And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly:
After his reforms and his earlier mistaken league with Ahab for which he was reproved and humbled himself, the godly king of Judah again joined himself with wicked Ahaziah of Israel. Together they undertook to build ships at Ezion-geber to sail to Tarshish for Ophir gold, but God wrecked the fleet in fulfillment of Eliezer's warning. The joining stands as a dark blot on an otherwise faithful reign, showing even a good ruler overcome again by weakness for ungodly alliance. It warns that voluntarily partnering resources and influence with unbelievers and wicked men, even in business, is contrary to God's word, invites their influence, and cannot prosper but ends in disaster.
Historical Setting and Outcome
The verse belongs to the reign of Jehoshaphat, a godly, capable and good king of Judah whose reign was marked by religious reform. It was at the same time as the dynasty of Omri in Israel, which included Ahab, Ahaziah and Joram. Ahaziah was a very wicked king, and the kings of Israel had turned away from God early in the divided kingdom, beginning with Jeroboam's golden calves, largely ignoring the appeals of God's prophets.
The words after this place the alliance after Jehoshaphat had resumed his work of reform and after his earlier experience with Ahab of Israel. That earlier alliance was a serious mistake for which a prophet reproved him, and when corrected he humbled himself. After returning to integrity he was overcome again by his weakness for alliances with ungodly rulers, this time joining Ahaziah.
The alliance with Ahaziah was a commercial venture to build and outfit ships together at Ezion-geber for a voyage to Tarshish to seek gold from Ophir. God broke up the undertaking in fulfillment of Eliezer's warning that the Lord would break Jehoshaphat's works. The ships were wrecked in a storm and could not sail.
The surrounding twentieth chapter records that Jehoshaphat sought God in trouble and led his people to a valley in the wilderness of Tekoah. Because they believed and trusted in Him, God delivered Judah from greatly outnumbered enemies. It was a victory without parallel in the national records, assured by faith before it was accomplished. The account encourages confidence in God's power to help His people in trouble, not expectation of divine aid in physical warfare.
Jehoshaphat is presented as the greatest king the nation had seen since Solomon and the greatest champion of Jehovah, whose name means Jehovah's judgment. That victory is the reference for the promise through Joel to bring back the captivity of Judah and Jerusalem. It is likewise the reference for gathering all nations into the valley of Jehoshaphat to execute judgment upon them for His people and heritage Israel whom they scattered among the nations.
Although he received reproof for this grave mistake, Jehoshaphat remained faithful in his later years and earnestly sought to restore the worship of God. Yet his connection with Israel continued through his descendants and successors.
Warning Against Wicked Alliances
The alliance stands as a dark blot on Jehoshaphat's record and a grave mistake, for though otherwise a godly and capable king he joined himself with Ahaziah the very wicked king of Israel. Having resumed his work of religious reform, he was overcome again by his weakness for alliances with ungodly rulers, and the result was reproof and a grief-stricken conscience, yet he remained faithful in his later years and earnestly sought to restore the worship of God while his connection with Israel continued through his descendants and successors. The joint shipbuilding venture ended with the ships wrecked in a storm, showing the disaster that follows reliance on a wicked earthly ally. That wreck gives the lesson against union with wicked unbelievers and dependence upon men.
Voluntarily entering or continuing partnership with unbelievers and wicked people is dangerous and contrary to God's word, even for one who has returned to integrity after an earlier rebuke. Such joining exposes a person to being influenced by them. The partnership is not made harmless simply because it is business. Joining resources and influence with wicked people or with questionable and dishonest enterprises in a commercial venture, as in building and outfitting ships together at Ezion-geber for a voyage to Tarshish to seek gold from Ophir, invites God to break up the undertaking so that the ships cannot sail and such wrongdoing cannot prosper, in fulfillment of the warning through Eliezer that the Lord would break Jehoshaphat's works. That lesson against union with unbelievers and dependence upon men, joined with a like lesson given to Asa, is profitable for present life.
