Text -- 2 Chronicles 17:8-19 (NET)

17:8 They were accompanied by the Levites Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tob-Adonijah, and by the priests Elishama and Jehoram. 17:9 They taught throughout Judah, taking with them the scroll of the law of the Lord. They traveled to all the cities of Judah and taught the people. 17:10 The Lord put fear into all the kingdoms surrounding Judah; they did not make war with Jehoshaphat. 17:11 Some of the Philistines brought Jehoshaphat tribute, including a load of silver. The Arabs brought him 7,700 rams and 7,700 goats from their flocks. 17:12 Jehoshaphat’s power kept increasing. He built fortresses and storage cities throughout Judah. 17:13 He had many supplies stored in the cities of Judah and an army of skilled warriors stationed in Jerusalem. 17:14 These were their divisions by families: There were a thousand officers from Judah. Adnah the commander led 300,000 skilled warriors, 17:15 Jehochanan the commander led 280,000, 17:16 and Amasiah son of Zikri, who volunteered to serve the Lord, led 200,000 skilled warriors. warriors. 17:17 From Benjamin, Eliada, a skilled warrior, led 200,000 men who were equipped with bows and shields, 17:18 and Jehozabad led 180,000 trained warriors. 17:19 These were the ones who served the king, besides those whom the king placed in the fortified cities throughout Judah.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 17:9

_And these itinerant judges and itinerant preachers together, Mr. Henry observes were instrumental to diffuse a blessed light throughout the cities of Judah.

Wesley: 2Ch 17:10

Justly concluding from his singular piety that God would eminently appear for him, for even the Heathens could not but observe, that the kings of Judah were either prosperous or unhappy, according as they served God or forsook him.

Wesley: 2Ch 17:13

To repair and fortify them, and furnish them with provisions: and to purge out all their relicks of idolatry and injustice.

Wesley: 2Ch 17:19

These above - mentioned were the trained bands or auxiliaries: whose chief officers waited on the king to receive his commands, and to raise, and bring in all, or part of their forces, to the service of the king as need required. A vast number for so small a compass of ground, to furnish out and maintain. But we may consider, that God had promised to make the seed of Abraham like the sand of the sea for number; that there had now been a long peace; that many were come to them from the kingdom of Israel and that Jehoshaphat was under a special blessing of God. They were doubtless dispersed all the country over, every one residing on his own land: only they were ready at call, whenever there was occasion.

JFB: 2Ch 17:7-11

The ordinary work of teaching devolved on the priests. But extraordinary commissioners were appointed, probably to ascertain whether the work had been done or neglected. This deputation of five princes, assisted by two priests and nine Levites, was to make a circuit of the towns in Judah. It is the first practical measure we read of as being adopted by any of the kings for the religious instruction of the people. Time and unbroken opportunities were afforded for carrying out fully this excellent plan of home education, for the kingdom enjoyed internal tranquillity as well as freedom for foreign wars. It is conformable to the pious style of the sacred historian to trace this profound peace to the "fear of the Lord having fallen on all kingdoms of the lands that were round about Judah."

JFB: 2Ch 17:9

That is, either the whole Pentateuch or only the book of Deuteronomy, which contains an abridgment of it.

JFB: 2Ch 17:11

Either they had been his tributaries, or they were desirous of securing his valuable friendship, and now made a voluntary offer of tribute. Perhaps they were the Philistines who had submitted to the yoke of David (2Sa 8:1; Psa 60:8).

JFB: 2Ch 17:11

The nomad tribes on the south of the Dead Sea, who, seeking the protection of Jehoshaphat after his conquest of Edom, paid their tribute in the way most suitable to their pastoral habits--the present of so many head of cattle.

JFB: 2Ch 17:14

The warriors were arranged in the army according to their fathers houses. The army of Jehoshaphat, commanded by five great generals and consisting of five unequal divisions, comprised one million one hundred and sixty thousand men, without including those who garrisoned the fortresses. No monarch, since the time of Solomon, equalled Jehoshaphat in the extent of his revenue, in the strength of his fortifications, and in the number of his troops.

Clarke: 2Ch 17:7-9

To teach in the cities of Judah - "To teach the fear of the Lord in the cities of Judah."- Targum

In these verses we find a remarkable account of an itinerant ministry established by Jehoshaphat; and in this work he employed three classes of men

1.    The princes

2.    The Levites

3.    The priests

We may presume that the princes instructed the people in the nature of the civil law and constitution of the kingdom; the Levites instructed them in every thing that appertained to the temple service, and ritual law; and the priests instructed them in the nature and design of the religion they professed. Thus the nation became thoroughly instructed in their duty to God, to the king, and to each other. They became, therefore, as one man; and against a people thus united, on such principles, no enemy could be successful.

Clarke: 2Ch 17:9

Had the book of the law of the Lord with them - This was their text book: it was the book of God; they taught it as such, and as such the people received it. Its laws were God’ s laws, and the people felt their obligation, and their consciences were bound. Thus they were obedient to the laws of the land, on the principle of religion. In this they were encouraged and confirmed by the example of all, both in Church and state. The princes were not only pious, but were teachers of piety; the Levites showed them the worth and excellence of their ritual institutions; and the priests showed them the moral use they were to make of the whole: and thus the people became obedient to God as well as to the king, and kept all the civil ordinances, not merely for the sake of a good king, but for the sake of a good and gracious God. By these means the nation enjoyed peace and prosperity; and all insurrections, seditions, and popular commotions, were prevented. The surrounding nations, perceiving this, saw that there was no hope of subduing such a people, so they made no war with Jehoshaphat, 2Ch 17:10. And they took care not to provoke such a people to fall on them; therefore, it is said, The fear of the Lord fell on all the kingdoms and lands that were round about Judah. Such an itinerant ministry established in these kingdoms for upwards of fourscore years, teaching the pure, unadulterated doctrines of the Gospel, with the propriety and necessity of obedience to the laws, has been the principal means, in the hand of God, of preserving these lands from those convulsions and revolutions that have ruined and nearly dissolved the European continent. The itinerant ministry, to which this refers, is that which was established in these lands by the late truly reverend, highly learned and cultivated, deeply pious and loyal John Wesley, A.M., formerly a fellow of Lincoln College, Oxford, whose followers are known by the name of Methodists; a people who are an honor to their country, and a blessing to the government under which they live.

Clarke: 2Ch 17:11

The Philistines brought - presents - They and the Arabians purchased peace with the king of Judah by paying an annual tribute. The Philistines brought silver, and no doubt different kinds of merchandise, The Arabs, whose riches consisted in cattle, brought him flocks in great abundance, principally rams and he-goats.

Clarke: 2Ch 17:13

He had much business in the cities - He kept the people constantly employed; they had wages for their work; and by their labors the empire was both enriched and strengthened.

Clarke: 2Ch 17:14

Adnah, the chief - He was generalissimo of all this host. These are the numbers of the five battalions: under Adnah, three hundred thousand; Jehohanan, two hundred and eighty thousand, Amasiah, two hundred thousand; Eliada, two hundred thousand; Jehozabad, one hundred and eighty thousand; in all, one million one hundred and sixty thousand.

Clarke: 2Ch 17:19

These waited on the king - They were disposable forces, always at the king’ s command; and were independent of those by which the cities of Judah were garrisoned

There is not a sovereign in Europe or in the world but might read this chapter with advantage

1.    It shows most forcibly that true religion is the basis of the state, and that, wherever it prospers, there the state prospers

2.    It shows also that it is the wisdom of kings to encourage religion with all their power and influence; for if the hearts of the subjects be not bound and influenced by true religion, vain is the application of laws, fines, imprisonments, or corporal punishment of any kind

3.    A religious nation is ever a great nation; it is loved by its friends, it is dreaded by its enemies

4.    It is ever a peaceable and united nation: the blessings of religion, and a wholesome and paternal government, are so fully felt and prized, that all find it their interest to preserve and defend them. Harmony, peace, piety, and strength, are the stability of such times. May Britain know and value them!

