7 9 (no parallel in 1 Kin.). Jehoshaphat’s Provision for Teaching the Law<\/p>\n
7<\/strong>. he sent to his princes to teach<\/em> ] R.V. he sent his princes, even Ben-hail, and Obadiah, and Zechariah, and Nethanel, and Micaiah, to teach<\/strong>.<\/p>\n The princes were not sent as teachers themselves, but had the duty committed to them of seeing that the people were taught. The actual teachers were the priests and Levites of 2Ch 17:8<\/span>.<\/P><\/p>\n Verse 7. – 9<\/span>. To teach in the cities of Judah.<\/B><\/I>] “To teach the fear of the Lord<\/I> in the cities of Judah.”-Targum<\/I>.<\/P> <\/P> In these verses we find a remarkable account of an itinerant<\/I> ministry<\/I> established by Jehoshaphat; and in this work he employed three<\/I> classes of men:<\/P> 1. The princes<\/I>.<\/P> 2. The Levites<\/I>.<\/P> 3. The priests<\/I>.<\/P> We may presume that the princes<\/I> instructed the people in the nature of the civil law<\/I> and constitution<\/I> of the kingdom<\/I>; the Levites<\/I> instructed them in every thing that appertained to the temple service<\/I>, and ritual law<\/I>; and the priests<\/I> instructed them in the nature<\/I> and design<\/I> of the religion<\/I> they professed. Thus the nation became thoroughly instructed in their duty to God<\/I>, to the king<\/I>, and to each other<\/I>. They became, therefore, as one man<\/I>; and against a people thus united, on such principles<\/I>, no enemy could be successful.<\/P> <\/p>\n To teach in the cities of Judah; <\/B>to inform the people of their duty, and of the kings pleasure. As judges or justices of peace teach or instruct the people in the laws of the land, when they deliver their charges upon the bench; so did these princes in the kings name admonish and require the people to observe and obey the laws of God, which were the prinicipal laws of that land; the particular explication and enforcement whereof they left to the Levites and priests here following, who were sent for this end, and accordingly taught the people, 2Ch 17:9<\/span>. <\/P> <\/p>\n 7-11. Also in the third year of hisreign he sent to his princes, . . . to teach in the cities ofJudah<\/B>The ordinary work of teaching devolved on the priests.But extraordinary commissioners were appointed, probably to ascertainwhether the work had been done or neglected. This deputation of fiveprinces, assisted by two priests and nine Levites, was to make acircuit of the towns in Judah. It is the first practical measure weread of as being adopted by any of the kings for the religiousinstruction of the people. Time and unbroken opportunities wereafforded for carrying out fully this excellent plan of homeeducation, for the kingdom enjoyed internal tranquillity as well asfreedom for foreign wars. It is conformable to the pious style of thesacred historian to trace this profound peace to the “fear ofthe Lord having fallen on all kingdoms of the lands that were roundabout Judah.”<\/P><\/p>\n Also in the third year of his reign he sent to his princes<\/strong>,…. That dwelt in the several parts of the kingdom; or he sent them, being with him, some of the principal men of his court; for may be a sign of the accusative case, as it sometimes is:<\/p>\n even to Benhail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah<\/strong>; to see that they were taught, and oblige them to attend to the instructions that should be given them, and not mutiny and rebel against their teachers; and to let them know what was the king’s pleasure on this head, and to back with their authority the priests and Levites, whose proper work it was to instruct, and who therefore were sent with them, as follows.<\/p>\n THE COMMISSIONERS OF PUBLIC INSTRUCTION IN THE LAW.<\/strong><\/p>\n (7) He sent to his princes, even to Ben-hail . . . to Michaiah.<\/strong>Rather, He sent his princes, Ben- hail and Obadiah<\/em> . . . and Michaiah.<\/em> (The le<\/em> to, in the chroniclers idiom, marking the object of the verb.) If, however, Authorised Version were correct, the construction would not be unique, as the Speakers Com mentary<\/em> asserts. (Comp. 2Ki. 5:7<\/span>, this man sendeth to me to recover a man, &c.)<\/p>\n Princes.<\/strong>None of the personages mentioned in this and the following verse are otherwise known. The five princes were laymen of rank, and were accompanied by nine (eight) Levites and two priests.<\/p>\n Ben-hail.<\/strong>Son of valour.<\/em> A compound proper name, only occurring here, but analogous to Ben-hur. Ben-deker, and Ben-hesed in 1Ki. 4:8-10<\/span>. (The LXX. renders the sons of the mighty. Syriac, the chiefs of the forces; apparently reading bn <\/em>c<\/em>hail.<\/em>)<\/p>\n Nethaneel.<\/strong>Syriac, Mattanael; Arabic, Mattaniah, Michaiah. Syriac and Arabic, Malachiah.