2 CHRO�ICLES 19 COMME�TARYEDITED BY GLE�� PEASE

1When Jehoshaphat king of Judah returned safely to his palace in Jerusalem,

BAR�ES, "Jehoshaphat ... returned to his house in peace -With the battle of Ramoth-Gilead, and the death of Ahab, the war came to an end. The combined attack of the two kings having failed, their troops had been withdrawn, and the enterprise in which they had joined relinquished. The Syrians, satisfied with their victory, did not press on the retreating foe, or carry the war into their enemies’ country.

CLARKE, "Returned to his house in peace - That is, in safety, notwithstanding he had been exposed to a danger so imminent, from which only the especial mercy of God could have saved him.

GILL, "And Jehoshaphat the king of Judah returned,.... From Ramothgilead, after Ahab was slain:

to his house in peace in Jerusalem; to his palace there in safety, having narrowly escaped losing his life in the battle.

HE�RY 1-3, "Here is, I. The great favour God showed to Jehoshaphat,

1. In bringing him back in safety from his dangerous expedition with Ahab, which had like to have cost him dearly (2Ch_19:1): He returned to his house in peace. Notice is taken of this to intimate, (1.) That he fared better than he had expected. He had been in imminent peril, and yet came home in peace. Whenever we return in peace to our houses we ought to acknowledge God's providence in preserving our going out and our coming in. But, if we have been kept through more than ordinary dangers, we are in a special manner bound to be thankful. There was but a step perhaps between us and death, and yet we are alive. (2.) That he fared better than he deserved. He was out of the way of his duty, had been out upon an expedition which he could not well account for to God and his conscience, and yet he returned in peace; for God is not extreme to mark what we do amiss, nor does he withdraw his protection every time we forfeit it. (3.) That he fared better than Ahab king of Israel did, who was brought home slain. Though Jehoshaphat had said to Ahab, I am as thou art, God distinguished him; for he knows and owns the way of the righteous, but the way of the ungodly shall perish. Distinguishing mercies are very obliging. here were two kings in the field together, one taken and the other left,

one brought home in blood, the other in peace.

2. In sending him a reproof for his affinity with Ahab. It is a great mercy to be made sensible of our faults, and to be told in time wherein we have erred, that we may repent and amend the error before it be too late. The prophet by whom the reproof is sent is Jehu the son of Hanani. The father was an eminent prophet in the last reign, as appeared by Asa's putting him in the stocks for his plain dealing; yet the son was not afraid to reprove another king. Paul would have his son Timothy not only discouraged, but animated by his sufferings, 2Ti_3:11, 2Ti_3:14. (1.) The prophet told him plainly that he had done very ill in joining with Ahab: “Shouldst thou, a godly man, help the ungodly,give them a hand of fellowship, and lend them a hand of assistance?” Or, “Shouldst thou love those that hate the Lord; wilt thou lay those in thy bosom whom God beholds afar off?” It is the black character of wicked people that they are haters of God, Rom_1:30. Idolaters are so reputed in the second commandment; and therefore it is not for those that love God to take delight in them or contract an intimacy with them. Do I not hate those, says David, that hate thee? Psa_139:21, Psa_139:11. Those whom the grace of God has dignified ought not to debase themselves. Let God's people be of God's mind. (2.) That God was displeased with him for doing this: “There is wrath upon thee from before the Lord, and thou must, by repentance, make thy peace with him, or it will be the worse for thee.” He did so, and God's anger was turned away. Yet his trouble, as recorded in the next chapter, was a rebuke to him for meddling with strife that belonged not to him. If he be so fond of war, he shall have enough of it. And the great mischief which his seed after him fell into by the house of Ahab was the just punishment of his affinity with that house. (3.) Yet he took notice of that which was praiseworthy, as it is proper for us to do when we give a reproof (2Ch_19:3): “There are good things found in thee; and therefore, though God be displeased with thee, he does not, he will not, cast thee off.” His abolishing idolatry with a heart fixed for God and engaged to seek him was a good thing, which God accepted and would have him go on with, notwithstanding the displeasure he had now incurred.

JAMISO�, "2Ch_19:1-4. Jehoshaphat visits his kingdom.

Jehoshaphat ... returned to his house in peace— (See 2Ch_18:16). Not long after he had resumed the ordinary functions of royalty in Jerusalem, he was one day disturbed by an unexpected and ominous visit from a prophet of the Lord [2Ch_19:2]. This was Jehu, of whose father we read in 2Ch_16:7. He himself had been called to discharge the prophetic office in Israel. But probably for his bold rebuke to Baasha (1Ki_16:1), he had been driven by that arbitrary monarch within the territory of Judah, where we now find him with the privileged license of his order, taking the same religious supervision of Jehoshaphat’s proceedings as he had formerly done of Baasha’s. At the interview here described, he condemned, in the strongest terms, the king of Judah’s imprudent and incongruous league with Ahab - God’s open enemy (1Ki_22:2) - as an unholy alliance that would be conducive neither to the honor and comfort of his house nor to the best interests of his kingdom. He apprised Jehoshaphat that, on account of that grave offense, “wrath was upon him from before the Lord,” a judgment that was inflicted soon after (see on 2Ch_20:1-37). The prophet’s rebuke, however, was administered in a mingled strain of severity and mildness; for he interposed “a nevertheless” (2Ch_19:3), which implied that the threatened storm would be averted, in token of the divine approval of his public efforts for the promotion of the true religion, as well as of the sincere piety of his personal character and life.

K&D 1-3, "The prophet Jehu's declaration as to Jehoshaphat's alliance with Ahab, and Jehoshaphat's further efforts to promote the fear of God and the administration of justice in Judah. - 2Ch_19:1-3. Jehu's declaration. Jehoshaphat returned from the war

in which Ahab had lost his life, �שלום, i.e., safe, uninjured, to his house in Jerusalem; so

that the promise of Micah in 2Ch_18:16 was fulfilled also as regards him. But on his return, the seer Jehu, the son of Hanani, who had been thrown into the stocks by Asa (2Ch_16:7.), met him with the reproving word, “Should one help the wicked, and lovest

thou the haters of Jahve!” (the inf. with ל, as in 1Ch_5:1; 1Ch_9:25, etc.). Of these sins

Jehoshaphat had been guilty. “And therefore is anger from Jahve upon thee” (על as קצףin 1Ch_27:24). Jehoshaphat had already had experience of this wrath, when in the battle of Ramoth the enemy pressed upon him (2Ch_18:31), and was at a later time to have still further experience of it, partly during his own life, when the enemy invaded his land (2 Chron 20), and when he attempted to re-establish the sea trade with Ophir (2Ch_20:35.), partly after his death in his family (2 Chron 21 and 2Ch_22:1-12). “But,” continues Jehu, to console him, “yet there are good things found in thee (cf. 2Ch_12:12),

for thou hast destroyed the Asheroth...” 2 ,אשרים = אשרותCh_17:6. On these last words, comp. 2Ch_12:14 and 2Ch_17:4.

BE�SO� 1-3, ". Jehoshaphat returned to his house in peace — Safe, being miraculously delivered from imminent danger, as has just been related. And Jehu, the seer — Of whom see 1 Kings 16:1-2; went out to meet him — Sent by God for that purpose. And said to Jehoshaphat, Shouldest thou help the ungodly? — Give them a hand of fellowship, and lend them a hand of assistance? And love them that hate the Lord? — Be in a state of intimacy with those that are at enmity with God, and under his wrath and curse? Was it agreeable to the love and duty which thou professest to God and godliness, to enter into so strict an alliance and friendship with wicked Ahab, God’s sworn enemy, and to give him such assistance? Therefore is wrath come upon thee, &c. — God is angry with thee, and will chastise thee for this miscarriage. Which he did, partly by stirring up the Moabites and others to invade him, chap. 20.; partly by permitting his eldest son Jehoram to kill all his brethren, 2 Chronicles 21:4; and principally by bringing that almost general destruction upon his grand-children by Jehu, (2 Kings 9:27; and 2 Kings 10:13-14,) which was the fruit of his alliance with Ahab. And hast prepared thy heart to seek God — hachinota, hast disposed, directed, or set thy heart; that is, thou hast ,הכינותsought and served God with all thy heart, and not feignedly, as many others do. And this work of preparing or directing the heart, which is elsewhere attributed to God, (Proverbs 16:1 ; Philippians 2:13,) is here ascribed to Jehoshaphat, because it is man’s action, though performed by God’s grace, preventing, enabling, and inclining him to it.

COFFMA�, "In the appraisal of Jehoshaphat's reign, it was, in a general sense, approved, despite the serious, even sinful, mistakes, one of which was that marriage with the daughter of Ahab which he arranged for his heir and successor to the

throne.

Also, note that nothing is said here about the removal of the high places, despite the fact that 2 Chronicles 17:6 states that he took away the high places, indicating that the citizens had, in the meanwhile, rebuilt them. This was done many times in the history of Judah.

ELLICOTT, "JEHU THE SO� OF HA�A�I DE�OU�CES THE ALLIA�CE WITH AHAB.

The whole chapter is original, so far as regards the Book of Kings.

Verse 1 (1) Jehoshaphat . . . returned to his house in peace.—A contrast with the fate of Ahab is suggested. (Comp. 2 Chronicles 18:27; 2 Chronicles 18:34; and ibid. 16.)

In peace.—In wholeness, soundness, i.e., unhurt.

TRAPP, " And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.

Ver. 1. And Jehoshaphat … returned to his house in peace.] He looked upon himself as "a brand pulled out of the fire"; and having seen another ship wrecked, he resolveth to look better to his tackling. His soul had escaped as a bird out of the snare of the fowlers, as a dove out of the claws of a hawk, or talons of an eagle.

POOLE, "Jehoshaphat, reproved by the prophet Jehu, visiteth his kingdom, 2 Chronicles 19:1-4. His instructions to the judges, 2 Chronicles 19:5-7; to the priests and Levites, 2 Chronicles 19:8-11.

Safe, being miraculously delivered from eminent danger, as was related, 2 Chronicles 18:31,32.

PARKER, "1. And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem [A contrast with the fate of Ahab is suggested. (Comp. chap. 2 Chronicles 18:27, 2 Chronicles 18:34; and ibid. 2 Chronicles 18:16)].

2. And Jehu, the son of Hanani the seer [the seer whose father had suffered for his reproof of Asa (chap. 2 Chronicles 16:7-10), and who had himself already witnessed against Baasha, king of Israel ( 1 Kings 16:1-7)], went out to meet him [unto his presence ( 1 Chronicles 12:17; chap. 2 Chronicles 15:2)], and said to king Jehoshaphat [the prophets never shrank from facing the highest representatives of earthly power (comp. 1 Kings 21:20)], Shouldest thou help the ungodly, and love them that hate the Lord? [And haters of Jehovah lovest thou?] therefore is wrath

upon thee from before the Lord [See the same phrase in 1 Chronicles 27:24. In the case of David, the divine wrath was embodied in pestilence; with regard to Jehoshaphat the following chapters show that his land suffered invasion and his fleet shipwreck; his posterity was evil, and came to an evil end].

3. �evertheless ["Yet the divine wrath will not pursue thee to destruction, for there are good things found in thee." (So chap. 2 Chronicles 12:12; comp. also 1 Kings 14:13)], there are good things [chap. 1 Chronicles 17:4, 1 Chronicles 17:6] found in thee, in that thou hast taken away the groves [thou hast consumed (or exterminated) the Asherahs. ( Deuteronomy 13:6; 2 Kings 23:24.) So Asa had done (chap. 2 Chronicles 17:4)] out of the land, and hast prepared [or directed. The contrary was said of Rehoboam (chap. 2 Chronicles 12:14)] thine heart to seek God.

4. And Jehoshaphat dwelt at Jerusalem: and he went out again [Heb. he returned and went out] through the people from Beersheba to mount Ephraim, and brought them back unto the Lord God of their fathers.

Faithful Expostulations

"A�D Jehoshaphat the king of Judah returned to his house in peace," not in peace of soul, or in contentment of mind, but, literally, in wholeness; or, as we should say in English, safe and sound: he had been engaged in an unholy war in alliance with a most wicked man; that wicked man had been slain in the battle, but Jehoshaphat returned in peace, in wholeness, without scar or wound or mark of injury. It is important to mark this distinction, lest we should imagine that a man can go out and fight with whom he pleases, and carry out all his own will, and come back with the seal of divine peace impressed upon his mind and heart. This is only a physical wholeness, a bodily immunity from danger. Jehoshaphat did not figure well in the war; he was thought to be the king of Israel, and the soldiers of the opposing king had received instructions not to think of great or small, but to fight only with the king, so they gathered around the chariot of Jehoshaphat, and in the moment of supreme danger he cried out, and he was sent away, coming to Jerusalem in peace, without having sustained any bodily injury. A whole skin after a war is about the worst medal a soldier can wear. Let Jehoshaphat have his little enjoyment, and we shall see what came of it

GUZIK, "A. The goodness of God to Jehoshaphat.

1. (2 Chronicles 19:1) He returns safely after the battle.

Then Jehoshaphat the king of Judah returned safely to his house in Jerusalem.

a. Then Jehoshaphat the king of Judah returned safely: This was the mercy of God. Jehoshaphat, clothed in the robes of the king targeted for death by the army of Syria, should have been killed in battle. Yet he cried out to the LORD and was preserved, returning safely to his house in Jerusalem.

i. “The fact that Jehoshaphat reached home safely is significant. It contrasts his fate with Ahab’s, and testifies to God’s grace given to a person who was almost destroyed by undiscerning folly.” (Selman)

SIMEO�, "JEHOSHAPHAT’S CO��EXIO� WITH AHAB REPROVED

2 Chronicles 19:2. And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the Lord? therefore is wrath upon time from before the Lord.

IT is happy when pious children rise up in the places of their parents, and, unmoved by the sufferings which their fathers have experienced, dare to tread in their steps with fidelity and zeal. Hanani, the father of Jehu, had been cast into prison for faithful reproof which he administered to King Asa [�ote: 2 Chronicles 16:7-10.]: yet does Jehu give a similar reproof to Asa’s son and successor, Jehoshaphat: and, us he was enabled to temper his reproof with seasonable commendation, he succeeded in convincing the monarch of his fault, and in stirring him up to a more becoming conduct.

The conduct here blamed, was, Jehoshaphat’s uniting himself with Ahab against the king of Syria: but the terms in which the censure was conveyed, are of more general import, and may be applied to all alliances with the ungodly. We will endeavour therefore to improve them, by shewing,

I. What is that intimacy with the ungodly which God forbids—

We are not to suppose that all connexion with them is forbidden; for then, as the Apostle says, “We must needs go out of the world,” since the necessities of our nature constrain us to keep up some sort of intercourse with them. Moreover, there is an attention to them which compassion itself demands, and which our blessed Saviour himself manifested to such a degree, as to incur the reproach of being “a friend of publicans and sinners.” �or are we to forget, that courtesy is one of the most amiable and important of Christian graces. “Be pitiful, be courteous,” is the command of God himself: and they who are grossly deficient in relation to this duty, as too many professors of religion are, have greatly mistaken the true genius of Christianity, which is, in every possible modification of it, a religion of love.

Yet is there a very broad line of distinction to be drawn between the extremes of unmeasured union with the world, and a contemptuous abstraction from it. Though the righteous are not to despise the ungodly, they are carefully to avoid,

1. An alliance with them—

[Under the law, all intermarriages with the heathen were strictly forbidden: and under the Gospel the same law applies to the ungodly: the Apostle’s direction

respecting those who are seeking a matrimonial alliance, is, “Let them marry, only in the Lord [�ote: 1 Corinthians 7:39.].” In many places of Scripture are the evils arising from unequal marriages of believers with unbelievers, strongly marked [�ote: Genesis 6:2-3 and in Jehoshaphat’s own son; 2 Chronicles 21:6.]: we must not wonder then that such contracts are expressly forbidden [�ote: 2 Corinthians 6:14-16.].]

2. A conformity to them—

[They who are of the world, both speak of the world, and act agreeably to its dictates: they have no higher objects in view, than “the lust of the flesh, the lust of the eye, and the pride of life.” But these are wholly unsuited to the Christian’s state: they are in direct opposition to that holy and heavenly course which he is commanded to pursue [�ote: 1 John 2:15-16.]: and therefore he is enjoined “on no account to be conformed to this world, but to be transformed by the renewing of his mind, that he may prove what is that good, and acceptable, and perfect will of God [�ote: Romans 12:2.].”]

3. An unnecessary association with them—

[We should not choose them as our friends and companions: for “how can two walk together, except they be agreed?” We almost of necessity imbibe the spirit of our associates; and therefore we should select for our acquaintance those who will help us forward, and not those who will retard us, in our heavenly course. We can never too attentively consider that instructive declaration of Solomon, “He that walketh with wise men, will be wise; but a companion of fools will be destroyed [�ote: Proverbs 13:20.].”]

That such intimacy with the ungodly is not prohibited by God without reason, will appear, whilst we shew,

II. Why it is so displeasing to him—

God was greatly offended with Jehoshaphat, and severely punished him for his fault. It was in consequence of his alliance with Ahab that his eldest son Jehoram slew all his younger brethren [�ote: 2 Chronicles 21:4.], and that all his grandchildren were slain by Jehu [�ote: 2 Kings 10:13-14 and especially 2 Chronicles 22:7-8.]. And in every instance, such intimacy with the ungodly is offensive to him;

1. On account of the state of mind it implies—

[It is evident that any person professing godliness, and at the same time affecting the society of the ungodly, must be in a very degenerate state. Such a state of mind indicates in a very high degree, a want of love to God—a want of aversion to sin—a want of self-knowledge—and a want of common prudence.