TSK: 2Ch 17:8

priests : Ezr 7:1-6; Mal 2:7

TSK: 2Ch 17:9

they taught : 2Ch 35:3; Neh 8:7

the book : Deu 6:6-9, Deu 31:11-13; Jos 1:7, Jos 1:8; Isa 8:20; Mat 15:2-9, Mat 28:19, Mat 28:20; Luk 4:17-19; Joh 5:39, Joh 5:46; Act 13:15, Act 15:21, Act 28:23; Rom 3:2; 1Pe 4:11

throughout : Mat 10:23, Mat 11:1; Act 8:40

TSK: 2Ch 17:10

the fear : 2Ch 14:14; Gen 35:5; Exo 15:14-16; Jos 2:9-11

fell : Heb. was

so that : 2Ch 16:9; Exo 34:24; Pro 16:7

TSK: 2Ch 17:11

brought : 2Ch 17:5, 2Ch 9:14, 2Ch 26:8; 2Sa 8:2; 2Ki 3:4

TSK: 2Ch 17:12

am 3092-3115, bc 912-889

waxed great : 2Ch 18:1; 1Ch 29:25

in Judah : 2Ch 8:2-6, 2Ch 11:5-12, 2Ch 14:6, 2Ch 14:7, 2Ch 26:6-9, 2Ch 27:4, 2Ch 32:5, 2Ch 32:27-29

castles : or, palaces

TSK: 2Ch 17:13

much business : 2Ch 26:10-15; 1Ch 27:25-31

TSK: 2Ch 17:14

the numbers : Gen 12:2, Gen 13:16, Gen 15:5

to the house : Num 1:2, Num 1:18

three hundred : 2Ch 11:1, 2Ch 13:3, 2Ch 14:8, 2Ch 26:13

TSK: 2Ch 17:15

next to him : Heb. at this hand, 2Ch 17:15

TSK: 2Ch 17:16

willingly : Jdg 5:2, Jdg 5:9; 1Ch 29:9, 1Ch 29:14, 1Ch 29:17; Psa 110:3; 2Co 8:3-5, 2Co 8:12

TSK: 2Ch 17:17

armed men : 2Ch 14:8; 2Sa 1:21, 2Sa 1:22

TSK: 2Ch 17:19

put in : 2Ch 17:2, 2Ch 17:12, 2Ch 11:12, 2Ch 11:23

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 17:9

There is no reasonable doubt that this "book of the law"was the Pentateuch - nearly, if not quite, in the shape in which we now have it. Copies of the whole Law were, no doubt, scarce; and therefore Jehoshaphat’ s commission took care to carry a copy with them.

Barnes: 2Ch 17:11

Some of the Philistines brought Jehoshaphat presents - i. e. "some of the Philistines were among his tributaries."Compare 2Sa 8:2; 1Ki 4:21.

Tribute silver - Or, "much silver"- literally "silver of burthen."

The Arabians - The Arab tribes who bordered Judaea to the south and the southeast paid Jehoshaphat a fixed tribute in kind. Compare 2Ki 3:4 note.

Barnes: 2Ch 17:14

The captains of thousands; Adnah the chief - literally, "princes of thousands, Adnah the prince."The writer does not mean that Adnah (or Johohanan, 2Ch 17:15) was in any way superior to the other "princes,"but only that he was one of them.

Three hundred thousand - This number. and those which follow in 2Ch 17:15-18, have been with good reason regarded as corrupt by most critics. For:

(1) They imply a minimum population of 1,480 to the square mile, which is more than three times greater than that of any country in the known world (circa 1880’ s).

(2) they produce a total just double that of the next largest estimate of the military force of Judah, the 580, 000 of 2Ch 14:8.

(3) they are professedly a statement, not of the whole military force, but of the force maintained at Jerusalem (2Ch 17:13; compare 2Ch 17:19).

It is probable that the original numbers have been lost, and that the loss was suppplied by a scribe, who took 2Ch 14:8 as his basis.

Poole: 2Ch 17:10

Justly concluding from this singular piety that God would eminently appear for him, and against all those who had ill will to him, which was their case. For even the heathens could not but observe that the kings of Judah were either prosperous or unhappy, accordingly as they served God or forsook him.

Poole: 2Ch 17:11

Some of the Philistines who had been subjects to this kingdom ever since David’ s time, but, it seems, had neglected this duty in the times of his predecessors, but now were moved by their own fears to perform it.

The Arabians brought him flocks either because he had upon some just occasion waged war against them, and subdued them, though the particulars of it be not described in Scripture; or because they voluntarily put themselves under his protection, in recompence whereof they sent him those presents; or only as a free acknowledgment of their respects to him.

Poole: 2Ch 17:13

He had much business in the cities of Judah partly to repair and fortify them, and furnish them with all necessary provisions; and partly to purge out all the relies and seeds of idolatry and injustice, which were more secretly and subtlely managed in the cities than in the country, and which were first and most in the cities, and thence spread their infection into the country about them. See Jer 2:28 .

Poole: 2Ch 17:15

Next to him either,

1. After his death, as his successor in the same command. And the like is supposed concerning Jehozabad, 2Ch 17:18 . Or rather,

2. Next to him in place and authority; or, at least, in power and the numbers of his host.

Poole: 2Ch 17:16

As volunteers and auxiliaries, to be ready upon occasion, as the service of God and the king should require. Possibly these or most of them were the strangers which had come out of Israel into the kingdom of Judah in Asa’ s days, and probably since that in his time.

Poole: 2Ch 17:19

These above mentioned were the trained bands or auxiliaries; whose chief officers waited upon the king to receive his commands, and to raise and bring in all or part of their forces to the service of the king and kingdom, as need required.

Haydock: 2Ch 17:9

Book. The Pentateuch, or its abridgment, the book of Deut., (M.) which they read and explained. C. ---

People. It was not sufficient to destroy idolatry, (M.) unless the people were taught how to serve the true God. H.

Haydock: 2Ch 17:10

War. They had witnessed the fruitless attempt of Zara, C. xiv. 15. H.

Haydock: 2Ch 17:11

Philistines. Though they had been reduced by David, they had sometimes proved remiss in the payment of tribute. ---

Arabians, who lived near the Ethiopians, and the Dead Sea, C. xxi. 19. They had been subdued by Solomon, (3 K. x. 15.) and were rich in cattle, Ezechiel xxvii. 21. The name is not so comprehensive as we generally make it. C.

Haydock: 2Ch 17:12

Houses. Prot. "castles." Heb. biraniyoth. Birah is properly a Chaldean word, and is added after susan, to imply that it was a royal castle, (C.) or palace. (H.) Esdras i. 1. ---

Sept. often use baris in the same sense. C. ---

It became a provincial word in Palestine, for a place shut up on all sides and built like a tower. S. Jerom ad Princep. ---

David calls the temple a palace (habbirah) for God, 1 Paralipomenon xxix. 1. C. ---

Josaphat employed his immense riches in beautifying the country, and erecting storehouses, v. 5. ---

Walled. Prot. "cities of store." H. See C. xv. 4.

Haydock: 2Ch 17:16

Consecrated. Heb. "a volunteer of the Lord," (H.) serving at his own expence, (T.) or with remarkable zeal. C. ---

Perhaps he was of the tribe of Levi, (M.) or had taken the vows of the Nazarites, &c.

Haydock: 2Ch 17:17

After. Heb. and Sept. "And of Benjamin, Eliada, a valiant man of the army." H. ---

It seems all were not chosen from Juda. M.

Haydock: 2Ch 17:19

King, at different times. Sept. "waiting upon" him, (H.) like the companies which David had appointed, (C.) but far more numerous. H. ---

The dominions of Juda were now pretty extensive, and well cultivated. The population must have amounted to near six millions, for whose support recourse must have been had to commerce. Rome had once almost four million inhabitants, and Cairo is said to contain seven millions, while China has two hundred millions. C. ---

We must reflect that many from the other tribes had taken refuge in the kingdom of Juda. T. ---

It would be too bold to suppose, with Kennicott, that so many numbers have been corrupted. H. C. xiii. 3.

Gill: 2Ch 17:8

And with them he sent Levites,.... With the five princes he sent nine Levites:

even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tobadonijah, Levites; of whom we nowhere else read; no doubt they were principal persons, and fit for the work they were sent about:

and with them Elishama and Jehoram, priests; whose lips were to keep knowledge, and at whose mouth the law was to be sought, Mal 2:7.

Gill: 2Ch 17:9

And they taught in Judah,.... The people their duty to God and man:

and had the book of the law of the Lord with them; as the rule of their instruction, and the people's obedience; out of this they taught them, and by it confirmed what they taught, and enforced it with the divine authority:

and went about throughout all the cities of Judah; not only their own cities, the Levitical ones, but all others:

and taught the people; the law of the Lord, the fear and worship of God.

