2 Chronicles 17:7

Translation
King James Version
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.
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KJV (with Strong's)
Also in the third H7969 year H8141 of his reign H4427 he sent H7971 to his princes H8269, even to Benhail H1134, and to Obadiah H5662, and to Zechariah H2148, and to Nethaneel H5417, and to Michaiah H4322, to teach H3925 in the cities H5892 of Judah H3063.
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Complete Jewish Bible
In the third year of his reign he sent his leading men Ben-Chayil, 'Ovadyah, Z'kharyah, N'tan'el and Mikhayahu to teach in the cities of Y'hudah;
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Berean Standard Bible
In the third year of his reign, Jehoshaphat sent his officials Ben-hail, Obadiah, Zechariah, Nethanel, and Micaiah to teach in the cities of Judah,
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American Standard Version
Also in the third year of his reign he sent his princes, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah;
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World English Bible Messianic
Also in the third year of his reign he sent his princes, even Ben Hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach in the cities of Judah;
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Geneva Bible (1599)
And in the thirde yere of his reigne he sent his princes, Ben-hail, and Obadiah, and Zechariah, and Nethaneel, and Michaiah, that they should teach in the cities of Iudah,
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Young's Literal Translation
And in the third year of his reign he hath sent for his heads, for Ben-Hail, and for Obadiah, and for Zechariah, and for Nethaneel, and for Michaiah, to teach in cities of Judah,
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See also
2 Chronicles 35:32 Chronicles 15:3Ecclesiastes 12:9Ecclesiastes 12:10Nehemiah 8:7Nehemiah 8:8Psalms 51:13
In the KJVVerse 11,531 of 31,102

Study This Verse

SUMMARY

In the third year of his reign, King Jehoshaphat of Judah embarked on a significant spiritual and administrative reform by commissioning a select group of his leading princes. These high-ranking officials, including Benhail, Obadiah, Zechariah, Nethaneel, and Michaiah, were dispatched throughout the cities of Judah with a vital mission: to teach the people the Law of the Lord. This proactive and comprehensive initiative underscored the king's profound commitment to the spiritual education and moral grounding of his kingdom, aiming to re-establish the covenant relationship between God and His people as a foundation for national stability and righteousness.

CONTEXT

  • Literary Context: This verse is strategically placed early in the account of King Jehoshaphat's reign, immediately following the Chronicler's introduction of his character and initial actions. 2 Chronicles 17:1-2 establishes his succession to his father Asa and his immediate focus on strengthening Judah's defenses. Critically, 2 Chronicles 17:3-6 details his devotion to the Lord, walking in the ways of David and actively purging idolatry from the land. The dispatch of these princes in 2 Chronicles 17:7 serves as the direct prelude to the more extensive teaching mission described in 2 Chronicles 17:8-9, where Levites and priests are also commissioned to teach the Law throughout Judah, carrying the "book of the law of the Lord." Together, these verses illuminate Jehoshaphat's conviction that national strength was intrinsically linked to adherence to God's covenant, portraying a king dedicated to a widespread spiritual revival.
  • Historical & Cultural Context: Jehoshaphat's reign (c. 870-848 BC) occurred during a period of significant spiritual and political challenges for Judah. Following the division of the kingdom, the northern kingdom of Israel had largely abandoned the worship of Yahweh for idolatry under kings like Jeroboam and Ahab, while Judah, though possessing the Temple, often struggled with syncretism and lingering pagan influences. Kings in ancient Israel were expected to uphold the Law, as outlined in Deuteronomy 17:18-20, which mandated that the king write a copy of the Law for himself and read it daily. However, Jehoshaphat's initiative to actively send out high-ranking officials to teach the Law was an extraordinary and unprecedented step. The "cities of Judah" encompassed a diverse range of settlements, from fortified centers to rural towns, indicating a deliberate effort for widespread instruction beyond Jerusalem. This was a direct and comprehensive attempt to counter spiritual decline and ensure the populace understood the covenant obligations that defined their identity as God's chosen people.
  • Key Themes: This verse powerfully contributes to several overarching themes within 2 Chronicles and the broader biblical narrative. Firstly, it exemplifies the theme of Godly Leadership, portraying Jehoshaphat as a monarch who prioritized the spiritual health of his kingdom above mere political or military might, aligning his reign with the righteous example of King David. Secondly, it underscores the Centrality of Divine Instruction (Torah) for national well-being. The act of "teaching" the Law highlights its foundational role in shaping a righteous society, echoing the commands in Deuteronomy 6:6-7 for parents to diligently teach their children. Lastly, this initiative serves as a prime example of Comprehensive National Reform. It demonstrates that true societal transformation requires a multi-faceted approach involving both civil and religious authorities, aiming for a widespread return to the Lord's commandments and a strengthening of the covenant relationship, a pattern also observed in other significant reform movements, such as that under King Josiah.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • sent (Hebrew, shâlach', H7971): This verb (H7971) signifies a deliberate and authoritative commissioning. It implies that Jehoshaphat did not merely suggest or encourage, but rather actively dispatched these individuals with a specific mandate and the full backing of his royal authority. This was a formal, organized mission, reflecting the king's intentional and serious commitment to this endeavor.
  • princes (Hebrew, sar', H8269): These individuals (H8269) were not minor officials but high-ranking civil leaders, likely drawn from noble families or holding significant administrative positions. Their involvement in a spiritual teaching mission is highly significant, indicating that Jehoshaphat viewed the instruction of God's Law as a matter of national policy and governance, not solely a religious or priestly concern. It underscores the integrated nature of faith and public life in his vision for Judah.
  • teach (Hebrew, lâmad', H3925): While lâmad (H3925) can mean "to learn," in the Hiphil stem (causative), as used here, it means "to cause to learn," "to instruct," or "to teach." It denotes an active process of imparting knowledge and understanding, particularly the Torah. This was not just about reading the Law, but explaining its meaning, its implications for daily life, and its application to the covenant relationship between God and Israel. It implies a process of discipleship aimed at practical obedience and moral formation.

