Jehoshaphat the king of Judah returned to his house in peace to Jerusalem. 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 Yahweh? Because of this, wrath is on you from before Yahweh. Nevertheless there are good things found in you, in that you have put away the Asheroth out of the land, and have set your heart to seek God.”
Jehoshaphat lived at Jerusalem; and he went out again among the people from Beersheba to the hill country of Ephraim, and brought them back to Yahweh, the God of their fathers. He set judges in the land throughout all the fortified cities of Judah, city by city, and said to the judges, “Consider what you do, for you don’t judge for man, but for Yahweh; and he is with you in the judgment. Now therefore let the fear of Yahweh be on you. Take heed and do it; for there is no iniquity with Yahweh our God, nor respect of persons, nor taking of bribes.”
Moreover in Jerusalem Jehoshaphat appointed Levites and priests, and of the heads of the fathers’ households of Israel, for the judgment of Yahweh, and for controversies. They returned to Jerusalem. He commanded them, saying, “You shall do this in the fear of Yahweh, faithfully, and with a perfect heart. Whenever any controversy comes to you from your brothers who dwell in their cities, between blood and blood, between law and commandment, statutes and ordinances, you must warn them, that they not be guilty toward Yahweh, and so wrath come on you and on your brothers. Do this, and you will not be guilty. Behold, Amariah the chief priest is over you in all matters of Yahweh; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king’s matters. Also the Levites shall be officers before you. Deal courageously, and may Yahweh be with the good.”
Geneva Bible translators 1599 · Public Domain On vv1, 2, 4, 6, 7, 8, 10, 11 Hebrew, in peace.
Hebrew, in peace.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv1–11 2Ch 19:1 And Jehoshaphat the king of Judah returned…
2Ch 19:1 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.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv1–11 Safe, being miraculously delivered from eminent danger, as was…
Safe, being miraculously delivered from eminent danger, as was related, 2Ch 18:31,32.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On vv1, 5 Here is, I. The great favour God showed to…
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 (Ch2 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.
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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, Ti2 3:11, Ti2 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 (Ch2 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.
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 (Ch2 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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv1–10 And Jehoshaphat the king of Judah returned,.... From Ramothgilead,…
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv1, 2, 3, 4, 6, 7, 8, 10, 11 Jehoshaphat is reproved by a prophet, ver. 1-3. He…
Jehoshaphat is reproved by a prophet, ver. 1-3. He reforms the kingdom, ver. 4. Gives instructions to the itinerant Judges, ver. 5-7. And to the supreme court at Jerusalem, ver. 8-11.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv1, 2, 4, 6, 8, 10, 11 Jehoshaphat, on his return from Ramoth-gilead, is met by…
CHAPTER XIX
Jehoshaphat, on his return from Ramoth-gilead, is met by the
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prophet Jehu, and reproved, 1-3.
He makes a farther reformation in the land, establishing courts
of justice, and giving solemn and pertinent directions to the
judges, Levites, &c., to do judgement and justice among the
people, in the fear of God, 4-11.
NOTES ON CHAP. XIX
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv1, 4, 5, 7, 8, 9, 10, 11 2Ch 19:1-3. Jehoshaphat returned to his house in peace…
2Ch 19:1-3. 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 1Ki 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, 2Ch 21:4; and principally by bringing that almost general destruction upon his grand-children by Jehu, (2Ki 9:27; and 2Ki 10:13-14,) which was the fruit of his alliance with Ahab. And hast prepared thy heart to seek God — הכינות, 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, (Pro 16:1; Php 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.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv1, 2, 4, 5, 8, 10, 11 Jehoshaphat ... returned to his house in peace -…
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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv2, 3, 4, 6, 7, 8, 10, 11 Thou. Sept. "O king Josaphat, if thou helpest the…
Thou. Sept. "O king Josaphat, if thou helpest the sinner; or, wilt thou befriend one hated by the Lord?" Prot. "shouldst thou....love them that hate the Lord?" H. --- The Donatists hence inferred, that it was not lawful to converse with sinners. But S. Augustine (contra ep. Par. ii. 18.) replied, that Josaphat was blamed for aiding Achab in the contempt of the true prophet, and for going to battle conformably to the predictions of impostors. Both kings offended, but in a different degree. W. --- We must also keep at as great a distance as possible from the notorious enemies of God, as their conversation is dangerous. T. --- Evil communications corrupt the best of manners. See Psalm cxxxviii., &c.