<\/p>\n 7<\/strong>. <\/strong> He sent to his princes to teach <\/strong> He committed the matter of teaching to their oversight and care, and the teaching was done by the Levites and priests, as stated in the next verse. He did well to put down idolatry, but he was wise enough to know that unless the people were instructed, they would soon apostatize again.<\/p>\n 2Ch 17:7<\/span><\/em><\/strong>. <\/strong>He sent to his princes, even to Ben-hail, <\/em><\/strong>&c.<\/strong> He sent of his princes Ben-hail, Obadiah, <\/em>&c. The proper business of these princes in their circuit round the kingdom, says Bishop Patrick, was to admonish and require the people to observe the laws of God, and to leave the particular explication and enforcement of them to those of the sacred order who went with them, supporting them in the execution of their office, and obliging the people to receive them with respect, to hear them with attention, and to practise what they taught. <\/p>\n I do not recollect a more beautiful representation given of any of the kings of Israel anywhere, than what is here given of Jehoshaphat in his sending forth teachers to bring his subjects acquainted with the law of the Lord. The teachers also are highly spoken of, in that when they went forth to instruct, their teaching was concerning the Lord; for it is said that they had the book of the law of the Lord with them. In the present hour ministers of Jesus should never be without their Bibles, for this is their authority by which they may establish the truths which they teach; and put to silence the ignorance of foolish men.<\/p>\n 2Ch 17:7 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.<\/p>\n Ver. 7. He sent to his princes to teach in the cities of Judah.<\/strong> ] Teaching princes there are not many, such as were David, Solomon, George, prince of Anhalt, &c., but these were sent with the teaching Levites to countenance and bear them out in this visitation general, and perhaps to punish the opposite and obstinate, if any such. Junius readeth the text thus, He sent with his princes, these Levites for the teaching. Or, the princes taught the people the law of the land; the priests and Levites the law of God: both did mutually help one another. So a Danish king of this land made a law, that at the general court of every shire the bishop of the diocese should accompany the sheriff, that the one might countenance God’s law, the other man’s. a<\/em> Queen Elizabeth once in her progress through Suffolk, observing that the justices of that county who came to meet her had every man his minister next to his body, said she wondered not that that county was so well governed, where she saw that the word and sword went so lovingly together. b<\/em> <\/p>\n<\/p>\n a<\/em> In Scotland, in their General Assembly, the king had his commissioner or substitute, to see that nothing was concluded to his prejudice. <\/p>\n b<\/em> Speed.<\/p>\n princes. These organized the Levites and priests (2Ch 17:8) into a teaching mission. The first so recorded. <\/p>\n to teach. This was the special function of the priests. See notes on Deu 17:9-12; Deu 33:10. <\/p>\n 2Ch 17:7-9<\/p>\n 2Ch 17:7-9<\/p>\n THE LAW OF JEHOVAH; THE TORAH, <\/p>\n (GENESIS; EXODUS; LEVITICUS; NUMBERS; AND DEUTERONOMY) <\/p>\n WAS TAUGHT BY THE PRINCES TO ALL JUDAH<\/p>\n “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; and with them the Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Sheminamoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah the Levites; and with them Elishama, and Jehoram the priests. And they taught in Judah HAVING THE BOOK OF THE LAW OF JEHOVAH WITH THEM; and they went about through all the cities of Judah, and taught among the people.”<\/p>\n Because of the clause which we have capitalized, this is one of the most important passages in Chronicles. Right here is the reason radical critics have extended themselves so unreasonably in their efforts to discredit Chronicles. Here is dependable, historical proof of the continued existence of the Torah from the days of Moses throughout the history of Israel. As Keil stated it, “The book of the law of Jehovah is the Pentateuch, not merely a collection of Mosaic laws, since in Jehoshaphat’s time the Mosaic Book of the Law (the Pentateuch) had been long in existence.” We shall not take the space to repeat the vociferous denials of critics, except to cite one knee-jerk remark that characterizes all of them, “Such action was not taken in Jehoshaphat’s time.”