingly, we next find him on a visit to Ahab in Samaria, being the first time any of the kings of Israel and Judah had met in peace. He here experienced a reception worthy of his greatness; but Ahab failed not to take advantage of the occasion, and so worked upon the weak points of his character as to prevail upon him to take arms with him against the Syrians, with whom, hitherto, the kingdom of Judah never had had any war or occasion of quarrel. However, Jehoshaphat was not so far infatuated as to proceed to the war without consulting God, who, according to the principles of the theocratic government, was the final arbiter of war and peace.
The false prophets of Ahab poured forth ample promises of success, and one of them, named Zedekiah, resorting to material symbols, made him horns of iron, saying, Thus saith the Lord, with these shalt thou smite the Syrians till they be consumed. Still Jehoshaphat was not satisfied; and the answer to his further inquiries extorted from him a rebuke of the reluctance which Ahab manifested to call Micah the prophet of the Lord. The fearless words of this prophet did not make the impression upon the king of Judah which might have been expected; or, probably, he then felt himself too deeply bound in honor to recede. He went to the fatal battle of Ramoth-gilead, and there nearly became the victim of a plan which Ahab had laid for his own safety at the expense of his too-confiding ally. He persuaded Jehoshaphat to appear as king, while he himself went disguised to the battle. This brought the heat of the contest around him, as the Syrians took him for Ahab; and, if they had not in time discovered their mistake, he would certainly have been slain (1Ki_22:1-33). Ahab was killed and the battle lost; but Jehoshaphat escaped and returned to Jerusalem (2 Chronicles 18). B.C. 895. SEE AHAB.
On his return from this imprudent expedition he was met by the just reproaches of the prophet Jehu (2Ch_19:1-3). The best atonement he could make for this error was by the course he actually took. He resumed his labors in the further extirpation of idolatry in the instruction of the people and the improvement of his realm. He now made a tour of his kingdom in person, from Beersheba to Mount Ephraim, that he might see the ordinances of God duly established and witness the due execution of his intentions respecting the instruction of the people in the divine law. This tour enabled him to discern many defects in the local administration of justice, which he then applied himself to remedy (see Selden, De Synedr. 2, ch. 8, § 4). He appointed magistrates in every city for the determination of causes civil and ecclesiastical; and the nature of the abuses to which the administration of justice was in those days exposed may be gathered from his excellent charge to them: Take heed what ye do, for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now let the fear of the Lord be upon you, take heed and do it; for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts. Then he established a supreme council of justice at Jerusalem, composed of priests, Levites, and the chiefs of the fathers, to which difficult cases were referred and appeals brought from the provincial tribunals. This tribunal also was inducted by a weighty but short charge from the king, whose conduct in this and other matters places him at the very head of the monarchs who reigned over Judah as a separate kingdom (2Ch_19:4-11).
The activity of Jehoshaphat's mind was next turned towards the revival of that maritime commerce which had been established by Solomon. The land of Edom and the ports of the Elanitic Gulf were still under the power of Judah and in them the king prepared a fleet for the voyage to Ophir. Unhappily, however, he yielded to the wish of the king of Israel and allowed him to take part in the enterprise. For this the expedition was doomed of God and the vessels were wrecked almost as soon as they quitted port. Instructed by Eliezer, the prophet, as to the cause of this disaster, Jehoshaphat equipped a new fleet, and, having this time declined the cooperation of the king of Israel, the voyage prospered. The trade, however, was not prosecuted with any zeal and was soon abandoned (2 Chronicles 20:55-37; 1Ki_22:48-49). B.C. 895. SEE COMMERCE.
After the death of Ahaziah, king of Israel, Jehoram, his successor, persuaded Jehoshaphat to join him in an expedition against Moab. B.C. cir. 891. This alliance was, however, on political grounds, more excusable than the two former, as the Moabites, who were under tribute to Israel, might draw into their cause the Edomites, who were tributary to Judah. Besides, Moab could be invaded with most advantage from the south, round by the end of the Dead Sea; and the king of Israel could not gain access to them in that quarter but by marching through the territories of Jehoshaphat. The latter not only joined Jehoram with his own army, but required his tributary, the king of Edom, to bring his forces into the field. During the seven days' march through the wilderness of Edom the army suffered much from want of water, and by the time the allies came in sight of the army of Moab they were ready to perish from thirst. In this emergency, the pious Jehoshaphat thought, as usual, of consulting the Lord, and, hearing that the prophet Elisha was in the camp, the three kings proceeded to his tent. For the sake of Jehoshaphat, and for his sake only, deliverance was promised and it came during the ensuing night in the shape of an abundant supply of water, which rolled down the exhausted wadys and filled the pools and hollow grounds. Afterwards Jehoshaphat took his full part in the operations of the campaign till the armies were induced to withdraw in horror by witnessing the dreadful act of Mesha, king of Moab, in offering up his eldest son in sacrifice upon the wall of the town in which he was shut up (2Ki_3:4-27). SEE JEHORAM.
This war kindled another much more dangerous to Jehoshaphat. The Moabites, being highly exasperated at the part he took against them, turned all their wrath upon him. They induced their kindred, the Ammonites, to join them, obtained auxiliaries from the Syrians, and even drew over the Edomites, so that the strength of all the neighboring nations may be said to have been united for this great enterprise. The allied forces entered the land of Judah and encamped at Engedi, near the western border of the Dead Sea. In this extremity Jehoshaphat felt that all his defense lay with God. A solemn fast was held and the people repaired from the towns to Jerusalem to seek help of the Lord. In the presence of the assembled multitude, the king, in the court of the Temple, offered up a fervent prayer to God, concluding with, O our God, wilt thou not judge them, for we have no might against this great company that cometh against us, neither know we what to do; but our eyes are upon thee. He ceased; and in the midst of the silence which ensued, a voice was raised pronouncing deliverance in the name of the Lord, and telling them to go out on the morrow to the cliffs overlooking the camp of the enemy, and see them all overthrown without a blow from them. The voice was that of Jahaziel, one of the Levites. His words came to pass. The allies quarrelled among themselves and destroyed each other; so that when the Judahites came the next day they found their dreaded enemies all dead, and nothing was left for them but to take the rich spoils of the slain. This done, they returned with triumphal songs to Jerusalem. This great event was recognized even by the neighboring nations as the act of God; and so strong was the impression which it made upon them, that the remainder of Jehoshaphat's reign was passed in quiet (2 Chronicles 20). B.C. 890. His death, however, took place not very long after this, at the age of sixty, after having reigned twenty-five years, B.C. 887. He left the kingdom in a prosperous condition to his eldest son Jehoram, whom he had in the last years of his life associated with him in the government. SEE JEHORAM, 5.