Verse Breakdown

  • "Also in the third year of his reign": This specific chronological detail highlights the immediacy and priority of this initiative. Jehoshaphat undertook this significant spiritual reform early in his rule, indicating that it was a foundational aspect of his vision for the kingdom, not an afterthought or a response to crisis. It demonstrates proactive and intentional leadership, establishing spiritual education as a cornerstone of his administration from its nascent stages.
  • "he sent to his princes, [even] to Benhail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah": This clause details the specific agents of the king's mission. The mention of five named princes underscores the seriousness and personal nature of the delegation. These were trusted, high-ranking officials, not merely religious figures. Their names (e.g., Obadiah, "servant of Yahweh"; Zechariah, "Yahweh remembers"; Nethaneel, "given of God") may also carry symbolic weight, reflecting a general ethos of devotion to God, though their specific roles beyond this mission are not detailed. Their involvement elevated the mission's authority and reach.
  • "to teach in the cities of Judah": This specifies the purpose and scope of the mission. The goal was widespread instruction in the Law of God throughout the entire kingdom, not just in the capital or among the elite. This was a comprehensive effort to disseminate divine truth and foster spiritual literacy among the general populace, aiming for a kingdom-wide understanding and adherence to God's covenant, thereby strengthening the moral and spiritual fabric of Judah.

Literary Devices

The verse primarily employs Narrative Detail to convey the specific actions of King Jehoshaphat, providing precise information about the timing ("third year of his reign"), the agents (named princes), and their mission ("to teach in the cities of Judah"). The Enumeration of the five princes' names (Benhail, Obadiah, Zechariah, Nethaneel, Michaiah) serves to lend authenticity and specificity to the account, emphasizing the deliberate and organized nature of the king's initiative. This detailed listing also highlights the significant involvement of high-ranking civil officials in a spiritual endeavor, underscoring the Emphasis on the holistic nature of Jehoshaphat's reform—integrating civil authority with spiritual instruction. The verse also functions as a form of Foreshadowing, setting the stage for the even broader and more detailed teaching mission involving Levites and priests described in the subsequent verses (2 Chronicles 17:8-9), indicating a sustained and comprehensive commitment to spiritual education that would become a hallmark of Jehoshaphat's reign.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jehoshaphat's dispatch of princes to teach the Law reflects a profound theological conviction: that the well-being and stability of a nation are directly tied to its adherence to God's revealed will. This initiative underscores the biblical principle that divine instruction (Torah) is not merely for personal piety but is foundational for communal and national righteousness. It highlights God's desire for His people to know and obey His covenant, and the responsibility of leaders to facilitate this knowledge. This act of teaching the Law was an investment in the spiritual infrastructure of Judah, designed to cultivate a society grounded in justice, morality, and true worship, thereby securing God's blessings and protection and averting the curses of disobedience.