How low must be his love to God! Would any man who loved his parents and his family select for his intimate friend a man that was the avowed enemy of them all? Yet the character of the ungodly is, that they are “haters of God [�ote: Romans 1:30; Romans 8:7.]:” how then can any one who truly loves God, take such a person for his bosom friend, or maintain, except from necessity, any intercourse with him?

And small indeed must be his aversion to sin, when he can find pleasure in those who belong to “a world that lieth in wickedness,” and whose whole life is a continued and voluntary course of sin.

His self-knowledge too must be at a very low ebb, if he think that he can frequent such company without having both his principles and his practice greatly vitiated.

Even to common prudence he is almost an utter stranger: for would any man on the brink of a stupendous precipice go unnecessarily to the utmost edge of it, where it was exceeding rough and slippery, rather than pursue a path which was comparatively both safe and easy? Yet this is his conduct, who chooses to mix unnecessarily with a tempting and ensnaring world: and the absurdity of it is strongly marked in the expressions of our text, where an appeal is made to the common sense and reason of mankind; “Shouldest thou love them that hate the Lord?”]

2. On account of its pernicious tendency—

[We form very erroneous calculations on this subject. We are ready to think that we shall ingratiate ourselves with the world, and recommend religion to their favourable acceptance: but the very reverse is the case; we lower ourselves in their estimation, and make them think better of their own religion than they would otherwise do. They take for granted that religion sanctions all that conformity to their customs that they see in us; and consequently that they are much nearer to the standard of true religion than they really are: nor are they a whit more reconciled to those practices which they do not choose to follow, and which, in spite of all our efforts, they will account over-righteous, unnecessary, and absurd. It will be found almost invariably that little, if any, good accrues to the ungodly from such sacrifices, and that great injury is sustained by those who make them.

In the chapter preceding our text, we may see the experiment fairly made. Jehoshaphat having joined affinity with Ahab, paid him a friendly visit, and was hospitably received by him [�ote: 2 Chronicles 18:1-2.]. Presently Ahab proposed to him an union of their forces in an attack on the king of Syria; to which proposal Jehoshaphat, unwilling to refuse him, accedes; but, being a pious character, recommends that an inquiry should be first made of God for his direction. To this Ahab apparently agrees; but consults none except his own idolatrous prophets [�ote: 2 Chronicles 18:3-5.]. Jehoshaphat, not quite satisfied with their advice, asks if there be not a prophet of Jehovah by whom their inquiry may be made? Ahab acknowledges that there is; but that he cannot endure that prophet, because he never prophesied good concerning him, but evil. This aversion Jehoshaphat tries to

soften; and for a moment prevails [�ote: 2 Chronicles 18:6-8.]: but, as soon as Micaiah has delivered his message from the Lord, Ahab is filled with rage against him, and orders him to be put in prison, and to be fed with the bread and water of affliction: and Jehoshaphat, contrary to God’s revealed will, proceeds with Ahab to execute the plan proposed [�ote: 2 Chronicles 18:16-17; 2 Chronicles 18:25-28.]. �ow here is an exact representation of what generally takes place in such connexions: the compliances that are required by the ungodly, are too faintly refused; whilst the barriers interposed by the godly, produce no adequate effect. The two parties may not unfitly be compared to persons pulling against each other on a steep declivity: the one who is on the more elevated site, may think he shall prevail; but a moment’s experience will suffice to shew him, that his adversary draws against him with a ten-fold advantage, both as it respects the comparative force which he is able to exert, and the greater facility with which a descending motion may be produced. Thus it is between the godly and the ungodly, when too intimate a fellowship subsists between them: the conscience of the one is ensnared and violated, whilst the other retains all his principles, dispositions, and habits.]

3. On account of its opposition to his revealed will—

[�othing can be plainer than God’s declaration respecting the friendship of the world: it is actually a state of “enmity against God:” yea, the very desire to possess its friendship is constructive treason against God himself; and actually constitutes treason, as much as the holding of forbidden intercourse with an earthly enemy constitutes treason against the king [�ote: James 4:4. See the Greek.]. It is in vain to dispute against such a solemn declaration as this, or to think that we can ever reconcile such opposite interests as those of “God and Mammon.” We must hold to the one, or to the other: and if we choose the friendship of the world, then must we expect to be dealt with as the enemies of God. If we are found associated with the goats in this world, it is in vain to hope that we shall be numbered with the sheep in the world to come [�ote: Matthew 25:32-33.].]

Address—

[The character of Jehoshaphat was on the whole good: “good things were found in him; and he had prepared his heart to seek God [�ote: ver. 3.].” �ow it is to persons of this character more particularly that our subject must be addressed: for the ungodly, when mixing with the world, are in their proper element; and the established Christian feels but little temptation to go back to worldly pleasures, or to worldly society. But the temptation to young and inexperienced Christians is great. Be it remembered however by all, that the true disciples of our Lord “are not of the world, even as he was not of the world.” They cannot say to an ungodly man, “I am as thou art;” for they are as different from him as light from darkness. “By the cross of Christ, they are crucified unto the world, as the world also is to them [�ote: Galatians 6:14.].” Let me entreat you then, Brethren, not to “be unequally yoked together with unbelievers, but to come out from among them, and be separate [�ote: 2 Corinthians 6:14; 2 Corinthians 6:17.];” and endeavour to be in reality, what all the Lord’s people are by profession “a city set upon a hill,” and “lights shining in a

dark place.”]

PULPIT, "The matter of this chapter is preserved for us by the writer of Chronicles alone, and is of much significance. After glancing at the moment's outward "peace" (2 Chronicles 19:1), which Jehoshaphat had on his return to Jerusalem, the narrative, leaving in deep oblivion all he must have thought and felt and may have spoken of the end of his brother-king, and of his own late private intimacy and public alliance with him, tells how he was reined up by Jehu, the son of Hanani the seer (2 Chronicles 19:2, 2 Chronicles 19:3); and thereupon how he wisely revisited his kingdom, as it were through its length and breadth, sought to "bring them back to the Lord God of their fathers," remodelling and reviling the various offices of the judges, priests, and Levites (2 Chronicles 19:4-11), and earnestly exhorted them.

2 Chronicles 19:1

In peace. Compare the use of the phrase in verses 16 and 26, 27 of last chapter. The only peace in which it could be reasonably supposed Jehoshaphat returned to his house and the metropolis was that of freedom from war, and of present "assurance of his life."

BI 1-9, "And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.

Jehoshaphat’s declension and recovery

I. God makes a difference between a backslidden child and an apostate.

1. He preserves the life of the child (2Ch_19:1).

2. God reproves in grace His backslidden child (2Ch_19:2-3).

3. God commends His backslidden child for the good he has done.

II. Jehoshaphat exemplifies the true spirit in which we should receive Divine reproof.

1. He received the Divine reproof without resentment and with real contrition for his sin.

2. He sought to make amends for past misconduct by greater personal efforts to promote the spiritual interests of his people.

III. Jehoshaphat lays down rules for the judges of the people which are applicable and essential to our own times.

1. That a true judge must have reference to God in his decisions (2Ch_19:6).

2. That a true judge should be a real Christian (2Ch_19:7).

Lessons:

1. Unholy alliances are fraught with the greatest danger to every child of

God.

2. In his backslidden state the child of God should at once heed God’s warning and reproof through His servants.

3. God requires personal efforts for the promotion of His cause from the rich as well as poor; from those in the highest positions of State as well as from the obscure and lowly. (D. C. Hughes.)

Shouldest thou help the ungodly, and love them that hate the Lord?

Entangling alliances

I. The friendship of wicked men one of the most dangerous temptations to which Christians are subject. Modern life in cities illustrates this with special force.

1. The wealth of the world is largely in the hands of men who are not friends of Christ.

2. In many communities intelligence and culture are possessed mainly by the irreligious.

3. Interests of business sometimes create similar peril.

4. In a higher circle of life professional success often tempts young men of aspiring mind to ally themselves with those who love not God.

II. While Christian principle requires no narrow or ascetic seclusion from the world, yet it forbids seeking worldly friendships and alliances for selfish ends and to the peril of religious usefulness and religious character.

III. The irreligious friendships of religious men violate the ruling spirit of the Scriptures.

IV. Entangling alliances with the world often involve immense sacrifice of Christian usefulness.

V. Christian alliances with the wicked do not command the respect of the very man for whose favour they are formed.

VI. Loving those that hate God inflicts a wound of great severity on the feelings of Jesus Christ. It is from Calvary that the voice comes to each in our solitude, “Shouldest thou love them that hate the Lord?” (A. Phelps.)

Jehoshaphat’s connection with Ahab

I. What is that intimacy with the ungodly which God forbids?

1. An alliance with them.

2. A conformity with them.

3. An unnecessary association with them.

II. Why is it so displeasing to God?

1. On account of the state of mind it implies.

2. On account of its pernicious tendency.

3. On account of its Opposition to His revealed will. (J. Chapin.)

Associating with the ungodly

It is told of a sweet-voiced canary that it forgot how to sing by having its cage hung outside where it was constantly surrounded by sparrows. It gave up its once sweet notes and learned to chatter the meaningless, tuneless notes of the sparrow. The constant association with the Christless is apt to make our hearts grow Christless.

Jehoshaphat; or the dangers of indecision

I have to describe to you a man, not lost, but continually in danger of being lost; a man not wicked, but weak; a man possessing in his character much that was good, but allowing his goodness to be sullied by approach to evil and evil men. I have to show you how one ill-considered step, in the earlier part of his career, embarrassed his whole reign. Affinity with Ahab’s family affected more or less the whole life of Jehoshaphat. This should make us cautious.

I. In such serious matters as forming family connections, or partnerships in business.

II. In what appear minor things. Observe the man who is over-persuaded to what he believes to be evil; the man who consents to do what is wrong, and justifies himself by saying some good will come of it; the man who frequents the society of the vicious, yet believes that he can escape corruption; the man who enjoys the jest of the profane, yet supposes that his mind can retain its reverence for holy things; the man who is silent when he should declare openly his disapprobation of evil; the man who runs himself into temptation, yet trusts that God will find him a way out of it. All these persons do, in their measure and degree, expose themselves to danger—commit acts of indecision—take a step which may necessitate others, against which they may exert themselves in vain—impress a stain on their conscience which it may require years to efface—and plant on the soil of their souls a weed so vivacious, so self-spreading, so absorbent of moisture and nutriment, that by and by it may choke the growth of all Christian graces and virtues. (J. Hessey.)

Nevertheless there are good things found in thee.—

The stimulus of an encouraging word

The Lord will analyse a man’s disposition and a man’s character, and will assign to him all that is due. What man is wholly bad? Surely in the very worst of men there are excellences, and it ought to be our delight to consider these, and where possible, with due regard to justice, to magnify them and to call the man’s attention to them. A man may take heart when he sees some of his best points. Here is a lesson for parents, magistrates, and

teachers and monitors of every name and position. Tell a boy that he has done something well. We are too much afraid of what is called flattery, forgetting that flattery is a lie; but we are called upon simply to state the truth, and to state it with affection and emphasis, that it may become an encouragement to hearts that are very easily cast down. (J. Parker, D.D.)

Good and bad things in moral character

Is a man whose character is good to the extent of six-sevenths to be pronounced a bad man? Is there not a spiritual arithmetic which looks into majorities and minorities of a moral kind? Will God, then, at last drive away from Him men who have had six good points out of seven? As business men, suppose a man be recommended to you in these terms: This man has seven qualities, and six of them are really admirable; the only thing about him is that you cannot trust him with money. Would you take him? Six points are good out of seven: will you go by the majority or by the minority? Another man is also good in six points, admirable; the only fault he has is that you cannot believe a word he says. Will you take him into your business? There is a minority greater than any majority can be. That is the doctrine which we have omitted when we have been criticising eternal providence and wondering about the issues of human action. Amongst ourselves it is right that we should say of one another, “He is a good man take him on the whole.” But what is the meaning of the reservation? Is it a grace, a posture that may be taught by a hired master? Or is it a morality, the want of which turns the whole being into a bog on which you cannot rest with security? (J. Parker, D. D.)

Jehu’s commendation

We may very well admit that the nearer we get to God and to His sunlight the more freely and fully we shall admit that there is no good thing to be found in us. But yet God sometimes allows His angels to say of a mortal man, “There are good things in him,” without any frown of supreme displeasure. This should—

1. Comfort us. Our good deeds are not useless, not forgotten.

2. Encourage us. If God speak so like an indulgent master to a trying servant, then we need not fear Him. We need dread no impatient frowns upon our insufficient strivings.

3. Humble us. We are perhaps not so good as Jehoshaphat. For his one backsliding ours, perhaps, are many.

Lessons:

1. Mutual forbearance. Let us not set down any of our neighbours as altogether bad.

2. Let us see that our good qualities are definite and discoverable.

3. Let us pray earnestly, agonisingly, that the good in us may overcome the evil. Evil must not for a moment be tolerated. Christ must reign. (S.

B. James, M. A.)

MACLAREN, "‘A MIRROR FOR MAGISTRATES’

Jehoshaphat is distinguished by two measures for his people’s good: one, his sending out travelling preachers through the land (2Ch_17:7-9); another, this provision of local judges and a central court in Jerusalem. The former was begun as early as the third year of his reign, but was probably interrupted, like other good things, by his ill-omened alliance with Ahab. The prophet Jehu’s plain speaking seems to have brought the king back to his better self, and its fruit was his going ‘among the people,’ from south to north, as a missionary, ‘to bring them back to Jehovah.’ The religious reformation was accompanied by his setting judges throughout the land. Our modern way of distinguishing between religious and civil concerns is foreign to Eastern thought, and was especially out of the question in a theocracy. Jehovah was the King of Judah; therefore the things that are Caesar’s and the things that are God’s coalesced, and these two objects of Jehoshaphat’s journeyings were pursued simultaneously. We have travelled far from his simple institutions, and our course has not been all progress. His supreme concern was to deal out even-handed justice between man and man; is not ours rather to give ample doses of law? To him the judicial function was a copy of God’ s, and its exercise a true act of worship, done in His fear, and modelled after His pattern. The first impression made in one of our courts is scarcely that judge and counsel are engaged in worship.

There had been local judges before Jehoshaphat-elders in the villages, the ‘heads of the fathers’ houses’ in the tribes. We do not know whether the great secession had flung the simple old machinery somewhat out of gear, or whether Jehoshaphat’s action was simply to systematise and make universal the existing arrangements. But what concerns us most is to note that all the charge which he gives to these peasant magistrates bears on the religious aspect of their duties. They are to think themselves as acting for Jehovah and with Jehovah. If they recognise the former, they may be confident of the latter. They are to ‘let the fear of Jehovah be upon you,’ for that awe resting on a spirit will, like a burden or water-jar on a woman’s shoulder, make the carriage upright and the steps firm. They are not only to act for and with Jehovah, but to do like Him, avoiding injustice, favouritism, and corruption, the plague-spots of Eastern law-courts. In such a state of society, the cases to be adjudicated were mostly such as mother-wit, honesty and the fear of God could solve; other times call for other qualifications. But still, let us learn from this charge that even in our necessarily complicated legal systems and political life, there is room and sore need for the application of the same principles. What a different world it would be if our judges and representatives carried some tincture of Jehoshaphat’s simple and devout wisdom into their duties! Civic and political life ought to be as holy as that of cloister and cell. To judge righteously, to vote honestly, is as much worship as to pray. A politician may be ‘a priest of the Most High God.’

And for us all the spirit of Jehoshaphat’s charge is binding, and every trivial

and secular task is to be discharged for God, with God, in the fear of God. ‘On the bells of the horses shall be Holiness unto Jehovah.’ If our religion does not drive the wheels of daily life, so much the worse for our life and our religion. But, above all, this charge reminds us that the secret of right living is to imitate God. These peasants were to find direction, as well as inspiration, in gazing on Jehovah’s character, and trying to copy it. And we are to be ‘imitators of God, as beloved children,’ though our best efforts may only produce poor results. A masterpiece may be copied in some wretched little newspaper blotch, but the great artist will own it for a copy, and correct it into complete likeness.

The second step was to establish a ‘supreme court’ in Jerusalem, which had two divisions, ecclesiastical and civil, as we should say, the former presided over by the chief priest, and the latter by ‘the ruler of the house of Judah.’ Murder cases and the graver questions involving interpretation of the law were sent up thither, while the village judges had probably to decide only points that shrewdness and integrity could settle. But these superior judges, too, received charges as to moral, rather than intellectual or learned qualifications. Religiously, uprightly, ‘with a perfect heart,’ courageously, they were to act, ‘and Jehovah be with the good!’ That may be a prayer, like the old invocation with which heralds sent knights to tilt at each other, and with which, in some legal proceedings, the pleas are begun, ‘God defend the right!’ But more probably it is an assurance that God will guide the judges to favour the good cause, if they on their parts will bring the aforesaid qualities to their decisions. And are not these qualities just such as will, for the most part, give similar results to us, if in our various activities we exercise them? And may we not see a sequence worth our practically putting to the proof in these characteristics enjoined on Jehoshaphat’s supreme court? Begin with ‘the fear of the Lord’; that will help us to ‘faithfulness and a perfect heart’; and these again by taking away occasions of ignoble fear, and knitting together the else tremulous and distracted nature, will make the fearful brave and the weak strong.