Jehoshaphat, who sought the Lord with all his heart, was the character given to this king by Jehu, when, on that account, he gave to his grandson an honorable grave (2Ch_22:9). This, in fact, was the sum and substance of his character. The Hebrew annals offer the example of no king who more carefully squared all his conduct by the principles of the theocracy. He kept the Lord always before his eyes, and was in all things obedient to his will when made known to him by the prophets. Few of the kings of Judah manifested so much zeal for the real welfare of his people, or took measures so judicious to promote it. His good talents, the benevolence of his disposition, and his generally sound judgment, are shown not only in the great measures of domestic policy which distinguished his reign, but by the manner in which they were executed. No trace can be found in him of that pride which dishonored some and ruined others of the kings who preceded and followed him. Most of his errors arose from that dangerous facility of temper which sometimes led him to act against the dictates of his naturally sound judgment, or prevented that judgment from being fairly exercised. The kingdom of Judah was never happier or more prosperous than under his reign; and this, perhaps, is the highest praise that call be given to any king. His name (Ι᾿ωσαφάτ, Josaphat) occurs in the list of our Savior's ancestors (Mat_1:8). SEE JUDAH, KINGDOM OF.
6. The son of Nimshi and father of king Jehu of Israel (2Ki_9:2; 2Ki_9:14). B.C. ante 883.
CYCLOPEDIA OF BIBLICAL, THEOLOGICAL AND ECCLESIASTICAL
press 1895.
(same as Josaphat)
Hitchcock's Bible Names Dictionary
JEHOSHAPHAT.1. The recorder in the reigns of David and Solomon (2Sa_8:16 etc., 1Ki_4:3). 2. One of Solomons commissariat officers (1Ki_4:17). 3. Father of king Jehu (2Ki_9:2; 2Ki_9:14). 4. The son of Asa, king of Judah. He receives a good name from the compiler of the Book of Kings (1Ki_22:43). This is chiefly because he carried out the religious reforms of his father. The important thing in his reign was the alliance of Judah with Israel (1Ki_22:44), which put an end to their long hostility. Some suppose the smaller kingdom to have been tributary to the larger, but on this point our sources are silent. The alliance was cemented by the marriage of the crown prince Jehoram to Ahabs daughter Athaliah (2Ki_8:18). Jehoshaphat appears as the ally of Ahab against Syria, and himself went into the battle of Ramoth-gilead (1Ki_22:1-53). He also assisted Ahabs son against the Moabites (2Ki_3:1-27). He seems to have had trouble with his own vassals in Edom, and his attempt to renew Solomons commercial ventures on the Red Sea was unsuccessful (1Ki_22:48).
H. P. Smith.
Hastings' Dictionary of the Bible
Edited by James Hastings, D.D. Published in 1909
("he whom Jehovah judges".)
1. Recorder or annalist in David's and Solomon's court. Son of Ahilud (2Sa_8:16; 1Ki_4:3; compare Est_6:1).
2. A priest. Blew the trumpet before the ark in its passage from Obed Edom's house to Jerusalem (1Ch_15:24).
3. Son of Paruah. One of Solomon's twelve purveyors, in Issachar (1Ki_4:17).
4. Son of Asa and Azubah. At 35 began to reign, the first three years during his father's incapacity through disease in the feet, then 22 alone, beginning at 914 B.C., 25 years in all (1Ki_15:24; 1Ki_22:41-50; 2Ki_8:16; 2Ch_17:1-21. 2Ch_17:3). "He walked in the first ways of his father David (before his sin with Bathsheba), and sought not unto Baalim (whether Baal or other false god, or worshipping Jehovah by an image which degrades Him to the level of Baal, Jdg_2:11), but to the Lord God of his fathers, and not after the doings of Israel (worshipping Jehovah through the golden calves). Therefore, the Lord established the kingdom in his hand .... And his heart was lifted up in the ways of the Lord; moreover he took away the high places and groves out of Judah" (2Ch_17:3-6; 2Ch_19:3).
But "the high places (of Jehovah) were not taken away, for as yet the people had not prepared their hearts unto the God of their fathers." All that depended on him he did, but the people could not yet rise up to his spirituality so as to worship Jehovah without any visible altar save the one at Jerusalem (2Ch_20:32-33). He utterly abolished the idol high places and, as far as he could, the unlawful Jehovah high places, but was unable thoroughly to get rid of the latter (1Ki_15:14; 1Ki_22:43). To remedy the people's ignorance of the book of the law, in the third year of his reign he sent a commission of five princes, nine Levites, and two priests to go through the cities of Judah, teaching them in it; a model for rulers as to national education (Deu_11:19-21). Jehoshaphat at first fortified the cities of Judah and those of Ephraim taken by Asa (2Ch_17:2) to secure himself against Israel.
Afterward he changed his policy to one of alliance with Israel against, the common foe Syria and the eastern tribes, Ammon, Moab, etc.; and his son Jehoram married Athaliah, the daughter of Ahab and Jezebel (2Ch_22:2-3; 2Ch_22:7-8; 2Ch_22:10). (See JEHORAM; ATHALIAH.) A fatal union (1Co_15:33)! Many facts attest the intimacy between the two dynasties; (See ELIJAH'S avoiding Judah when fleeing from Ahab; the same names given in the two families; Jehovah's name compounded in names of Ahab's idolatrous children; Jehoshaphat's readiness to go with (See AHAB to battle at Ramoth Gilead. Ahab's demonstrative hospitality was the bait to entice him (2Ch_18:1-3). There he would have paid with life for his dangerous alliance with cowardly Ahab, who sought to save his own life by exposing his magnanimous ally, but for God's interposition.
