2 Chronicles Chapter 19
Jehu’s Rebuke
A. The goodness of God to Jehoshaphat.
1. (2 Chronicles 19:1) He returns safely after the battle.
“Then Jehoshaphat the king of Judah returned safely to his house in Jerusalem.”
Jehoshaphat’s safe return to Jerusalem is an unmistakable testimony to the mercy of God. He was the only king on that battlefield wearing royal robes, which made him the primary target for the Syrian charioteers who pursued him with intent to kill. In the natural course of events, Jehoshaphat should have fallen as Ahab did, because his alliance placed him in harm’s way and his presence on the field painted a mark upon him. Yet when he cried out to the LORD, the Lord intervened, turning the enemy aside and preserving his life. His safe arrival back at his home in Jerusalem reflects the undeserved compassion and protection of God. It also stands in deliberate contrast with Ahab’s fate, highlighting the distinction between a man under discipline yet still walking in covenant faith, and a man under judgment who had defiantly resisted the word of the LORD. Jehoshaphat’s safe return is therefore both a mercy and a warning, showing that God spared him, though his conduct had been foolish.
i. As one commentator observed, Jehoshaphat’s safe return is significant because it testifies to God’s grace shown to a man whose undiscerning fellowship with wickedness nearly destroyed him.
2. (2 Chronicles 19:2-3) God rebukes Jehoshaphat through Jehu the prophet.
“And Jehu the son of Hanani the seer went out to meet him, and said to King Jehoshaphat, Should you help the wicked and love those who hate the LORD, therefore the wrath of the LORD is upon you. Nevertheless good things are found in you, in that you have removed the wooden images from the land, and have prepared your heart to seek God.”
Jehu the son of Hanani confronted Jehoshaphat immediately upon his return. Jehu came from a prophetic family known for courage and faithfulness. His father Hanani had boldly rebuked King Asa for relying on human alliances instead of the LORD, which resulted in his imprisonment. Jehu himself had previously delivered prophecies against Baasha, king of Israel. This context shows that Jehu was a man who did not hesitate to speak truth to power, and he followed in the same fearless path when confronting Jehoshaphat.
The prophet’s rebuke focused on a single piercing question, should a king who fears God ally himself with those who hate the LORD. Jehoshaphat’s alliance with Ahab was more than a political mistake, it was a moral compromise that distorted covenant loyalty. In Scripture, the terms love and hate often refer not merely to emotions but to covenant actions, therefore to “love” those who hate the LORD meant to show loyalty and support to those in rebellion against Him. This is why Jehu identified the wrath of the LORD upon Jehoshaphat, because the king had used his influence, reputation, and military strength to aid the wicked. Though Jehoshaphat never embraced Ahab’s idolatry, his assistance to Ahab was interpreted by God as misplaced loyalty. He should have remembered the biblical principle recorded in Psalm 97:10, “You who love the LORD, hate evil. He preserves the souls of His saints, He delivers them out of the hand of the wicked.” That verse expresses the moral clarity Jehoshaphat lacked in this moment. Love for God necessarily involves hatred for evil, which means the refusal to ally oneself with those who oppose the LORD.
Yet the rebuke came with encouragement. The LORD does not crush His servants when correcting them. Jehu assured the king that good things were found in him, because Jehoshaphat had removed the wooden images from the land and had prepared his heart to seek God. These two commendations show that Jehoshaphat was not a hypocrite, he truly desired righteousness and had taken action to purge idolatry from Judah. He had also ordered his inner life toward God, cultivating a heart that sought the LORD. According to biblical theology, this preparation of the heart is both an act of man and a work of God. The believer sets his heart toward God, but it is God who enables, inclines, and strengthens that resolve. As Poole rightly notes, Scripture attributes this work both to man and to God because man acts, yet he acts under the influence of divine grace.
God’s correction therefore shows both severity and kindness. Jehoshaphat sinned by helping the wicked, but because his heart genuinely sought God and because he had demonstrated zeal in removing idolatry from Judah, the LORD confronted him not to destroy him but to restore him. This pattern is consistent with the character of God, who disciplines His own for their good that they may share in His holiness.
B. Jehoshaphat’s response.
1. (2 Chronicles 19:4) Jehoshaphat furthers godliness in the kingdom of Judah.
