2 Chronicles · Chapter 19

Verse 1. 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.

Verses 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 10:13, 14,) which was the fruit of his alliance with Ahab. And hast prepared thy heart to seek God — twnykh, hachinota, hast disposed, directed, or set thy heart; that is, thou hast sought 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.

JEHOSHAPHAT REBUKED BY JEHU, 1-3.

1. Jehoshaphat… returned to his house in peace — That is, safe; personally uninjured in the battle in which Ahab lost his life.

V. 2. Therefore-Therefore God will chastise thee for this miscarriage. Which he did partly by stirring up the Moabites, and others to invade him, 2 Chronicles 20:1, 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 10:13,14, which was the fruit of his alliance with Ahab.

Verse 2. Jehu the son of Hanani] We have met with this prophet before; see Clarke’s note on “1 Kings 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?

Verses 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 10:13, 14,) which was the fruit of his alliance with Ahab. And hast prepared thy heart to seek God — twnykh, hachinota, hast disposed, directed, or set thy heart; that is, thou hast sought 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.

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; 19:2. Wrath upon thee — Jehovah’s indignation, which will result in future woes to Judah.

V. 3. Good things-Good marks 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.

Verses 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 10:13, 14,) which was the fruit of his alliance with Ahab. And hast prepared thy heart to seek God — twnykh, hachinota, hast disposed, directed, or set thy heart; that is, thou hast sought 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.

3. Nevertheless — 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.

V. 4. Through-Through the whole kingdom, whereof these were the two bounds. And brought-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.

Verse 4. From Beer-sheba to Mount 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.

Verse 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.

JEHOSHAPHAT’S FURTHER REFORMS, 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.

Verses 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.

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, (verse 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.

V. 6. 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. With you-Both to observe your carriage, and to defend you against all those enemies whom the impartial exercise of justice may provoke.

Verse 6. 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.

Verses 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.

JEHOSHAPHAT’S FURTHER REFORMS, 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.

V. 7. Wherefore-And therefore you who are in God’s stead, and do his work, and must give an account to him, must imitate God herein.

Verse 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. Nor taking of gifts — So as to pervert judgment. See Exodus 23:8; Deuteronomy 16:19; Proverbs 17:23.

JEHOSHAPHAT’S FURTHER REFORMS, 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.

V. 8. The fathers-Persons of other tribes 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. The Lord-For matters concerning the laws and worship, of God. Controversies-For matters of difference between man and man. When-When Jehoshaphat and his company were returned to Jerusalem, he made this order concerning establishing judges there.

Verse 8. 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 2 Chronicles 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 wbvyw vaiyashubu, “and they returned,” should be written ybvwy 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, kai krinein touv katoikountav en JIerousalhm, And to judge the inhabitants of Jerusalem.

There is a clause in 2 Chronicles 34:9 where we have a similar mistake in our version: And they returned to Jerusalem, ירושלם wbvyw where the false keri, or marginal note, directs it, in opposition to common sense and ALL the versions, to be read wbwvyw and they returned, which our translation has unhappily followed.

Verse 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.

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; 26:29, 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 verse 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 verse 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 (verse 4) from Jerusalem to settle the judicial interests of the kingdom, returned. This sentence ought to be connected with the verse immediately following.

Verse 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.

JEHOSHAPHAT’S FURTHER REFORMS, 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.

V. 10. Blood-This refers to Deuteronomy 17:8, between the blood of the person slain, and the blood of the man-slayer. All the cities of refuge, except Hebron, now belonged to the kingdom of Israel, so that the man-slayer 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. Law, &c.-When any debates shall arise about the meaning of any of God’s laws. Warn-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.

Verse 10. Between blood and blood] Cases of man-slaughter or accidental murder, or cases of consanguinity, the settlement of inheritance, family claims, &c.

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

Verse 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.

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.

V. 11. Over you-Shall be your president. Matters of the Lord-In Spiritual, or ecclesiastical matters. Ruler-The prince, or chief ruler, under the king, of the tribe of Judah. 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 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 acknowledgement of their fault and a submission to their punishment. The Lord-Shall protect and bless good judges.

Verse 11. 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. II CHRONICLES

Verse 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.

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 verse 8.