But another thought is suggested by Jehoshaphat’s language. Note how this court does not seem to have inflicted punishments, but to have had only counsels and warnings to wield. It was a board of conciliation rather than a penal tribunal. Two things it had to do-to press upon the parties the weighty consideration that crimes against men were sins against God, and that the criminal drew down wrath on the community. This remarkable provision brings out strongly thoughts that modern society will be the better for incorporating. The best way to deal with men is to get at their hearts and consciences. The deeper aspect of civil crimes or wrongs to men should be pressed on the doer; namely, that they are sins against God. Again, all such acts are sins against the mystical sacred bond of brotherhood. Again, the solidarity of a nation makes it inevitable that ‘one sinner destroyeth much good,’ and pulls down with him, when God smites him, a multitude of innocents. So finely woven is the web of the national life that, if a thread run in any part of it, a great rent gapes. If one member sins, all the members suffer with it. And lastly, the cruellest thing that we can do is to be dumb when we see sin being committed. It is not public men, judges and the like, alone, who are called on thus to warn evil-doers, but all of us in our degree. If we do not, we are guilty along with a guilty nation; and it is only when, to

the utmost of our power, we have warned our brethren as to national sins, that we can wash our hands in innocency, ‘This do, and ye shall not be guilty.’

2 Jehu the seer, the son of Hanani, went out to meet him and said to the king, “Should you help the wicked and love[a] those who hate the Lord? Because of this, the wrath of the Lord is on you.

BAR�ES, "Jehu ... went out to meet him - Compare 2Ch_15:2. The monarch was therefore rebuked at the earliest possible moment, and in the most effective way, as he was entering his capital at the head of his returning army. Jehu, 35 years previously, had worked in the northern kingdom, and prophesied against Baasha 1Ki_16:1-7, but had now come to Jerusalem, as prophet and historian (compare 2Ch_20:34).

Shouldest thou help ... - As a matter of mere human policy, the conduct of Jehoshaphat in joining Ahab against the Syrians was not only justifiable but wise and prudent. And the reasonings upon which such a policy was founded would have been unexceptionable but for one circumstance. Ahab was an idolater, and had introduced into his kingdom a false religion of a new and most degraded type. This should have led Jehoshaphat to reject his alliance. Military success could only come from the blessing and protection of Yahweh, which such an alliance, if persisted in, was sure to forfeit.

CLARKE, "Jehu the son of Hanani - We have met with this prophet before; see the note on 1Ki_16:7.

Therefore is wrath upon thee - That is, Thou deservest to be punished. And who can doubt this, who knows that he did help the ungodly, and did love them that hated Jehovah? And is not the wrath of God upon all those alliances which his people form with the ungodly, whether they be social, matrimonial, commercial, or political?

GILL, "And Jehu the son of Hanani the seer,.... The son of him that reproved Asa, for which he put him in prison, 2Ch_17:7, but that did not deter this his son from reproving Jehoshaphat:

went out to meet him; as he was returning:

and said to King Jehoshaphat, shouldest thou help the ungodly; such an one as Ahab, an idolater, murderer, and persecutor:

and love them that hate the Lord? his laws, worship, and ordinances, as he had; intimating, that he had done wrong, by entering into alliance and affinity with him, by showing him friendship, and assisting him in his war against the Syrians:

therefore is wrath upon thee from before the Lord; which appeared in the war of the Ammonites and Moabites with him, related in the next chapter, and in the calamities that came upon his family, his sons being slain by Jehoram that succeeded him, and his grandsons by Jehu.

ELLICOTT, "(2) And Jehu the son of Hanani the seer.—The seer whose father had suffered for his reproof of Asa (2 Chronicles 16:7-10), and who had himself already witnessed against Baasha, king of Israel (1 Kings 16:1-7).

To meet him.—Unto his presence (1 Chronicles 12:17; 2 Chronicles 15:2).

King.—The king. The prophets never shrank from facing the highest representatives of earthly power (comp. 1 Kings 21:20).

Shouldest thou help.—Literally, to help the ungodly. The infinitive (as in 1 Chronicles 5:1; 1 Chronicles 9:25), i.e., oughtest thou to help.

The ungodly.—.The emphatic word. (See Psalms 139:21-22; Psalms 119:158 : “I beheld the transgressors with loathing.”)

Them that hate the Lord.—And haters of Jehovah lovest thou? (The particle le prefixed to the word for “haters” is characteristic of the chronicler’s style.)

Therefore is wrath upon thee.—See the same phrase, 1 Chronicles 27:24. In the case of David, the Divine wrath was embodied in pestilence; what form did it take with Jehoshaphat? The following chapters seem to supply the answer. His land suffered invasion and his fleet shipwreck; his posterity was evil, and came to an evil end (2 Chronicles 20, 21, 22). There may be reference also to the failure of the campaign in which Jehoshaphat had engaged, and his inglorious return to his own land.

TRAPP, "2 Chronicles 19:2 And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the LORD? therefore [is] wrath upon thee from before the LORD.

Ver. 2. And Jehu the son of Hanani the seer.] Jehu delivered his message with better success than his father had done. [2 Chronicles 16:7] Asa had gall in his ears, as

some creatures are said to have; but good Jehoshaphat had aures purgatissimas, a "hearing ear," [Proverbs 20:12] an "obedient ear," [Proverbs 25:12] upon which "a wise reprover is as an earring of gold, and an ornament of fine gold." {See Trapp on "Proverbs 25:12"}

Shouldest thou help the ungodly,] i.e., That wicked wretch Ahab, of whom it might be said, as afterwards it was of the Jews in St Paul’s time, that "they pleased not God, and were contrary to all men," [1 Thessalonians 2:15] or as the historian said of Commodus, the emperor, that he was called "the enemy of God and men."

And love them that hate the Lord?] I think not. Idolaters are God-haters - whatever they pretend - and are therefore to be heartily "hated," [Psalms 139:22] provided that we hate non virum, sed vitium, not the man, but his manners.

Therefore is wrath upon thee.] Thy late great danger was a fair warning, and must be kept in recent remembrance. The Moabites and the Ammonites, &c., are preparing against thee. The prophet also might have respect - as one (a) hath well observed - to some dissension that began at present betwixt his sons; the seeds of that horrid slaughter Jehoram did afterwards make amongst them. [2 Chronicles 21:4]

POOLE, "Jehu the son of Hanani the seer; of whom see 1 Kings 16:1.

Shouldest thou help the ungodly, and love them that hate the Lord? was this agreeable to thy duty and love which thou professest to God and godliness, that thou hast entered into so strict an alliance and friendship with wicked Ahab, my sworn enemy, and given such assistance to him?

Therefore is wrath upon thee from before the Lord; therefore God is angry with thee, and will chastise thee for this miscarriage: which he did, partly, by stirring up the Moabites and others to invade him, 2Ch 20; partly, by permitting his eldest son Jehoram to kill all his brethren, 2 Chronicles 21:4; and principally, by bringing that sore and almost general destruction upon his grandchildren by Jehu, 2 Kings 9:27 10:13,14, which was the proper fruit of his alliance with Ahab.

WHEDO�, "2. Jehu — This prophet had previously exercised his office in the kingdom of Israel, and had foretold the doom of Baasha. 1 Kings 16:1, note.

Went out to meet him — As he was returning to his house from the war. So Azariah went out to meet Asa as the latter returned from the war with Zerah. 2 Chronicles 15:2. But Jehu received a better treatment from Jehoshaphat than his father Hanani had received from Asa. 2 Chronicles 16:10.

Shouldest thou help the ungodly — Such as the idolatrous Ahab, whose kingdom is so largely given over to the worship of Baal and Ashtoreth.

Love them that hate the Lord — Jehoshaphat’s affinity with Ahab’s family by marriage exposed him to this charge of loving those that hated Jehovah. Jezebel, and all whom she could influence, seem to have had a hatred towards Jehovah and his worshippers. Comp. 1 Kings 18:4; 1 Kings 19:2.

Wrath upon thee — Jehovah’s indignation, which will result in future woes to Judah.

PARKER, ""And Jehu the son of Hanani the seer went out to meet him" ( 2 Chronicles 19:2).

How comfortably we should proceed but for these seers! If there were no religion in the world, how admirably we could get along! If we did not strike our feet against the altar we might walk straightforwardly on courses of selfishness and worldliness. If suddenly the whole cloud outlook did not take the shape of a great white throne we could preserve a completer equanimity. But there are prophets, there are religious critics, there are spiritual censors, and we cannot bribe them into silence. They are not afraid of kings. A truly spiritual man should not be afraid of anybody. Religion should never give way; true spiritual feeling, high spiritual illumination, should always be at the front. The man who can pray as he ought to pray should never feel the blush of shame upon his cheek, or the trembling of weakness in his knees, in the presence of earth"s mightiest sons. What has this man to fear? �othing. Why does Jehoshaphat listen to him? Because he cannot help it. We are bound sometimes to be our best selves. Occasionally conscience will assert its dominion, and the least attentive ears must incline themselves in an attitude of listening. If there were no Sabbath day, how we could riot in all manner of evil, and have a whole seven days" week at it! If there were no church, no sanctuary, no stone finger pointing upwards eternally to brighter and higher things, we could do better behind the counter, in the way of business, in the calculated relationships which are dignified by the name of society. Why will seers meet us? Why will Jehu always come when we do not want to see him? He may not be a speaking Prayer of Manasseh , he is a looking man. Christ said some of his most eloquent things by looking them. Sometimes he had a grief which could not be expressed in words, but could only be written in the scorching fire of an indignant countenance. Once he broke a man"s heart by looking at him. There are looks that have yet to come upon us, and they will burn us like hell. So it would be more comfortable if there were no affliction, no loss, no fluctuation of fortune, if every time we went out we brought sheaves back. Yet sometimes we come loaded with darkness, and when we seek our profit we thrust our eager fingers into nothingness.

How critical are these prophets! We cannot put them off with general phrases; they will take our words to pieces, they are gifted in moral as in literal analysis; they hold

each syllable up between their eyes and the sun that the light may shine well through what they are looking at. A wave of the hand will not dismiss them, or if they be dismissed in grief or in anger the sound of their retreating footsteps is itself a judgment, a thing that the memory cannot shake off, a sound hollow as the grave. They are not only so critical, they are so audacious; they are not afraid of a millionaire, of a king, of all kings, of a congregated body. They will assail us as we are sitting down to the feast, they like to choke our hunger; they will speak to us over the frothing flagon, and intoxicate with a deadlier alcohol. They will not be shut out by our folding doors, by our guards, constabulary, or military; they will whisper to the king as he goes to his throne, and say, "Thou hast offended God." Could we but get rid of these pests! If there were no preachers to listen to, and no prophets who preached to themselves, if we could have nothing but music and dancing and profit and health and sunshine, what a changed world it would be! But such is not the constitution of things; we are constrained therefore to look at facts and realities of the grimmest kind, we are compelled to own that life is a tragedy. Even if there were no religion, there would remain conscience in a certain degree or form; if even there were no preacher there would be an internal monitor, saying to us now and again, What doest thou? and these monitors—call them prophets, seers; call them by abstract names, as conscience, reason, judgment—will insist upon following us all through life and meddling with everything. We live under criticism. Blessed is that man who hears his own inward voice, and listens to it; he may have to blanch before the accuser, he may have to end his terror in prayer. If there were no such hindrances on the way, the lawyer might go home and quietly smile over his misled and impoverished client; the merchant might go home congratulating himself that he had taken the purse of some other man along with him; the liar might return to his rest, praising his eloquent falsehood; the base Prayer of Manasseh , who has taken advantage of the weak, the helpless, the homeless, might say, Who knows? Who cares? I only am master, there is no God, no death, no judgment, no hell, I will do tomorrow as I have done to-day. But we cannot take our food quietly, thankfully, and enjoyingly, because there is a demon whispering over the shoulder, there is a spectre touching the throat as we swallow the gluttonous viands, and there is in the air something that spoils the feast. God has set these things about us for our education, for our control; he has tethered us to certain centres, and given us permission of a limited kind, which we call freedom, but which in reality is but an enlarged enslavement.

"And Jehu said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the Lord?" ( 2 Chronicles 19:2).

We know the kind of man with whom Jehoshaphat had been allied. Baser man probably never lived; in some respects he prefigured the Iscariot of a later day: There was nothing too bad for that king to do. The reference therefore here is not to difference of opinion, but to difference of character. "What communion hath Christ with Belial?" �one; not because there is some intellectual difference between them, but because they do not belong to the same moral zone. "The liar," said a zealous saint in Old Testament times, "shall not dwell in my presence." We are to have nothing to do with men who delight in wickedness. Find a man who is given to

injustice, and we are called upon to hate his injustice as an unpardonable offence against right and against society. Find a man who is the victim of his passions, and we are bound to hate his sensuality. Thus we are warned in the direction of character, not in the direction of opinion. Besides, coming to this matter of opinion, whose is right? How long will it be right? Opinion has a history, and that history has proved beyond all things that opinion develops, enlarges, purifies itself, corrects its judgments, enlarges its outlooks, and reverses its verdicts. Your opinion to-day about many things is not what it was a quarter of a century ago. Who is right in opinion? Who has any authority in opinion? Who can say to another, You must follow my judgment and not your own? Blessed be God, there is no man who is charged with that wicked and foolish authority. But find a man who breaks the commandments, who violates all social sanctities, who laughs at morality, who tramples virtue under foot, and we are called upon, whatever our opinion may be, to repel him, to dissociate ourselves from him by the breadth of an immeasurable chasm.

"Therefore is wrath upon thee from before the Lord" ( 2 Chronicles 19:2).

Jehoshaphat was punished because of his wicked alliances: his land was invaded, his fleet was wrecked, his posterity was of an evil kind. We cannot understand why this should be Song of Solomon , except we have this doctrine to guide us, that God must in some way at some point get hold of the human race. The question is infinitely larger than can settled by our judgment. When actions are lifted up into a judicial sphere, and are treated by God in his judicial capacity, God is not dealing with the individual or the individual family alone, he is exemplifying the morale of his government before all ages. Better for us not to sit in judgment upon things we have never seen, quantities we cannot comprehend, and issues and consequences we cannot measure. Men can find their rest only in this sublime doctrine, that when all comes to all it will be found that God is love. We are not asked now to empanel ourselves and constitute ourselves into a jury; all the parties are not before us, all the questions cannot be expounded to us, all the perplexities cannot be disentangled; we therefore happily escape the responsibilities of juryship, and accept the rock-doctrine, the granite-foundation, that he who has made so beautiful a universe will not belie himself by moral confusion, but at the end his righteousness shall outshine the sun"s, and as for his love, it shall be softer, purer, tenderer than all the dewy morning, than all the rain that ever baptised the tender herb.

GUZIK, "2. (2 Chronicles 19:2-3) God rebukes Jehoshaphat through Jehu the prophet.

And Jehu the son of Hanani the seer went out to meet him, and said to King Jehoshaphat, “Should you help the wicked and love those who hate the LORD? Therefore the wrath of the LORD is upon you. �evertheless good things are found in you, in that you have removed the wooden images from the land, and have prepared your heart to seek God.”

a. Jehu the son of Hanani: His father was a brave prophet, speaking to king Asa. The son Jehu also prophesied to Baasha the king of Israel (1 Kings 16:1; 1Ki_16:7).

b. Should you help the wicked and love those who hate the LORD? Jehu exposed the sin of too much love in Jehoshaphat. He professed to love God, but he also demonstrated love to those who hate the LORD. He should never have entered his personal and military alliances with Ahab and the kingdom of Israel.

i. Jehoshaphat should have read and considered Psalms 97:10 : You who love the LORD, hate evil!

ii. “Love and hate in this context are formal terms for actions within a covenant or treaty relationship rather than emotional feelings, and help is a typical Chronicles expression for formal support.” (Selman)

c. �evertheless good things are found in you: God did not want Jehoshaphat to be crushed by the rebuke through the words of Jehu, so He included a word of encouragement.

· That you have removed the wooden images from the land: God knew that Jehoshaphat did not approve of all evil, so He encouraged the king in the places where he did hate evil and refuse compromise.

· And have prepared your heart to seek God: �ot only did Jehoshaphat seek God, but he also prepared his heart to do so. This demonstrated the high priority Jehoshaphat placed on seeking God.

i. “And this work of preparing or directing his heart is here ascribed to Jehoshaphat, as elsewhere it is attributed to God, Proverbs 16:1; Philippians 2:13, because it is man’s action, but performed by God’s grace, preventing, enabling, and inclining him to do it.” (Poole)

PULPIT, "And Jehu the son of Hanani the seer went out to meet him. For Hanani, the faithful father of a faithful son, see 2 Chronicles 16:7-10, where we read that he "came to Asa King of Judah," etc. Also for Jehu, see 1 Kings 16:1-4, where we read of his commission at the word of the Lord to rebuke Baasha the King of Israel, at a date upwards of thirty years before the present; and see 2 Chronicles 20:34, which would lead us to infer, though not with certainty, that he outlived Jehoshaphat. The book called by his name, however, was not necessarily finished by him. It is evident that neither the word of the Lord nor the messengers and prophets of the Lord were bound by the orthodox limits of the divided kingdom. The powerful character and the moral force of the true prophet is again seen in the way in which he was wont to go out to meet the evil-doer, though he were a king. We are accustomed to set the whole of this down to the account of the special inspiration of the prophet of old; yet that was but typical of the intrinsic force that truth faithfully spoken should wield in its own right in later times. Religion is established in the nation and people that

know and do this, by the accredited teachers of it, vie. the plain rebuke of the wrong. Shouldest thou … love them that hate the Lord? Strong suspicion must attend upon Jehoshaphat, that he had been not a little misled by answering to some personal fascination in Ahab. The prophet's rebuke is not that Jehoshaphat helped both Israel and therein Judah also against a common foe, but that he helped the ungodly, etc. Therefore wrath upon thee, etc. The significance of this sentence was probably not merely retrospective, glancing at the fact that Jehoshaphat returned to Jerusalem minus the victory for which he had bid, but was probably an intimation of troubles that should ripen, were already ripening for Jehoshaphat, in the coming invasion of his own kingdom (2 Chronicles 20:1-3).