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv4, 5, 8 he went out again through the people--This means his…
he went out again through the people--This means his reappointing the commissioners of public instruction (Ch2 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.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv1, 2, 3, 4, 5, 8, 10, 11 JEHOSHAPHAT REBUKED BY JEHU, 2Ch_19:1-3.
JEHOSHAPHAT REBUKED BY JEHU, 2Ch_19:1-3.
1. Jehoshaphat… returned to his house in peace — That is, safe, personally uninjured in the battle in which Ahab lost his life.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv1, 2, 3, 4, 5, 6, 8, 9, 10, 11 Ch. 2Ch_19:1-3 (no parallel in Kings). The Reproof of…
Ch. 2Ch_19:1-3 (no parallel in Kings). The Reproof of Jehu the Prophet
1. in peace] i.e. in safety. LXX. (B) om. the phrase.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv1–11 (1) Jehoshaphat . . . returned to his house…
(1) Jehoshaphat . . . returned to his house in peace.—A contrast with the fate of Ahab is suggested. (Comp. 2Ch_18:27; 2Ch_18:34; and ibid. 16.)
In peace.—In wholeness, soundness, i.e., unhurt.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv1, 2, 3, 4, 5, 6, 8, 10, 11 The matter of this chapter is preserved for us…
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" (ver. 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 (vers. 2, 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 (vers. 4-11), and earnestly exhorted them.
In peace. Compare the use of the phrase in vers. 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.
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Vers. 1-11.
The third chapter in Jehoshaphat"s career.
In this chapter, regarded for the time in the light of a third chapter in the biography of Jehoshaphat, we are enabled to gauge, not altogether unsatisfactorily, his character as respects the measure of right and wrong in it, and of good and evil in himself. And we are reminded that
I THERE IS SUCH A THING, MOST UNDENIABLY, AS THE PEACE OF PRESENT SAFETY, WITHOUT THAT WHICH FLOWS FROM CONSISTENT RECTITUDE, UNFALTERING INTEGRITY, THE INNER APPROVAL OF CONSCIENCE, AND THE CONVICTION OF GOD"S OWN APPROVAL.
II THERE WAS ONE REDEEMING FEATURE IN THE CONDUCT OF,JEHOSHAPHAT, A SLENDER TRIBUTARY THAT MAY COUNT FOR SOMETHING IN THE WHOLE SCENE, VIZ. THE ABSENCE OF ALL PRETENCE OF SELF-DEFENCE, OF EXCUSE, OF EXTENUATION OF WHAT WAS WRONG, AND EVEN OF REPLY. We do not hear of penitence, of confession, or of repentance in so many words, but this last we certainly do argue from the fresh devotion of Jehoshaphat to the right, and to the religious teaching of his people; and the former two we may in/or in turn from this.
III THERE IS THE SURELY STILL CONTINUING STREAM, FLOWING CALM, FULL, DEEP, OF THAT "MERCY WITH GOD" WHICH SUSTAINS AND FEEDS "THE FEAR" OF HIM IN PLACE OF DESTROYING IT. There are, perhaps, few greater or more striking contrasts between Divine and human methods than that herein to be noted. If hope is wrecked, practically all in any man"s life and character is too certainly wrecked also. The threats, denunciations, immediate and peremptory proceedings of men towards offending fellow-men, even in the clearest cases of wrong possible, work too often either callousness or recklessness. But God"s forbearing methods, his pitying compassion, his patient long-suffering, and sweet disposition of "mercy enduring for ever," preserve and just save the Continuity of (what is sometimes a very brittle thread) human hope. How much of human life, of reason itself, and of encouragement to moral reformation, depends on this one feature of the Divine administration, this one grand attribute of God!
IV THERE IS A STEADY, CONSISTENT PRESERVING OF THE PRINCIPLES OF JUSTICE AND OF MORAL GOVERNMENT ON THE PART OF GOD. The guilty is not treated as the innocent is wrath upon thee from before the Lord" (ver. 2) or as though innocent. Sometimes there is one solution of the crucial difficulty involved in this, sometimes another. Sometimes the penalty, whatever it may be, is paid, suffering endured, and punishment gone through; sometimes the "way of escape is found, and under the pressingness of the case is distinctly provided for the guilty, but under safeguards which both indicate and sufficiently guarantee the moral aspects necessary.