After his reforms and his earlier mistaken league with Ahab for which he was reproved and humbled himself, the godly king of Judah again joined himself with wicked Ahaziah of Israel. Together they undertook to build ships at Ezion-geber to sail to Tarshish for Ophir gold, but God wrecked the fleet in fulfillment of Eliezer's warning. The joining stands as a dark blot on an otherwise faithful reign, showing even a good ruler overcome again by weakness for ungodly alliance. It warns that voluntarily partnering resources and influence with unbelievers and wicked men, even in business, is contrary to God's word, invites their influence, and cannot prosper but ends in disaster.
Historical Setting and Outcome
The verse belongs to the reign of Jehoshaphat, a godly, capable and good king of Judah whose reign was marked by religious reform. It was at the same time as the dynasty of Omri in Israel, which included Ahab, Ahaziah and Joram. Ahaziah was a very wicked king, and the kings of Israel had turned away from God early in the divided kingdom, beginning with Jeroboam's golden calves, largely ignoring the appeals of God's prophets.
The words after this place the alliance after Jehoshaphat had resumed his work of reform and after his earlier experience with Ahab of Israel. That earlier alliance was a serious mistake for which a prophet reproved him, and when corrected he humbled himself. After returning to integrity he was overcome again by his weakness for alliances with ungodly rulers, this time joining Ahaziah.
The alliance with Ahaziah was a commercial venture to build and outfit ships together at Ezion-geber for a voyage to Tarshish to seek gold from Ophir. God broke up the undertaking in fulfillment of Eliezer's warning that the Lord would break Jehoshaphat's works. The ships were wrecked in a storm and could not sail.
The surrounding twentieth chapter records that Jehoshaphat sought God in trouble and led his people to a valley in the wilderness of Tekoah. Because they believed and trusted in Him, God delivered Judah from greatly outnumbered enemies. It was a victory without parallel in the national records, assured by faith before it was accomplished. The account encourages confidence in God's power to help His people in trouble, not expectation of divine aid in physical warfare.
Jehoshaphat is presented as the greatest king the nation had seen since Solomon and the greatest champion of Jehovah, whose name means Jehovah's judgment. That victory is the reference for the promise through Joel to bring back the captivity of Judah and Jerusalem. It is likewise the reference for gathering all nations into the valley of Jehoshaphat to execute judgment upon them for His people and heritage Israel whom they scattered among the nations.
Although he received reproof for this grave mistake, Jehoshaphat remained faithful in his later years and earnestly sought to restore the worship of God. Yet his connection with Israel continued through his descendants and successors.
Warning Against Wicked Alliances
The alliance stands as a dark blot on Jehoshaphat's record and a grave mistake, for though otherwise a godly and capable king he joined himself with Ahaziah the very wicked king of Israel. Having resumed his work of religious reform, he was overcome again by his weakness for alliances with ungodly rulers, and the result was reproof and a grief-stricken conscience, yet he remained faithful in his later years and earnestly sought to restore the worship of God while his connection with Israel continued through his descendants and successors. The joint shipbuilding venture ended with the ships wrecked in a storm, showing the disaster that follows reliance on a wicked earthly ally. That wreck gives the lesson against union with wicked unbelievers and dependence upon men.
Voluntarily entering or continuing partnership with unbelievers and wicked people is dangerous and contrary to God's word, even for one who has returned to integrity after an earlier rebuke. Such joining exposes a person to being influenced by them. The partnership is not made harmless simply because it is business. Joining resources and influence with wicked people or with questionable and dishonest enterprises in a commercial venture, as in building and outfitting ships together at Ezion-geber for a voyage to Tarshish to seek gold from Ophir, invites God to break up the undertaking so that the ships cannot sail and such wrongdoing cannot prosper, in fulfillment of the warning through Eliezer that the Lord would break Jehoshaphat's works. That lesson against union with unbelievers and dependence upon men, joined with a like lesson given to Asa, is profitable for present life.