“So Jehoshaphat dwelt at Jerusalem, and he went out again among the people from Beersheba to the mountains of Ephraim, and brought them back to the LORD God of their fathers.”
Jehoshaphat’s response to the prophetic rebuke begins with settled obedience. The text says he dwelt at Jerusalem, which indicates a deliberate shift in his conduct. He no longer ventured north into alliances that compromised his spiritual integrity, but instead remained where God intended him to rule. This presence at Jerusalem reflects a king who has accepted correction and has chosen to focus his strength on his own kingdom rather than on foreign ventures. The second part of the verse reveals a renewed spiritual commitment, because he personally went out again among the people from the southern border at Beersheba to the northern frontier of the mountains of Ephraim. This was a systematic pastoral campaign, not conducted through deputies but carried out by the king himself. His purpose was to bring the people back to the LORD God of their fathers, which indicates that the nation had spiritually declined and needed direct encouragement to return to covenant faithfulness. Jehoshaphat invested himself in this personal ministry, which demonstrates both humility and zeal. He understood that the sin of the people cannot be corrected merely by issuing commands, it must be addressed through shepherding and instruction.
i. These itinerant campaigns have no real parallel in the Old Testament, because even though prophets traveled, they were not involved in systematic teaching throughout the land. The closest resemblance is found in the New Testament ministry of Jesus, who went through the towns and villages teaching and calling the people back to God.
2. (2 Chronicles 19:5-11) The judicial reforms of Jehoshaphat.
“Then he set judges in the land throughout all the fortified cities of Judah, city by city, and said to the judges, Take heed to what you are doing, for you do not judge for man but for the LORD, who is with you in the judgment. Now therefore, let the fear of the LORD be upon you, take care and do it, for there is no iniquity with the LORD our God, no partiality, nor taking of bribes. Moreover in Jerusalem, for the judgment of the LORD and for controversies, Jehoshaphat appointed some of the Levites and priests, and some of the chief fathers of Israel, when they returned to Jerusalem. And he commanded them, saying, Thus you shall act in the fear of the LORD, faithfully and with a loyal heart, Whatever case comes to you from your brethren who dwell in their cities, whether of bloodshed or offenses against law or commandment, against statutes or ordinances, you shall warn them, lest they trespass against the LORD and wrath come upon you and your brethren. Do this, and you will not be guilty. And take notice, Amariah the chief priest is over you in all matters of the LORD, and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king’s matters, also the Levites will be officials before you. Behave courageously, and the LORD will be with the good.”
Jehoshaphat’s reforms extended beyond personal teaching and reached into the judicial structure of Judah. He set judges throughout all the fortified cities, which means he established a consistent legal network that provided justice at the local level. Judah’s spiritual health could not be restored without restoring righteous judgment, because corrupt courts lead nations into moral decay. Jehoshaphat charged the judges with a solemn responsibility. He reminded them that judgment ultimately belongs to the LORD. When a judge renders a verdict, he stands in the place of God, therefore he must act with reverence, integrity, and fear of the LORD. Jehoshaphat grounded this warning in the character of God, because God shows no iniquity, no partiality, and takes no bribes. The king called the judges to emulate this divine standard so that justice in Judah would reflect the holiness of God Himself.
In Jerusalem, Jehoshaphat established a higher court for the judgment of the LORD and for controversies. This court consisted of Levites, priests, and some of the chief fathers of Israel, which ensured that the highest matters of law involved men who understood the Scriptures and the covenant obligations of the nation. Jehoshaphat commanded them to act in the fear of the LORD, faithfully and with a loyal heart. They were to rule on matters ranging from cases of bloodshed to violations of commandments, statutes, and ordinances. Their responsibility was not only to judge but also to warn the people so that sin would not spread and bring wrath upon the nation. The king appointed Amariah the chief priest to oversee all matters related to the LORD, and Zebadiah the son of Ishmael to oversee matters related to the king, with the Levites serving as officials in support of the judicial structure. The concluding exhortation sums up the entire reform, behave courageously, and the LORD will be with the good. Righteous judgment requires courage, because judges must resist pressure, influence, and threats in order to uphold the law of God.
i. As Clarke observes, judges must feel themselves standing in the place of God. They must render verdicts with the knowledge that God will judge their judgments. He further notes that no nation can prosper without good laws, and even the best laws are useless unless they are administered conscientiously and wisely.