Gill: 2Ch 17:10

And the fear of the Lord fell upon all the kingdoms of the lands that were round about Judah,.... Upon the ten tribes, and on foreign nations about them, as Moabites, Edomites, Syrians, Egyptians, Arabs, and Philistines; this fear, as it came from the Lord, so might be raised and increased by observing, that religion was revived in them; for they might perceive, by former observations made, that the more religious these people were, the more prosperous and formidable they were:

so that they made no war against Jehoshaphat; to interrupt him in the work of reformation he was so intent upon.

Gill: 2Ch 17:11

Also some of the Philistines brought Jehoshaphat presents and tribute silver,.... Perhaps those of Gerar, and the parts adjacent, Asa took and spoiled, and made tributary, 2Ch 14:14,

and the Arabians brought him flocks, seven thousand and seven hundred rams, and seven thousand and seven hundred he goats; with which their country abounded; and these might be the Scenite Arabs, who fearing lest Jehoshaphat should fall upon them, and take away their flocks as his father had done, 2Ch 14:15, brought these presents to him.

Gill: 2Ch 17:12

And Jehoshaphat waxed great exceedingly,.... In wealth and riches, power and authority, in his forces and fortifications:

and he built in Judah castles, and cities of stores; castles for the defence of his kingdom, and store cities to lay up corn, and wine, and all provisions, in case of an invasion, or against a time of war.

Gill: 2Ch 17:13

And he had much business in the cities of Judah,.... Partly in fortifying them, and partly in reforming the inhabitants of them:

and the men of war, mighty men of valour, were in Jerusalem; or by or near unto it, so the particle is rendered, Jos 5:13, they encamped in places adjacent to it; for such a number of men as follows, even 1,160,000, could never be contained in Jerusalem, but must be disposed of in the territories of it; nor did they wait on the king together; but in course, see 2Ch 17:19, by which it appears there is no need to suppose any mistake of the transcriber, in any or all of the following sums, as has been suggested ^q.

Gill: 2Ch 17:14

And these are the numbers of them, according to the house of their fathers,.... Both of the tribe of Judah and of Benjamin: and first

of Judah, the captains of thousands; some had 1000 men under them, and some one hundred:

Adnah the chief; he was the principal commander or general of them:

and with him mighty men of valour, three hundred thousand; such a number was under his command.

Gill: 2Ch 17:15

And next to him was Jehohanan the captain,.... Being of the same rank as to office, but having a lesser number of men under him; and it may respect not any kind of subordination, only nearness of place, as the Targum,"he that encamped next to him"

and with him two hundred and fourscore thousand; which number was but 20,000 less than the former.

Gill: 2Ch 17:16

And next him was Amasiah the son of Zichri,.... He encamped next to him, as the Targum:

who willingly offered himself unto the Lord; to fight the Lord's battles, and without any stipend, as some think; or, as Kimchi, he offered gold and silver to the treasures of the house of the Lord:

and with him two hundred thousand mighty men of valour; the number was 80,000 less than the former; the whole of Judah amounted to 780,000 men.

Gill: 2Ch 17:17

And of Benjamin, Eliada, a mighty man of valour,.... Was the chief commander:

and with armed men with bow and shield two hundred thousand; which were the armour of the tribe of Benjamin they were best skilled in, 2Ch 14:8.

Gill: 2Ch 17:18

And next to him, was Jehozabad,.... According to the Targum he encamped next him:

and with him one hundred and fourscore thousand ready prepared for war; being able bodied men, well disciplined, valiant, and well armed; these numbers of Judah and Benjamin put together amount to 1,160,000 men, whereas Asa only brought into the field 580,000; but it should be considered there had been a long time of peace, many had come off from the ten tribes to Judah, and the promise of multiplying the seed of Abraham was eminently fulfilled.

Gill: 2Ch 17:19

These waited on the king,.... Not this vast number of men at one time, but in course, as David's military men waited on him, 1Ch 27:1 or each of these captains, with a proper number of men under them detached from the body; and they were all ready to obey the king's orders whenever he should have occasion for them:

besides those whom the king put into the fenced cities throughout Judah; and all together, the militia of the kingdom was very numerous and formidable.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 17:10

¹ tn Heb “and the terror of the Lord was upon all the kingdoms of the lands which were surrounding Judah.”

NET Notes: 2Ch 17:13

¹ tn Heb “and many supplies were his in the cities of Judah, and men of war, warriors of skill in Jerusalem.”

map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Ch 17:14

¹ tn Or perhaps “from Judah, commanders of the thousands.”

Geneva Bible: 2Ch 17:10

And the fear of the LORD fell upon all the kingdoms of the lands that [were] round about Judah, so that they ^{( e )} made no war against Jehoshaphat.

^{( e )} Thus God prospers all who with a pure heart seek his glory, and keeps their enemies in fear, so that they are not able to execute their rage against them.

Geneva Bible: 2Ch 17:16

And next him [was] Amasiah the son of Zichri, ^{( f )} who willingly offered himself unto the LORD; and with him two hundred thousand mighty men of valour.

^{( f )} Meaning, who was a Nazarite.

Geneva Bible: 2Ch 17:19

These ^{( g )} waited on the king, beside [those] whom the king put in the fenced cities throughout all Judah.

^{( g )} That is, they were at his ordinary guard.

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 17:1-19

1 Jehoshaphat, succeeding Asa, reigns well, and prospers.

7 He sends Levites with the princes to teach Judah.

10 His enemies being terrified by God, some of them bring him presents and tribute.

12 His greatness, captains, and armies.

Maclaren: 2Ch 17:1-10

Jehoshaphat's Reform

And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel. 2. And he placed forces in all the fenced cities of Judah, and set garrisons in the land of Judah, and in the cities of Ephraim, which Asa his father had taken. 3. And the Lord was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim; 4. But sought to the Lord God of his father, and walked in His commandments, and not after the doings of Israel. 5. Therefore the Lord established the kingdom in his hand; and all Judah brought to Jehoshaphat presents; and he had riches and honour in abundance. 6. And his heart was lifted up in the ways of the Lord: moreover he took away the high places and groves out of Judah. 7. Also in the third year of his reign he sent to his princes, even to Ben-hail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah. 8. And with them he sent Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonoah, Levites: and with them Elishama and Jehoram, priests. 9. And they taught in Judah, and had the book of the law of the Lord with them, and went about throughout all the cities of Judah, and taught the people. 10. And the fear of the Lord fell upon all the kingdoms of the lands that were round about Judah, so that they made no war against Jehoshaphat.'--2 Chron. 17:1-10.

THE first point to be noted in this passage is that Jehoshaphat followed in the steps of Ass his father. Stress is laid on his adherence to the ancestral faith, the first ways of his father David,' before his great fall, and the paternal example, he sought to the God of his father.' Such carrying on of a predecessor's work is rare in the line of kings of Judah, where father and son were seldom of the same mind in religion. The principle of hereditary monarchy secures peaceful succession, but not continuity of policy. Many a king of Judah had to say in his heart what Ecclesiastes puts into Solomon's mouth, I hated all my labour,… seeing that I must leave it unto the man that shah be after me. And who knoweth whether he shall be a wise man or a feel?'

But it is not only in kings' houses that that experience is realised. Many a home is saddened to-day because the children do not seek the God of their fathers. Instead of the fathers' should come up thy children'; but, alas! grandmother Lois and mother Eunice do not always see the boy who has known the Scriptures from a child grow up into a Timothy, in whom their unfeigned faith lives again. The neglect of religious instruction in professedly Christian families, the inconsistent lives of parents or their too rigid restraints, or, sometimes, their too lax discipline, are to be blamed for many such cases. But there are many instances in which not the parents, but the children, are to be blamed. An earnest Sunday-school teacher may do much to lead the children of godly parents to their father's God. Blessed is the home where the golden chain of common faith binds hearts together, and family love is elevated and hallowed by common love of God!

Jehoshaphat's religion was, further, resolutely held in the face of prevailing opposition. The Baalim' were popular; it was fashionable to worship them. They were numerous, and all varieties of taste could find a Baal to please them. But this young king turned from the tempting ways that opened flower-strewn before him, and chose the narrow road that led upwards. So did not I, because of the fear of God,' might have been his motto. A similar determined setting of our faces God-ward, in spite of the crowd of tempting false deities around us, must mark us, if we are to have any religion worth calling by the name. This king recoiled from the example of the neighbouring monarchy, and walked not after the doings of Israel.' His seeking to God was very practical, for it was not shown simply by professed beliefs or by sentiment, but by ordering his life in obedience to God's will. The test of real religion is, after all, a life unlike the lives of the men who do not share our faith, and moulded in accordance with God's known will. It is vain to allege that we are seeking the Lord unless we are walking in His commandments.

