2 Chronicles 19:6

eproved, 2Chr 19:1-3. He makes a farther reformation in the land, establishing courts of justice, and giving solemn and pertinent directions to the judges, Levites, etc., to do judgement and justice among the people, in the fear of God, 2Chr 19:4-11. 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. Verse 2 Jehu the son of Hanani - We have met with this prophet before; see the note on 1Kgs 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? 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 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. 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 2Chr 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, Και κρινειν τους κατοικουντας εν Ἱερουσαλημ, And to judge the inhabitants of Jerusalem. There is a clause in 2Chr 34:9 where we have a similar mistake in our version: And they returned to Jerusalem, וישבו ירושלם 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. Verse 10 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. 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. Introduction The Moabites, Ammonites, and Edomites, invade Judah,

5 And he set judges in the land throughout all the fenced cities of Judah, city by city, 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. 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. 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. 9 And he charged them, saying, Thus shall ye do in the fear of the Lord , faithfully, and with a perfect heart. 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. 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. 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 ( ch. xvii. 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, v. 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 ( v. 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, v. 6 . And again, " Take heed and do it, v. 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. v. 15 ; Gen. xlii. 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 xxxi. 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. 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 ( v. 8 ) and causes of their brethren ( v. 10 ), differences between blood and blood (this refers to Deut. xvii. 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. 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, v. 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, " v. 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, v. 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.

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.