On his return in peace, in the 16th year of his reign probably, Jehu the son of Hanani reproved him," Shouldest thou help the ungodly and love them that hate the Lord? (compare 1Sa_15:35; 1Sa_16:1). Therefore is wrath upon thee from before the Lord." But God is ever ready to discern any good in His servants; "nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God" (compare 2Ch_27:6, "ways"; contrast Rehoboam, 2Ch_12:14). Jehoshaphat then again, besides the former commission (2Ch_17:9) in the third year of his reign, took up the work of reformation and went out in person through the people from Beersheba in the S. to mount Ephraim in the N. to bring them back unto the Lord God of their fathers. He also set judges in the several cities, and a supreme court for references and appeals ("controversies") in Jerusalem, made up of Levites, priests, and chief fathers of Israel (the judges in the cities were probably of the same classes).
The judges chosen from the elders by Moses at Jethro's suggestion were the foundation of the judicial body (Exo_18:21, etc.; Deu_1:15, etc.), David added for the expanding wants of the kingdom 6,000 Levites. "The judgment of the Lord" (2Ch_19:8) corresponds to "matters of the Lord" (verse 11), i.e. religious questions. "Controversies" answer to "the king's matters," civil causes. Jehoshaphat's directions are a rule for judges in all ages: "take heed what ye do, for ye judge not for man but for the Lord, who is with you in the judgment; wherefore now let the fear of the Lord be upon you ... for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts." Amariah the chief priest presided in religious questions; Zebadiah, "ruler of the house of Judah" (tribal prince of Judah), in civil questions. The Levites were to be shoterim, "officers" literally, scribes, keeping written accounts; assistants to the judges, transmitting their orders to the people, and superintending the execution of them.
Five divisions comprised his soldiery, comprising 780,000 men in Judah and 380,000 in Benjamin. But it was "the fear of the Lord failing upon all the kingdoms ... round about Judah" (so Gen_35:5), that was his main defense, "so that they made no war on Jehoshaphat." Nay, the Philistines and Arabians brought presents and tribute. Edom had a "deputy king," a vassal to Judah; "there was (then) no (real, independent) king" (1Ki_22:47). This remark is introduced to show how Jehoshaphat was able to make ships of Tarshish (i.e. ships such as go to Tarshish, i.e. long voyaging ships; 2Ch_20:36 changes this into "to make ships to go to Tarshish," a copyist's misunderstanding) to go to Ophir from the maritime coast of Edom. Jehoshaphat allied himself with the wicked Ahaziah in this enterprise. The ships were built in Ezion Geber on the Red Sea. (See EZION GEBER.)
Then Eliezer, son of Dodavah, prophesied," because thou hast joined thyself with Ahaziah, the Lord shall break (the perfect is prophetical, not hath broken) thy works." (See ELIEZER.) They were accordingly wrecked at Ezion Geber by a storm (2Ch_20:35-37). Ahaziah in vain tried to induce Jehoshaphat to repeat the attempt. One chastisement from the Lord sufficed a docile child (1Co_11:32; contrast Isa_9:13; Jer_5:3). This was subsequent to the Edomite, Ammonite, and Moabite invasion of Judah by way of Engedi. (See ENGEDI.) Edom joined with Ammon and other desert tribes enumerated in Psa_83:3-7 ("other beside the Ammonites," KJV 2Ch_20:1; Hiller proposes to read Maonites from Maan a city near Petra on mount Seir, tribes from all parts of mount Seir: Keil; 26:7, Mehunims), to not only throw off Judah's supremacy but root the Jews out of their divinely given inheritance; but in vain. (See JAHAZIEL; BERACHAH.)
Jehoshaphat's piety shone brightly on this occasion. "He feared, set himself to seek Jehovah, and proclaimed a fast throughout Judah," so that "out of all the cities they came to ask help of Jehovah." His prayer in the congregation in the Lord's house is a model "O Lord God of our fathers (therefore we the children have a covenanted claim on Thee), art not Thou God in heaven (therefore hast rule thence over all)? Rulest not Thou over all the kingdoms of the pagan (therefore the pagan invaders of Thine elect nation cannot escape Thee)? And in Thine hand is there not power and might, so that none is able to withstand Thee (therefore this horde cannot)? Art not Thou our God who didst drive out the inhabitants of this land before Thy people Israel, and gavest it to the seed of Abraham Thy friend for ever? (Thy covenant forever with 'Thy friend,' and Thine honour at stake, require Thy interposition).
And they have built Thee a sanctuary, saying (1Ki_8:33; 1Ki_8:37, covenanting for God's help to be rendered in all future times in answer to the nation's prayer, which covenant God accepted), If when evil cometh upon us... we stand before Thy house in Thy presence ... and cry unto Thee ... then Thou wilt hear and help. And now behold ... Ammon, Moab ... whom Thou wouldest not let Israel invade ... they reward us (evil for good) to come to east us out of Thy possession (in undesigned coincidence with Psa_83:12, 'let us take to ourselves the houses of God in possession'). O our God, wilt Thou not judge (do us justice on) them? For we have no might against this great company ... neither know we what to do: but our eyes are upon Thee." The "little ones, wives, and children," standing before Jehovah, by their very helplessness were a powerful plea with the compassionate God.