Prosperity followed godliness, in accordance with the divinely appointed connection between them which characterised the Old Dispensation. Prosperity is the blessing of the Old Testament; adversity is the blessing of the New,' says Bacon. But the epigram is too neat to be entirely true, for the Book of Job and many a psalm show that the eternal problem of suffering innocence was raised by facts even in the old days, and in our days there are forms of well-being which are the natural fruits of well-doing. Still, the connection was closer in Judah than with us, and, in the case before us, the establishment of Jehoshaphat in the kingdom, his subjects' love, which showed itself in voluntary gifts over and above the taxes imposed, and his wealth and honour, were the direct results of his true religion.

A really devout man must be a propagandist. True faith cannot be hid nor be dumb. As certainly as light must radiate must faith strive to communicate itself.

So the account of Jehoshaphat's efforts to spread the worship of Jehovah follows the account of his personal godliness. His heart was lifted up in the ways of the Lord.' There are two kinds of lifted-up hearts; one when pride, self-sufficiency, and forgetfulness of God, raise a man to a giddy height, from Which God's judgments are sure to cast him down and break him in the fall; one when a lowly heart is raised to high courage and devotion, and set on high,' because it fears God's name. Such elevation is consistent with humility. It fears no fall; it is an elevation above earthly desires and terrors, neither of which can reach it, so as to hinder the man from walking in the ways of the Lord.' This king was lifted to it by his happy experience of the blessed effects of obedience. These encouraged him to vigorous efforts to spread the religion which had thus gladdened and brightened his own life. Is that the use we make of the ease which God gives us?

Jehoshaphat had to destroy first, in order to build up. The high places and Asherim' had to be taken out of Judah before the true worship could be established there. So it is still. The Christian has to carry a sword in the one hand, and a trowel in the other. Many a rotten old building, the stones of which have been cemented in blood, has to be swept away before the fair temple can be reared. The Devil is in possession of much of the world, and the lawful owner has to dispossess the squatter.' No one can suppose that society is organised on Christian principles even in so-called Christian countries'; and there is much overturning work to be done before He whose right it is to reign is really king over the whole earth. We, too, have our high places and Asherim' to root out.

But that destructive work is not to be done by force. Institutions can only be swept away when public opinion has grown to see their evils. Forcible reformations of manners, and, still more, of religion, never last, but are sure to be followed by violent rebounds to the old order. So, side by side with the removal of idolatry, this king took care to diffuse the knowledge of the true worship, by sending out a body of influential commissioners to teach in Judah. That was a new departure of great importance. It presents several interesting features. The composition of the staff of instructors is remarkable. The principal men in it are five court officers, next to whom, and subordinate, as is shown not only by the order of enumeration, but by the phrase with them,' were nine Levites, and, last and lowest of all, two priests. We might have expected that priests should be the most numerous and important members of such a body, and we are led to suspect that the priesthood was so corrupted as to be careless about religious reformation. A clerical order is not always the most ardent in religious revival. The commissioners were probably chosen, without regard to their being priests, Levites, or laymen,' because of their zeal in the worship of Jehovah; and the five princes' head the list in order to show the royal authority of the commission.

Another point is the emphasis with which their function of teaching is thrice mentioned in three verses. Apparently the bulk of the nation knew little or nothing of the law of the Lord,' either on its spiritual and moral or its ceremonial side; and Jehoshaphat's object was to effect an enlightened, not a forcible and superficial, change. God's way of influencing actions is to reveal Himself to the understanding and the heart, that these may move the will, and that may shape the deeds. Wise men will imitate God's way. Jehoshaphat did not issue royal commands, but sent out teachers. In chapter 19. we find him dispatching judges' in similar fashion throughout Judah. They had the power to punish, but these teachers had only authority to explain and to exhort.

The present writer accepts the chronicler's statement that the teachers had' the Book of the Law' with them, though he recognises it as possible that that' Book' was not identical with the complete collection of documents which now bears the name. But, be that as it may, the incident of our text is remarkable as being the only recorded systematic and complete attempt to diffuse the remedy against idolatry throughout the kingdom, as putting religious reformation on its only sure ground, and as hinting at deep and widespread ignorance among the masses.

When a man's ways please the Lord, He maketh even his enemies to be at peace with him.' So Judah found. A terror of the Lord felt upon all the kingdoms' around. No doubt, the news filtered to them of how Jehovah was exerting His might on the nation, and a certain indefinable awe of this so potent god, who was defeating the Baalim, made them think that peace was the best policy. Each nation was supposed to have its own god, and the national god was supposed to fight for his worshippers; so that war was a struggle of deities as well as of men, and the stronger god won. Here was a god who had reconquered his territory, and had east out usurpers. Prudence dictated keeping on good terms with him. But it never occurred to any of these peoples that their own gods were any less real than Judah's, or that Judah's God could ever become theirs.

Maclaren: 2Ch 17:16

Amasiah

Amasiah, the son of Zichri, who willingly offered himself unto the Lord.'--2 Chron. 17:16

THIS is a scrap from the catalogue of Jehoshaphat's mighty men of valour'; and is Amasiah's sole record. We see him for a moment and hear his eulogium and then oblivion swallows him up. We do not know what it was that he did to earn it. But what a fate, to live to all generations by that one sentence!

I. Cheerful Self-Surrender The Secret Of All Religion.

The words of our text contain a metaphor naturally drawn from the sacrificial system. It comes so easily to us that we scarcely recognise the metaphorical element, but the clear recognition of it gives great additional energy to the words. Amasiah was both sacrificer and sacrifice. His offering was self-immolation. As in all love, so in that noblest kind of it which clasps God, its perfect expression is, I give Thee my living, loving self.' Nor is it only sacrifice and sacrificer that are seen in deepest truth in the experience of the Christian life, but the reality of the Temple is also there, for Ye also, are built up a spiritual house, to be a holy priesthood, to offer up spiritual sacrifices.' Only when God dwells in us, shall we have the nerve and the firmness of hand to take the knife and slay before the Lord,' the awful Guest in the sanctuary within, the most precious of the children of our spirits.

The essence of the sacrifice of self is the sacrifice of will. In the Christian experience willingly offered' is almost tautology, for unwilling offerings are a contradiction and in fact there are no such things. The quality of unwillingness destroys the character of the offering and robs it of all sacredness. Reluctant Christianity is not Christianity. That noun and that adjective can never be buckled together.

The submission of will and the consequent surrender of myself and my powers, opportunities, and possessions, so that I do all, enjoy all, use all, and when need is, endure all with glad thankful reference to God is only possible to me in the measure in which my will is made flexible by love, and such will-subduing love comes only when we know and believe the love that God hath to us.' There is the point at which not a few moral and religious teachers go wrong and bewilder themselves and their disciples. There, too, is the point at which Christ and the Gospel of salvation through faith in Him stand forth as emancipating humanity from the dreary round of efforts and vain attempts to work up the condition needful for achieving the height of self-surrender, which is seen to be indispensable to all true nobleness of living, but is felt to be beyond the reach of the ordinary man. There, too, is the point at which many good people mar their lives as Christians. They waste their strength in trying to bring the jibbing horse up to the leap. They try to blow up a fire of devotion and to make themselves priests to offer themselves, but all the while the mutinous self recoils from the leap, and the fire burns smokily, and their sacrifice is laid on the altar with little joy, because they have not been careful and wise enough to begin at the beginning and to follow God's way of melting their wills, by love, the reflection of the Infinite love of God to them. God's priests offer themselves because they offer their wills; they offer their wills because they love God; they love God because they know that God loves them. That is the divine order.

It is vain to try to accomplish the end by any other.

II. This Willing Offering Hallows All Life.

No syllable is left to tell us what Amasiah did to win this praise. Probably the words enshrine some now forgotten memory of his cheerful courage, some heroic feat on an unrecorded battlefield. Particulars are not given nor needed. Specific actions are unimportant; the spirit of a life can be told with very incomplete details, and it, not the details, is the important thing. Sometimes, as in many modern biographies, one cannot see the wood for the trees,' and misses the main drift and aim of a life in the chaos of a bewildering mass of nothings. How much more happy the lot of this man of whom we have only the generalised expression of the text, unweighted and undisturbed by petty incidents! It takes tons of rose leaves to make a tiny phial of otto of roses, but the fragrance is far more pungent in a drop of the distillation than in armfuls of leaves. Every life shrinks into very small compass, and the centuries do not tolerate long biographies. Shall we not seek to order our life so that Amasiah's epitaph may serve for us? It will be blessed if this, and nothing else, is known about us, that we willingly offered ourselves to the Lord.' My friend! will that be a true epitome of your life?