3 There is, however, some good in you, for you have rid the land of the Asherah poles and have set your heart on seeking God.”

GILL, "Nevertheless, there are good things found in thee,.... Principles of grace, righteousness, and holiness, faith, love, zeal, and other graces, true and genuine, from whence sprung many good works done by him:

in that thou hast taken away the groves out of the land; cut down the groves of trees, and destroyed the idols and images in them:

and hast prepared thine heart to seek God; through the grace of God his heart was disposed to serve and worship the Lord, and to seek his honour and glory.

ELLICOTT, "(3) �evertheless.—Yet the Divine wrath will not pursue thee to destruction, for there are good things found in thee. (So 2 Chronicles 12:12; comp. also 1 Kings 14:13.)

Thou hast taken away the groves.—Thou hast consumed (or exterminated ) the Ashçrahs. (Deuteronomy 13:6; 2 Kings 23:24.) So Asa had done (2 Chronicles 17:4). (Ashçrôth, as equivalent to Ashçrîm, recurs in 2 Chronicles 33:3 and in Judges 3:7 only.)

And hast prepared.—Or, directed. The contrary was said of Rehoboam (2 Chronicles 12:14.)

TRAPP, "2 Chronicles 19:3 �evertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God.

Ver. 3. �evertheless there are good things found in thee.] Therefore God, rewarding his own graces in thee, will not suffer his whole wrath to arise against thee, but even in judgment remember mercy. Thus God "spareth" his people, "as a man spareth his own son that serveth him." [Malachi 3:17] {See Trapp on "Malachi 3:17"} As for the good works we do, Certum est nos facere quod facimus, sed Deus facit ut faciamus; He doeth all.

POOLE, "There are good things found in thee, i.e. good works proceeding from an honest heart; which God more regards than this particular error; and therefore though he will chasten thee, yet he will not utterly destroy thee. Or, directed or set thy heart, i.e. thou hast sought and served God with all thy heart, and not feignedly, as many others do. And this work of preparing or directing his heart is here ascribed to Jehoshaphat, as elsewhere it is attributed to God, Proverbs 16:1 Philippians 2:13, because it is man’s action, but performed by God’s grace, preventing, enabling, and inclining him to it.

WHEDO�, "3. �evertheless — The seer has for Jehoshaphat words of encouragement as well as words of blame, and reminds the king that in taking away the groves [the Asherah images, 1 Kings 14:15, note] he had shown the true theocratic spirit, which would not fail to be recognized and blessed of God. And this oracle of blame and of praise inspired the king to attempt further reforms.

PARKER, ""�evertheless, there are good things found in thee" ( 2 Chronicles 19:3).

Here is an instance of the compassion and tender criticism of God. The criticism of heaven is never ruthless; that is to say, it is never inconsistent with reason, and justice, and fairness, of every kind. The Lord will analyse a man"s disposition and a man"s character, and will assign to him all that is due. "There are good things found in thee": what man is wholly bad? Surely in the very worst of men there are excellences, and it ought to be our delight to consider these, and, where possible, with due regard to justice, to magnify them, and to call the man"s attention to them. A man may take heart when he sees some of his best points, and he may fail in hope when nothing is held before him but his infirmity and his blameworthiness. Here is a lesson for parents, here also is a lesson for magistrates, and here is instruction for teachers and monitors of every name and position. Tell a boy that he has done something well. We are too much afraid of what we call flattery, forgetting that flattery is a lie: but we are called upon simply to state the truth, and to state it with affection and emphasis, that it may become an encouragement to hearts that are very easily cast down. Recognise everything that is good in a Prayer of Manasseh ,

and tell him that if he can be good up to this point it is perfectly possible for him to be good up to the further point, and urge him by tender appeal to attempt the higher grade; and he may take heart when you speak to him thus with apostolic hopefulness and Christlike sympathy. Suppose the character of a man to be divisible into seven parts; it is perfectly possible for six of those parts to be what is called by the seer "good." Is a man whose character is good to the extent of six-sevenths to be pronounced a bad man? Is there not a spiritual arithmetic which looks into majorities and minorities of a moral kind? Will God then at last drive away from him men who have had six good points out of seven? From which point will he begin his judgment? That is a solemn question. We may be helped by a reference to our own action in the matter. It would seem a cruel issue that a man who has six good points out of seven should be driven into outer darkness because of the lack of the seventh excellence. Will God count us, attribute by attribute, excellence by excellence, and will he set the evil on one side, and the good upon the other, and strike an average, and report to us the balance of his audit? How do we do? As business men suppose a man be recommended to you in these terms: This man has seven qualities, and six of them are really admirable; the only thing about him is that you cannot trust him with money; he has excellent temper, wonderful patience, great kindness, his energy is hardly to be surpassed, and as for his quickness of apprehension and rapidity of execution too much cannot be said; but he is a thief. Would you take him? Six points are good out of seven: Will you go by the majority or by the minority? Another man is also good in six points, admirable; the only fault he has is that you cannot believe a word he says; you think that it is hard for a man to be condemned because of one point when six are good. Will you take him into your business? There is a minority greater than any majority can be. That is the doctrine which we have omitted when we have been criticising eternal providence and wondering about the issues of human action. Whatever is done on a human plane cannot of course measure what is done upon the eternal disc, the infinite line, but we get peeps of God through our humanity: "Like as a father... so the Lord" is an analogical argument, which is not only permitted but employed in inspired writ. So we may put the question to ourselves, whether we would admit to our confidence a man who has six good qualities out of a sum-total of seven when the seventh quality strikes at the very root of things, and is needful to the very cohesion of society. One thing is certain—God will be just. Sometimes good things are mere accidents in a man"s character; they come to him through birth, they are part of his education, he has never seen anything but courtesy, civility, and unselfishness, and he has been called upon from his earliest days to display certain virtues and certain graces: but let him live his life, and he will show you where his vulnerable point is. Achilles had a heel not dipped in the all-protecting stream. �o man is stronger than his weakest point. Let him that thinketh he standeth take heed lest he fall. Amongst ourselves it is right that we should say of one another, "He is a good Prayer of Manasseh , take him on the whole." But what is the meaning of the reservation? What is it that is reserved? Is it a grace, a posture that may be taught by a hired master? Or is it a morality the want of which turns the whole being into a bog on which you cannot rest with sense of security? What is it that is wanting? must be our continual question. On the other hand, let us never forget that God does not allow a single excellence of character to escape his attention.

Then comes the great vital doctrine that we are not to be changed in points. Human character is not a question of isolated aspects, of self-complete phases; human character is a spiritual entity, a spiritual reality, and according to its central quality will be all the circumference which touches society at a thousand points. Better be right at the soul, than be conventionally right and socially acceptable, either because of negativeness or simple inoffensiveness. A man is what he is in his soul. Has God touched your soul? Have you asked him to touch it? How does God touch soul? By soul. How can spirit be born again? By Spirit. �ot by education? �ever by education. Education is a temptation, education is a mockery, education is a tribute to your vanity; it may be the mischief and the ruin of your life. The great change is mysterious, subjective, internal, of the mysterious nature of God"s own Spirit: "Except a man be born again, he cannot see the kingdom of God." Your little excellences are like jewels which you can take off and lay down and resume again tomorrow, but a man"s soul, by which is meant a man"s character, his real disposition, that must be a recreation of God. So let us go to our Father with a heart-prayer, and say, "Create in me a clean heart, O God; and renew a right spirit within me." And let us understand by what agency all this is done—not merely intellectually comprehend it, but let us know of a surety that there is only one way revealed in the Scriptures by which a man can become a new man. Is it possible for a man to throw off his old self and become a new creature in Christ Jesus? That is the miracle which the gospel was sent not only to proclaim but to accomplish. �o man can come into vital connection with Christ Jesus without throwing off his old self. It is impossible to approach the cross, and yet keep our selfishness, our love of sin, our ignorance, and our folly: To want to see and touch the cross is the beginning of the new life. If you propose to yourselves to analyse the metaphysics of regeneration, I cannot assist you. "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit." This is partially true of intellectual birth, intellectual emancipation: we cannot tell when the meaning of words really came to us; it is impossible in many cases to put down upon a record the moment at which we said, Eureka! We found the blessing, the liberty, the new life, so suddenly as to do away with the encumbrance and weight of time. Let every man take heart therefore in this, that if he wants to be good he is beginning to be good; and there is no need to be ashamed of saying that every upward desire we form is a creation of the Holy Spirit of the living God. Why not? The Holy Spirit is everywhere. Every flower that opens in the springtime is a creation of the divine energy, a signification of the divine presence, a pledge of some further revelation. What is there to be ashamed of in saying that every upward look, every heavenward desire, is the gift of God, the work of the Spirit, the miracle of the Holy Ghost? And what is there to be ashamed of in saying that having tried to get rid of sin we never succeeded in the spiritual endeavour, but at the moment we saw the cross and felt its power sin died, and our whole life was filled with the ineffable grace and the unutterable peace of God? I am not ashamed of the gospel of Christ, for it is the power of God unto salvation. Cease to think of your little moralities as sufficient, cease to count the beads of your good-doing, as if you were laying on virtue before God, and remember that character is not a question of good things, numerable, and distinct, and

valuable, but is a question of the soul. As the soul is the man is. And none can touch the soul redeemingly, regeneratingly, but God the Holy Ghost.

PULPIT, "�evertheless; Hebrew, אכל one of the few particles that were affirmative in the earlier Hebrew (Genesis 42:21), but adversative in the later (2 Chronicles 1:4; Daniel 10:7, Daniel 10:21). It may be well rendered, "on the other hand." The expression here recalls the less favourable "notwithstanding" of Revelation 2:20. There are good things found in thee (see 2 Chronicles 17:1-9).

Jehoshaphat Appoints Judges

4 Jehoshaphat lived in Jerusalem, and he went out again among the people from Beersheba to the hill country of Ephraim and turned them back to the Lord, the God of their ancestors.

BAR�ES, "Jehoshaphat, while declining to renounce the alliance with Israel (compare the 2Ki_3:7 note), was careful to show that he had no sympathy with idolatry, and was determined to keep his people, so far as he possibly could, free from it. He therefore personally set about a second reformation, passing through the whole land, from the extreme south to the extreme north 2Ch_13:19.

CLARKE, "From Beer-sheba toMount Ephraim - Before the separation of the ten tribes, in speaking of the extent of the land it was said, From Dan to Beer-sheba; but since that event, the kingdom of Judah was bounded on the south by Beer-sheba, and on the north by the mountains of Ephraim. This shows that Jehoshaphat had gone through all his territories to examine every thing himself, to see that judgment and justice were properly administered among the people.

GILL, "And Jehoshaphat dwelt at Jerusalem,.... And went out no more to Samaria, nor concerned himself about the affairs of Israel, but attended to his own:

and he went out again through the people; took a tour throughout his dominions now, in his own person, as before by his princes, with the priests and Levites:

from Beersheba to Mount Ephraim; Beersheba was the southern boundary of the land of Judah, and Mount Ephraim lay to the north, and was the northern boundary of it since the division of the kingdom:

and brought them back to the Lord God of their fathers; from idolatry to the pure worship of God, such who had relapsed since the first reformation, or had not been influenced by it.

HE�RY, "II. The return of duty which Jehoshaphat made to God for this favour. he took the reproof well, was not wroth with the seer as his father was, but submitted. Let the righteous smite me, it shall be a kindness. See what effect the reproof had upon him. 1. He dwelt at Jerusalem (2Ch_19:4), minded his own business at home, and would not expose himself by paying any more such visits to Ahab. Rebuke a wise man, and he will be yet wiser, and will take warning, Pro_9:8, Pro_9:9. 2. To atone (as I may say) for the visit he had paid to Ahab, he made a pious profitable visitation of his own kingdom: He went out through the people in his own person from Beersheba in the south to Mount Ephriam in the north, and brought them back to the Lord God of their fathers, that is, did all he could towards recovering them. (1.) By what the prophet said he perceived that his former attempts for reformation were well pleasing to God, and therefore he revived them, and did what was then left undone. It is good when commendations thus quicken us to our duty, and when the more we are praised for doing well the more vigorous we are in well-doing. (2.) Perhaps he found that his late affinity with the idolatrous house of Ahab and kingdom of Israel had had a bad influence upon his own kingdom. Many, we may suppose, were emboldened to revolt to idolatry when they saw even their reforming king so intimate with idolaters; and therefore he thought himself doubly obliged to do all he could to restore them. If we truly repent of our sin, we shall do our utmost to repair the damage we have any way done by it to religion or the souls of others. We are particularly concerned to recover those that have fallen into sin, or been hardened in it, by our example.

JAMISO�, "he went out again through the people— This means his reappointing the commissioners of public instruction (2Ch_17:7-9), perhaps with new powers and a larger staff of assistants to overtake every part of the land. The complement of teachers required for that purpose would be easily obtained because the whole tribe of Levites was now concentrated within the kingdom of Judah.

K&D, "Jehoshaphat's further arrangements for the revival of the Jahve-worship, and the establishment of a proper administration of justice. - The first two clauses in 2Ch_19:4 are logically connected thus: When Jehoshaphat (after his return from the

war) sat (dwelt) in Jerusalem, he again went forth (ו�צא (are to be taken together ו�שבamong the people, from Beersheba, the southern frontier (see 1Ch_21:2), to Mount Ephraim, the northern frontier of the kingdom of Judah, and brought them back to

Jahve, the God of the fathers. The “again” (ישב) can refer only to the former provision

for the instruction of the people, recorded in 2Ch_17:7.; all that was effected by the

commission which Jehoshaphat had sent throughout the land being regarded as his work. The instruction of the people in the law was intended to lead them back to the Lord. Jehoshaphat now again took up his work of reformation, in order to complete the work he had begun, by ordering and improving the administration of justice.

BE�SO�, "2 Chronicles 19:4. He went out again through the people — He went out before by his officers, (2 Chronicles 17:7,) now he went in his own person. From Beer-sheba to mount Ephraim — That is, through his whole kingdom, whereof these were the two bounds. And brought them back unto the God of their fathers —Such of them as had revolted from God to idols, he reclaimed by his counsel and example, and by the instructions of the Levites and priests whom he carried with him. Many, probably, had revolted to idolatry, when they saw their king so intimate with idolaters. Therefore he thought himself doubly obliged to do all he could to reduce them. If we truly repent of sin, we shall do our utmost to repair the damage we have done to religion, or the souls of others.

COFFMA�, "JEHOSHAPHAT AGAI� STRESSES THE LAW OF GOD

"And Jehoshaphat dwelt in Jerusalem: and he went out again among the people from Beersheba to the hill-country of Ephraim, and brought them back unto Jehovah, the God of their fathers. And he set judges in the land throughout all the fortified cities of Judah, city by city, and said to the judges, Consider what ye do: for ye judge not for man, but for Jehovah; and he is with you in the judgment. �ow therefore let the fear of Jehovah be upon you; take heed and do it: for there is no iniquity with Jehovah our God, nor respect of persons, nor taking of bribes."

By his placement of this paragraph, the Chronicler intends for us to understand that Jehoshaphat had been sternly warned by the Lord at Ramoth-gilead, and that, for the time present at least, he did an about-face, attempting to bring all the people back to the proper worship and obedience of God. It is highly commendable that the king himself set a good example in this.

It must have come as a severe shock to him that his evil friend Ahab had received a mortal blow from the God he despised, and that only the intervention of God had saved Jehoshaphat himself from a similar fate.

ELLICOTT, "FURTHER PROCEEDI�GS I� THE REFORM OF JUSTICE A�D RELIGIO�.

(4) And he went out again.—This refers to the former Visitation or Royal Commission for the instruction of the people in the sacred Law (2 Chronicles 17:7-9).

From Beer-sheba, the southern, to the hill country of Ephraim, the northern limit of his dominions.

He went out.—�ot necessarily in person, but by his accredited representatives.

Brought them back.—Made them return (2 Chronicles 24:19).

Unto the Lord God of their fathers.—From the worship of the Baals and the illicit cultus of Jehovah. The local worship of the God of Israel “necessarily came into contact with the Canaanite service of Baal, and, apart from the fact that the luxurious festivals of the latter had a natural attraction for the sensuous Semitic nature of the Hebrews, there was a more innocent motive which tended to assimilate the two worships. The offerings and festivals of Jehovah were acts of homage in which the people consecrated to Him the good things of His bestowing. These were no longer the scanty products of pastoral life, but the rich gifts of a land of corn and wine . . . Thus, the religious feasts necessarily assumed a new and more luxurious character, and, rejoicing before Jehovah in the enjoyment of the good things of Canaan, the Israelites naturally imitated the agricultural feasts which the Canaanites celebrated before Baal. It is not, therefore, surprising that we find many indications of a gradual fusion between the two worships; that many of the great Hebrew sanctuaries are demonstrably identical with Canaanite holy places; that the autumn feast, usually known as the Feast of Tabernacles, has a close parallel in the Canaanite Vintage Feast, that Canaanite immorality tainted the worship of Jehovah; and that at length Jehovah Himself, who was addressed by His worshippers by the same general appellation of ‘Baal’ or ‘Lord’ which was the ordinary title of the Canaanite nature-god, was hardly distinguished by the masses who worshipped at the local shrines from the local Baalim of their Canaanite neighbours” (Prof. Robertson Smith, Prophets of Israel, p. 38).

TRAPP, "2 Chronicles 19:4 And Jehoshaphat dwelt at Jerusalem: and he went out again through the people from Beersheba to mount Ephraim, and brought them back unto the LORD God of their fathers.