Jahaziel then gave the promise from God (compare Exo_14:13-14), and Jehoshaphat and all Judah bowed with face to the ground. The Levites stood up to praise the God of Israel with a loud voice. As the people went forth the following morning Jehoshaphat urged the people to faith as the receptive state needed on their part for ensuring God's promised blessing: "Believe in the Lord your God, so shall ye be established" (compare Isa_7:9; Mat_9:28-29). In strong faith he ordered singers to "praise the beauty of holiness" ("to praise, clad in holy ornaments," Keil) already for the promised victory. At their beginning to sing was the time that the Lord delivered them. Seirites, greedy for booty, by God's providence, from an ambush suddenly attacking, caused a panic among the Ammonites and Moabites which eventuated in mutual slaughter.
Jehoshaphat and his people were three days gathering the spoil. On the fourth day was the blessing of Jehovah in Berachah valley, then the return and the thanksgiving in the house of God. The three allies' invasion of Moab was probably subsequent. His character stands among the highest for piety of Judah's kings, and the kingdom in his reign was at its zenith. Firmness and consistency were wanting. This want betrayed him into the alliance with Israel which on three occasions brought its penalty:
(1) at Ramoth Gilead,
(2) in the joint invasion of Moab (2 Kings 3) through the Edomite wilderness, and
(3) in respect to his naval enterprise for Ophir. To avert the foreseen evil consequences of his alliance he appointed Jehoram, his firstborn, king in his lifetime, and gave gifts and fenced eries to his other sons; but no human precautions can avert. the penalty for religious compromise (
2Co_6:17-18). (See JEHORAM.) 2Co_6:5. Nimshi's son, king Jehu's father (2Ki_9:2).
Fausset's Bible Dictionary
By Andrew Robert Fausset, co-Author of Jamieson, Fausset and Brown's 1888.
Jehosh'aphat. (whom Jehovah judges).
1. King of Judah, son of Asa, succeeded to the throne B.C. 914, when he was 35 years old, and reigned 25 years. His history is to be found among the events recorded in 1Ki_15:24; 2Ki_8:16 or in a continuous narrative in 2Ch_17:1; 2Ch_21:3. He was contemporary with Ahab, Ahaziah and Jehoram. He was one of the best, most pious and prosperous kings of Judah, the greatest since Solomon.
At first, he strengthened himself against Israel; but soon afterward, the two Hebrew kings formed an alliance. In his own kingdom, Jehoshaphat ever showed himself a zealous follower of the commandments of God: he tried to put down the high places and groves in which the people of Judah burnt incense, and sent the wisest Levites through the cities and towns to instruct the people in true morality and religion. Riches and honors increased around him. He received tribute from the Philistines and Arabians, and kept up a large standing army in Jerusalem.
It was probably about the 16th year of his reign, B.C. 898, when he became Ahab's ally in the great battle of Ramoth-gilead, for which he was severely reproved by Jehu. 2Ch_19:2. He built at Ezion-geber, with the help of Ahaziah, a navy designed to go to Tarshish; but it was wrecked at Ezion-geber.
Before the close of his reign, he was engaged in two additional wars. He was miraculously delivered from a threatened attack of the people of Ammon, Moab and Seir.
After this, perhaps, must be dated the war which Jehoshaphat, in conjunction with Jehoram, king of Israel, and the king of Edom, carried on against the rebellious king of Moab. 2Ki_3:1. In his declining years, the administration of affairs was placed, probably B.C. 891, in the hands of his son Jehoram.
2. Son of Ahilud, who filled the office of recorder of annalist in the courts of David, 2Sa_8:16; etc., and Solomon. 1Ki_4:3.
3. One of the priests, in David's time. 1Ch_15:24.
4. Son of Paruah; one of the twelve purveyors of King Solomon. 1Ki_4:17.
5. Son of Nimshi and father of King Jehu. 2Ki_9:2; 2Ki_9:14.
Smith's Bible Dictionary
By Dr. William Smith.Published in 1863
king of Judah, son of Asa, king of Judah, and Azabah, daughter of Shilhi, ascended the throne at the age of thirty-five, and reigned twenty-five years. He had the advantage over Baasha, king of Israel; and he placed good garrisons in the cities of Judah and of Ephraim, which had been conquered by his father. God was with him, because he was faithful. He demolished the high places and groves. In the third year of his reign he sent some of his officers, with priests and Levites, through all the parts of Judah, with the book of the law, to instruct the people. God blessed the zeal of this prince, who was feared by all his neighbours. The Philistines and Arabians were tributaries to him. He built several houses in Judah in the form of towers, and fortified several cities. He generally kept an army of eleven hundred thousand men, without reckoning the troops in his strong holds. This number seems prodigious for so small a state as that of Judah; but, probably, these troops were only an enrolled militia.
The Scripture reproaches Jehoshaphat for his alliance with Ahab, king of Israel, 1 Kings 20; 2 Chronicles 18. Some time after, he went to visit Ahab in Samaria; and Ahab invited him to march with him against Ramoth- Gilead. Jehoshaphat consented, but first asked for an opinion from a prophet of the Lord. Afterward, he went into the battle in his robe, and the enemy supposed him to be Ahab; but he crying out, they discovered their mistake, and Jehoshaphat returned in peace to Jerusalem. The Prophet Jehu reproved him for assisting Ahab, 2Ch_19:1-3. &c. Jehoshaphat repaired this fault by the good regulations, and the good order, which he established in his dominions, both as to civil and religious affairs, by appointing honest and able judges, by regulating the discipline of the priests and Levites, and by enjoining them to perform their duty with punctuality. After this, in the year 3108, the Moabites, Ammonites, and other nations of Arabia Petraea, declared war against Jehoshaphat, 2Ch_20:1-3, &c. They advanced to Hazaron-Tamar, otherwise Engedi. Jehoshaphat went with his people to the temple, and put up prayers to God. Jahaziel, the son of Zechariah, by the Spirit of the Lord, encouraged the king, and promised that the next day he should obtain a victory without fighting. Accordingly, these people being assembled the next day against Judah, quarrelled, and killed one another; and Jehoshaphat and his army had only to gather their spoils. This prince continued to walk in the ways of the Lord; yet he did not destroy the high places, and the hearts of the people were not entirely directed to the God of their fathers. Jehoshaphat died after a reign of twenty-five years, and was buried in the royal sepulchre; and his son, Jehoram, reigned in his stead.