III. This Willing Offering Is Accepted By God.

We may hear a mightier voice behind the chronicler's, and the judgment of the Judge of all pronounced by His lips. It matters little what men say of one another, but it matters everything what God says of us. We are but too apt to forget that He is now saying something as to each of us, and that we have not to wait for death to put a final period to our activities, before our lives become fit subjects for God's judgment. Moment by moment we are writing our own sentences. But while it is good for us to remember the continuous judgment of God on each deed, it is not good to let dark thoughts of the principles of that judgment paralyse our activity or chill our confidence in His forgiving and accepting mercy. There is often a dark suspicion, like that of the one-talented servant, which blackens God's fair fame as being an austere Man,' making demands rather than imparting power, and the effect of such an ugly conception of Him is to cut the nerve of service and bury the talent, carefully folded up, it may be, but none the less earning nothing. If we call on Him as Father, who without respect of persons judgeth according to every man's work,' let us be sure that it will be a Fatherly judgment that He will pass upon us and our offerings. There is a wonderful collection on His altar of what many people would think rubbish, just as many a mother has laid away among her treasures some worthless article which her child had once given her, a weed plucked by the roadside in a long past summer day, some trifle of rare preciousness in the child's eyes, and of none in any others than her own. She opens her drawer and brings out the poor little thing, and her eyes fill and her heart fills as she looks. And does not God keep His children's gifts as lovingly, and set them in places of honour in the day when He makes up His jewels'? There are cups of cold water and widows' mites and much else that a supercilious world would call' trash' stored there. Thank God! He accepts imperfect service, faltering faith, partial consecration, a little love. Even our poor offering may be an odour of a sweet smell,' ministering fragrance that is a delight to Him, if it is offered with the much incense of the great Sacrifice and through the mediation of the great High Priest.

The world forgot Amasiah, or never knew him, an obscure soldier in an obscure kingdom, but God did not forget, and here is his epitaph, and this is his memorial to all generations. Men's chronicles have no room for all the names that their wearers are eager to have inscribed on their crumbling and crowded pages, but the Lamb's Book of Life' has ample space on its radiant pages for all who desire to set their names there, and if ours are there, we need not envy the proudest whose titles and deeds fill the most conspicuous pages in the world's records. Then shall every man have praise of Christ,' and he who wins that guerdon needs nothing more, and can have nothing more to swell his blessedness.

MHCC: 2Ch 17:1-19

Jehoshaphat found his people generally very ignorant, and therefore endeavoured to have them well taught. The public teaching of the word of God forms, in all ages, the great method of promoting the power of godliness. Thereby the understanding is informed, the conscience is awakened and directed. We have a particular account of Jehoshaphat's prosperity. But it was not his formidable army that restrained the neighbouring nations from attempting any thing against Israel, but the fear of God which fell upon them, when Jehoshaphat reformed his country, and set up a preaching ministry in it. The ordinances of God are more the strength and safety of a kingdom, than soldiers and weapons of war. The Bible requires use to notice the hand of God in every event, yet this is little regarded. But let all employ the talents they have: be faithful, even in that which is little. Set up the worship of God in your houses. The charge of a family is important. Why should you not instruct them as Jehoshaphat did his subjects, in the book of the law of the Lord. But be consistent. Do not recommend one thing, and practise another. Begin with yourselves. Seek to the Lord God of Israel, then call upon children and servants to follow your example.

Matthew Henry: 2Ch 17:1-9

Here we find concerning Jehoshaphat,

I. What a wise man he was. As soon as he came to the crown he strengthened himself against Israel, 2Ch 17:1. Ahab, an active warlike prince, had now been three years upon the throne of Israel, the vigour of his beginning falling in with the decay of Asa's conclusion. It is probable that the kingdom of Israel had, of late, got ground of the kingdom of Judah and began to grow formidable to it; so that the first thing Jehoshaphat had to do was to make his part good on that side, and to check the growing greatness of the king of Israel, which he did so effectually, and without bloodshed, that Ahab soon courted his alliance, so far was he from giving him any disturbance, and proved more dangerous as a friend than he could have been as an enemy. Jehoshaphat strengthened himself not to act offensively against Israel or invade them, but only to maintain his own, which he did by fortifying the cities that were on his frontiers, and putting garrisons, stronger than had been, in the cities of Ephraim, which he was master of, 2Ch 17:2. He did not strengthen himself, as his father did, by a league with the king of Syria, but by fair and regular methods, on which he might expect the blessing of God and in which he trusted God.

II. What a good man he was. It is an excellent character that is here given him. 1. He walked in the ways of his father David. In the characters of the kings, David's ways are often made the standard, as 1Ki 15:3, 1Ki 15:11; 2Ki 14:3; 2Ki 16:2; 2Ki 18:3. But the distinction is nowhere so strongly marked as here between his first ways and his last ways; for the last were not so good as the first. his ways, before he fell so foully in the matter of Uriah (which is mentioned long afterwards as the bar in his escutcheon, 1Ki 15:5), were good ways, and, though he happily recovered from that fall, yet perhaps he never, while he lived, fully retrieved the spiritual strength and comfort he lost by it. Jehoshaphat followed David as far as he followed God and no further. Paul himself thus limits our imitation of him (1Co 11:1): Follow me, as I follow Christ, and not otherwise. Many good people have had their first ways, which were their best ways, their first love, which was their strongest love; and in every copy we propose to write after, as we must single out that only which is good, so that chiefly which is best. The words here will admit another reading; they run thus: He walked in the ways of David his father ( Hareshonim ), those first ways, or those ancient ways. He proposed to himself, for his example, the primitive times of the royal family, those purest times, before the corruptions of the late reigns came in. See Jer 6:16. The Septuagint leaves out David, and so refers it to Asa: He walked in the first ways of his father, and did not imitate him in what was amiss in him, towards the latter end of his time. It is good to be cautious in following the best men, lest we step aside after them. 2. He sought not to Baalim, but sought to the Lord God of his father, 2Ch 17:3, 2Ch 17:4. The neighbouring nations had their Baalim, one had one Baal and another had another; but he abhorred them all, had nothing to do with them. he worshipped the Lord God of his father and him only, prayed to him only and enquired of him only; both are included in seeking him. 3. That he walked in God's commandments, not only worshipped the true God, but worshipped him according to his own institution, and not after the doings of Israel, 2Ch 17:4. Though the king of Israel was his neighbour and ally, yet he did not learn his way. Whatever dealings he had with him in civil matters, he would not have communion with him, nor comply with him in his religion. In this he kept close to the rule. 4. His heart was lifted up in the ways of the Lord ( 2Ch 17:6 ), or he lifted up his heart. He brought his heart to his work, and lifted up his heart in it; that is, he had a sincere regard to God in it. Unto thee, O Lord! do I lift up my soul. His heart was enlarged in that which is good, Psa 119:32. He never thought he could do enough for God. He was lively and affectionate in his religion, fervent in spirit, serving the Lord, cheerful and pleasant in it; he went on in his work with alacrity, as Jacob, who, after his vision of God at Bethel, lifted up his feet, Gen 29:1, margin. He was bold and resolute in the ways of God and went on with courage. His heart was lifted up above the consideration of the difficulties that were in the way of his duty; he easily got over them all, and was not frightened with winds and clouds from sowing and reaping, Ecc 11:4. Let us walk in the same spirit.