REFLECTION AND APPLICATION

King Jehoshaphat's proactive and comprehensive approach to spiritual education in 2 Chronicles 17:7 offers a timeless model for leaders and individuals today. It reminds us that true strength, whether for a nation, a community, a family, or an individual, is not solely found in material resources, strategic power, or even intellectual prowess, but fundamentally in a deep understanding and faithful application of God's Word. This verse challenges us to consider our own commitment to spiritual literacy – both personally and corporately. Are we actively investing in knowing, understanding, and living out God's truth? Do we recognize that the principles of Scripture are not just for "religious" spheres but are meant to inform every aspect of life, from governance to daily interactions, from personal ethics to societal justice? Just as Jehoshaphat commissioned his highest officials, we are called to prioritize and participate in the dissemination of divine wisdom, ensuring that the transformative power of God's Word permeates all levels of society and every corner of our lives.

Questions for Reflection

  • How does Jehoshaphat's initiative challenge our modern understanding of the separation of "church" and "state" or "spiritual" and "secular" spheres, and what implications does this have for Christian engagement in public life?
  • In what ways can leaders today, whether in government, business, education, or community organizations, integrate biblical principles into their leadership for the good of those they serve, even in pluralistic societies?
  • What practical steps can individuals, families, and churches take to prioritize and deepen their understanding and application of God's Word in their daily lives, moving beyond mere intellectual assent to transformative obedience?
  • How does the idea of "teaching in the cities" translate to our contemporary context, and what are the most effective and culturally relevant ways to disseminate biblical truth widely and effectively today?

FAQ

Why did King Jehoshaphat send princes to teach, rather than just priests or Levites?

Answer: Jehoshaphat's decision to send princes alongside (and initially, even before) the Levites and priests, as mentioned in 2 Chronicles 17:8-9, highlights his holistic vision for national reform. It demonstrated that the instruction of God's Law was not merely a religious or ceremonial matter confined to the Temple or the priesthood. By involving high-ranking civil officials, Jehoshaphat underscored that adherence to God's commandments was integral to the very fabric of national life, governance, and societal well-being. It signaled that the king himself endorsed and prioritized this spiritual education, giving it royal authority and ensuring its widespread acceptance and implementation across all sectors of society. This comprehensive approach aimed to integrate spiritual truth into every sphere of public and private life in Judah, recognizing that the Law's principles applied to all.

What exactly were these princes, Levites, and priests teaching?

Answer: They were teaching the "Law of the Lord" (as specified in 2 Chronicles 17:9), which refers primarily to the Torah, the first five books of Moses. This would have included the Ten Commandments (Exodus 20), the covenant stipulations given at Sinai (Exodus 21-23), and the various laws concerning worship, sacrifices, purity, and social justice found throughout Leviticus, Numbers, and Deuteronomy. Their teaching would have involved explaining these laws, their implications for daily living, and their significance for Israel's covenant relationship with God. The goal was not just intellectual understanding, but practical obedience and a renewed commitment to the Lord, as emphasized in Deuteronomy 6:6-9.

CHRIST-CENTERED FULFILLMENT

The initiative of King Jehoshaphat, sending out princes to teach the Law of God, serves as a significant foreshadowing of the ultimate and perfect Teacher, Jesus Christ. While Jehoshaphat's mission sought to bring the written Law to the people of Judah, it ultimately pointed to the One who would embody and perfectly fulfill that Law. Jesus did not merely teach the Law; He lived it perfectly, becoming the Lamb of God who takes away the sin of the world. He came not to abolish the Law but to fulfill it (Matthew 5:17), revealing its true spiritual depth and the heart of God behind its commands, culminating in the summary of love for God and neighbor (Matthew 22:37-40). Furthermore, Jesus commissioned His disciples, not merely princes, but ordinary men and women empowered by the Holy Spirit, to go into all the world and make disciples, teaching them "everything I have commanded you" (Matthew 28:20). Unlike the external teaching of the Old Covenant, Christ's work, through the New Covenant, writes the Law on our hearts by the Holy Spirit (Hebrews 8:10), enabling true understanding and internal obedience. Thus, Jehoshaphat's noble effort, while significant in its time, pales in comparison to the transformative, internal, and global teaching ministry inaugurated by Christ, who is the very Word made flesh and the ultimate source of all wisdom and truth.

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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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