Ver. 4. And Jehoshaphat dwelt at Jerusalem.] He made no more journeys to Samaria; as he who had escaped with his life at the fall of Blackfriars, cried out, "I will go no more to mass"; and another, "Mass is misery." A third - nothing so wise -said, that nothing grieved him more, than that he had not died by that mischance. But see the just hand of God upon such wild wishers. This Parker - for that was his name - going over to Douay to take priestly orders the week following, was drowned in his passage. (a)

And he went out again through the people.] Heb., He returned, and went out. He had reformed all places before; but in his absence, at the siege of Ramothgilead, all fell out of order again; like as when Moses was gone but forty days only to converse with God, the people had corrupted themselves, and made a golden calf. It may very well be, too, that by Jehoshaphat’s evil example, in loving those that hated the Lord, the people took heart to slight the service of God, and to hanker after idols. Jehoshaphat, therefore, the first thing he doth after his return - when once he had

recovered his fright, and considered the prophet’s reproof - he setteth upon a reformation - which is optima et aptissima poenitentia, as I have before noted out of Luther - and because it shall be thoroughly done from one end of the land to the other, he goeth himself in person, to see it done.

POOLE, "He went out again; once he went by his officers, 2 Chronicles 17:7, &c., now he went in his own person.

From Beer-sheba to Mount Ephraim, i.e. through his whole kingdom, whereof these were the two bounds.

Brought them back unto the Lord; such of them as had revolted from God to idols, he reclaimed by his good counsel and example, and by the instructions of the Levites and priests, whom doubtless now he carried with him, as he sent them before with his officers of state.

WHEDO�, "JEHOSHAPHAT’S FURTHER REFORMS, 2 Chronicles 19:4-11.

4. He went out again through the people — The again refers to his previous reforms described in chapter 17. In spite of all his efforts to obliterate idolatry, here and there throughout the kingdom the idol images and worship on “the high places” would again and again appear. Comp. 2 Chronicles 20:33.

GUZIK, "B. Jehoshaphat’s response.

1. (2 Chronicles 19:4) Jehoshaphat furthers godliness in the kingdom of Judah.

So Jehoshaphat dwelt at Jerusalem; and he went out again among the people from Beersheba to the mountains of Ephraim, and brought them back to the LORD God of their fathers.

a. So Jehoshaphat dwelt at Jerusalem: This means that he restricted his adventures abroad. He no longer went to the northern kingdom of Israel and was content to stay where he should.

b. And brought them back to the LORD God of their fathers: The wording implies that Jehoshaphat did this personally (he went out again). This was wonderful personal work in the cause of godliness on behalf of the king of Judah.

i. “These itinerant campaigns have no real equivalent in the Old Testament, and the prophets, even though they traveled about, were not involved in systematic teaching of the word of God. The nearest parallel is in the �ew Testament, in Jesus’ own itinerant ministry.” (Selman)

PULPIT, "From Beershsba to Mount Ephraim. The length of the good land is not to be quoted, as of old, the undivided "Dan to Beersheba," but Beersheba to Mount Ephraim (2 Chronicles 13:16-19). Jehoshaphat makes another conscientious and vigorous endeavour to reform his own kingdom, to keep it steadfast in the worship of God, and free from idolatry. It is to be noticed that he does not turn away his ear from the rebuke which had been given him, but turns his heart to it. As it does not appear that he broke with Israel and Israel's kings (2 Chronicles 20:35, 2 Chronicles 20:37; 2 Kings 3:7, 2 Kings 3:14, 2 Kings 3:24), it is possible, especially in view of verse 37 in our 2 Chronicles 20:1-37; that the severity of the Divine rebuke was understood to apply to the occasions which found Jehoshaphat in alliance with a king notably bad, and for some supposed chance of advantage to himself. This last element of consideration will difference sufficiently the two cases just cited, to wit, the case in which Jehoshaphat joined himself with Azariah, and is sternly "prophesied against," and that in which he helped Jehoram, and through Elisha's intervention gained him the day.

5 He appointed judges in the land, in each of the fortified cities of Judah.

BAR�ES, "What exact change Jehoshaphat made in the judicial system of Judah Deu_16:18; 1Ch_23:4, it is impossible to determine. Probably he found corruption widely spread 2Ch_19:7, and the magistrates in some places tainted with the prevailing idolatry. He therefore made a fresh appointment of judges throughout the whole country; concentrating judicial authority in the hands of a few, or creating superior courts in the chief towns (“fenced cities”), with a right of appeal to such courts from the village judge.

GILL, "And he set judges in the land throughout all the fenced cities of Judah, city by city,.... Inferior judges in lesser courts of judicature than that at Jerusalem, and that in every city, that judgment and justice might be executed everywhere; such were appointed by David, but had been neglected, and now restored, see 1Ch_26:29.

HE�RY 5-6, "Jehoshaphat, having done what he could to make his people good, is here providing, if possible, to keep them so by the influence of a settled magistracy. He had sent preachers among them, to instruct them (2Ch_17:7-9), and that provision did

well; but now he saw it further requisite to send judges among them, to see the laws put in execution, and to be a terror to evil-doers. It is probable that there were judges up and down the country before, but either they neglected their business or the people slighted them, so that the end of the institution was not answered; and therefore it was necessary it should be new-modelled, new men employed, and a new charge given them. That is it which is here done.

I. He erected inferior courts of justice in the several cities of the kingdom, 2Ch_19:5. The judges of these courts were to keep the people in the worship of God, to punish the violations of the law, and to decide controversies between man and man. Here is the charge he gave them (2Ch_19:6), in which we have,

1. The means he prescribes to them for the keeping of them closely to their duty; and these are two: - (1.) Great caution and circumspection: Take heed what you do, 2Ch_19:6. And again, “Take heed and do it, 2Ch_19:7. Mind your business; take heed of making any mistakes; be afraid of misunderstanding any point of law, or the matter of fact.” Judges, of all men, have need to be cautious, because so much depends upon the correctness of their judgment. (2.) Great piety and religion: “Let the fear of God be upon you, and that will be a restraint upon you to keep you from doing wrong (Neh_5:15; Gen_42:18) and an engagement to you to be active in doing the duty of your place.” Let destruction from God be a terror to them, as Job speaks (Job_31:23), and then they will be a terror to none but evil-doers.

2. The motives he would have them consider, to engage them to faithfulness. These are three, all taken from God: - (1.) That from him they had their commission; his ministers they were. The powers that be are ordained by him and for him: “You judge not for man, but for the Lord; your business is to glorify him, and serve the interests of his kingdom among men.” (2.) That his eye was upon them: “He is with you in the judgment, to take notice what you do and call you to an account if you do amiss.” (3.) That he is the great example of justice to all magistrates: There is no iniquity with him, no bribery, nor respect of persons. Magistrates are called gods, and therefore must endeavour to resemble him.

JAMISO� 5-7, "2Ch_19:5-7. His instructions to the judges.

he set judges in the land— There had been judicial courts established at an early period. But Jehoshaphat was the first king who modified these institutions according to the circumstances of the now fragmentary kingdom of Judah. He fixed local courts in each of the fortified cities, these being the provincial capitals of every district (see on Deu_16:18).

K&D, "2Ch_19:5-7

He set judges in the land, in all the fenced cities of Judah; they, as larger cities, being centres of communication for their respective neighbourhoods, and so best suited to be

the seats of judges. ועיר in reference to every city, as the law (Deu_16:18) ,לעירprescribed. He laid it upon the consciences of these judges to administer justice conscientiously. “Not for men are ye to judge, but for Jahve;” i.e., not on the appointment and according to the will of men, but in the name and according to the will of the Lord (cf. Pro_16:11). In the last clause of 2Ch_19:6, Jahve is to be supplied from the preceding context: “and Jahve is with you in judgment,” i.e., in giving your decisions (cf. the conclusion of 2Ch_19:11); whence this clause, of course, only serves to

strengthen the foregoing, only contains the thoughts already expressed in the law, that judgment belongs to God (cf. Deu_1:17 with Exo_21:6; Exo_22:7.). Therefore the fear of the Lord should keep the judges from unrighteousness, so that they should neither allow themselves to be influenced by respect of persons, nor to be bribed by gifts, against

which Deu_16:19 and Deu_1:17 also warns. ועשו is rightly paraphrased by the שמרוVulgate, cum diligentia cuncta facite. The clause, “With God there is no respect of persons,” etc., recalls Deu_10:17.

BE�SO�, "2 Chronicles 19:5-6. He set judges in the land, city by city — In every city, for itself and the country adjacent, that justice might be administered with the most ease and convenience to the people, and they might not all be forced to go up to Jerusalem. And said to the judges, Take heed, &c. — Mind your business; take heed of making any mistakes; be afraid of misunderstanding any point of law, or the matter of fact. Judges, of all men, have need to be cautious, because so much depends on their understanding a matter right. For ye judge not for man, but for the Lord — You represent God’s person, to whom judgment belongeth; you have your commission from God, and not from man only; and your administration of justice is not only for man’s good, but also for God’s honour and service. Who is with you in judgment — Both to observe your carriage, and to defend you against all those enemies whom the impartial exercise of justice may provoke.

ELLICOTT, "(5) And he set.—Appointed, or stationed.

The fenced cities.—As being the chief centres of each district.

City by city.—For every city, according to the Law, Deuteronomy 16:18, “in all thy gates.” (Comp. 1 Chronicles 23:4; 1 Chronicles 26:29.) The judges would be Levites, and probably also priests and family chiefs, as in the case of Jerusalem (2 Chronicles 19:8).

TRAPP, "2 Chronicles 19:5 And he set judges in the land throughout all the fenced cities of Judah, city by city,

Ver. 5. And he set judges in the land.] Judges they had before; but some of them, haply, fell in the late war with the Syrians, or were otherwise wanting to their places and duties. It is a mercy to have judges, modo audeant quae sentiunt, saith the orator, (a) so they be as they should be.

Throughout all the fenced cities.] Lest soldiers should abuse their power unto violence and wrong, as they are apt to do. [Luke 3:14]

WHEDO�, "5. Set judges in the land… city by city — Appointed local magistrates in all the principal cities to attend to the administration of justice, according to the directions of the law. Deuteronomy 16:18-20. Probably Jehoshaphat discovered

irregularities and wrongs in the administration of justice, such as respect of persons, and taking of bribes, (2 Chronicles 19:7,) and he accordingly undertook an extensive reform in the matter, and solemnly charged his newly-appointed judges to exercise their office in the fear of Jehovah.

GUZIK, "2. (2 Chronicles 19:5-11) The judicial reforms of Jehoshaphat.

Then he set judges in the land throughout all the fortified cities of Judah, city by city, and said to the judges, “Take heed to what you are doing, for you do not judge for man but for the LORD, who is with you in the judgment. �ow therefore, let the fear of the LORD be upon you; take care and do it, for there is no iniquity with the LORD our God, no partiality, nor taking of bribes.” Moreover in Jerusalem, for the judgment of the LORD and for controversies, Jehoshaphat appointed some of the Levites and priests, and some of the chief fathers of Israel, when they returned to Jerusalem. And he commanded them, saying, “Thus you shall act in the fear of the LORD, faithfully and with a loyal heart: Whatever case comes to you from your brethren who dwell in their cities, whether of bloodshed or offenses against law or commandment, against statutes or ordinances, you shall warn them, lest they trespass against the LORD and wrath come upon you and your brethren. Do this, and you will not be guilty. And take notice: Amariah the chief priest is over you in all matters of the LORD and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king’s matters; also the Levites will be officials before you. Behave courageously, and the LORD will be with the good.”

a. Take heed to what you are doing, for you do not judge for man but for the LORD, who is with you in the judgment: This was a high and appropriate charge to the judges of Judah. We can understand the interest the Chronicler had in including this material not recorded in 1 or 2 Kings, using the example of Jehoshaphat as an encouragement to the leaders of the rebuilding community of Jerusalem and Judah after the exile.

i. “A very solemn and very necessary caution: judges should feel themselves in the place of God, and judge as those who know they shall be judged for their judgments.” (Clarke)

b. Behave courageously, and the LORD will be with the good: The prominent theme of courageous obedience is repeated again in Chronicles. It was the job of the judges to courageously do what was good, and to then trust that the LORD will be with the good.

i. “WITHOUT good and wholesome laws, no nation can be prosperous; and vain are the best laws if they be not judiciously and conscientiously administered.” (Clarke)

PULPIT, "Judges … fenced cities. Jehoshaphat proceeds from direct religious

reforms to that which is of importance only second in the life of a nation—reform in the matter of civil administration of justice. The skeleton here given of what should be the character of a judge, and why, harmonizes well with the uniform stress laid in Scripture upon "justice and judgment." It is hard indeed to see, rather impossible, upon what foundation a sure structure of civil growth and stability can be laid, except on that of positive religion. �ote the positions and the succinct arguments of verses 6, 7; and how unequivocally they are based upon faith in a personal God, and upon his revealed character. It can scarcely be that this was the first time of judges being set in the cities of Judah but possibly the meaning intended to be conveyed with emphasis is, that now, looking well round his kingdom, he took care that all the cities should be properly provided with the necessary judges, while of late some had been, and some had not, and some, though they had been officered with judges, had found them not what judges ought to be. The immense majority of the "six thousand" Levite "officers and judges" of David's regulation (1 Chronicles 23:4; 36:29) had, with their superiors, kings and prophets, gone astray. With our present passage may be compared Deuteronomy 16:18-20, where the original enactment of judges and officers is narrated. Fenced cities. Hebrew for "fenced," kal passive part. plur. The word occurs twenty-six times from the Book of ; בצרות�umbers to the Book of the Prophet Zechariah, and is rendered in the Authorized Version "fenced" or "defenced" twenty-two times, "walled" twice, "strong" once, and "mighty" once. The "gates" of the original institution in Deuteronomy are now (probably still the gates of) fenced cities.

BI 5-11, "And he set Judges in the land.

Good government should be the result of piety in rulers

Alfred the Great was a distinguished statesman and warrior, as well as zealous for true religion. St. Louis of France exercised a wise control over Church and State. On the other hand, Charlemagne’s successor, the Emperor Louis the Pious, and our own Kings Edward the Confessor and the saintly Henry VI were alike feeble and inefficient; the zeal of the Spanish kings and their kinswoman, Mary Tudor, is chiefly remembered for its ghastly cruelty; and in comparatively modem times the misgovernment of the States of the Church was a byword throughout Europe. Many causes combined to produce this mingled record. The one most clearly contrary to the chronicler’s teaching was an immoral opinion that the Christian should cease to be a citizen, and that the saint has no duties to society. This view is often considered to be the special vice of monasticism, but it reappears in one form or another in every generation. In our own day there are those who think that a newspaper should have no interest for a really earnest Christian. According to their ideas, Jehoshaphat should have divided his time between a private oratory in his palace and the public services of the temple, and have left his kingdom to the mercy of unjust judges at home and heathen enemies abroad, or else have abdicated in favour of some kinsmen whose heart was not so perfect with Jehovah. (W. H. Bennett, M.A.)

The origin and right of human judicature

The administration is for the Lord.

I. The power of the judgment is God’s right.

II. The matter of the judgment is God’s cause.

III. The issue of the judgment is God’s end. “Is with you in the judgment.” (Dean Young.)

6 He told them, “Consider carefully what you do, because you are not judging for mere mortals but for the Lord, who is with you whenever you give a verdict.

CLARKE, "Take heed what ye do - A very solemn and very necessary caution; judges should feel themselves in the place of God, and judge as those who know they shall be judged for their judgments.

GILL, "And said to the judges, take heed what you do,.... In judgment, that they judged righteous judgment according to the law of God, without partiality and respect of persons:

for ye judge not for man, but for the Lord; not for man only, but for the Lord; and not so much for man as for the Lord, whom they represented in judgment; whose law was the rule of their judgment, and whose glory their end, and to whom they were accountable:

who is with you in the judgment: as to guide and direct you, so to observe how they behaved, and be a witness for or against them; the Targum is,"ye judge not before men, but before the Word of the Lord, whose Shechinah dwells with you in the affair of judgment.''

COKE, "2 Chronicles 19:6. Who is with you in the judgment— And the judgment

shall be determined by your words. Houbigant. The Targum renders the verse thus: "Take heed what you do; for you do not judge before the sons of men, but before the word of the Lord; and his glorious presence presides among you in the act of judgment." It is a remarkable saying of Cicero, That judges, being sworn to do justice, should remember, when they come to pass sentence, Deum habere testem, id est, ut ego arbitror, mentem suam, qua nihil homini dedit ipse Deus divinius. De Offic. l. iii. c. 13., where he has left us this excellent instruction, that a man must lay aside the person of a friend, when he puts on the person of a judge. See also Hesiod de Oper. et Diebus, line 246.

REFLECTIO�S.—1st, Imminent was the danger that Jehoshaphat had escaped; yet, through mercy, he arrives at his house in peace, while Ahab was left dead at Samaria. �ote; Providential escapes from danger deserve to be deeply and gratefully remembered. But, though God suffered him not to fall in the battle, he goes not without a just rebuke for his folly.

1. Jehu the son of Hanani is sent, nor fears to deliver his message, though his father's sufferings, chap. 2 Chronicles 16:10 admonished him of his danger. He expostulates with him on the evil of his conduct: ought such a man as he to help an idolater and persecutor, or join in affinity and friendship with such a hater of God as Ahab? He threatens him, therefore, with the displeasure of God. War was his choice, and war he should have; and that Jehoram, whom he matched so wickedly, should prove a deadly scourge to his family. But, as there were good things found in him, and his heart was sound with God, he is not finally cast off, or rejected. �ote; (1.) We must never make those our friends who are the enemies of God. (2.) Every disobedient sinner is, at bottom, a hater of God. (3.) God's wrath respecting the eternal consequences of sin may be removed, when, for our correction, our present sufferings may be grievous. (4.) God is not unrighteous, to forget the works of faith, and labours of love.