III. What a useful man he was, not only a good man, but a good king. He not only was good himself, but did good in his generation, did a great deal of good. 1. He took away the teachers of lies, so images are called (Hab 2:18), the high places and the groves, 2Ch 17:6. It is meant of those in which idols were worshipped; for those that were dedicated to the true God only were not taken away, 2Ch 20:33. It was only idolatry that he abolished. Nothing debauched the nation more than those idolatrous groves or images which he took away. 2. He sent forth teachers of truth. When he enquired into the state of religion in his kingdom he found his people generally very ignorant: they knew not that they did evil. Even in the last good reign there had been little care taken to instruct them in their duty; and therefore Jehoshaphat resolves to begin his work at the right end, deals with them as reasonable creatures, will not lead them blindfold, no, not into a reformation, but endeavours to have them well taught, knowing that that was the way to have them well cured. In this good work he employed, (1.) His princes. Those about him he sent forth; those in the country he sent to teach in the cities of Judah, 2Ch 20:7. He ordered them, in the administration of justice, not only to correct the people when they did ill, but to teach them how to do better, and to give a reason for what they did, that the people might be informed of the difference between good and evil. The princes or judges upon the bench have a great opportunity of teaching people their duty to God and man, and it is not out of their province, for the laws of God are to be looked upon as laws of the land. (2.) The Levites and priests went with the princes, and taught in Judah, having the book of the law with them, 2Ch 17:8, 2Ch 17:9. They were teachers by office, Deu 33:10. Teaching was part of the work for which they had their maintenance. The priests and the Levites had little else to do. But, it seems, they had neglected it, pretending perhaps that they could not get the people to hear them. "Well,"says Jehoshaphat, "you shall go along with the princes, and they with their authority shall oblige the people to come and hear you; and then, if they be not well instructed, it is your fault."What an abundance of good may be done when Moses and Aaron thus go hand in hand in the doing of it, when princes with their power, and priests and Levites with their scripture learning, agree to teach the people the good knowledge of God and their duty! These itinerant judges and itinerant preachers together were instrumental to diffuse a blessed light throughout the cities of Judah. But it is said, They had the book of the law of the Lord with them. [1.] For their own direction, that thence they might fetch all the instructions they gave to the people, and not teach for doctrines the commandments of men. [2.] For the conviction of the people, that they might see that they had a divine warrant for what they said and delivered to them that only which they received from the Lord. Note, Ministers, when they go to teach the people, should have their Bibles with them.

IV. What a happy man he was. 1. How happy he was in the favour of his God, who signally owned and blessed him: The Lord was with him (2Ch 17:3); the word of the Lord was his helper (so the Chaldee paraphrase); the Lord established the kingdom in his hand, 2Ch 17:5. Those stand firmly that have the presence of God with them. If the beauty of the Lord our God be upon us, that will establish the work of our hands and establish us in our integrity. 2. How happy he was in the affections of his people (2Ch 17:5): All Judah brought him presents, in acknowledgment of his kindness in sending preachers among them. The more there is of true religion among a people the more there will be of conscientious loyalty. A government that answers the end of government will be supported. The effect of the favour both of God and his kingdom was that he had riches and honour in abundance. It is undoubtedly true, though few will believe it, that religion and piety are the best friends to outward prosperity. And, observe, it follows immediately, His heart was lifted up in the ways of the Lord. Riches and honour in abundance prove to many a clog and a hindrance in the ways of the Lord, an occasion of pride, security, and sensuality; but they had a quite contrary effect upon Jehoshaphat: his abundance was oil to the wheels of his obedience, and the more he had of the wealth of this world the more was his heart lifted up in the ways of the Lord.

Matthew Henry: 2Ch 17:10-19

We have here a further account of Jehoshaphat's great prosperity and the flourishing state of his kingdom.

I. He had good interest in the neighbouring princes and nations. Though he was not perhaps so great a soldier as David (which might have made him their terror), nor so great a scholar as Solomon (which might have made him their oracle), yet the fear of the Lord fell so upon them (that is, God so influenced and governed their spirits) that they had all a reverence for him, 2Ch 17:10. And, 1. None of them made war against him. God's good providence so ordered it that, while the princes and priests were instructing and reforming the country, none of his neighbours gave him any molestations, to take him off from that good work. Thus when Jacob and his sons were going to worship at Bethel the terror of God was upon the neighbouring cities, that they did not pursue after them, Gen 35:5, and see Exo 34:24. 2. Many of them brought presents to him (2Ch 17:11), to secure his friendship. Perhaps these were a tribute imposed upon them by Asa, who made himself master of the cities of the Philistines, and the tents of the Arabians, 2Ch 14:14, 2Ch 14:15. With the 7700 rams, and the same number of he-goats, which the Arabians brought, there was probably a proportionable number of ewes and lambs, she-goats and kids.

II. He had a very considerable stores laid up in the cities of Judah. He pulled down his barns, and built larger (2Ch 17:12), castles and cities of store, for arms and victuals. He was a man of business, and aimed at the public good in all his undertakings, either to preserve the peace or prepare for war.

III. He had the militia in good order. It was never in better since David modelled it. Five lord-lieutenants (if I may so call them) are here named, with the numbers of those under their command (the serviceable men, that were fit for war in their respective districts), three in Judah, and two in Benjamin. It is said of one of these great commanders, Amasiah, that he willingly offered himself unto the Lord (2Ch 17:16), not only to the king, to serve him in this post, but to the Lord, to glorify him in it. He was the most eminent among them for religion, he accepted the place, not for the honour, or power, or profit of it, but for conscience' sake towards God, that he might serve his country,. It was usual for great generals then to offer of their spoils to the Lord, 1Ch 26:26. But this good man offered himself first to the Lord, and then his dedicated things. The number of the soldiers under these five generals amounts to 1,160,000 men, a vast number for so small a compass of ground as Judah's and Benjamin's lot to furnish out and maintain. Abijah could bring into the field but 400,000 (2Ch 13:3), Asa not 600,000 (2Ch 14:8), yet Jehoshaphat has at command almost 1,200,000. But it must be considered, 1. That God had promised to make the seed of Abraham like the sand of the sea for number. 2. There had now been a long peace. 3. We may suppose that the city of Jerusalem was very much enlarged. 4. Many had come over to them from the kingdom of Israel (2Ch 15:19), which would increase the numbers of the people. 5. Jehoshaphat was under a special blessing of God, which made his affairs to prosper greatly. The armies, we may suppose, were dispersed all the country over, and each man resided for the most part on his own estate; but they appeared often, to be mustered and trained, and were ready at call whenever there was occasion. The commanders waited on the king (2Ch 17:19) as officers of his court, privy-counsellors, and ministers of state.

But, lastly, observe, It was not this formidable army that struck a terror upon the neighbouring nations, that restrained them from attempting any thing against Israel, or obliged them to pay tribute, but the fear of God which fell upon them when Jehoshaphat reformed his country and set up a preaching ministry in it, 2Ch 17:10. The ordinances of God are more the strength and safety of a kingdom than its military force - its men of God more than its men of war.

Keil-Delitzsch: 2Ch 17:6-9

This blessing encouraged Jehoshaphat to extirpate from the land all idolatrous worship, and to teach the people the law of the Lord. לב נּבהּ , usually sensu malo , to be haughty, proud, cf. e.g., 2Ch 26:16; 2Ch 32:25; here sensu bono , of rising courage to advance in ways pleasing to God: and he removed the high places also, etc. עוד points back to 2Ch 17:3 : not only did he himself keep far from the Baals, but he removed, besides, all memorials of the Baal-worship from Judah. On בּמות and אשׁרים , see on 2Ch 14:2.

2Ch 17:7-9

In the third year of his reign he sent five princes, i.e., laymen of high position, with nine Levites and two priests, into the cities of Judah, with the book of the law, to teach the law everywhere to the people. בּן־חיל is nom. prop ., like בּן־חסד , 1Ki 4:10, בּן־דּקר , 1Ki 4:9, and is not to be translated as an adjective, as in lxx and Syr., partly on account of the ל praef ., and still more on account of the singular, for the plural חיל בּני must be used when it is in apposition to לשׂרי . Nothing further is known of the men named; the designation of them as שׂרים suggests the idea that they were heads of families or fathers'-houses. אדוניּה טוב , too (2Ch 17:8), is one name. The "book of the law of Jahve"is the Pentateuch, not merely a collection of Mosaic laws, since in Jehoshaphat's time the Mosaic book of the law (the Pentateuch) had been long in existence. יהוּדה בּערי סבב signifies to go through the cities of Judah in different directions; baa`aam limeed, to teach among the people (not the people). The mission of these men is called by the older theologians a solemn ecclesiarum visitatio, quam Josaphat laudabili exemplo per universum regnum suum instituit, and they differ in opinion only as to the part played by the princes in it. Vitringa, de synagoga vet. p. 389, in agreement with Rashi, thinks that only the Levites and priests were deputed ut docerent; the princes, ut auctoritate imperioque suo populum erudiendum in officio continerent eumque de seria regis voluntate certiorem facerent; while others, e.g., Buddaeus, refer to 2Ch 17:9, ubi principes pariter ac Levitae populum docuisse dicuntur, or believe with Grotius, docere et explicare legem non tantum sacerdotum erat et Levitarum, sed omnium eruditorum . Both views contain elements of truth, and do not mutually exclude each other, but may be harmonized. We can hardly confine למּד to religious teaching. The Mosaic law contains a number of merely civil precepts, as to which laymen learned in the law might impart instruction; and consequently the teaching probably consisted not merely in making the people acquainted with the contents of the law, but at the same time of direction and guidance in keeping the law, and generally in restoring and confirming the authority of the law among the people. In connection with this there were many abuses and illegalities which had to be broken down and removed; so that in this respect the task of the commission sent round the country by Jehoshaphat may be compared to a church inspection, if only we understand thereby not an inspection of churches in the Christian sense of the words, but an inspection of the religious and moral life of the communities of Israel under the old covenant.

