2 Chronicles 17:10

Translation
King James Version
¶ 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.
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KJV (with Strong's)
And the fear H6343 of the LORD H3068 fell upon all the kingdoms H4467 of the lands H776 that were round about H5439 Judah H3063, so that they made no war H3898 against Jehoshaphat H3092.
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Complete Jewish Bible
A panic from ADONAI seized all the kingdoms in the lands surrounding Y'hudah, so that they did not make war against Y'hoshafat.
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Berean Standard Bible
And the dread of the LORD fell upon all the kingdoms of the lands that surrounded Judah, so that they did not make war against Jehoshaphat.
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American Standard Version
And the fear of Jehovah fell upon all the kingdoms of the lands that were round about Judah, so that they made no war against Jehoshaphat.
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World English Bible Messianic
The fear of the LORD fell on all the kingdoms of the lands that were around Judah, so that they made no war against Jehoshaphat.
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Geneva Bible (1599)
And the feare of the Lord fell vpon all the kingdomes of ye lands that were round about Iudah, and they fought not against Iehoshaphat.
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Young's Literal Translation
And here is a fear of Jehovah on all kingdoms of the lands that are round about Judah, and they have not fought with Jehoshaphat;
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See also
2 Chronicles 14:14Exodus 15:14Exodus 15:16Exodus 34:24Proverbs 16:72 Chronicles 16:9Genesis 35:5
In the KJVVerse 11,534 of 31,102

Study This Verse

SUMMARY

Second Chronicles 17:10 powerfully illustrates the profound divine protection and peace bestowed upon King Jehoshaphat and the kingdom of Judah. This verse serves as a direct testament to the tangible blessings of national obedience and the king's steadfast commitment to the Lord, demonstrating how God's sovereign influence can supernaturally deter external threats and secure the well-being of His faithful people, ensuring a period of stability and prosperity.

CONTEXT

  • Literary Context: This verse is strategically placed within the early, highly successful reign of King Jehoshaphat, son of Asa, as meticulously chronicled in 2 Chronicles 17. The preceding verses (vv. 3-9) meticulously detail Jehoshaphat's exemplary devotion to the Lord, his active rejection of the idolatrous practices of the northern kingdom of Israel, and his proactive, comprehensive efforts to fortify Judah both militarily and spiritually. Crucially, he initiated an unprecedented, widespread teaching program, dispatching princes, Levites, and priests throughout the cities of Judah to diligently instruct the populace in the Law of the Lord (2 Chronicles 17:7-9). Verse 10 immediately follows this account of spiritual revival and administrative strengthening, presenting "the fear of the LORD" falling upon the surrounding nations as a direct, divinely orchestrated consequence. It emphatically underscores the principle that national security and enduring peace are ultimately rooted in divine favor and a nation's faithfulness, rather than solely in human military might or political maneuvering.
  • Historical & Cultural Context: During Jehoshaphat's reign (c. 870-848 BC), Judah was a relatively small kingdom perpetually vulnerable to larger, often aggressive, regional powers such as Aram (Syria) to the north, Philistia to the west, and various Arab tribes to the south and east. In this volatile geopolitical landscape, warfare was a constant and existential threat, making national security an paramount concern. The concept of "the fear of the LORD" (יִרְאַת יְהוָה, yir'at Yahweh) was a foundational theological principle in ancient Israel, signifying not merely terror or fright, but a profound reverence, awe, and humble submission to God's supreme authority and covenant demands. In the broader ancient Near Eastern context, a deity's favor was commonly believed to manifest tangibly in military success, agricultural abundance, and the deterrence of enemies. For God to supernaturally instill His "fear" in foreign kingdoms signified an undeniable divine intervention, compelling them to acknowledge Judah's divine Protector and consequently refrain from any aggressive actions. This phenomenon served as a powerful demonstration of God's faithfulness to His covenant promises, where national obedience would directly lead to peace and security (e.g., Deuteronomy 28:7).
  • Key Themes: This verse profoundly contributes to several overarching themes within the Deuteronomistic history, particularly in 2 Chronicles, and the broader Old Testament narrative. Firstly, it serves as a vivid illustration of Divine Protection and Sovereignty, showcasing God's active, direct involvement in the affairs of nations and His absolute ability to manipulate circumstances and influence the hearts of rulers for the benefit of His covenant people. The "fear of the LORD" acts as a supernatural deterrent, powerfully highlighting that God's power definitively transcends human military capabilities and strategic planning. Secondly, it robustly reinforces the theme of Obedience and Blessing, demonstrating a clear and undeniable cause-and-effect relationship: Jehoshaphat's unwavering commitment to the Lord and his diligent efforts to restore true worship and instruction in Judah directly resulted in national peace and unparalleled prosperity. This aligns perfectly with the Deuteronomic theology that permeates the Chronicler's work, where faithfulness invariably brings divine favor and tangible blessings, while disobedience inevitably leads to judgment. Finally, the verse speaks compellingly to The Fear of the Lord as a Foundation for Wisdom and Security, illustrating that true reverence for God is not merely an internal spiritual state but can have profound, tangible, and external consequences, including peace from formidable enemies, as echoed in Proverbs 16:7.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Fear (Heb. פַּחַד, pachad', H6343): This term, specifically H6343, denotes a sudden alarm, an object of dread, or the feeling of terror. In the context of "the fear of the LORD," it signifies a divinely instilled, overwhelming sense of awe and dread that compels action or inaction. When this pachad falls upon the surrounding kingdoms, it implies a supernatural imposition of terror and recognition of God's formidable power, rendering them incapable of pursuing their aggressive intentions against Judah.
  • LORD (Heb. יְהֹוָה, Yᵉhôvâh', H3068): This is the sacred, self-existent, and eternal name of God, Jehovah. Its presence here emphasizes that the "fear" is not merely a general apprehension but a specific, divine terror emanating from the sovereign God of Israel. It underscores that the protection and peace granted to Judah are not due to natural circumstances or human strength, but to the direct, active intervention of the one true God, whose name embodies His covenant faithfulness and supreme authority.
  • War (Heb. לָחַם, lâcham', H3898): This primitive root means "to feed on," figuratively "to consume," and by implication, "to battle" or "to make war." The statement that the surrounding kingdoms "made no war" (a negation of lâcham) against Jehoshaphat signifies a complete cessation of hostilities and aggressive military action. This highlights the effectiveness of God's deterrent, which manifested not in Judah's military prowess, but in the miraculous prevention of conflict, ensuring a period of profound peace and stability.