2. The rebuke was received with silence, and the effect of it gracious. He no more visited his idolatrous neighbours, but stayed at home to mind his own concerns: and, as he had been told by the prophet, that God approved of what he had done for the reformation of the people, he sought to carry it on still by a progress through his dominions, to engage them to seek the God of their fathers, and to bring back those who had departed from him, perhaps emboldened by seeing his connection with Ahab. �ote; (1.) A good man esteems rebuke the most friendly office. (2.) When we have, though undesignedly, encouraged others to do evil, we cannot but be solicitous to recover them from the error of their ways. (3.) The commendations of good men should quicken us to greater zeal and diligence in the cause of God.

2nd, To continue the people in the careful observance of the divine ordinances, and to provide for the equitable administration of justice,

1. Jehoshaphat placed judges in every city, with a solemn injunction to take heed to the diligent discharge of their office, with all circumspection and impartiality; and especially to have the fear of God upon their minds, the great preservative from all

injustice. And this he urges, because they acted as God's vicegerents; and would be directed by him, if they looked up to him, or be detected if they judged iniquitously: and, as no bribe, or respect of persons, found place before him, they must shew no favour, nor receive gifts. �ote; The impartial distribution of justice is among the greatest blessings that a nation can enjoy.

2. He established a supreme court of judicature at Jerusalem, on his return from the progress that he had made. It consisted of priests and Levites, as most skilled in the law; and the chief fathers, that is, those most distinguished for their station, men of age and experience; with inferior officers, who saw the sentence executed, under the high-priest, as president in ecclesiastical causes, and Zebadiah in the matters of civil government. To this court all cases of murder and manslaughter were referred, and appeals made from the inferior judges in difficult cases of controversy, where the law seemed dubious. Jehoshaphat enjoins them to act faithfully and conscientiously, as men fearing God, and judging righteously. They must warn the people of the great evil of sin in general; of the danger of false witness, and of stubborn disobedience against the law; and, undismayed by any man's greatness, impartially administer justice; that so they might deliver their own souls, and not trespass against God: the issue of which upright conduct would be, God's blessing upon them. �ote; (1.) Ability and integrity are essential qualities of a good judge. (2.) Magistrates are chargeable with the crimes which they either connive at, or neglect to punish. (3.) They who have courage to act for God, will find his support and blessing carrying them through every danger.

ELLICOTT, "(6) Ye judge not for man, but for the Lord.—’Tis not for man that ye will judge, but for Jehovah, as His vicegerents, and ministers of His will. (Comp. Romans 13:1-4.)

Who is with you in the judgment.—This rightly gives the sense of the brief words: “and with you in word of doom.” i.e., Jehovah will be present with you at the time of your giving sentence. (See on 2 Chronicles 20:17, and comp. Psalms 82:1-4 : “God standeth in God’s Assembly; in the midst of gods (i.e., judges) He judgeth.”) The LXX. and Vulgate misunderstand the passage; but the Syriac renders: “Be strong, and judge true judgment, and the Lord will be with you for ever.” (Comp. also Deuteronomy 1:17 : “The decision belongeth to God”; and Exodus 21:6.) The name “Jehoshaphat” denotes Jehovah judgeth.

TRAPP, "2 Chronicles 19:6 And said to the judges, Take heed what ye do: for ye judge not for man, but for the LORD, who [is] with you in the judgment.

Ver. 6. And he said to the judges.] He left them their lesson: and it is such, surely, as deserveth not only to be written in letters of gold on all seats of judicature and in all houses of judges, but also to be engraven upon the tables of their hearts.

Take heed what ye do.] Carete vobis, cavete populo, do all deliberately, and on good advice: looking well about you.

For ye judge not for man, but for the Lord.] �on tam mei quam Dei estis vicarii: It is God whom you represent. See therefore that ye do it worthy of God: and that you express not him to the world as a corrupt and crooked judge.

Who is with you in the judgment.] As lord paramount. It is as if Jehoshaphat had said, I cannot ride circuit with you, but God both can and will. The Ethiopian judges always reserved the chief place on the tribunal empty for God; of whose presence they were persuaded, though they saw him not.

POOLE, "You represent God’s person, to whom judgement belongeth, and you have your commission and power from God, and not from man only; and your administration of justice is not only for man’s good, but also for God’s honour and service.

Who is with you; both to observe your carriage, and to defend you against all those enemies whom the impartial exercise of justice may provoke.

PULPIT, "The statement of the Divine principles laid down in these verses for the foundations of the "kingdom of heaven" on earth, and the doing of God's "will on earth, even as it is in heaven," stretch from Moses and Job (Le Job 19:15; Deuteronomy 1:17; Deuteronomy 10:17; Deuteronomy 16:19; Job 34:19) to SS. Paul and Peter (Acts 10:34; Romans 2:11; 1 Peter 1:17).

7 �ow let the fear of the Lord be on you. Judge carefully, for with the Lord our God there is no injustice or partiality or bribery.”

GILL, "Wherefore now let the fear of the Lord be upon you,.... And act as having that before your eyes, and on your hearts:

take heed and do it; do the commands enjoined them by him, and do judgment

according to the law of God:

for there is no iniquity with the Lord our God; none in his nature, nor in his law; none commanded nor approved of by him, and therefore none should be done by his representatives in judgment:

nor respect of persons; whether high or low, rich or poor:

nor taking of gifts; he accepts not the faces of men, nor receives bribes, nor should his judges; this is forbidden by him, Deu_16:19.

BE�SO�, "2 Chronicles 19:7. Wherefore, let the fear of the Lord be upon you —Which will be a restraint upon you to keep you from doing wrong, and an encouragement to you to be active in fulfilling the duties of your office. For there is no iniquity in our God, nor respect of persons — And therefore you, who are in God’s stead, and do his work, and must give an account to him, must imitate him herein. �or taking of gifts — So as to pervert judgment. See Exodus 23:8; Deuteronomy 16:19; Proverbs 17:23.

ELLICOTT, "(7) Wherefore.—And.

The fear of the Lord.—A dread, or awe, of Jehovah. (See 2 Chronicles 17:10.)

Take heed and do (a hendiadys, i.e., act heedfully. deal warily).

Iniquity—i.e., want of equity, unfairness, injustice i’avlah). To the marginal references add the prohibition, Deuteronomy 16:19. They who judge for Jehovah (2 Chronicles 19:6) are bound to judge like Jehovah.

TRAPP, "2 Chronicles 19:7 Wherefore now let the fear of the LORD be upon you; take heed and do [it]: for [there is] no iniquity with the LORD our God, nor respect of persons, nor taking of gifts.

Ver. 7. Wherefore now let the fear of the Lord be upon you.] Fear to offend so great a majesty. Cave, spectat Cato, was a watchword among the Romans. The Turkish senate is very careful what they say or do, when they know that the grand signior is at the dangerous door, and hears all.

Take heed and do it.] Abundans cautela hic non nocet.

For there is no iniquity with the Lord our God.] As neither must there be with you, whom he hath intrusted with the administration of his earthly kingdom. The Athenian judges, before they ascended the tribunal, swore that they would without writhing or warping, give sentence according to the laws; and in those things concerning which there were no laws, according to conscience and equity, which the

Greeks call γνωµην δικαιοτατην, - the most righteous sentence. (a)

�or respect of persons.] He heareth causes speak, and not persons; so should ye. The ancients, for this, pictured justice blind. The Areopagites heard causes in the dark; but so did not those other Athenian judges, who, having the fair harlot Phryne before them, convicted of some great crime, and being about to condemn her, absolverunt tamen postquam conspexerunt speciosissimum eius pectus, &c., acquitted her nevertheless, when they had beheld her beautiful bosom, which Hyperides her lawyer showed them, to move them to pity her. Was this agreeable to their oath mentioned in the former note? It is reported of Trajan the emperor, that he neither feared nor hated any man living. (b)

�or taking of gifts.] God is not δωροφαγος: he rejecteth the sacrifices of the wicked, and will not be bribed. Demosthenes was by Harpalus, to the hazard of his country; but Phocion would not, for when Alexander the Great sent him great gifts to win him over thereby to his side, he asked the messengers why their master sent gifts to him rather than to any other of the Athenians. They answered, Because he holdeth you to be honest, and therefore best deserving. He replied, Carry back his gifts therefore; Et me talem esse porro sinat, and let him suffer me still to continue in mine honesty.

POOLE, "And therefore you who are in God’s stead, and do his work, and must give an account to him, must imitate God here. Of

respect of persons, see Deuteronomy 10:17 Job 34:19 Acts 10:4.

�o taking of gifts; so as to pervert judgment for them, by comparing this with Exodus 23:8 Deuteronomy 16:19 Proverbs 17:23.

8 In Jerusalem also, Jehoshaphat appointed some of the Levites, priests and heads of Israelite families to administer the law of the Lord and to settle disputes. And they lived in Jerusalem.

BAR�ES, "The “fathers of Israel” are the heads of families; the chief of the fathers” are the great patriarchal chiefs, the admitted heads of great houses or clans. They were now admitted to share in the judicial office which seems in David’s time to have been confined to the Levites 1Ch_23:4.

For the judgment of the Lord, and for controversies - By the former are meant disputed cases concerning the performance of religious obligations. In “controversies” are included all the ordinary causes, whether criminal or civil.

When they returned to Jerusalem - Rather, “and they returned to Jerusalem,” a clause which if detached from the previous words and attached to 2Ch_19:9, gives a satisfactory sense.

CLARKE, "And for controversies, when they returned to Jerusalem - Who were they that returned to Jerusalem? Some suppose that it means Jehoshaphat and his courtiers, who returned to Jerusalem after the expedition mentioned 2Ch_19:4 : but if

this were so, or if the text spoke of any person returning to Jerusalem, would not לירושלם

lirushalem, To Jerusalem, and not the simple word ירושלם Yerushalem, without the preposition, be used?

Learned men have supposed, with great plausibility, that the word וישבו vaiyashubu,

“and they returned,” should be written יושבי yoshebey, “the inhabitants,” and that the words should be read, And for the controversies of the inhabitants of Jerusalem. That this was the original reading is very probable from its vestiges in the Vulgate, habitatoribus ejus, “its Inhabitants;” and in the Septuagint it is found totidem verbis,

Καικρινειντουςκατοικουνταςεν6ερουσαληµ, And to judge the inhabitants of Jerusalem.

There is a clause in 2Ch_34:9 where we have a similar mistake in our version: And

they returned to Jerusalem, ירושלםוישבו where the false keri, or marginal note, directs it,

in opposition to common sense and All the versions, to be read וישובו and they returned, which our translation has unhappily followed.

GILL, "Moreover, in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel,.... This was the great court of judicature, consisting of princes, priests, and Levites, of ecclesiastics and political persons; for causes of both sorts were brought thither:

for the judgment of the Lord; in things sacred, which related to the worship of God, and the support of it:

and for controversies; of a civil kind between man and man, whether pecuniary or capital, of a more private or public kind:

when they returned to Jerusalem; that is, this court was set up at Jerusalem, when Jehoshaphat, the priests, Levites, and chief men that went with him, returned thither.

HE�RY 8-10, "II. He erected a supreme court at Jerusalem, which was advised with,

and appealed to, in all the difficult causes that occurred in the inferior courts, and which gave judgment upon demurrers (to speak in the language of our own law), special verdicts, and writs of error. This court sat in Jerusalem; for there were set the thrones of judgment: there they would be under the inspection of the king himself. Observe,

1. The causes cognizable in this court; and they were of two kinds, as with us: - (1.) Pleas of the crown, called here the judgment of the Lord, because the law of God was the law of the realm. All criminals were charged with the breach of some part of his law and were said to offend against his peace, his crown and dignity. (2.) Common pleas, between party and party, called here controversies (2Ch_19:8) and causes of their brethren (2Ch_19:10), differences between blood and blood (this refers to Deu_17:8), between the blood of the person slain and the blood of the man-slayer. Since the revolt of the ten tribes all the cities of refuge, except Hebron, belonged to the kingdom of Israel; and therefore, we may suppose, the courts of the temple, or the horns of the altar, were chiefly used as sanctuaries in that case, and hence the trial of homicides was reserved for the court at Jerusalem. If the inferior judges did not agree about the sense of any law or commandment, any statute or judgment, this court must determine the controversy.

JAMISO�, "2Ch_19:8-11. To the Priests and Levites.

set of the Levites ... priests, and of the chief of the fathers of Israel— A certain number of these three classes constituted a supreme court, which sat in Jerusalem to review appellate cases from the inferior courts. It consisted of two divisions: the first of which had jurisdiction in ecclesiastical matters; the second, in civil, fiscal, and criminal cases. According to others, the two divisions of the supreme court adjudicated: the one according to the law contained in the sacred books; the other according to the law of custom and equity. As in Eastern countries at the present day, the written and unwritten law are objects of separate jurisdiction.

K&D, "2Ch_19:8-11

Besides this, Jehoshaphat established at Jerusalem a supreme tribunal for the decision of difficult cases, which the judges of the individual cities could not decide. 2Ch_19:8. “Moreover, in Jerusalem did Jehoshaphat set certain of the Levites, and of the priests, and of the chiefs of the fathers'-houses of Israel, for the judgment of the

Lord, and for controversies (לריב).” From this clause Berth. correctly draws the

conclusion, that as in Jerusalem, so also in the fenced cities (2Ch_19:5), it was Levites, priests, and heads of the fathers'-houses who were made judges. This conclusion is not inconsistent with the fact that David appointed 6000 of the Levites to be shoterim and judges; for it does not follow from that that none but Levites were appointed judges, but only that the Levites were to perform an essential part in the administration of the law. The foundation of the judicial body in Israel was the appointment of judges chosen from the elders of the people (Exo_18:21.; Deu_1:15.) by Moses, at Jethro's instigation, and under the divine sanction, David had no intention, by his appointment of some thousands of Levites to be officials (writers) and judges, to set aside the Mosaic arrangement; on the contrary, he thereby gave it the expansion which the advanced development of the kingdom required. For the simple relationships of the Mosaic time, the appointment of elders to be judges might have been sufficient; but when in the course of time, especially after the introduction of the kingship, the social and political

relations became more complicated, it is probable that the need of appointing men with special skill in law, to co-operate with the judges chosen from among the elders, in order that justice might be administered in a right way, and in a manner corresponding to the law, made itself increasingly felt; that consequently David had felt himself called upon to appoint a greater number of Levites to this office, and that from that time forward the courts in the larger cities were composed of Levites and elders. The supreme court which

Jehoshaphat set up in Jerusalem was established on a similar basis. For יהוה we למש=ט

have in 2Ch_19:11 ?בר־יהוה i.e., for all matters connected with religion and the ,לכל

worship and instead of קריב we have לךBה ?בר for every matter of the king, i.e., for all ,לכל

civil causes. The last clause, 2Ch_19:8, ירושלים cannot signify that the men called to ,ו�שבו

this supreme tribunal went to Jerusalem to dwell there thenceforth (Ramb., etc.), or that

the suitors went thither; for שוב does not denote to betake oneself to a place, but to return, which cannot be said of the persons above named, since it is not said that they had left Jerusalem. With Kimchi and others, we must refer the words to the previous

statement in 2Ch_19:4, וגו �עם ,and understand them as a supplementary statement ,ו�צא

that Jehoshaphat and those who had gone forth with him among the people returned to Jerusalem, which would have come in more fittingly at the close of 2Ch_19:7, and is to be rendered: “when they had returned to Jerusalem.” The bringing in of this remark at so late a stage of the narrative, only after the establishment of the supreme tribunal has been mentioned, is explained by supposing that the historian was induced by the essential connection between the institution of the supreme court and the arrangement of the judicatories in the provincial cities, to leave out of consideration the order of time in describing the arrangements made by Jehoshaphat.

BE�SO�, "2 Chronicles 19:8. The chief of the fathers of Israel — Who were not priests, or Levites, but such persons of other tribes as were most eminent for their dignity, ability, and integrity. But whether these persons made up one court, called the sanhedrim, by which all causes, ecclesiastical and civil, were decided; or there were two distinct courts, the one ecclesiastical, consisting of the priests and Levites, the other civil, consisting of the chief of the fathers of Israel, it is not easy to determine. For the judgment of the Lord — For matters concerning the law and worship of God. For controversies — For matters of difference between man and man. When they returned — When Jehoshaphat and his company were returned to Jerusalem, he made this order concerning establishing judges there.

COFFMA�, "This chapter makes it clear that too close association with evil people is a fearful danger to Christian people. It is not that we should not love "all men," even as our Father in heaven; but cooperative alliances with wicked partners can easily prove to be an unqualified disaster, as was Jehoshaphat's alliance with Ahab. The danger comes from all directions. The evil partner himself is a threat, as when Ahab disguised himself, almost causing the death of Jehoshaphat; furthermore, the wrath of God can be incurred through our cooperative aid of wicked men.

This careful reorganization of the judiciary and the discrimination between religious matters and the king's matters was an evident improvement over previous

practices in Jerusalem.

ELLICOTT, "(8) Did . . . set.—Appointed some of the Levites.

Chief of the fathers.—Heads of the clans of families. (Comp. Exodus 18:21-26; Deuteronomy 1:15-17, where the judicial functions of the family ‘chiefs are said to have been ordained by Moses.) The 6,000 Levites set apart by David to be writers (shôterîm) and judges (1 Chronicles 23:4) appear to have been intended to act as their assessors, as being professional experts in the Law. In this measure, it is probable that David merely systematised traditional usage. Jehoshaphat re-organised the administration of justice throughout the country, and established a superior tribunal, or High Court of Appeal, in the capital, such as Deuteronomy 17:8-12 prescribe.