Keil-Delitzsch: 2Ch 17:10-11

This attempt of Jehoshaphat brought him this blessing, that the terror of Jahve fell upon all the surrounding kingdoms; and not only did none of the neighbouring peoples venture to make war upon him, but also various tribes did homage to him by presents. Ramb. has already so understood the connection of these verses ( erat hoc praemium pietatis Josaphati, quod vicini satisque potentes hostes non auderent adversus ipsum hiscere ); while Berth. fails to apprehend it, saying that Jehoshaphat had time to care for the instruction of his people, because at that time the neighbouring peoples did not venture to undertake war against Judah. The words "terror of Jahve,"cf. 2Ch 14:13; 2Ch 20:29, and "all the kingdoms of the lands,"cf. 2Ch 12:8, 1Ch 29:30, are expressions peculiar to the author of the Chronicle, which show that by these remarks he is preparing the way for a transition to a more detailed portrayal of Jehoshaphat's political power. מן־פּלשׁתּים is subject, מן partitive: some of the Philistines brought him presents (for מנחה see on 2Ch 17:5), "and silver a burden,"i.e., in great quantity. משּׂא does not signify tribute, vectigal argento (Vulg.), for the word has not that signification, but denotes burden, that which can be carried, as in משּׂא לאן , 2Ch 20:25. - ערביאים or ערביּים , 2Ch 26:7, and more usually ערבים , 2Ch 21:16; 2Ch 22:1, are Arabian nomadic tribes (Bedâwin), perhaps those whom Asa, after his victory over the Cushite Zerah, had brought under the kingdom of Judah, 2Ch 14:14. These paid their tribute in small cattle, rams, and he-goats. ( תּישׁים , Gen 30:35; Gen 32:15; Pro 30:31.)

Keil-Delitzsch: 2Ch 17:12-19

Description of Jehoshaphat's power . - 2Ch 17:12. And Jehoshaphat became ever greater, sc. in power. The partic. הולך expresses the continuous advance in greatness, cf. Ew. §280, b , as the infin. absol . does elsewhere, e.g., Gen 8:3. למעלה עד as in 2Ch 16:12. - He built castles in Judah. בּירניּות , only here and in 2Ch 27:4, from בּירנית , derivative formed from בּירה by the Syriac termination נית -, fem. of ן - : castle, fortress. On מסכּנות ערי cf. 2Ch 8:4.

2Ch 17:13

וגו רבּה וּמלעכה is rightly translated by Luther, " und hatte viel Vorraths "(and had much store). מלעכה denotes here, as in Exo 22:7-10, property, that which has been gained by work or business. The signification, much work, opera magna (Vulg., Cler., etc.), as also Bertheau's translation, "the works for equipping and provisioning the fortresses,"correspond neither to the context nor to the parallel (synonymous) second member of the verse. The work and trouble necessary to equip the cities of Judah does not correspond to "the valiant warriors in Jerusalem;"the only parallel is the goods and property which were in these cities, the provision of victuals and war material there stored up.

2Ch 17:14-16

The men fit for war passed in review according to their fathers'-houses. The male population of Judah fell into three divisions, that of Benjamin into two. The prince Adnah held the first place among the generals, with 300,000 men of Judah. ידו על , at his hand, i.e., with and under him, Jehohanan had the command of 280,000 men, and Amasiah over 200,000. השׂר is a contraction for אלפים שׂר . For what special reason it is so honourably recorded of Amasiah that he had willingly offered himself to the Lord (cf. for התנדּב , Jdg 5:9) has not been communicated.

2Ch 17:17-18

The Benjamites fell into two detachments: archers with shields (cf. 1Ch 8:40) 200,000 men, under the chief command of Eliada, and "equipped of the army,"i.e., not heavy armed (Berth.), but provided with the usual weapons, sword, spear, and shield (cf. 1Ch 12:24), 180,000 under the command of Jehozabad. According to this statement, Judah had 780,000 warriors capable of bearing arms. These numbers are clearly too large, and bear no proportion to the result of the numbering of the people capable of bearing arms under David, when there were in Judah only 500,000 or 470,000 men (cf. 1Ch 21:5 with 2Sa 24:5); yet the sums of the single divisions appear duly proportioned-a fact which renders it more difficult to believe that these exaggerated numbers are the result of orthographical errors.

2Ch 17:19

These were serving the king. אלּה refers not to the above-mentioned men capable of bearing arms, for sheereet is not used of service in war, but to the commanders whom he had placed in the fortified cities of all Judah, "in which probably bodies of the above-mentioned troops lay as garrisons"(Berth.).

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 17:1--20:37

D. Jehoshaphat chs. 17-20

This account of Jehoshaphat's rule reveals that God was then actively leading His people. These were the years of alliance with Israel. Ahab was on the throne of the Northern Kingdom.

The Chronicler deliberately presented Jehoshaphat's record very similarly to the way he recounted Asa's experiences. In chapters 17-20, as in 14-16, we have a series of contrasts that teach the same lessons. These lessons are the importance of depending on Yahweh and being loyal to Him by obeying His Word and seeking His help.

Both Asa and Jehoshaphat followed similar patterns of reform, experienced victory in battle, and transgressed. Both of them suppressed and failed to suppress the high places (cf. 14:2-5; 17:6). Both enjoyed prosperity, conducted great building programs, and experienced victory because of their obedience. Both made foreign alliances, and both are mentioned together as the standard of piety to which Jehoram failed to attain.⁴²

Constable: 2Ch 17:7-19

2. The strength of Jehoshaphat's kingdom 17:7-19

This survey of the king's administrative accomplishments is not in Kings. Jehoshaphat sent teachers of the Mosaic Law throughout Judah to enable the people to know God's will (vv. 7-9). Thus he fortified his nation spiritually as well as physically. God blessed this effort to glorify Him by putting the fear of the Lord in Judah's enemies (v. 11). Again we see Gentiles bringing gifts to the Davidic king who walked in the ways of the Lord (cf. 9:14; 26:8).

Guzik: 2Ch 17:1-19

2 Chronicles 17 - Features of Jehoshaphat's Reign

A. How King Jehoshaphat pleased God.

1. (1-4) The personal spiritual commitment of King Jehosphaphat.

Then Jehoshaphat his son reigned in his place, and strengthened himself against Israel. And he placed troops in all the fortified cities of Judah, and set garrisons in the land of Judah and in the cities of Ephraim which Asa his father had taken. Now the LORD was with Jehoshaphat, because he walked in the former ways of his father David; he did not seek the Baals, but sought the God of his father, and walked in His commandments and not according to the acts of Israel.

a. Then Jehoshaphat his son reigned in his place: Asa was generally a good king (though he did not finish well) and Jehoshaphat his son followed in his footsteps and the LORD was with Jehoshaphat, because he walked in the former ways of his father David.

i. "In the first ways, which David walked in before he fell into those horrid sins of murder and adultery." (Trapp)

ii. "Have you never noticed the career of David? What a happy life David's was up to one point! . . . But that hour when he walked on the roof of his house, and saw Bathsheba, and gave way to his unholy desires, put an end to the happy days of David . . . You recognize him as the same man, but his voice is broken; his music is deep bass, he cannot reach one high notes of the scale. From the hour in which he sinned he began to sorrow more and more. So will it be with us if we are not watchful." (Spurgeon)

b. Strengthened himself against Israel: Jehoshaphat recognized that the northern kingdom was a danger to Judah militarily, politically, and especially spiritually. He therefore strengthened the defenses against this threat and specifically did not according to the acts of Israel.

i. In his presentation of the history of the kings of Judah, the Chronicler constantly brings the contrast and the challenge before the readers of his day and ours: "Your destiny, as an individual and as a nation, can either be like that of Judah or Israel. You should follow the example of those who did not according to the acts of Israel."

2. (5-6) The blessing upon his reign.