2. JEHOSAPHAT, VALLEY OF. This valley is a deep and narrow glen, which runs from north to south, between the Mount of Olives and Mount Moriah; the brook Cedron flowing through the middle of it, which is dry the greatest part of the year, but has a current of a red colour, after storms, or in rainy seasons. The Prophet Joe_3:2; Joe_3:12, says, The Lord will gather all nations in the valley of Jehoshaphat, and will plead with them there. Abenezra is of opinion, that this valley is the place where King Jehoshaphat obtained a signal victory over the Moabites, Ammonites, and Meonians of Arabia Petraea, 2Ch_20:1, &c, toward the Dead Sea, beyond the wilderness of Tekoah, which after that event was called the valley of blessing, 2Ch_20:26. Others think it lies between the walls of Jerusalem and the Mount of Olives. Cyril, of Alexandria, on Joel 3, says that this valley is but a few furlongs distant from Jerusalem. Lastly, some maintain that the ancient Hebrews had named no particular place the valley of Jehoshaphat; but that Joel intended generally the place where God would judge the nations, and will appear at the last judgment in the brightness of his majesty. Jehoshaphat, in Hebrew, signifies the judgment of God. It is very probable that the valley of Jehoshaphat, that is, of God's judgment, is symbolical, as well as the valley of slaughter, in the same chapter. From this passage, however, the Jews and many Christians have been of opinion, that the last judgment will be solemnized in the valley of Jehoshaphat.
Biblical and Theological Dictionary by Richard Watson
PRINTER 1849.
Five people named Jehoshaphat are mentioned in the Bible (2Sa_8:16; 1Ki_4:17; 1Ki_15:24; 2Ki_9:2; 1Ch_15:24). Of these the most important was the king of Judah who reigned in Jerusalem from 870 to 845 BC (1Ki_22:42). He is noted for his reformation of Judah after the political and religious disorders that had arisen towards the end of the previous kings reign.
Jehoshaphat began his reforms by destroying the Baal shrines and removing the cult prostitutes (1Ki_22:46; 2Ch_17:6). He then taught the people Gods law by sending a teaching team of priests, Levites and civil administrators on a circuit of Judahs towns and villages (2Ch_17:7-9). He was able to give his full attention to these programs because he had first of all strengthened Judah against any interference from hostile neighbours (2Ch_17:2).
In an effort to remove injustice, Jehoshaphat reorganized Judahs judicial system. He wanted all citizens to receive fair treatment, regardless of their status. He set up courts and appointed judges in all the chief cities of Judah, with the chief court in Jerusalem. Some courts dealt specifically with religious matters, and these were under the control of the high priest. Others dealt solely with civil matters, and these were under the control of the chief governor (2Ch_19:4-11).
Under Jehoshaphat, Judahs defences were greatly strengthened (2Ch_17:2; 2Ch_17:10-13). King Ahab of Israel was so impressed that he persuaded Jehoshaphat to join him in a battle against Syria (1Ki_22:1-4). Jehoshaphat, however, did not trust Ahabs court prophets, who seemed more concerned with pleasing Ahab than with telling him Gods will. Only the prophet Micaiah told the truth (namely, that Israel would be defeated), but Ahab ignored his advice, went to war and was killed (1Ki_22:5-36). A prophet rebuked Jehoshaphat for cooperating with the Israelite king, who was morally corrupt, a worshipper of Baal and an enemy of God (2Ch_19:1-3).
Later, Jehoshaphat joined with Ahabs equally corrupt son in a commercial partnership involving a fleet of ships. By wrecking the ships, God showed Jehoshaphat once more that he was not to cooperate with the Baal-worshipping kings of Israel (2Ch_20:35-37). Jehoshaphat had now learnt his lesson (1Ki_22:49).
Jehoshaphat proved that faith in God, not cooperation with Israel, was the way to success when he won a great victory over a huge enemy invasion force. He called the people to the temple to pray (2Ch_20:1-6; 2Ch_20:13) and in reply received Gods assurance of victory (2Ch_20:14-17). God then intervened to overthrow the enemy. Jehoshaphats people plundered the defeated army and returned in triumph to Jerusalem to praise God for hearing their prayers (2Ch_20:18-30).
Bridgeway Bible Dictionary by Don Fleming
PRINTER 1990.
Jehosh?aphat (God-judged), the fourth king of Judah, and son of Asa, whom he succeeded in B.C. 914, at the age of thirty-five, and reigned twenty-five years. He commenced his reign by fortifying his kingdom against Israel; and having thus secured himself against surprise from the quarter which gave most disturbance to him, he proceeded to purge the land from the idolatries and idolatrous monuments by which it was still tainted. Even the high places and groves, which former well-disposed kings had suffered to remain, were by the zeal of Jehoshaphat in a great measure destroyed. The chiefs, with priests and Levites, proceeded from town to town, with the book of the law in their hands, instructing the people, and calling back their wandering affections to the religion of their fathers. This was a beautiful and interesting circumstance in the operations of the young king. Jehoshaphat was too well instructed in the great principles of the theocracy not to know that his faithful conduct had entitled him to expect the divine protection. Of that protection he soon had manifest proofs. At home he enjoyed peace and abundance, and abroad security and honor. His renown extended into the neighboring nations, and the Philistines, as well as the adjoining Arabian tribes, paid him rich tributes in silver and in cattle. He was thus enabled to put all his towns in good condition, to erect fortresses, to organize a powerful army, and to raise his kingdom to a degree of importance and splendor which it had not enjoyed since the revolt of the ten tribes.
The weak and impious Ahab at that time occupied the throne of Israel; and Jehoshaphat, having nothing to fear from his power, sought, or at least did not repel an alliance with him. This is alleged to have been the grand mistake of his reign; and that it was such is proved by the consequences.