V GRIEVOUS FAULTS AND SINS OF THE SERVANTS OF GOD ARE INDEED GRIEVOUS BLOTS ON THEIR ESCUTCHEON; BUT SO FAR FROM SHUTTING UP THEIR WORK FOR GOD, AND SHUTTING OUT HOPE FROM THEMSELVES, THEY MAY BE MADE, BY WARNING AND REPENTANCE, THE VERY DATE OF A NEW DEPARTURE OF REDOUBLED DEVOTION. It was manifestly so with Jehoshaphat (vers. 4-11). Except on some such suggestion as is offered above, we must remain in much uncertainty as to why there is no word recorded of the working of the inner thoughts of Jehoshaphat, either as he went wrong, or as he was restored to the ways of righteousness. Very different measure is given us in the disclosures of Scripture in other instances, such as that of David and a host besides. But instead of most painful uncertainty (as in the history, for instance, of Solomon and many another man) as to the facts succeeding a fall, the case of Jehoshaphat is not less clear than that of St. Peter, though in matter so different. Jehoshaphat"s tears, self-upbraidings, confession, and vows are not told. It would have been interesting to know them, and our curiosity is no doubt stimulated by the taciturnity and remarkable reticence of the historian respecting them. But what is most to the point is communicated in Scripture"s own best way. The king left off to do evil; did not repeat it; learned to do well "again" (ver. 4) himself; with redoubled energy urged the same on the people (vers. 6, 7, 9, 11); and kept a good record, as may be seen in the next and last chapter of his life, to that life"s end.
HOMILIES BY T. WHITELAW Vers. 1-3.
The sovereign and the seer.
I UNDESERVED MERCY TO THE SOVEREIGN. (Ver. 1.)
1. Jehoshaphat returns from Ramoth-Gilead. Having gone thither without the Divine sanction indeed, against the Divine will he might have been left there and not permitted to return. But God preserves the going out and coming in of his people, (Psa_121:8) even when they walk not in his ways.
2. Jehoshaphat returns to Jerusalem. Having left his capital and kingdom on an errand to which he was not called, he might have found both taken from him and barred against him on his return. But Jehovah, always better to his people than they deserve, had watched over both while Jehoshaphat was absent.
3. Jehoshaphat returns to his house in peace. Very different might his home-coming have been; (Isa_59:8) not alive and in safety, as Micaiah had predicted, (2Ch_18:20) but as Ahab was brought to Samaria, dead; shot by an arrow from a Syrian bow like the King of Israel, or smitten by the Syrian charioteers as himself nearly was, and certainly would have been had Jehovah not interposed. But, again, God is faithful to his covenant, even when his people are not faithful to their duty (Psa_111:5; 2Ti_2:13; Heb_10:23)
II DESERVED REBUKE FROM THE SEER. (Vers. 2, 3.)
1. Severe reprimand. Charged by Hanani"s son Jehu with a twofold offence:
(1) Helping the ungodly. Aiding the wicked in their necessities or enterprises, when these are not sinful, never was a crime against Jehovah in Old Testament times (Lev_19:18, Lev_19:34; Deu_22:1; Job_22:29; Zec_7:9) and is not prohibited but commanded in the gospel (Rom_13:9; Gal_5:14; Jam_2:8) but then, as now, sympathizing with them in their wicked thoughts, joining with them in their wicked ways, and assisting them in their wicked projects, is interdicted to all who profess to be followers of God and of Christ (Psa_1:1 Psa_24:4 Psa_141:4; Rom_13:12; Eph_5:11; 2Ti_2:19, 2Ti_2:21, 22 1Pe_2:11, 1Pe_2:12)
(2) Loving them that hate God. This also permissible in the sense in which God himself and Christ loved and still loves sinners, pitying their misery, compassionating their frailty, grieving over their iniquity, and seeking their recovery and salvation. But in the sense of extending affection and confidence, sympathy and support, to such as are private and public enemies of God, despisers of his religion, deserters from his worship, violators of his commandments, oppressors of his people, opponents of his cause, is a stretch of charity which neither then was nor now is allowable. Rather among Hebrew saints to hate Jehovah"s enemies was accounted the supreme virtue. (Psa_139:21, Psa_139:22) If Christian saints may not hate the persons, they are still enjoined to hate the works and ways of the Lord"s enemies (2Co_12:21; Eph_4:26; Php_3:18) (On Hanani, see 2Ch_16:7)
1. An alarming sentence. "Wrath from before Jehovah" should come upon Jehoshaphat certainly and speedily. This was inevitable, since Jehovah, as a jealous God (Exo_20:5; Deu_4:24) could by no means allow such declension to pass without some manifestation of displeasure. Besides, Jehovah, by covenant engagement with David, had expressly bound himself to chastise with rods any defection on the part of David"s successors (2Sa_7:14; Psa_139:3) In the same way, though God, for Christ"s sake, forgives the transgressions of believers, so that they shall not come into ultimate condemnation, he does not in every instance exempt them from suffering on account of their offences, but rather, as a rule, causes them, when they go astray, to feel such inward rebukes upon their consciences, and such outward inflictions upon their persons or estates, as to make them sensible of his holy anger, if not against their souls, against their sins (Act_14:22; Rom_5:3; 1Co_11:32; Heb_12:11) Already at Ramoth-Gilead Jehoshaphat had experienced a foretaste of Jehovah"s wrath. (2Ch_18:31) Additional evidence thereof was soon to follow, in a Moabitish invasion. (2Ch_20:1, etc.)
