TRV
Translation
King James Version
And his heart was lifted up in the ways of the LORD: moreover he took away the high places and groves out of Judah.
Complete Jewish Bible
In his heart he highly regarded ADONAI's ways; moreover, he removed the high places and sacred poles from Y'hudah.
Berean Standard Bible
And his heart took delight in the ways of the LORD; furthermore, he removed the high places and Asherah poles from Judah.
American Standard Version
And his heart was lifted up in the ways of Jehovah: and furthermore he took away the high places and the Asherim out of Judah.
World English Bible Messianic
His heart was lifted up in the ways of the LORD: and furthermore he took away the high places and the Asherah poles out of Judah.
Geneva Bible (1599)
And he lift vp his heart vnto the wayes of the Lord, and he tooke away moreouer the hie places and the groues out of Iudah.
Young's Literal Translation
and his heart is high in the ways of Jehovah, and again he hath turned aside the high places and the shrines out of Judah.
See also
In the KJVVerse 11,530 of 31,102
Study This Verse
Commentary on 2 Chronicles 17 verses 1–9
1 ¶ 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 stablished 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 Benhail, 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 Tobadonijah, 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.
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.
Copy as
JeromeAD 420
Against the Pelagians 2.21
Of Jehoshaphat, the king of Judah, it is written, “And the Lord was with Jehoshaphat, who walked in the first ways of David, his father.” From this it is clear that Jehoshaphat possessed the justice that David first possessed and that he did not commit the sins that David later committed. “He trusted not in Baalim,” he says, “but in the God of his father and walked in his commandments, and not according to the sins of Israel. And the Lord established the kingdom in his hand and all Judah brought presents to Jehoshaphat. And he acquired immense wealth and riches and much glory.” “And when his heart had taken courage for the ways of the Lord, he took away also the high places and the groves out of Judah.”
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.
Copy as
Continue studying 2 Chronicles 17:6 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Second Chronicles 17:6 masterfully encapsulates the foundational principles of King Jehoshaphat's righteous reign: a profound internal spiritual elevation that propelled him toward decisive external religious reform. The verse highlights that his heart was not merely inclined but "lifted up" in resolute devotion to the Lord's ways, leading him to actively dismantle the pervasive idolatrous "high places" and "groves" that had long corrupted the worship of God throughout Judah. This commitment to both personal piety and national purification established the spiritual bedrock for his remarkably successful and divinely blessed rule.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its powerful message. There is clear Parallelism between the first and second clauses, where Jehoshaphat's internal disposition ("his heart was lifted up in the ways of the LORD") is directly followed by and causally linked to his external action ("moreover he took away the high places and groves out of Judah"). This structure emphasizes that true piety is not merely a feeling or a passive inclination but manifests in tangible, decisive obedience. The "high places" and "groves" function as powerful Symbolism, representing the pervasive nature of idolatry, spiritual corruption, and the syncretistic practices that constantly threatened Judah's covenant relationship with God. Their removal symbolizes a purification, a return to exclusive worship of Yahweh, and a re-establishment of covenant fidelity. Furthermore, the narrative implicitly uses Contrast by presenting Jehoshaphat as a king distinct from many of his predecessors and successors who either tolerated or actively promoted idolatry, highlighting his unique devotion and the positive impact of his reforms in a period often marked by spiritual decline.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jehoshaphat's unwavering commitment to the Lord and his active purging of idolatry in Judah resonates deeply with core biblical theology concerning God's holiness and His demand for exclusive worship. This verse underscores the principle that true worship demands exclusivity and purity, reflecting God's own holy character and His covenant demand for undivided allegiance. The internal "lifting up" of the heart is not an end in itself but the necessary wellspring for external righteous action, demonstrating that genuine faith is always active, transformative, and seeks to honor God in every sphere of life. His actions prefigure the ultimate cleansing work of Christ and emphasize the ongoing call for believers to remove "idols" from their lives, whether physical or spiritual, ensuring that God alone holds supreme authority. This commitment to purity and obedience is foundational for experiencing God's blessing and for the flourishing of His people, illustrating the consistent biblical pattern that righteousness leads to divine favor.
REFLECTION AND APPLICATION
Jehoshaphat's example in 2 Chronicles 17:6 offers a profound challenge and encouragement for contemporary believers. His "lifted up" heart in the ways of the Lord calls us to examine the depth of our own devotion. Is our commitment to God merely superficial, a matter of outward compliance, or does it genuinely animate our entire being, leading to decisive, transformative action? Just as Jehoshaphat removed physical altars and symbols of pagan worship, we are called to identify and dismantle the "high places" and "groves" in our own lives—anything that subtly or overtly competes for the supreme affection and allegiance due only to God. This could manifest as an inordinate pursuit of wealth, status, comfort, entertainment, or even relationships that subtly draw our hearts away from Christ. True spiritual reform begins within, with a heart passionately committed to God's ways, and then extends outward in intentional acts of purification and obedience. This proactive spiritual cleansing, like Jehoshaphat's, positions us to experience God's favor and to live lives that genuinely reflect His glory, demonstrating that our faith is living and active.
Questions for Reflection
FAQ
Did Jehoshaphat completely remove all high places, or were some still present later in his reign?
Answer: This is a nuanced point in the biblical record, requiring careful interpretation. While 2 Chronicles 17:6 states that Jehoshaphat "took away the high places and groves out of Judah," 2 Chronicles 20:33 later notes, "Howbeit the high places were not taken away: for as yet the people had not prepared their hearts unto the God of their fathers." This apparent contradiction can be reconciled by understanding the different types of "high places" or the scope of the reform. It is generally understood that Jehoshaphat thoroughly removed the idolatrous high places and Asherah poles—those explicitly dedicated to pagan deities and involving forbidden, abominable practices. The high places that remained, as mentioned in 2 Chronicles 20:33, were likely those where people still offered sacrifices to Yahweh, but outside of the centralized worship prescribed for the Jerusalem Temple. While not pagan, these still represented a deviation from the pure, unified worship God commanded, indicating a lack of full commitment to the Mosaic Law's stipulations. Thus, Jehoshaphat's initial reform was significant and effective against overt idolatry, but the deeper challenge of fully preparing the people's hearts for exclusive, centralized Yahweh worship remained, indicating that true spiritual reform requires more than just removing physical structures; it requires a transformed heart in the populace.
CHRIST-CENTERED FULFILLMENT
Jehoshaphat's zealous removal of high places and groves, driven by a heart "lifted up in the ways of the LORD," powerfully foreshadows the ultimate and perfect cleansing accomplished by Jesus Christ. While Jehoshaphat could only purge physical structures and symbols of idolatry from a specific land, Christ, as the Lamb of God who takes away the sin of the world, cleanses the human heart itself, which is the true "high place" where idolatry originates (Matthew 15:19). His singular, perfect sacrifice on the cross provides the definitive means by which sin, the ultimate form of spiritual idolatry and rebellion against God, is atoned for and removed (Hebrews 10:10). Through the New Covenant established in His blood, believers become the very temple of God, indwelt by the Holy Spirit (1 Corinthians 6:19), called to worship God not in specific physical locations or with outward rituals, but "in spirit and in truth" (John 4:23-24). Christ's redemptive work enables us to truly have our hearts "lifted up in the ways of the Lord" by empowering us to put to death the "earthly nature" and its idolatrous desires (Colossians 3:5) and to live lives of genuine holiness. He is the one who perfectly fulfills the longing for a pure heart and a land purged of all that offends God, establishing an eternal kingdom where true worship flourishes unhindered and God's people are truly consecrated.