Therefore the LORD established the kingdom in his hand; and all Judah gave presents to Jehoshaphat, and he had riches and honor in abundance. And his heart took delight in the ways of the LORD; moreover he removed the high places and wooden images from Judah.

a. Therefore the LORD established the kingdom in his hand: This was no small accomplishment. In those days kings and kingdoms were fragile and under constant threat. Yet if the descendants of David would seek God first, He promised to take care of their security - and God makes the same promise to His people today (Matthew 6:33).

b. All Judah gave presents to Jehoshaphat, and he had riches and honor in abundance: Because Jehoshaphat trusted God, God lifted him up and exalted him as a king. As his heart took delight in the ways of the LORD, the LORD gave him the desires of his heart (Psalm 37:4).

c. Moreover he removed the high places and wooden images from Judah: 1 Kings 22:43 says that Jehoshaphat did not remove the high places. Adam Clarke explains: "In 2 Chronicles 17:6, it is expressly said, that he did take way the high places. Allowing that the text is right in 2 Chronicles the two places may be easily recognized. There were two kinds of high places in the land: 1. Those used for idolatrous purposes. 2. Those that were consecrated to God, and were used before the temple was built. The former he did take away, the latter he did not."

i. "They may also witness to the deep hold of the Canaanite and syncretic forms of religion on ordinary Israelites. Popular views and practices are often quite different from pronouncements by religious authorities." (Selman)

B. The strength of Jehoshaphat's kingdom.

1. (7-10) The spiritual strength of the kingdom: Jehoshaphat brings the Word of God to the people.

Also in the third year of his reign he sent his leaders, Ben-Hail, Obadiah, Zechariah, Nethanel, and Michaiah, to teach in the cities of Judah. And with them he sent Levites: Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tobadonijah; the Levites; and with them Elishama and Jehoram, the priests. So they taught in Judah, and had the Book of the Law of the LORD with them; they went throughout all the cities of Judah and taught the people. And the fear of the LORD fell on all the kingdoms of the lands that were around Judah, so that they did not make war against Jehoshaphat.

a. To teach in the cities of Judah: These "teaching priests" have been mentioned by the Chronicler before (2 Chronicles 15:3). They had the important role of bringing the word of God to the people, especially those who lived outside of Jerusalem.

b. They taught in Judah, and had the Book of the Law of the LORD with them; they went throughout all the cities of Judah and taught the people: This was the wisest and best policy a security-conscious king of Judah could promote. Because Jehoshaphat sought God first, God sent fear upon the neighboring kingdoms, so that they did not make war against Jehoshaphat.

i. "By this little band of princes, Levites and priests, sixteen in all, Jehoshaphat did more toward impressing the surrounding nations with a sense of his power than the largest and best-equipped standing army could have secured to him." (Knapp)

ii. "The method adopted was what in these modern times we might describe as the holding of Special Missions throughout the cities of Judah, for the specific purpose of proclaiming and interpreting 'the book of the law of Jehovah.'" (Morgan)

iii. "No better service can be rendered to the nation than that of proclaiming the Word of Jehovah to the people, in cities, towns, villages, and hamlets. By such proclamation the heart of the people may be turned to Jehovah, and so He be enabled to do for them all that is in His heart." (Morgan)

iv. "Thus the nation became thoroughly instructed in their duty to God, to the king, and to each other. They became, therefore, as one man; and against a people thus united, on such principles, no enemy could be successful." (Clarke)

v. Clarke observed how a similar itinerant ministry in the days of John Wesley and his followers impacted Britain: "Such an itinerant ministry established in these kingdoms for upwards of fourscore years, teaching the pure, unadulterated doctrines of the Gospel, with the propriety and necessity of obedience to the laws, has been the principle means, in the hand of God, of preserving the lands from those convulsions and revolutions that have ruined and nearly dissolved the European continent."

vi. "It is said (2 Chronicles 17:2) Jehoshaphat place forces in all the fenced cities; yet it is not said thereupon that 'the fear of the Lord fell upon the neighbour nations.' But when he had established a preaching ministry in all the cities, then his enemies had a fear, and made no war." (Trapp)

2. (11-19) The international strength of Jehoshaphat's kingdom.

Also some of the Philistines brought Jehoshaphat presents and silver as tribute; and the Arabians brought him flocks, seven thousand seven hundred rams and seven thousand seven hundred male goats. So Jehoshaphat became increasingly powerful, and he built fortresses and storage cities in Judah. He had much property in the cities of Judah; and the men of war, mighty men of valor, were in Jerusalem. These are their numbers, according to their fathers' houses. Of Judah, the captains of thousands: Adnah the captain, and with him three hundred thousand mighty men of valor; and next to him was Jehohanan the captain, and with him two hundred and eighty thousand; and next to him was Amasiah the son of Zichri, who willingly offered himself to the LORD, and with him two hundred thousand mighty men of valor. Of Benjamin: Eliada a mighty man of valor, and with him two hundred thousand men armed with bow and shield; and next to him was Jehozabad, and with him one hundred and eighty thousand prepared for war. These served the king, besides those the king put in the fortified cities throughout all Judah.

a. Some of the Philistines brought Jehoshaphat presents and silver as tribute; and the Arabians brought him flocks: Jehoshaphat's commitment to personal and public godliness meant that God exalted his kingdom above the neighboring nations, even as God promised in Deuteronomy 28:1-13.

b. These served the king: The true treasure of Jehoshaphat's kingdom was not numbered only in security or material things, but also in the dedicated and courageous men he had surrounding him, these mighty men of valor.

i. Amasiah the son of Zichri, who willingly offered himself to the LORD: "Amasiah is a man of whom we do not know anything beyond this - he 'willingly offered himself unto the Lord.' There must have been a turning-point in his career, a time when first he knew the grace of God, which wrought such a change in him. There must have been a waking up to the feeling that God deserved his love and his life." (Spurgeon)

ii. Amasiah was a ready servant of the Lord; this particularly notable because he did it in an otherwise secular calling.

· No one had to press him into service.

· No one had to seek him out for service.

· No one had to look after him once he had begun serving.

· No one had to lead him.

iii. "There is no lawful occupation in which a man cannot thoroughly serve the Lord. It is a great privilege and blessing to be set apart to the work of winning souls; but we must never separate that work from all the rest of the callings of life, as though it alone were sacred, and all the rest were secular and almost sinful. Serve God where you are." (Spurgeon)

© 2006 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 17 (Chapter Introduction)

Overview

2Ch 17:1, Jehoshaphat, succeeding Asa, reigns well, and prospers; 2Ch 17:7, He sends Levites with the princes to teach Judah; 2Ch 17:10, His enemies being terrified by God, some of them bring him presents and tribute; 2Ch 17:12, His greatness, captains, and armies.

Poole: 2 Chronicles 17 (Chapter Introduction)

CHRONICLES CHAPTER 17

Jehoshaphat is made king; reigneth well and prospereth, 2Ch 17:1-6 . He sendeth Levites with the princes to teach Judah, 2Ch 17:7-9 . He is feared by the nations round about, who bring him presents and tribute; his greatness, captains and armies, 2Ch 17:10-19 .

Against the king and people of Israel, who had molested the kingdom of Judah with wars all the days of Asa , after that sin of his mentioned 2Ch 16:2 , &c.

MHCC: 2 Chronicles 17 (Chapter Introduction)

Jehoshaphat promotes religion in Judah, His prosperity.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 17 (Chapter Introduction)

Here begin the life and reign of Jehoshaphat, who was one of the first three among the royal worthies, one of the best that ever swayed the sceptre of Judah since David's head was laid. He was the good son of a good father, so that, as this time, grace ran in the blood, even in the blood-royal. Happy the son that had such a father, to lay a good foundation in him and for him. Happy the father that had such a son, to build so wall upon the foundation he had laid! Happy the kingdom that was blessed with two such kings, two such reigns, together! In this chapter we have, I. His accession to and establishment in the throne (2Ch 17:1, 2Ch 17:2, 2Ch 17:5). II. His persona piety (2Ch 17:3, 2Ch 17:4, 2Ch 17:6). III. The course he took to promote religion in his kingdom (2Ch 17:7-9). IV. The mighty sway he bore among the neighbours (2Ch 17:10, 2Ch 17:11). V. The great strength of his kingdom, both in garrisons and standing forces (2Ch 17:12-19). Thus was his prosperity the reward of his piety and his piety the brightest grace and ornament of his prosperity.

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 17 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 17

This chapter relates the accession of Jehoshaphat to the throne, his settlement on it, his piety, and reformation in religion, 2Ch 17:1, his care to instruct the people in the law of God, 2Ch 17:7, the respect shown him by neighbouring nations, 2Ch 17:10, the fortified places of his kingdom, his numerous forces and mighty men at the head of them, 2Ch 17:12.