2. A merciful mitigation. While condemning the king"s sins, Jehu did not forget to make candid acknowledgment of the king"s virtues. To praise another for good qualities is not so easy as to blame another for bad ones. In others, faults are more readily discerned than favourable points; in ourselves, the latter more quickly than the former. Happily, the great Heart-searcher, while noting his people"s shortcomings, overlooks not their well-doings. If Jehoshaphat"s conduct in contracting alliance with Ahab was denounced, his behaviour in removing the groves from his land and preparing his heart to seek Jehovah was not forgotten. So of Christians, "God is not unrighteous to forget their work and labour of love", (Heb_6:10) even though obliged to correct them for doing wrong; (Heb_12:10) while Christ, sending his messages to the Churches in Asia, with one exception never omits to notice in each case excellences worthy of commendation. (Rev 3:, Rev_3:4)
LESSONS.
1. Gratitude for mercy.
2. Submission to rebuke.
3. Repentance for sin.
4. Watchfulness in duty.
5. Charity in judging others. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv1, 5, 7, 11 And Jehoshaphat the king of Judah returned to his…
2Ch_19:1-9
And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.
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Jehoshaphats 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 Gods 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.)
Jehoshaphats 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 Ahabs 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 mans disposition and a mans 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 mans 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.)
Jehus 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.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v1 CRITICAL NOTES.] This chapter is entirely additional to Kings,…
CRITICAL NOTES.] This chapter is entirely additional to Kings, and of great interest. It deals with three matters only, the rebuke addressed to Jehosh. by the profit Jehu (2Ch_19:1-3); the personal efforts of Jehosh. to effect a religious reformation (2Ch_19:4); and his reform of the judicial system (2Ch_19:5-11) [Speak. Com.].
2Ch_19:1-3.—The Rebuke of Jehosh. In peace, without capture or pursuit; a fulfilment of prophecy (ch. 2Ch_18:16). Jehu, son of Hanani (2Ch_20:34), of Northern Kingdom in time of Baasha (1Ki_16:1). Went out (2Ch_15:2). Help, make common cause with Ahab. Wrath, God angry, and caused expedition to fail, or may be in the invasion of kingdom about to happen. 2Ch_19:4. Rebuke mild, “good things” (cf. 2Ch_12:12; 1Ki_14:13). Groves, stocks of trees representing Ashtoreth (2Ch_14:3; 2Ch_17:4-6).
