2 Chronicles 17:2

Translation
King James Version
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.
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KJV (with Strong's)
And he placed H5414 forces H2428 in all the fenced H1219 cities H5892 of Judah H3063, and set H5414 garrisons H5333 in the land H776 of Judah H3063, and in the cities H5892 of Ephraim H669, which Asa H609 his father H1 had taken H3920.
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Complete Jewish Bible
by placing forces in all the fortified cities of Y'hudah, and by garrisoning troops in the territory of Y'hudah and in the cities of Efrayim that Asa his father had captured.
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Berean Standard Bible
He stationed troops in every fortified city of Judah and put garrisons in the land of Judah and in the cities of Ephraim that his father Asa had captured.
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American Standard Version
And he placed forces 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.
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World English Bible Messianic
He placed forces 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.
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Geneva Bible (1599)
And he put garisons in all the strong cities of Iudah, and set bandes in the lande of Iudah and in the cities of Ephraim, which Asa his father had taken.
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Young's Literal Translation
and putteth a force in all the fenced cities of Judah, and putteth garrisons in the land of Judah, and in the cities of Ephraim that Asa his father had captured.
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See also
2 Chronicles 15:82 Chronicles 11:52 Chronicles 11:112 Chronicles 11:12
In the KJVVerse 11,526 of 31,102

Study This Verse

SUMMARY

Upon ascending the throne of Judah, King Jehoshaphat immediately demonstrated his prudent and strategic leadership by fortifying the kingdom's defenses. He deployed military forces and established garrisons throughout the fortified cities of Judah, extending his security measures to include those cities in Ephraim that his father, King Asa, had previously secured. This proactive approach underscored his commitment to national stability and continuity, laying a secure foundation for his reign and setting the stage for his subsequent spiritual reforms.

CONTEXT

  • Literary Context: This verse immediately follows the introduction of Jehoshaphat's reign in 2 Chronicles 17:1. The Chronicler begins Jehoshaphat's narrative not with a spiritual declaration, but with a practical, strategic action concerning national security. This sets a significant tone for his reign, which is characterized by both diligent military preparedness and profound spiritual reforms. The immediate focus on defense highlights the volatile geopolitical landscape of the time and Jehoshaphat's understanding of the need for a secure base from which to lead. This foundational act of securing the kingdom precedes and enables his later spiritual endeavors, such as sending out teaching priests throughout Judah, as detailed in 2 Chronicles 17:7-9. The sequence suggests that effective governance, even for a godly king, requires both spiritual fidelity and practical wisdom.

  • Historical & Cultural Context: Jehoshaphat inherited a kingdom that had recently experienced significant border conflicts with the northern kingdom of Israel, particularly under King Baasha. His father, Asa, had engaged in a protracted struggle, even enlisting the help of Ben-Hadad of Aram to counter Israelite aggression, as recorded in 1 Kings 15:16-22. Specifically, 2 Chronicles 16:4 records Asa's successful capture of cities in Ephraim, including Ijon, Dan, Abel-maim, and all the store cities of Naphtali, which were then fortified. Jehoshaphat's action in 2 Chronicles 17:2 signifies a continuation and consolidation of this policy of territorial control and defense, particularly in the strategically important border regions. The "fenced cities" were vital strongholds, typically built on elevated ground with thick walls, watchtowers, and fortified gates, serving as centers for administration, trade, and refuge during times of war. Placing "garrisons" within them was a standard military practice to maintain order, collect taxes, and deter invasion, ensuring continuous royal authority and security.

  • Key Themes: 2 Chronicles 17:2 introduces several key themes that will define Jehoshaphat's reign and the broader narrative of Chronicles. Firstly, Prudent Leadership is immediately evident, as Jehoshaphat prioritizes practical governance and national security, demonstrating that godly rule involves both spiritual devotion and diligent administration. This wisdom is a hallmark of his reign, even when facing overwhelming odds, as seen in his strategic preparations in 2 Chronicles 17:12-19. Secondly, the theme of Continuity and Legacy is highlighted by his maintenance of the territories his father, Asa, had acquired, showing respect for his predecessor's achievements and ensuring stability in the transition of power. This continuity provides a stable foundation for the kingdom. Thirdly, National Security and Preparedness is a dominant concern, emphasizing the importance of a strong defense for the well-being of the people and the integrity of the kingdom. This practical wisdom is later balanced by his profound faith and reliance on God in the face of overwhelming odds, as exemplified in his prayer during the Moabite-Ammonite invasion in 2 Chronicles 20:12.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • forces (Hebrew, chayil', H2428): This term (H2428) carries a broad semantic range, often translated as "strength," "wealth," "army," or "valor." From the root חוּל (chul), it refers to "probably a force, whether of men, means or other resources; an army, wealth, virtue, valor, strength." In this context, it specifically refers to military strength or an army. The Chronicler's use of chayil here suggests not merely a few soldiers, but a substantial, capable military presence—a testament to Jehoshaphat's intent to establish robust national defense. It implies a well-organized and potent fighting force, reflecting the king's commitment to national security and his ability to muster significant resources.