[2] What is the basis of such a blatant denial of what God’s Word states as a fact? even giving the very names of the royal princes who did the teaching. THERE IS NONE. No matter what unbelievers say, this chapter IS the historical record of what happened in the reign of Jehoshaphat; and those who live two and one half millenniums afterward have nothing of value by which they may challenge it. Then why do men deny it? The false theories they have invented are here contradicted, forcing them either to give up their false theories, or to deny the Sacred Scriptures that contradict them.<\/p>\n E.M. Zerr:<\/p>\n 2Ch 17:7. Sent to his princes to teach. The idea is that he sent word to these princes to do the teaching. Obadiah and Zechariah are the same names as two of the minor prophets, but that is a coincidence only. These men were merely some princes or leading men in the service of Jehoshaphat. <\/p>\n 2Ch 17:8. The princes named in the preceding verse were outstanding men, but were without any official designation. In addition to them, the king selected some men from the tribe of Levi. A still more special selection was made of the Levites; some of whom were priests. This distinction is explained by the fact that all priests were Levites, but not all Levites could act as priests; only the family of Aaron could. <\/p>\n 2Ch 17:9. They taught in Judah means the priests taught. That was according to the system that God designed for the continued instruction of his people. (Lev 10:11; Deu 17:9; Mal 2:2-7.) This work had been neglected according to the charge made by Azariah in 2Ch 15:3, and Jehoshaphat was trying to correct the defect. <\/p>\n am 3092, bc 912 <\/p>\n he sent: In these verse we have an account of a remarkable itinerant ministry established by Jehoshaphat, in which three classes of men were employed:<\/p>\n 1. The Princes<\/p>\n 2. The Levites<\/p>\n 3. The Priests <\/p>\n We may presume that the Princes instructed the people in the nature of the civil law and constitution of the kingdom; that the Levites instructed them in every thing that appertained to the temple service, and ritual law; and that the Priests instructed them in the nature and design of their religion. Thus the nation became thoroughly instructed in their duty to God, to the king, and to each other; they therefore became as one man; and against a people thus united, on such principles, no enemy could be successful. Deu 4:5, Psa 34:11, Psa 51:13, Ecc 1:12, Ecc 12:9, Ecc 12:10, Isa 49:23 <\/p>\n to teach: 2Ch 15:3, 2Ch 30:22, 2Ch 35:3, Deu 33:10, Neh 8:7, Neh 8:8, Neh 8:13, Neh 8:14, Neh 9:3, Mat 4:23, Mar 4:2, Luk 4:43, Luk 4:44, Act 1:1 <\/p>\n Reciprocal: Lev 14:42 – General Num 21:18 – princes 2Ch 34:30 – he read Ezr 7:25 – teach ye Neh 8:2 – congregation<\/p>\n 2Ch 17:7. He sent to his princes to teach in the cities of Judah To inform the people of their duty, and of the kings pleasure. As judges teach or instruct the people in the laws of the land, when they deliver their charges upon the bench; so did these princes, in the kings name, admonish and require the people to observe and obey the laws of God, which were the municipal laws of that land: the particular explication and enforcement whereof they left to the Levites and priests here following, who were sent for this end, and accordingly taught the people, 2Ch 17:9.<\/p>\n 17:7 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 {d} teach in the cities of Judah.<\/p>\n (d) He knew it was in vain to profess religion, unless such were appointed who could instruct the people in the same, and had authority to put away all idolatry.<\/p>\n 2. The strength of Jehoshaphat’s kingdom 17:7-19<\/span><\/p>\n This survey of the king’s administrative accomplishments is not in Kings. Jehoshaphat sent teachers of the Mosaic Law throughout Judah to enable the people to know God’s will (2Ch 17:7-9). Thus he fortified his nation spiritually as well as physically. God blessed this effort to glorify Him by putting the fear of the Lord in Judah’s enemies (2Ch 17:11). Again we see Gentiles bringing gifts to the Davidic king who walked in the ways of the Lord, as in Solomon’s day (cf. 2Ch 9:14; 2Ch 26:8).<\/p>\n Also in the third year of his reign he sent to his princes, [even] to Ben-hail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah. 7 9 (no parallel in 1 Kin.). Jehoshaphat’s Provision for Teaching the Law 7. he sent to his princes to … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 17:7”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11542","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11542","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11542"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11542\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11542"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11542"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11542"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"