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2Ch_19:4-11.—The Reforms of Jehosh. Went, turned and went out. Again, efforts for instruction resumed, and secured full complement of teachers from the tribe of Levi now fixed in Judah. 2Ch_19:5-7. Instructions to judges. Jehosh. appointed fresh judges, enlarged their staff and number; limited to fenced cities, by concentrating power in the hands of a few, or creating superior courts. 2Ch_19:6. Judge not at dictation or in compliance with wishes of men, but for Jehovah (Deu_1:17; Deu_16:18-20). In judgment—i.e., in your decisions. 2Ch_19:7. Iniquity of inequality or undue leaning to one side (cf. Deu_10:17; Deu_16:19). 2Ch_19:8-11.—Instructions to the priests and Levites. 2Ch_19:8. Chief, great patriarchal chiefs, heads of great houses or clans. “It is interesting to find that such persons were now admitted to share in the judicial office, which seems in David’s time to have been confined to the Levites” [Speak. Com.]. Judgment of the Lord. Disputes in religious matters, payments to temple, offerings for firstborn, &c. Controversies, ordinary civil cases. Jerusalem, seat of supreme tribunal (Exo_18:19; Deu_17:8-13), which was composed of three classes, to review appellate cases from inferior courts in two divisions, ecclesiastical and civil affairs. Decisions of provincial judges might be carried to Jerusalem as a court of appeal [cf. Speak. Com.]. 2Ch_19:10. Blood, case of murder or homicide as to degree of blood-guiltiness (Exo_21:12-23). Law and command, when a conflict of laws, clashing one with another. Warn, admonish them to abstain from wrong, and avoid God’s vengeance on the nation. 2Ch_19:11. A chief, high priest, president of court in religious concerns. Zeb., in civil or criminal affairs. Levites, superintending managers, assistants, and servants about court. The good, God with upright judges (cf. 2Ch_5:6; 2Ch_15:2-6). Deal, take courage and act.
HOMILETICS
THE STERN REBUKE.—2Ch_19:1-3
Alliance between two kingdoms against a common enemy, substitution of friendship for hatred and distrust, wise steps to worldly politicians. But one thing against it. Ahab, an idolator, had introduced a new religion of most degraded type. Jehosh. did not reject this alliance. As Hanani rebuked Asa for league with Ben. (ch. 2Ch_16:7), so his son instructed to rebuke Jehosh. for league with wicked Ahab. Military success from Jehovah; unlawful alliance, if persisted in, will forfeit this blessing.
I. In a timely season. “J. went out to meet him,” at earliest possible moment, when king had been preserved, and returning in peace. Hence in fit mind to listen. Rebuke should be timely, in “due season,” then it comes down upon the heart like rain upon the new-mown grass.
II. In faithful words. Jehu direct and faithful. “Thou hast helped the ungodly, and loved them that hate the Lord.” No toning down, nor mincing matters. Man’s reproofs sometimes undeserved, implying guilt which exists not. Divine reproofs truthful, needful, and attested by conscience. “Faithful are the wounds of a friend, but the kisses of an enemy are deceitful.”
III. In mitigating circumstances. “Nevertheless, there are good things found in thee” (2Ch_19:3). God displeased, but overlooks not “good things,”; in wrath remembers mercy; withholds judgments, and waits to see how Jehosh. will act in future. In the Church at Ephesus all that God can find to approve put foremost, and only afterwards notes shortcomings (Rev_2:2-4). Then (2Ch_19:6) returns to praise and console. We should have more pleasure in commending than in fault-finding.
I. The friendship of wicked men one of the most dangerous temptations to which Christians are subjected. 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 seek to ally themselves with those who love not God. II. Of this trial of Christian principle, it may be said that the Christian religion requires no narrow or ascetic seclusion from the world. The thing which Christian principle forbids is 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. It is a policy of life which starts wrong; therefore threatens catastrophe in the end. 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 men 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, O. T. a Living Bk.].
THE REFORMING TOUR.—2Ch_19:4-7
While Jehosh. sought to maintain alliance, he was careful to show that he had no sympathy with idolatry, and determined to keep his people from it. Hence a second tour to reform what had gone wrong and complete what was wanting.
I. The noble design of the tour. Not to strengthen defences, revive trade, or relieve distress.
1. To administer justice. “He set judges in the land,” in centres convenient and accessible.
2. To bring the people back to God. Many perhaps revolted to idolatry when they saw the king familiar with idolators. Hence to counteract our bad influence and restore the fallen.
II. The vast extent of the tour. Personal inspection through the whole kingdom from the extreme south to extreme north, from Beer-sheba to Mount Ephraim. No place should be overlooked, no enemy spared in religious reforms.
III. The beneficent results of the tour. Personal and thorough, results encouraging.
1. Local courts established. Existed before; Jehosh. the first king to modify them according to requirements of kingdom. Fixed in fortified cities the provincial capitals of the districts (cf. Deu_16:18-20).
2. Judicial administration purified. Special instruction to judges, high and lofty motives put before them. Soldiers must not abuse their power by violence and wrong; magistrates must not degrade their character by injustice and partiality. All duties to be performed to God, not to man (2Ch_19:6).