A few years after we find Jehoshaphat on a visit to Ahab, in Samaria, being the first time any of the kings of Israel and Judah had met in peace. He here experienced a reception worthy of his greatness; but Ahab failed not to take advantage of the occasion, and so worked upon the weak points of his character as to prevail upon him to take arms with him against the Syrians, with whom hitherto the kingdom of Judah never had any war or occasion of quarrel. However, Jehoshaphat was not so far infatuated as to proceed to the war without consulting God. The false prophets of Ahab poured forth ample promises of success, and one of them, named Zedekiah, resorting to material symbols, made him horns of iron, saying, 'Thus saith the Lord, with these shalt thou smite the Syrians till they be consumed.' Still Jehoshaphat was not satisfied; and the answer to his further inquiries extorted from him a rebuke of the reluctance which Ahab manifested to call Micah, 'the prophet of the Lord.' The fearless words of this prophet did not make the impression upon the king of Judah which might have been expected; or probably he then felt himself too deeply bound in honor to recede. He went to the fatal battle of Ramoth-Gilead, and there nearly became the victim of a plan which Ahab had laid for his own safety at the expense of his too confiding ally. He persuaded Jehoshaphat to appear as king, while he himself went disguised to the battle. This brought the heat of the contest around him, as the Syrians took him for Ahab; and if they had not in time discovered their mistake, he would certainly have been slain. Ahab was killed, and the battle lost [AHAB]; but Jehoshaphat escaped, and returned to Jerusalem.
On his return from this imprudent expedition he was met by the just reproaches of the prophet Jehu. The best atonement he could make for this error was by the course he actually took. He resumed his labors in the further extirpation of idolatry, in the instruction of the people, and the improvement of his realm. He now made a tour of his kingdom in person, that he might see the ordinances of God duly established, and witness the due execution of his intentions respecting the instruction of the people in the divine law. This tour enabled him to discern many defects in the local administration of justice, which he then applied himself to remedy. He appointed magistrates in every city, for the determination of causes civil and ecclesiastical. Then he established a supreme council of justice at Jerusalem, composed of priests, Levites, and 'the chiefs of the fathers;' to which difficult cases were referred, and appeals brought from the provincial tribunals.
The activity of Jehoshaphat's mind was then turned towards the revival of that maritime commerce which had been established by Solomon. The land of Edom and the ports of the Elanitic Gulf were still under the power of Judah: and in them the king prepared a fleet for the voyage to Ophir. Unhappily, however, he yielded to the wish of the king of Israel, and allowed him to take part in the enterprise. For this the expedition was doomed of God, and the vessels were wrecked almost as soon as they quitted port. Instructed by Eliezer, the prophet, as to the cause of this disaster, Jehoshaphat equipped a new fleet, and having this time declined the cooperation of the king of Israel, the voyage prospered. The trade was not, however, prosecuted with any zeal, and was soon abandoned [COMMERCE].
In accounting for the disposition of Jehoshaphat to contract alliances with the king of Israel, we are to remember that there existed a powerful tie between the two courts in the marriage of Jehoshaphat's eldest son with Athaliah, the daughter of Ahab; and, when we advert to the part in public affairs which that princess afterwards took, it may well be conceived that even thus early she possessed an influence for evil in the court of Judah.
After the death of Ahaziah, king of Israel, Joram, his successor, persuaded Jehoshaphat to join him in an expedition against Moab. This alliance was, however, on political grounds, more excusable than the two former, as the Moabites, who were under tribute to Israel, might draw into their cause the Edomites, who were tributary to Judah. Besides, Moab could be invaded with most advantage from the south, round by the end of the Dead Sea; and the king of Israel could not gain access to them in that quarter but by marching through the territories of Jehoshaphat. The latter not only joined Joram with his own army, but required his tributary, the king of Edom, to bring his forces into the field. During seven days' march through the wilderness of Edom, the army suffered much from want of water; and by the time the allies came in sight of the army of Moab, they were ready to perish from thirst. In this emergency the pious Jehoshaphat thought, as usual, of consulting the Lord; and hearing that the prophet Elisha was in the camp, the three kings proceeded to his tent. For the sake of Jehoshaphat, and for his sake only, deliverance was promised; and it came during the ensuing night, in the shape of an abundant supply of water, which rolled down the exhausted wadys, and filled the pools and hollow grounds. Afterwards Jehoshaphat took his full part in the operations of the campaign, till the armies were induced to withdraw in horror, by witnessing the dreadful act of Mesha, king of Moab, in offering up his eldest son in sacrifice upon the wall of the town in which he was shut up.
This war kindled another much more dangerous to Jehoshaphat. The Moabites, being highly exasperated at the part he had taken against them, turned all their wrath upon him. They induced their kindred, the Ammonites, to join them, obtained auxiliaries from the Syrians, and even drew over the Edomites; so that the strength of all the neighboring nations may be said to have been united for this great enterprise. The allied forces entered the land of Judah and encamped at Engedi, near the western border of the Dead Sea. In this extremity Jehoshaphat felt that all his defense lay with God. A solemn fast was held, and the people repaired from the towns to Jerusalem to seek help of the Lord. In the presence of the assembled multitude the king, in the court of the temple, offered up a fervent prayer to God. He ceased; and in the midst of the silence which ensued, a voice was raised pronouncing deliverance in the name of the Lord, and telling them to go out on the morrow to the cliffs overlooking the camp of the enemy, and see them all overthrown without a blow from them. The voice was that of Jahaziel, one of the Levites. His words came to pass. The allies quarreled among themselves, and destroyed each other; so that when the Judahites came the next day they found their dreaded enemies all dead, and nothing was left for them but to take the rich spoils of the slain. This done, they returned with triumphal songs to Jerusalem. This great event was recognized even by the neighboring nations as the act of God; and so strong was the impression which it made upon them, that the remainder of the good king's reign was altogether undisturbed. His death, however, took place not very long after this, at the age of sixty, after having reigned twenty-five years, B.C. 898. He left the kingdom in a prosperous condition to his eldest son Jehoram, whom he had in the last years of his life associated with him in the government.