  • fenced (Hebrew, bâtsar', H1219): This word (H1219) is a primitive root meaning "to clip off; specifically (as denominative from בָּצִיר); to gather grapes; also to be isolated (i.e. inaccessible by height or fortification)." In the context of cities, it means "to be isolated (i.e. inaccessible by height or fortification); cut off, (de-) fenced, fortify, strong, wall (up)." Thus, "fenced cities" (H5892 ʻîyr combined with H1219 bâtsar) were not just any settlements, but strategically chosen urban centers equipped with significant defensive structures such as high walls, watchtowers, and reinforced gates, making them difficult to assault. Their purpose was to serve as strongholds, offering protection to the populace, storing provisions, and acting as military bases from which to control surrounding territories and repel invaders.

  • garrisons (Hebrew, nᵉtsîyb', H5333): The word (H5333) is derived from נָצַב (natsab), meaning "to set, place, station." It refers to "something stationary, i.e. a prefect, a military post, a statue." In this military context, nᵉtsîyb implies specific, fixed military installations or personnel stationed permanently in key locations. These garrisons would have maintained order, enforced royal authority, collected taxes, and provided immediate response to local threats, ensuring continuous control and security within the fortified cities and the broader land. Unlike the general "forces" (chayil), which might refer to the overall army, nᵉtsîybim implies a more permanent, localized military presence.

Verse Breakdown

  • "And he placed forces in all the fenced cities of Judah": This initial clause highlights Jehoshaphat's immediate and comprehensive action upon taking the throne. "He" refers to Jehoshaphat, who, unlike some kings who might initially focus on internal politics or personal comfort, prioritizes the external security of his nation. By deploying "forces" (military personnel and equipment) into "all the fenced cities," he initiated a systematic and widespread strengthening of Judah's defensive infrastructure. This was a strategic move to secure the heartland of his kingdom against potential incursions from neighboring states or internal unrest, ensuring stability from the outset of his reign. The phrase "all the fenced cities" emphasizes the thoroughness and strategic nature of his defense.

  • "and set garrisons in the land of Judah": This phrase further elaborates on the nature of Jehoshaphat's security measures. While "forces" might imply a general military presence, "garrisons" (fixed military posts or personnel) suggest a more permanent and pervasive system of control across the entire "land of Judah." This indicates not just a readiness for war, but a continuous state of alertness and the establishment of royal authority throughout the kingdom, ensuring law and order and deterring any potential threats, whether foreign or domestic, from taking root. This action solidifies internal control and projects strength across the entire territory.

  • "and in the cities of Ephraim, which Asa his father had taken": This final clause reveals the continuity of Jehoshaphat's policy with that of his predecessor, King Asa. The "cities of Ephraim" refer to territories in the northern kingdom of Israel that Asa had captured during his conflict with Baasha (2 Chronicles 16:4). By extending his garrisons and forces into these conquered territories, Jehoshaphat affirmed Judah's control over these strategically important border regions. This action not only secured his northern flank but also demonstrated his commitment to maintaining and consolidating the gains made by his father, showcasing a stable and effective transfer of power and a unified vision for the kingdom's security and territorial integrity. It speaks to a respect for legacy and a determination to preserve the kingdom's expanded boundaries.

Literary Devices

The Chronicler employs several literary devices in 2 Chronicles 17:2 to emphasize Jehoshaphat's strategic acumen and the scope of his actions. The use of Parallelism is evident in the two clauses describing his actions: "he placed forces in all the fenced cities of Judah, and set garrisons in the land of Judah." This structure highlights the comprehensive nature of his defensive strategy, covering both specific urban strongholds and the broader rural areas. The Repetition of "Judah" ("fenced cities of Judah" and "land of Judah") further underscores the thoroughness and diligence of his efforts within his own kingdom before expanding to the inherited territories. Furthermore, the verse functions as a Historical Allusion, referencing King Asa's past military successes against the northern kingdom. This not only provides essential context for Jehoshaphat's actions but also subtly highlights the theme of Continuity, demonstrating that Jehoshaphat is building upon the foundations laid by his father rather than dismantling them. The immediate focus on military preparedness at the outset of his reign also sets up a subtle Contrast with later narratives where Jehoshaphat's primary reliance is on God's intervention in battle (2 Chronicles 20), thereby subtly emphasizing that while human prudence is necessary, divine aid is ultimately supreme.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jehoshaphat's immediate actions in 2 Chronicles 17:2 reveal a profound theological principle: that godly leadership, while rooted in faith and reliance on divine providence, also necessitates practical wisdom, diligence, and strategic preparedness. This verse demonstrates that trusting God does not negate the responsibility to act prudently in the temporal realm. Jehoshaphat understood that a secure nation provided the necessary stability for spiritual reform and the flourishing of God's people. His actions were not a lack of faith, but rather an expression of responsible stewardship over the kingdom entrusted to him by God. This balance between divine trust and human effort is a recurring theme in biblical wisdom literature and the lives of faithful leaders, illustrating that God often works through human means and foresight.