Verse Breakdown

  • "And the fear of the LORD fell upon all the kingdoms of the lands that [were] round about Judah": This initial clause establishes the supernatural and divine origin of Judah's peace. The "fear of the LORD" is presented as an active, potent force, supernaturally imposed by God Himself. It "fell upon" not merely one, but "all the kingdoms" surrounding Judah, indicating a comprehensive, widespread, and irresistible divine influence. This signifies God's absolute sovereign control over the nations, demonstrating His unparalleled ability to influence the hearts, minds, and actions of even pagan rulers and their peoples for the sake of His chosen nation, Judah.
  • "so that they made no war against Jehoshaphat": This second clause presents the direct, tangible, and highly desirable result of the divine intervention described in the first. The divinely instilled "fear" directly led to a complete and sustained cessation of hostilities. The surrounding kingdoms, despite their inherent potential for aggression and their historical animosity towards Judah, were supernaturally restrained from engaging in any form of conflict with King Jehoshaphat. This highlights the profound practical benefit of Judah's faithfulness and God's protective hand, ensuring an invaluable period of peace, security, and stability for the kingdom, allowing it to flourish under righteous leadership.

Literary Devices

The verse employs several significant literary devices to convey its powerful message. Divine Intervention is the overarching and most prominent theme, as "the fear of the LORD" is explicitly presented as a supernatural, active force directly influencing and altering human geopolitical events. This is not merely a psychological state or a natural consequence, but a divinely orchestrated deterrent. There is a clear Cause and Effect relationship established: Judah's faithfulness and Jehoshaphat's righteous leadership (implied from the preceding context) lead directly to God instilling a profound fear in their enemies, which in turn leads to a period of unprecedented peace. The phrase "the fear of the LORD" also functions as a powerful form of Metonymy, where the "fear" stands in for God's active presence, His overwhelming power, and His sovereign will. It is not merely the emotion of fear, but the very authority and might of God that causes the surrounding nations to refrain from aggression. Furthermore, the use of "all the kingdoms of the lands that were round about Judah" provides a subtle Hyperbole to emphasize the comprehensive, widespread, and overwhelming nature of this divinely imposed peace, underscoring the totality of God's protective reach.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly articulates the timeless biblical principle that God actively defends, protects, and provides peace for those individuals and nations who walk in obedience and reverent awe towards Him. It powerfully underscores divine sovereignty over all nations and the tangible blessings that flow directly from a right and covenantal relationship with God. The peace experienced by Judah was not merely the absence of conflict due to geopolitical shifts, but a divinely granted security, demonstrating unequivocally that true and lasting protection comes solely from the Lord. This resonates deeply with the broader biblical narrative where God frequently intervenes supernaturally to protect His people, either by turning the hearts of their enemies, rendering their hostile plans futile, or directly incapacitating their aggressive intentions.

REFLECTION AND APPLICATION

The historical account of Jehoshaphat's righteous reign and the remarkable peace granted to Judah serves as a profound and enduring reminder that our ultimate security, well-being, and flourishing are not found primarily in human strength, geopolitical alliances, or sophisticated material defenses alone. Rather, they are rooted fundamentally in a reverent, obedient, and trusting relationship with the living God. For individuals, this means cultivating a deep and abiding "fear of the LORD"—a profound awe, respectful submission, and worshipful reverence—that consistently guides our choices, shapes our priorities, and informs our every action. For communities, churches, and nations, it calls for a collective turning towards God's righteous ways, recognizing His supreme and unchallenged authority over all earthly powers and circumstances. When we prioritize God's kingdom, His righteousness, and His glory, we can confidently trust in His providential care, knowing that He possesses the power and willingness to influence circumstances, redirect intentions, and even soften or deter the hearts of adversaries to bring about His perfect purposes and grant us profound peace, whether external from physical threats or internal amidst life's turmoil. This divine peace is a precious gift, enabling us to flourish in our God-given callings and responsibilities without being consumed by fear of the unknown, the hostile, or the uncertain.