For the judgment of the Lord.—Comp. 2 Chronicles 19:11 : “For every matter of Jehovah,” i.e., for all ecclesiastical as opposed to civil causes. The latter are here called “controversies” (rîbh, strife, litigation), and in 2 Chronicles 19:11, “every matter of the king.”

When.—And. There should be a full-stop at “controversies.” “And they returned to Jerusalem” refers to the return of the Royal Commission of 2 Chronicles 19:4. So Syriac and Arabic, which make the clause begin 2 Chronicles 19:9 : “And he returned to Jerusalem, charged them, and said to them.”

TRAPP, "2 Chronicles 19:8 Moreover in Jerusalem did Jehoshaphat set of the Levites, and [of] the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem.

Ver. 8. Moreover, in Jerusalem did Jehoshaphat set.] He constituted the high senate or council of the Sanhedrim in the chief city; these were to judge in cases most intricate, according to Deuteronomy 17:8-9, and to receive appeals from inferior courts.

POOLE, "The chief of the fathers of Israel; who were not priests and Levites, but such persons of other tribes as were most eminent for their dignity, ability, and integrity. But whether these persons made up one court, called the Sanhedrim, by which all causes ecclesiastical and civil were decided; or there were two distinct courts, the one ecclesiastical, consisting of the priests and Levites; the other civil, consisting of the chief of the fathers of Israel; belongs to another place to determine, and requires more words than the nature of this work can permit.

For the judgment of the Lord, i.e. for sacred matters concerning the laws, and worship, and service of God.

For controversies; for matters of difference between man and man.

When they returned to Jerusalem, i.e. when Jehoshaphat and his company were returned to Jerusalem, then he made this order concerning establishing judges there. But so this last clause may seem superfluous and tautological, being more than implied in the beginning of the verse. Or rather,

when they, i. e. the causes and controversies last mentioned, shall return, or be returned, to Jerusalem, i.e. when the causes shall be so difficult that the judges ordained in every city cannot determine them; or, when your brethren that dwell in every city shall come to you, as it is expressed, 2 Chronicles 19:10, appealing from their city courts, to the great court or council at Jerusalem; of which See Poole "Exodus 18:26"; See Poole "Deuteronomy 1:17"; See Poole "Deuteronomy 17:8". As for the phrase, not only persons, but things, are said to return, or be returned, as blood, 1 Kings 2:33, and clouds, Ecclesiastes 12:2, and reproach, Hosea 12:14. If it be further objected, that these causes were never brought to Jerusalem before, and therefore cannot be properly said to be returned thither; that may be answered both from the usage of our law, wherein such causes are said to be returned to Westminster, which never were there before; and from the use of Scripture, wherein sinners are commonly said to return to the Lord, though they had never been with the Lord in that sense before, but were estranged from God even from the womb till the time of their conversion. And the dust, i.e. man’s body, is said to return to the earth, Ecclesiastes 12:7, though it was never there before.

WHEDO�, "8. Jerusalem… Levites… priests… chief of the fathers — From this we need not suppose that no Levites, or priests, or chief fathers were made judges in the other cities. Probably the judges in every city were selected from one or all of these three classes. Comp. 2 Chronicles 23:4; 2 Chronicles 2 Chronicles26:29, notes. But at Jerusalem was the supreme tribunal, to which cases came for final decision.

For the judgment of the Lord — Equivalent to “all matters of the Lord,” in 2 Chronicles 19:11; that is, all matters pertaining to religion and the worship of Jehovah.

And for controversies — Civil suits, as distinguished from religions or ecclesiastical; called in 2 Chronicles 19:11, “all the king’s matters.”

When they returned to Jerusalem — Rather, and they returned, etc.

That is, the king and his attendants, who went out (2 Chronicles 19:4) from Jerusalem to settle the judicial interests of the kingdom, returned. This sentence ought to be connected with the verse immediately following.

PULPIT, "This and the following three verses close the immediate subject by stating with some emphasis the reform in the metropolis itself, of the "supreme tribunal,"

as it has been called (Exodus 18:19, Exodus 18:20, Exodus 18:26; Deuteronomy 17:9, Deuteronomy 17:10, Deuteronomy 17:12), composed of Levites, priests, and chief of the fathers of Israel; i.e. probably heads of the whole family that went by the same name. Of course every father was head of his own family, but only one (such as in modern times by primogeniture the eldest son) the representative head of the entire family, and under this expression is no doubt naturally set forth only those families that were of some relative consideration or distinction. For the judgment of the Lord, and for controversies. Considering the plainer distinction in the language of vex. 11, there can be no doubt that the words, "for the judgment of the Lord," do not intend simply to describe godly judgment, but point to dues payable to the Lord in some religious aspect: "Render to Caesar … and to God the things that are God's"; while the words, "and for controversies," point to the mutual strifes of the people. When they returned; Hebrew, "and they returned." It has been proposed to remove this clause so as to begin the next verse with it (and so the Revised Version shows as a clause by itself, "And they returned to Jerusalem"), and, to make this fit the better, the word did in the first line of the verse is changed into "had." It is, however, possible to render the clause, "And they dwelt in Jerusalem,' which would make a far mere coherent sense, and would mark the permanence and stationariness of this chief court.

9 He gave them these orders: “You must serve faithfully and wholeheartedly in the fear of the Lord.

GILL, "And he charged them,.... The members of the court at Jerusalem:

saying, thus shall ye do in the fear of the Lord, faithfully, and with a perfect heart; judge righteously and impartially, as men fearing God, true to the trust reposed in them, and sincere and upright in heart and actions, having nothing else in view but the glory of God, and the good of men.

K&D, "2Ch_19:9-11

To the members of the superior tribunal also, Jehoshaphat gave orders to exercise

their office in the fear of the Lord, with fidelity and with upright heart (שלם .corde s ,�לבב

animo integro, cf. 2Ch_15:17; 2Ch_16:9). תעשון F, thus shall ye do; what they are to doה

being stated only in 2Ch_19:10. The w before ל־ריבF is explicative, namely, and is

omitted by the lxx and Vulg. as superfluous. “Every cause which comes to you from your brethren who dwell in their cities” (and bring causes before the superior court in the

following cases): between blood and blood (�ין with ל following, as in Gen_1:6, etc.), i.e., in criminal cases of murder and manslaughter, and between law and between command, statutes, and judgments, i.e., in cases where the matter concerns the interpretation and application of the law, and its individual commands, statutes, and judgments, to particular crimes; wherever, in short, there is any doubt by what particular provision of

the law the case in hand should be decided. With םGוהזהר the apodosis commences, but it

is an anacolouthon. Instead of “ye shall give them instruction therein,” we have, “ye shall teach them (those who bring the cause before you), that they incur not guilt, and an anger (i.e., God's anger and punishment) come upon you and your brethren” (cf. 2Ch_

properly to illuminate, metaphorically to teach, with the additional idea of ,הזהיר .(19:2

exhortation or warning. The word is taken from Exo_18:20, and there is construed c. accus. pers. et rei. This construction is here also the underlying one, since the object which precedes in the absolute is to be taken as accus.: thus, and as regards every cause, ye shall teach them concerning it. After the enumeration of the matters falling within the

jurisdiction of this court, תעשון F is repeated, and this precept is then pressed homeה

upon the judges by the words, “that ye incur not guilt.” Thereafter (in 2Ch_19:11) Jehoshaphat nominates the spiritual and civil presidents of this tribunal: for spiritual causes the high priest Amariah, who is not the same as the Amariah mentioned after Zadok as the fifth high priest (1Ch_6:11); in civil causes Zebadiah the son of Ishmael, the

prince of the house of Judah, i.e., tribal prince of Judah. These shall be עליכם over you,

i.e., presidents of the judges; and שטרים, writers, shall the Levites be לפניכם, before you, i.e., as your assistants and servants. Jehoshaphat concludes the nomination of the judicial staff with the encouraging words, “Be strong (courageous) and do,” i.e., go to work with good heart, “and the Lord be with the good,” i.e., with him who discharges the duties of his office well.

The establishment of this superior court was in form, indeed, the commencement of a new institution; but in reality it was only the expansion or firmer organization of a court of final appeal already provided by Moses, the duties of which had been until then performed partly by the high priest, partly by the existing civil heads of the people (the judges and kings). When Moses, at Horeb, set judges over the people, he commanded them to bring to him the matters which were too difficult for them to decide, that he might settle them according to decisions obtained of God (Exo_18:26 and Exo_18:19). At a later time he ordained (Deu_17:8.) that for the future the judges in the various districts and cities should bring the more difficult cases to the Levitic priests and the judge at the place where the central sanctuary was, and let them be decided by them. In thus arranging, he presupposes that Israel would have at all times not only a high priest who might ascertain the will of God by means of the Urim and Thummim, but also a supreme director of its civil affairs at the place of the central sanctuary, who, in common with the priests, i.e., the high priest, would give decisions in cases of final appeal (see the commentary on Deu_17:8-13). On the basis of these Mosaic arrangements, Jehoshaphat set up a supreme court in Jerusalem, with the high priest and a lay president at its head, for the decision of causes which up till that time the king, either alone with the cooperation of the high priest, had decided. For further information as to this supreme

court, see in my bibl. Archäol. ii. S. 250f.

BE�SO�, "2 Chronicles 19:9. Faithfully, and with a perfect heart — Passing such sentences with your lips, as your consciences, upon the hearing of the parties, shall judge to be just, and not acting against your consciences through carnal motives, as corrupt judges do.

ELLICOTT, "(9) Thus.—Viz., as 2 Chronicles 19:10 explains.

Them.—The members of the Superior Court; just as the ordinary judges had been charged (2 Chronicles 19:6-7).

Perfect heart.—i.e., integrity. (See 2 Chronicles 15:17; 2 Chronicles 16:9.)

TRAPP, "2 Chronicles 19:9 And he charged them, saying, Thus shall ye do in the fear of the LORD, faithfully, and with a perfect heart.

Ver. 9. In the fear of the Lord, faithfully.] The fear of the Lord will make you faithful; and keep you from wrying or wrong doing.

And with a perfect heart.] Et candido corde, uprightly: not biased with fear or favour.

POOLE, "Passing such sentences with your months, as your own minds and consciences, upon the hearing of the parties, shall judge to be just, and not acting against your own consciences for carnal motives, as corrupt judges do.

10 In every case that comes before you from your people who live in the cities—whether bloodshed or other concerns of the law, commands, decrees or regulations—you are to warn them not to sin against the Lord; otherwise his wrath will come on you and your people. Do this, and you will not sin.

BAR�ES, "The Jews who “dwelt in the cities,” if dissatisfied with the decision given by the provincial judges, might therefore remove the cause to Jerusalem, as to a court of appeal.

CLARKE, "Between blood and blood - Cases of man-slaughter or accidental murder, or cases of consanguinity, the settlement of inheritance, family claims, etc.

Between law and commandment - Whatsoever concerns the moral precepts, rites, and ceremonies, of the law, or whatsoever belongs to civil affairs.

GILL, "And what cause soever shall come unto you of your brethren that dwell in their cities,.... Whether sacred or civil, that should come before them by way of appeal from, inferior courts in the country, where they could not be determined:

between blood and blood; one relation and another, or with respect to shedding of blood, whether ignorantly or purposely:

between law and commandment, statutes and judgments; not rightly understood, and so pleaded on both sides:

ye shall even warn them that they trespass not against the Lord; the persons engaged in controversy, that they take no false oath, nor bear false testimony, and act not stubbornly against any of the laws, when explained in court unto them:

and so wrath come upon you and your children; upon judges for the neglect of their duty in giving due warning, and upon the people for not taking it when given:

this do, and ye shall not trespass; if the above charge in all its parts is strictly attended to.

BE�SO�, "2 Chronicles 19:10. Between blood and blood — Between the blood of the person slain, and the blood of the manslayer. See the note on Deuteronomy 17:8. All the cities of refuge, except Hebron, now belonged to the kingdom of Israel, so that the manslayer now usually fled to the courts of the temple, or the horns of the altar; and therefore the trial of these was reserved for the court at Jerusalem. Between law and commandment, &c. — When any debates shall arise about the meaning of any of God’s laws. Ye shall even warn them — Ye shall not only give a righteous sentence for what is past, but ye shall admonish the offender, and others, to take better heed for the future. This do, and ye shall not trespass — Thus you shall not bring guilt and wrath upon yourselves and others, which otherwise you certainly would do.

ELLICOTT, "(10) And.—To wit.

Cause.—Rîbh, “controversy” (2 Chronicles 19:8).

Shall come to you.—i.e., be referred to you as the Supreme Court of Appeal.

Of.—From your brethren—i.e., not your judicial brethren, but your fellow-countrymen.

That dwell in their cities.—In the various country towns, as opposed to the capital.

Between blood and blood.—See Deuteronomy 17:8. Questions growing out of cases of homicide—e.g., whether a given crime were murder or manslaughter.

Between law and commandment, statutes and judgments.—That is, questions about the interpretation and application of the different legal rules and principles. The phrase “commandment, statutes, and judgments,” is a sort of summary of the various kinds of law.

Ye shall even warn them that they trespass not.—Then ye shall instruct them, in order that, &.100

Warn.—Teach (Exodus 18:20) them the true sense and bearing of the law in the particular case.

Trespass.—Incur guilt; by giving false judgment.

And so wrath (2 Chronicles 19:2) . . . brethren.—The miscarriage of justice would involve not only the immediate agents, but the whole people, in guilt and its penal consequences.

This do . . . trespass.—Thus shall ye do (2 Chronicles 19:9), that ye may not incur guilt.

TRAPP, "2 Chronicles 19:10 And what cause soever shall come to you of your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the LORD, and [so] wrath come upon you, and upon your brethren: this do, and ye shall not trespass.

Ver. 10. Of your brethren,] q.d., They are your brethren by race, place, and grace; therefore see that right be done them; else your father will be angry.

Between blood and blood.] Between an innocent and one culpable of death: as also between murders, whether wilful or casual.

Between law and commandments, &c.] To find out the true sense of the law, when it is pleaded by both parties; and to resolve the seeming ambiguities and contradictions: for not the letter but the mind of the law is law; and this you must fish out.

That they trespass not against the Lord.] By misinterpreting the law; making it a nose of wax; writhing it from the right sense.

POOLE, "Between blood and blood; of which See Poole "Deuteronomy 17:8".

Between law and commandment, statutes and judgments; when any debates or differences shall arise about the meaning of any of God’s laws, one party possibly putting this, and the other a quite differing sense upon the same place, or one alleging one place, and the offer another place, which may seem to clash with it.

Ye shall even warn them that they trespass not against the Lord; ye shall not only give a righteous sentence for what is past, but ye shall admonish the offender, and others, to take better heed to themselves and their ways for the future.

This do, and ye shall not trespass; so you shall not bring guilt and wrath upon yourselves and others, which otherwise you will certainly do.

WHEDO�, "10. Between law and commandment, statutes and judgments — “That is, in cases where the matter concerns the interpretation and application of the law, and its individual commands, statutes, and judgments, to particular crimes; wherever, in short, there is any doubt by what particular provision of the law the case in hand should be decided.” — Keil.

PULPIT, "Come … of your brethren … in their cities. These words confirm our foregoing note, and point to the appeal character of the Jerusalem court. �ote also the clear connection of the verse with Deuteronomy 17:8, Deuteronomy 17:10, Deuteronomy 17:11; Exodus 21:12-27. Law … commandment, statutes … judgments. It might sometimes need to be shown how the particular commandment flowed from main and essential law; and the written statute is easily distinguishable from those judgments, which were more like "judge-made" law. Ye shall not trespass; Revised Version, more correctly, ye shall not be guilty.

11 “Amariah the chief priest will be over you in any matter concerning the Lord, and Zebadiah son of Ishmael, the leader of the tribe of Judah, will be over you in any matter concerning the king, and the Levites will serve as officials before you. Act with courage, and may the Lord be with those who do well.”

BAR�ES, "In religious causes, Amariah, the high priest, was to preside over the court; in civil or criminal causes, Zebadiah was to be president. And to Levites, other than the judges, he assigned the subordinate offices about the court.

CLARKE, "Behold, Amariah - Here was a two-fold jurisdiction, ecclesiastical and civil: in the ecclesiastical court, Amariah the high-priest was supreme judge, in the civil court, Zebadiah was supreme. To assist both the Levites were a sort of counsellors.

Without good and wholesome laws, no nation can be prosperous: and vain are the best laws if they be not judiciously and conscientiously administered. The things of God and the things of the King should never be confounded in the administration of justice. Amariah the priest, and Zebadiah the ruler, should ever have their distinct places of jurisdiction.

GILL, "And, behold, Amariah the chief priest is over you in all matters of the Lord,.... He being high priest, presided in this court in all things sacred, or which respected the worship of God; and was present to give his advice, and direct in the determination of all such matters that should come before them, according to the laws and statutes provided in such cases; though it may be he was only a common priest that was chief over them, or the president of this court:

and Zebadiah the son of Ishmael, the ruler of the house of Judah; the prince of the tribe of Judah:

for all the king's matters; such as related to civil government, and which were not so clearly determined by positive laws:

also the Levites shall be officers before you; to execute the sentences that should

be passed by them:

deal courageously; fear not the faces of any, but judge righteously and faithfully:

and the Lord shall be with the good; with good men that do good, to bestow all needful good upon them, to protect and defend them; the Targum is,"the Word of the Lord shall be for your help, who is good.''

HE�RY, "2. The judges of this court were some of the Levites and priests that were most learned in the law, eminent for wisdom, and of approved integrity, and some of the chief of the fathers of Israel, peers of the realm, as I may call them, or persons of age and experience, that had been men of business, who would be the most competent judges of matters of fact, as the priests and Levites were of the sense of the law.