The Popular Cyclopedia of Biblical Literature
by John Kitto.
Jehoshaphat
(Heb. Yehoshaphat', יַהוֹשָׁפָט, Jehovah judged, i.e. vindicated; Sept. Ι᾿ωσαφάτ); sometimes in the contracted form JOSHAPHAT (יוֹשָׁפָט, Yoshaphat', 1Ch_11:43; 1Ch_15:24; Ι᾿ωσαφάτ, A. Vers. in the latter passage Jehoshaphat; N.T. Ι᾿ωσαφάτ, Josaphat, Mat_1:8; Josephus Ι᾿ωσάφατος), the name of six men.
1. A Mithnite, one of David's famous bodyguard (1Ch_11:43; Heb. and A.V. Josaphat). B.C. 1046.
2. One of the priests appointed to blow the trumpets before the ark on its removal to Jerusalem (1Ch_15:24; Heb. Josaphat). B.C. cir. 1043. 3. Son of Ahilud, and royal chronicler (q.v.) under David and Solomon (2Sa_8:16; 2Sa_20:24; 1Ki_4:3; 1Ch_18:15). B.C. 1014.
4. Son of Paruah and Solomon's purveyor (q.v.) in Issachar (1Ki_4:17). B.C. circ. 995. SEE SOLOMON.
5. The fourth separate king of Judah (Israel in 2Ch_21:2, last clause, is either a transcriber's error or a general title), being son of Asa (by Azubah, the daughter of Shilhi), whom he succeeded at the age of thirty-five and reigned twenty-five years, B.C. 912-887 (1Ki_22:41-42; 2Ch_20:31). He commenced his reign by fortifying his kingdom against Israel (2Ch_17:1-2); and, having thus secured himself against surprise from the quarter which gave most disturbance to him, he proceeded to cleanse the land from the idolatries and idolatrous monuments by which it was still tainted (1Ki_22:43). Even the high places and groves which former well-disposed kings had suffered to remain were by the zeal of Jehoshaphat in a great measure destroyed (2Ch_17:6), although not altogether (2Ch_20:33). In the third year of his reign, chiefs, with priests and Levites, proceeded from town to town, with the book of the Law in their hands, instructing the people, and calling back their wandering affections to the religion of their fathers (2Ch_17:7-9). The results of this fidelity to the principles of the theocracy were, that at home he enjoyed peace and abundance and abroad security and honor. His treasuries were filled with the presents which the blessing of God upon the people, in their basket and their store, enabled them to bring. His renown extended into the neighboring nations, and the Philistines, as well as the adjoining Arabian tribes, paid him rich tributes in silver and in cattle. He was thus enabled to put all his towns in good condition, to erect fortresses, to organize a powerful army, and to raise his kingdom to a degree of importance and splendor which it had not enjoyed since the revolt of the ten tribes (2Ch_17:10-19).
The weak and impious Ahab at that time occupied the throne of Israel; and Jehoshaphat, after a time, having nothing to fear from his power, sought, or at least did not repel, an alliance with him. This is alleged to have been the grand mistake of his reign and that it was such is proved by the consequences. Ahab might be benefited by the connection, but under no circumstances could it be of service to Jehoshaphat or his kingdom, and it might, as it actually did, involve him in much disgrace and disaster, and bring bloodshed and trouble into his house. Jehoshaphat's eldest son Jehorain married Athaliah, the daughter of Ahab and Jezebel. It does not appear how far Jehoshaphat encouraged that ill-starred union. The closeness of the alliance between the two kings is shown by many circumstances: Elijah's reluctance when in exile to set foot within the territory of Judah (Blunt, Und. Coinc. 2, § 19, p. 199); the identity of names given to the children of the two royal families; the admission of names compounded with the name of Jehovah into the family of Jezebel, the zealous worshipper of Baal; and the alacrity with which Jehoshaphat accompanied Ahab to the field of battle. Accordingly, we next find him on a visit to Ahab in Samaria, being the first time any of the kings of Israel and Judah had met in peace. He here experienced a reception worthy of his greatness; but Ahab failed not to take advantage of the occasion, and so worked upon the weak points of his character as to prevail upon him to take arms with him against the Syrians, with whom, hitherto, the kingdom of Judah never had had any war or occasion of quarrel. However, Jehoshaphat was not so far infatuated as to proceed to the war without consulting God, who, according to the principles of the theocratic government, was the final arbiter of war and peace.
The false prophets of Ahab poured forth ample promises of success, and one of them, named Zedekiah, resorting to material symbols, made him horns of iron, saying, Thus saith the Lord, with these shalt thou smite the Syrians till they be consumed. Still Jehoshaphat was not satisfied; and the answer to his further inquiries extorted from him a rebuke of the reluctance which Ahab manifested to call Micah the prophet of the Lord. The fearless words of this prophet did not make the impression upon the king of Judah which might have been expected; or, probably, he then felt himself too deeply bound in honor to recede. He went to the fatal battle of Ramoth-gilead, and there nearly became the victim of a plan which Ahab had laid for his own safety at the expense of his too-confiding ally. He persuaded Jehoshaphat to appear as king, while he himself went disguised to the battle. This brought the heat of the contest around him, as the Syrians took him for Ahab; and, if they had not in time discovered their mistake, he would certainly have been slain (1Ki_22:1-33). Ahab was killed and the battle lost; but Jehoshaphat escaped and returned to Jerusalem (2 Chronicles 18). B.C. 895. SEE AHAB.