REFLECTION AND APPLICATION

Jehoshaphat's strategic foresight and diligent action in 2 Chronicles 17:2 offer timeless lessons for believers today. In a world that often encourages either reckless faith or anxious self-reliance, Jehoshaphat models a balanced approach: he trusts God implicitly, yet he also takes practical, responsible steps to ensure the safety and well-being of his kingdom. This principle applies to all areas of life, from personal finances and health to family dynamics and spiritual growth. We are called to be wise stewards of the resources, relationships, and opportunities God has given us, preparing for potential challenges and building strong foundations. Just as Jehoshaphat secured his physical borders, we are to guard our hearts, minds, and spiritual boundaries, ensuring that our lives are fortified against the schemes of the enemy and the pressures of the world. Our proactive efforts, when coupled with prayer and reliance on God, become a powerful testimony to His faithfulness and our responsible discipleship, demonstrating that true faith is active and engaged with the realities of life.

Questions for Reflection

  • In what areas of your life are you called to exercise both faith and practical diligence, rather than one without the other?
  • What "fenced cities" or "garrisons" do you need to establish in your personal, family, or spiritual life to ensure stability and protection?
  • How can you honor the "legacy" or "foundations" laid by those who came before you, building upon their successes while also seeking God's fresh direction for your own path?
  • How does Jehoshaphat's immediate focus on security inform your understanding of responsible leadership, whether in a home, church, or community?

FAQ

Why did Jehoshaphat focus on military defense so early in his reign?

Answer: Jehoshaphat's immediate focus on military defense was a strategic and prudent move given the geopolitical climate of the ancient Near East and the recent history of Judah. His father, Asa, had just concluded a period of conflict with the northern kingdom of Israel, even securing territories in Ephraim (2 Chronicles 16:4). Upon ascending the throne, a new king would naturally be tested by neighboring powers or face internal instability. By immediately strengthening Judah's "fenced cities" and establishing "garrisons" (2 Chronicles 17:2), Jehoshaphat demonstrated his resolve, deterred potential invaders, and secured the kingdom's borders. This proactive approach provided a stable foundation for the extensive spiritual and administrative reforms he would soon implement, showing that godly leadership involves both spiritual devotion and practical wisdom in governance.

What was the significance of the "cities of Ephraim" mentioned in this verse?

Answer: The "cities of Ephraim" refer to territories that King Asa, Jehoshaphat's father, had captured from the northern kingdom of Israel, specifically from King Baasha (2 Chronicles 16:4). These cities were strategically important border regions, located in what was historically the territory of the northern kingdom. By placing "forces" and "garrisons" in these cities, Jehoshaphat was not only securing Judah's northern frontier but also asserting and maintaining control over the territorial gains made by his father. This action underscored the continuity of Judah's power and influence, demonstrating a stable transition of leadership and a commitment to preserving the kingdom's expanded boundaries. It also served as a buffer against potential aggression from the northern kingdom and solidified Judah's presence in these contested areas.

CHRIST-CENTERED FULFILLMENT

While 2 Chronicles 17:2 describes Jehoshaphat's earthly efforts to secure his kingdom, it ultimately foreshadows the spiritual and eternal security established by Jesus Christ. Just as Jehoshaphat fortified Judah's cities, Christ, as the ultimate King, builds and protects His eternal kingdom, the Church, against all spiritual adversaries. He is the one who "places forces" and "sets garrisons" not of human armies, but of divine power and truth, empowering His people with the Holy Spirit. The "fenced cities" of Judah find their ultimate fulfillment in the secure dwelling place of God's people, where believers are "kept by the power of God through faith for salvation" (1 Peter 1:5). Furthermore, Christ's work extends beyond merely defending His own; He reclaims "cities of Ephraim," representing humanity lost to sin and darkness, bringing them into His fold. Through His atoning sacrifice and resurrection, He has "disarmed the powers and authorities" (Colossians 2:15), establishing His dominion over all creation. He builds His Church, declaring that "the gates of hell shall not prevail against it" (Matthew 16:18), ensuring an unshakeable, eternal kingdom where true peace and security are found, far surpassing any earthly fortification. This kingdom is not of this world, yet it transforms it, offering a security that transcends physical borders and endures for eternity, as promised in Hebrews 12:28.

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Commentary on 2 Chronicles 17 verses 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, Ch2 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, Ch2 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 Kg1 15:3, Kg1 15:11; Kg2 14:3; Kg2 16:2; Kg2 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, Kg1 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 (Co1 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, Ch2 17:3, Ch2 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, Ch2 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 (Ch2 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, Ch2 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, Ch2 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, Ch2 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, Ch2 17:8, Ch2 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 (Ch2 17:3); the word of the Lord was his helper (so the Chaldee paraphrase); the Lord established the kingdom in his hand, Ch2 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 (Ch2 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 (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–9. 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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