3. The two chiefs, or presidents, of this court. Amariah, the high priest, was to preside in ecclesiastical causes, to direct the court and be the mouth of it, or perhaps to be last consulted in cases which the judges themselves doubted of. Zebadiah, the prime-minister of that state, was to preside in all civil causes, 2Ch_19:11. Thus there are diversities of gifts and operations, but all from the same Spirit, and for the good of the body. Some best understand the matters of the Lord, others the king's matters; neither can say to the other, I have no need of thee, for God's Israel has need of both; and, as every one has received the gift, so let him minister the same. Blessed be God both for magistrates and ministers, scribes and statesmen, men of books and men of business.

4. The inferior officers of the court. “Some of the Levites (such as had not abilities to qualify them for judges) shall be officers before you,” 2Ch_19:11. They were to bring causes into the court, and to see the sentence of the judges executed. And these hands and feet were as necessary in their places as the eyes and heads (the judges) in theirs.

5. The charge which the king gave them. (1.) They must see to it that they acted from a good principle; they must do all in the fear of the Lord, setting him always before them, and then they would act faithfully, conscientiously, and with a perfect upright heart,2Ch_19:9. (2.) They must make it their great and constant care to prevent sin, to warn the people that they trespass not against the Lord, inspire them with a dread of sin, not only as hurtful to themselves and the public peace, but as an offence to God, and that which would bring wrath upon the people if they committed it and upon the magistrates if they did not punish it. “This do, and you shall not trespass;” this implies that those who have power in their hands contract the guilt of sin themselves if they do not use their power for the preventing and restraining of sin in others. “You trespass if you do not keep them from trespassing.” (3.) They must act with resolution. “Deal courageously, and fear not the face of man; be bold and daring in the discharge of your duty, and, whoever is against you, God will protect you: The Lord shall be with the good.” Wherever he finds a good man, a good magistrate, he will be found a good God.

BE�SO�, "2 Chronicles 19:11. The chief priest is over you — Shall be your president to direct and assist you; in all matters of the Lord — In spiritual or ecclesiastical matters. And Zebadiah, the ruler of the house of Judah — The prince, or chief ruler, under the king, of the tribe of Judah; for all the king’s matters — For civil causes, or controversies, either between the king and his people, or between subject and subject, which may be called the king’s matters, because it was a principal part of his office to see them justly decided. The Levites shall be officers

before you — Shall be at your command, to see your just sentences executed; which work was fitly committed to the Levites, as persons who might add their instructions to the corrections, and might bring the guilty to an acknowledgment of their fault, and a submission to their punishment. Deal courageously — Act with resolution, and fear not the face of man; but be bold and daring in the discharge of your duty. And the Lord shall be with the good — Shall protect and bless good judges in their pronouncing just sentences, and doing good things.

ELLICOTT, "(11) And behold.—For the form of the sentence, comp. 1 Chronicles 28:21.

Amariah the chief priest.—Rather, High Priest (ha-rosh), the Head (2 Chronicles 24:6). Vulg., “sacerdos et pontifex vester.” In 1 Chronicles 6:11 Amariah is the fifth from Zadok, the famous High Priest of David and Solomon’s time. As Jehoshaphat was the fifth king from David, the name Amariah probably denotes the same person in both places.

Over you in all matters of the Lord.—The High Priest was naturally declared the President of the Court in all spiritual cases (see on 2 Chronicles 19:8).

Zebadiah the son of Ishmael (or, Zachariah the son of Shemaiah, Syr. and Arab.) “the ruler of the house of Judah,” the nagîd, emîr, or tribal prince, was appointed President of the Court in civil causes (“for all the king’s matters”).

Also the Levites shall be officers.—Literally. And Writers shall the Levites be; inferior officials of the Court, such as scribes and notaries.

Before you.—In your presence, and under your direction (2 Chronicles 14:5).

Deal courageously.—Literally, be strong and act. A favourite locution of the chronicler’s. (Comp. 1 Chronicles 28:10; 1 Chronicles 28:20.)

The Lord shall be.—Or, Jehovah be! a wish or prayer. This too is a characteristic expression of the writer. (Comp. 1 Chronicles 9:20, 1 Chronicles 15:2, 1 Chron. 20:17.)

TRAPP, "2 Chronicles 19:11 And, behold, Amariah the chief priest [is] over you in all matters of the LORD and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king’s matters: also the Levites [shall be] officers before you. Deal courageously, and the LORD shall be with the good.

Ver. 11. In all the matters of the Lord.] In matters ecclesiastical.

For all the king’s matters,] i.e., In civil affairs.

And the Levites shall be officers before you.] Apparitores, lectores, praefecti, to see things rightly carried and good laws executed. The Greeks had their νοµοφυλακας, officers of the same sort.

Deal courageously.] Heb., Take courage and do, (a) i.e., do your office, forti et excelso animo. Fear no colours, but act vigorously, and the work is done. Possunt, saith he, quia posse videntur. They are able who seem to be able. Historians ascribe most of Alexander’s success to his courage: he never thought anything unfeasible. The ruler’s offering must be a male; the people’s might be a female, [Leviticus 4:22-23; Leviticus 4:27-28] to show that a ruler or judge must be of a masculine spirit.

And the Lord shall be with the good.] To protect and direct them; to assist and accept them; to reward their integrity, what hardship soever here they meet with: as Judge Hales did, being imprisoned in the Marshalsea, Counter, and Fleet, because that in the beginning of Queen Mary’s reign, before any new laws were yet made, he did at the Quarter Sessions give charge upon the statutes made in the time of King Henry VIII and Edward VI, for supremacy and religion. (b)

POOLE, "Is over you; shall be your president to direct and assist you.

In all matters of the Lord; in spiritual or ecclesiastical matters.

The ruler of the house of Judah; either,

1. The prince, or chief ruler, under the king, of the tribe of Judah, which is called

the house of Judah, 2 Samuel 2:4,7,10 1 Kings 12:21,23 1 Chronicles 28:4 Jeremiah 13:11 Ezekiel 4:6. Or,

2. The ruler of the king’s house, which also seems to be called the house of Judah, 2 Chronicles 22:10, and more fitly the king’s house of Judah, Jeremiah 22:6. And who so fit to manage the king’s matters as the ruler of the king’s house?

For all the king’s matters; for civil causes or controversies which might arise either between the king and his people, or between subject and subject, which may be called the king’s matters, because it was a principal part of his office to see them justly decided.

The Levites shall be officers before you; they shall be at your command to see your just sentences executed; which work was fitly committed to the Levites, as persons who might add their instructions to the corrections, and might work the guilty to an acknowledgment of their fault, and a submission to their punishment. And so this is an argument to encourage the judges to proceed courageously and vigorously in their work, because they had the Levites to stand by them and assist them.

The Lord shall be with the good, i. e. shall protect and bless good judges in their doing of good and just things.

WHEDO�, "11. Amariah the chief priest — This dignitary would naturally and of right have oversight of all questions concerning religion and worship, as Zebadiah… the ruler of the house of Judah, (that is, the tribal prince, and probably oldest and most honoured representative of his tribe,) would have oversight of all civil suits that came to Jerusalem.

Matters of the Lord… king’s matters — See the note on 2 Chronicles 19:8.

PULPIT, "Amariah. Probably the Amariah of 1 Chronicles 7:11. To the priest plainly the sacred causes are entrusted. Zebadiah is not known elsewhere. Officers (see Exodus 5:10). The Lord shall be with the good (see 2 Chronicles 15:3, 2 Chronicles 15:4).

BI, "Deal courageously, and the Lord shall be with the good.

The blessedness of the good

I. Who are the good? The Scripture points out two things on this subject.

1. The only way in which men become good—by faith in Christ and the consequent reception of the Holy Spirit to create us anew.

2. The principal ingredients of the goodness of the regenerate.

(1) Integrity of character.

(2) Benevolence of character.

(3) Piety of character.

II. The meaning of this declaration and how its truth is supported. “The Lord shall be with the good.” This means that the Lord will be with them in the supply of His Spirit, in providing for them in providence, preserving them from trouble, supporting them in it, or delivering them out of it, and blessing others for their sakes. This truth is justified—

1. From the purposes of God and the relation in which His people stand to Him.

2. By the promises of Scripture.

3. By all experience and by all history.

Conclusion:

1. He shall be with the good nationally if they act consistently and faithfully.

2. He shall be with them individually. Fear not that He will ever leave His work of grace unfinished in you. (J. Leifchild.)

A tonic promise

Explain what is meant by “good.” The melancholy fact that all men are not good. The promise of the text justifies three inquiries.

1. Why should the good be fearful? “They that be with us,” etc.

2. How can bad designs finally prevail?

3. How are men to know that God is surely with them?

The answer involves character: “the good.” God identifies Himself with all that is good in thought as well as in act; in purpose as well as in service. Even when the godly man ceaseth God will maintain the cause that is “good.” This promise, like all the promises of God, is designated not as a sedative, but a stimulant. Deal courageously! See how the text might have read: The Lord shall be with the good, therefore sit still; the Lord shall be with the good, therefore let wickedness have its own way in the world; the Lord shall be with the good, therefore pay no attention to self-discipline. The text reads contrariwise. The Lord is with the good, therefore deal courageously. Goodness is not to be merely passive—it is to be aggressive, defiant of all evil. (J. Parker, D. D.)

Courage

Probably few of us ever sufficiently consider the value and need of courage in order to any high condition of character. There are to be found in one of the letters of one of the most interesting men of modern times these words, “How rare is it to have a friend who will defend you thoroughly and boldly! Mr.

missed an opportunity of doing this for me, and has not the courage to do it now as he ought to do, leaving me in consequence defenceless against a slander, though I put the proof into his hands. How indispensable strength is for high goodness-strength moral or intellectual, neither depending necessarily on physical strength.” Many a man neglects to live a Christian life not because he lacks Christian sympathies, sentiments, and feelings, not even because he has no Christian ideas, but simply for lack of courage to put himself where he properly belongs. This lack of courage denotes, of course, either want of confidence in himself or want of depth of feeling as to religious truth, or fear of some man or men, which fear has too much influence over him to allow him to act conscientiously and in the line of his best sympathies.

1. In speaking of courage let us recognise that there is animal courage as well as intellectual and moral courage. Animal courage is of the lowest kind. Oftentimes it is nothing more than bull-dog ferocity. It oftentimes makes men good soldiers, successful pugilists, stalwart seamen—even daring adventurers. Men may have it without any intellectual or moral courage. A little of it is good. An excess tends to brutality. This form of courage—the courage to take physical punishment without flinching—is of a kind which the most uncultured and unrefined can appreciate. It will always have an attraction for the coarse, undeveloped, and unrespectable classes of society.

2. Intellectual courage is of another order, and indicates a superior type of man. It means practically the ability to think for one’s self, and to follow out one’s thinkings to their inevitable conclusions. It is necessary, however, to guard this language. Taking opinions into one’s mind is not thinking. There is a period in our life when we have more conceit than wisdom, and more independence than politeness. We say to

ourselves and others that “we mean to do our own thinking,” which often amounts to this—that we mean to assert ourselves as not agreeing with certain persons who are said to be narrow and exclusive, and agreeing with those who shake themselves free from everybody else except a few intellectual rakes and dandies. Alas, how silly it all seems when we get a little older! Then it appears to us that it was the want of ability to think which made us so impertinent and ridiculous. Of course all young birds have to learn to do their own flying, and, after rolling and tumbling about for awhile, they settle down to do it precisely after the fashion of the old birds. So, also, with thinking. From the beginning even until now it has been done in exactly the same way. The process has consisted of the discernments of comparisons and contrasts, likenesses and unlikenesses, of induction, deduction, and inference. Every man has to do his own thinking to some extent, as every man has to do his own sating and his own digesting. There is no possibility of any one eating our food for us, or digesting it for us. And no man can possibly begin at the beginning of things, and think out each problem of life as if no one had been on the earth before him. The present is so related to the past, as that the past is in it and the future is in it. Everything is in the present. We inherit the earth, not as it first came out from the hands of the Creator before man was on it, but as it is, modified by man’s co-operation with God. So of everything—that which is moral and mental as well as that which is material. In each department of things there are men who have thinking power and erudition far, far beyond what is possible to us. In each department they are our helpers, our instructors; yes, our masters. That independence which we assume in youth is only ignorance, foolishness, unthinkingness. The greatest men the world has ever known have been the most receptive and dependent men; the most diligent students, the aptest learners. If I am to learn painting it would be folly indeed if I said, “I am going to be independent of Murillo and Raphael, of Turner and Correggio and Rubens and all other artists who have gone before me.” So in music the man who thinks for himself and never appropriates the science of others is idiotic. So everywhere in all departments. Not less so in theology, the revelation of God and of man, and of the relation of the human to the Divine. If I set up on my own account, and did not open my mind to the thinkings of others, the name of “Verdant Green” would be the only name that could fit me. I would have our younger people distinguish between two ideas which are very distinct, and yet are often confounded the one with the other—viz., thinking for one’s self and cultivating a spirit of truth. The truth is that which corresponds to the fact. As a fact reports itself to your mind that is the truth for you. By and by as your mind grows it may report itself somewhat differently, then there will be something added to the original impression, and that will be the truth. Now, intellectual courage consists in this perfect truthfulness—this faithfulness to report what you see and recognise. It may sometimes put you in seeming inconsistency with yourself. It may subject you to being accused of inconsistency. But never mind. God does not ask us to be consistent—on that shallow view of consistency—but to be faithful and true. There is a deeper consistency—a nobler consistency. If I see a thing very partially in youth, because of the undeveloped condition of my mind, and see it more completely in manhood, because I have had more experience and more vision; if I truly say what I saw then and truly say what I see now, though I see now more than I saw then, am I not consistent—more nobly consistent—than I should be if I were afraid, under more experience, to contradict my former self? What is life for if not to educate us into deeper and larger views of truth? Only we must take good heed that they are deeper and larger. Many people change, but their change is not growth. Let us recognise that, in order to be assured of the leading of the Spirit of God into all truth, we must have intellectual courage—the courage to follow the truth wherever it

leads and to own up to believing that it is the truth. Often it takes even sublime courage to do it. Every child ought to read the story of the martyrs of old. It is dreadful to think how little the religion of some of us means. The loss of the ability to grow deep-rooted convictions, and the loss of courage to be faithful in owning to them, is, wherever it occurs, a dreadful loss. It means the loss of that nobility of soul the possession of which is one of the surest marks of our being children of God.

3. But of all kinds of courage, moral courage is the noblest. Of course it enters into intellectual courage. The two are not distinct, and yet while intellectual courage implies thinking power and faithful following where the light seems to be, moral courage does not necessarily mean the courage of the crack thinker, but the courage of character; the courage which acts conscientiously in trying circumstances. For instance, the liar is always the coward. A man lies because he has not the courage to speak the truth and take the consequences. There is one exception to that rule. It is conceivable that a really truthful man might need courage to tell a lie which he thought would shelter a friend from injury or harm. My intellect may sometimes stand in contradiction to my conscience, “but conscience is given me to act by. In matters of duty, therefore, I am bound to obey my conscience rather than my intellect.” Hence moral courage amounts pretty much to this—the steady, persistent following of the light which is in conscience. It involves, of course, the bringing of the conscience into the light, where it may be illuminated, for conscience is a light receiver, not a light originator. Courage, and much of it, is needed to act always and everywhere conscientiously. Intelligence is needed to distinguish between conscience and prejudice. Many a man assumes to be acting conscientiously when he is really acting only from prejudice and feeling. If he quietly took himself to task, he would recognise his true motive. Conscience represents God’s judgment throne. The very fact that a man condemns himself in spite of his natural unwillingness to do it, proves that the voice of conscience is not his own voice.

4. But how are we to get the courage we need—intellectual courage to follow the truth wherever it leads, to utter it always in love, but to utter it; and the moral courage to obey conscience? Where did those apostles in the early Christian days get theirs? Few of them were more than average men. At the approach of calamity all the disciples forsook Jesus and fled. If there was an exception it was John. Peter disgraced himself pitifully. Yet within a few weeks we find men of such sublime courage that we hardly recognise them as the same men. Not Luther himself at the Diet of Worms, challenging the old ecclesiastical order of centuries, was braver. Not the Prince de Conde was braver as he stood before the King of France when given the choice of three things—first, to go to Mass; second, to die; third, to be imprisoned for life. He replied with regard to the first, “I am fully determined never to go to Mass; as to the other two I am so perfectly indifferent that I leave the choice to your Majesty.” These are illustrations of the noble courage of noble men. They seem phenomenal and unusual. But there may be here amongst us men and women, yes, and children, capable of as determined a courage if put in similar circumstances. None of us can tell what we should do in any condition till we get there. It requires as much courage to suffer and be quiet and self-controlled as it does to act. Nothing is more admirable than the quiet domestic courage which many illustrate. I am inclined to adopt and endorse the words of one who has written, “few persons have courage enough to appear as good as they really are.” That is the essence of moral courage. The religious life of business men is very shy and timid. There are men in this and every congregation who feel and believe more—far more—than they act. Sydney Smith has said that a great deal of talent is lost to the world for the want of a little courage.

With more truth still we may say that a great deal of influence is lost to the Church for want of a little courage. I believe that few persons have the courage to appear as good as they really are. Courage is opposed to the spirit of compromise—the spirit of indolence—the spirit of silence when silence will be interpreted as consent on our part to what we do not believe. The spirit of fear, of indolence, of compromise, of guilty silence has to be overcome. How? The Spirit of God is granted to every seeking soul that the soul may overcome. (Reuen Thomas, D.D.).