On his return from this imprudent expedition he was met by the just reproaches of the prophet Jehu (2Ch_19:1-3). The best atonement he could make for this error was by the course he actually took. He resumed his labors in the further extirpation of idolatry in the instruction of the people and the improvement of his realm. He now made a tour of his kingdom in person, from Beersheba to Mount Ephraim, that he might see the ordinances of God duly established and witness the due execution of his intentions respecting the instruction of the people in the divine law. This tour enabled him to discern many defects in the local administration of justice, which he then applied himself to remedy (see Selden, De Synedr. 2, ch. 8, § 4). He appointed magistrates in every city for the determination of causes civil and ecclesiastical; and the nature of the abuses to which the administration of justice was in those days exposed may be gathered from his excellent charge to them: Take heed what ye do, for ye judge not for man, but for the Lord, who is with you in the judgment. Wherefore now let the fear of the Lord be upon you, take heed and do it; for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts. Then he established a supreme council of justice at Jerusalem, composed of priests, Levites, and the chiefs of the fathers, to which difficult cases were referred and appeals brought from the provincial tribunals. This tribunal also was inducted by a weighty but short charge from the king, whose conduct in this and other matters places him at the very head of the monarchs who reigned over Judah as a separate kingdom (2Ch_19:4-11).
The activity of Jehoshaphat's mind was next turned towards the revival of that maritime commerce which had been established by Solomon. The land of Edom and the ports of the Elanitic Gulf were still under the power of Judah and in them the king prepared a fleet for the voyage to Ophir. Unhappily, however, he yielded to the wish of the king of Israel and allowed him to take part in the enterprise. For this the expedition was doomed of God and the vessels were wrecked almost as soon as they quitted port. Instructed by Eliezer, the prophet, as to the cause of this disaster, Jehoshaphat equipped a new fleet, and, having this time declined the cooperation of the king of Israel, the voyage prospered. The trade, however, was not prosecuted with any zeal and was soon abandoned (2 Chronicles 20:55-37; 1Ki_22:48-49). B.C. 895. SEE COMMERCE.
After the death of Ahaziah, king of Israel, Jehoram, his successor, persuaded Jehoshaphat to join him in an expedition against Moab. B.C. cir. 891. This alliance was, however, on political grounds, more excusable than the two former, as the Moabites, who were under tribute to Israel, might draw into their cause the Edomites, who were tributary to Judah. Besides, Moab could be invaded with most advantage from the south, round by the end of the Dead Sea; and the king of Israel could not gain access to them in that quarter but by marching through the territories of Jehoshaphat. The latter not only joined Jehoram with his own army, but required his tributary, the king of Edom, to bring his forces into the field. During the seven days' march through the wilderness of Edom the army suffered much from want of water, and by the time the allies came in sight of the army of Moab they were ready to perish from thirst. In this emergency, the pious Jehoshaphat thought, as usual, of consulting the Lord, and, hearing that the prophet Elisha was in the camp, the three kings proceeded to his tent. For the sake of Jehoshaphat, and for his sake only, deliverance was promised and it came during the ensuing night in the shape of an abundant supply of water, which rolled down the exhausted wadys and filled the pools and hollow grounds. Afterwards Jehoshaphat took his full part in the operations of the campaign till the armies were induced to withdraw in horror by witnessing the dreadful act of Mesha, king of Moab, in offering up his eldest son in sacrifice upon the wall of the town in which he was shut up (2Ki_3:4-27). SEE JEHORAM.
This war kindled another much more dangerous to Jehoshaphat. The Moabites, being highly exasperated at the part he took against them, turned all their wrath upon him. They induced their kindred, the Ammonites, to join them, obtained auxiliaries from the Syrians, and even drew over the Edomites, so that the strength of all the neighboring nations may be said to have been united for this great enterprise. The allied forces entered the land of Judah and encamped at Engedi, near the western border of the Dead Sea. In this extremity Jehoshaphat felt that all his defense lay with God. A solemn fast was held and the people repaired from the towns to Jerusalem to seek help of the Lord. In the presence of the assembled multitude, the king, in the court of the Temple, offered up a fervent prayer to God, concluding with, O our God, wilt thou not judge them, for we have no might against this great company that cometh against us, neither know we what to do; but our eyes are upon thee. He ceased; and in the midst of the silence which ensued, a voice was raised pronouncing deliverance in the name of the Lord, and telling them to go out on the morrow to the cliffs overlooking the camp of the enemy, and see them all overthrown without a blow from them. The voice was that of Jahaziel, one of the Levites. His words came to pass. The allies quarrelled among themselves and destroyed each other; so that when the Judahites came the next day they found their dreaded enemies all dead, and nothing was left for them but to take the rich spoils of the slain. This done, they returned with triumphal songs to Jerusalem. This great event was recognized even by the neighboring nations as the act of God; and so strong was the impression which it made upon them, that the remainder of Jehoshaphat's reign was passed in quiet (2 Chronicles 20). B.C. 890. His death, however, took place not very long after this, at the age of sixty, after having reigned twenty-five years, B.C. 887. He left the kingdom in a prosperous condition to his eldest son Jehoram, whom he had in the last years of his life associated with him in the government. SEE JEHORAM, 5.
Jehoshaphat, who sought the Lord with all his heart, was the character given to this king by Jehu, when, on that account, he gave to his grandson an honorable grave (2Ch_22:9). This, in fact, was the sum and substance of his character. The Hebrew annals offer the example of no king who more carefully squared all his conduct by the principles of the theocracy. He kept the Lord always before his eyes, and was in all things obedient to his will when made known to him by the prophets. Few of the kings of Judah manifested so much zeal for the real welfare of his people, or took measures so judicious to promote it. His good talents, the benevolence of his disposition, and his generally sound judgment, are shown not only in the great measures of domestic policy which distinguished his reign, but by the manner in which they were executed. No trace can be found in him of that pride which dishonored some and ruined others of the kings who preceded and followed him. Most of his errors arose from that dangerous facility of temper which sometimes led him to act against the dictates of his naturally sound judgment, or prevented that judgment from being fairly exercised. The kingdom of Judah was never happier or more prosperous than under his reign; and this, perhaps, is the highest praise that call be given to any king. His name (Ι᾿ωσαφάτ, Josaphat) occurs in the list of our Savior's ancestors (Mat_1:8). SEE JUDAH, KINGDOM OF.
6. The son of Nimshi and father of king Jehu of Israel (2Ki_9:2; 2Ki_9:14). B.C. ante 883.
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press 1895.
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