Questions for Reflection

  • In what specific areas of my life am I currently seeking security, peace, or protection from sources other than God?
  • How does my daily life, my decisions, and my priorities tangibly demonstrate a "fear of the LORD"—a profound awe and submission to His sovereign will?
  • What concrete, practical steps can I take this week to cultivate a deeper and more unwavering trust in God's protective hand over my personal circumstances and the challenges I face?
  • Considering the principle of "the fear of the LORD" as a deterrent, how might this apply to the complex geopolitical challenges and conflicts faced by nations in the contemporary world?

FAQ

What does "the fear of the LORD" specifically mean in this context, and how is it distinct from mere terror?

Answer: In this specific context of 2 Chronicles 17:10, "the fear of the LORD" (Heb. פַּחַד יְהֹוָה, pachad Yᵉhôvâh) refers to a divinely instilled, overwhelming sense of awe, dread, and recognition of God's supreme power and absolute authority. While it certainly includes an element of terror or fright (as implied by pachad), its primary theological meaning here is a supernatural influence that compelled the surrounding kingdoms to acknowledge the God of Judah as sovereign and therefore to refrain from aggression. It's not merely a psychological state of human terror, but a profound, divinely orchestrated reverence for God that leads to specific actions, or in this case, inactions. This fear caused them to respect the divine protection over Judah and Jehoshaphat, leading directly to peace.

How did this "fear" manifest among the surrounding kingdoms, and what was its practical effect?

Answer: The text indicates that the "fear" manifested as a powerful, supernatural deterrent, preventing the surrounding kingdoms from making war against Jehoshaphat. This suggests that their aggressive intentions were supernaturally paralyzed, redirected, or simply abandoned. While the narrative doesn't specify the exact mechanism, it could have involved a sudden, inexplicable dread that gripped their leaders, a series of internal conflicts or natural disasters that distracted them, or a clear, undeniable recognition of God's protective hand over Judah through various signs or reports. The practical effect, however, is unequivocally clear: their hostile actions ceased, and Judah experienced a period of peace and security. This highlights God's ability to influence the hearts and decisions of rulers and nations, as seen in other biblical accounts, such as Proverbs 21:1.

Is this type of divine protection and peace still relevant for believers today, or was it unique to ancient Israel?

Answer: Yes, the underlying principle of divine protection and peace for those who walk in obedience and reverent awe for God remains eternally relevant, though its manifestations may differ in the New Covenant era. While modern believers may not face literal armies at their physical borders in the same way, God continues to be a shield and protector against spiritual, emotional, and even physical harm. The "fear of the LORD" still brings profound wisdom and security in all aspects of life (Proverbs 9:10). God's sovereignty over all circumstances and His unwavering commitment to His people mean that He can still provide supernatural peace in the midst of turmoil, deter adversaries (spiritual or otherwise), and work all things for the ultimate good of those who love Him and are called according to His purpose (Romans 8:28).

CHRIST-CENTERED FULFILLMENT

The temporary peace and divine protection experienced by Jehoshaphat and the kingdom of Judah, stemming from "the fear of the LORD" falling upon their enemies, profoundly foreshadows the ultimate, eternal, and comprehensive peace secured through the person and work of Jesus Christ. While Jehoshaphat's reign brought a temporary cessation of physical warfare, Christ, the true Prince of Peace, brings an everlasting peace that transcends all earthly conflicts and external threats. He disarms not merely human armies but decisively triumphs over the spiritual forces of evil, principalities, and powers that wage war against our souls (Colossians 2:15). The "fear of the LORD" that supernaturally restrained Judah's enemies finds its ultimate and perfect fulfillment in the profound awe, reverence, and worship due to Christ, who, through His death and resurrection, has definitively conquered sin, death, and the devil. Through His atoning sacrifice on the cross, believers are reconciled to God, experiencing a peace that "surpasses all understanding" (Philippians 4:7). In Christ, we find true and unshakeable security, rest for our souls, and an eternal refuge, for He is our ultimate shield, strength, and deliverer, providing a spiritual peace that no earthly power, circumstance, or adversary can disrupt (John 14:27). The peace granted to Jehoshaphat was a precious, but limited, shadow; the peace and protection found in Christ are the eternal, perfect substance, securing our eternal well-being and empowering us to live fearlessly in a hostile world, knowing with absolute certainty that He has overcome the world.

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Commentary on 2 Chronicles 17 verses 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, Ch2 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 (Ch2 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, Ch2 14:14, Ch2 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 (Ch2 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 (Ch2 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, Ch1 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 (Ch2 13:3), Asa not 600,000 (Ch2 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 (Ch2 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 (Ch2 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, Ch2 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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–19. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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