THE SUPREME TRIBUNAL.—2Ch_19:8-11
This institution or Metropolitan Court founded on Exo_18:19-26; Deu_7:8-13. Notice—
I. Its representative character. Three classes—Levites, priests, and chief of fathers; persons learned in law, eminent for wisdom, and of mature age and experience. “Peers of the realm.”
II. Its presiding officers. Amariah, high priest over religious causes. “In all matters of the Lord.” Zebadiah supreme in civil court. To assist both, the Levites were a kind of counsellors.
III. Its executive powers. Appeal made from inferior courts to this. Pleas for the crown and for religious observances in one division. In other division common pleas. Controversies between party and party; differences of blood, manslaughter or accidental murders, or consanguinity, settlement of inheritance and family claims. Civil affairs between law and commandments. Conflicts between moral rites and precepts of law, &c. “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” [A. Clarke].
A TONIC PROMISE.—2Ch_19:11
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,” &c.
(2) How can bad designs finally prevail?
(3) How are men to know that God is surely with them? The answer involves character. It is not the Lord shall be with the great, the rich, the old, &c., but with the good. God identifies himself with all that is good in thought as well as in act; in purpose as well as in service. This is the security of the world. 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 all 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 shall be with the good, therefore deal courageously. Goodness is not to be merely passive, it is to be active, aggressive, defiant of all evil, sublime in patience [Dr. Parker, City Temple].
HOMILETIC HINTS AND SUGGESTIONS
2Ch_19:1-3. 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 [Dr. Chapin].
2Ch_19:7. God’s Justice.
1. God just and righteous in himself. On justice all his proceedings are based and regulated. He is “the Just One,” “Most just,” “Just and right is he” (cf. Deu_10:17; Deu_16:19; Deu_32:4).
2. Just and righteous in the gift of just laws to mankind. Laws adapted to their natures, powers, and condition. The moral code so right and benevolent as to require no proof. Supreme love to God and true regard to our neighbour.
3. Just and righteous in the administration of these laws—strictly and impartially here. No favouritism, conniving at guilt, or overlooking sin. In Christ justice and holiness displayed, and God the justifier of him that believeth. At last no iniquity nor respect in the bestowment of rewards and punishments.
2Ch_19:6-7. Address to Judges 1. In office they represent God, act worthy of God, represent not his law, express not his will as crooked and corrupt. “Ye judge not for man, but for the Lord.”
2. In spirit the must fear God. Fear to offend One who sees and knows all.
3. In decisions be impartial and just. Give sentence deliberately in conformity with truth. Judges, ministers, all in high position should be remarkable for integrity, and free from bribery and corruption.
“Be just and fear not.
Let all the ends thou aim’st at be thy country’s,
Thy God’s, and truth’s” [Shakes.].
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
The Sermon Bible 1900 · Public Domain On v1 2Ch 19:2
2Ch 19:2
I. The friendship of wicked men is one of the most dangerous social temptations to which Christians are subjected. Modern life in cities illustrates it with special force. (1) The wealth of the world is very largely in the hands of men who are not the friends of Christ. (2) In many communities intelligence and culture also are possessed mainly by the irreligious. (3) The interests of business sometimes create a similar peril. (4) In a higher circle of life professional success often tempts a young man of aspiring mind to seek to ally himself with those who love not God.
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II. Of this trial of Christian principle, it should be further said that the Christian religion requires no narrow or ascetic seclusion from the world. The thing which Christian principle forbids is the seeking of 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. It is a policy of life which starts wrong; therefore it threatens catastrophe in the end.
IV. Entangling alliances with the world often involve an immense sacrifice of Christian usefulness.
V. Christian alliances with the wicked do not command the respect of the very men for whose favour they are formed.
VI. Loving those that hate God inflicts a wound of great severity on the feelings of the Lord Jesus Christ. It is from Calvary that the voice comes to each one of us in our solitude, "Shouldest thou love them that hate the Lord?"
A. Phelps, The Old Testament a Living Book, p. 55.
2Ch 19:11
The promise of the text justifies three inquiries: (1) Why should the good be fearful? (2) How can bad designs finally prevail? (3) How are men to know that God is surely with them? The answer involves character. God identifies Himself with all that is good in thought as well as in act, in purpose as well as in service. This is the security of the world. Even when the godly man ceaseth, God will maintain the cause that is good. This promise, like all the promises of God, is designed, not as a sedative, but as a stimulant. Deal courageously. Goodness is not to be merely passive; it is to be active, aggressive, defiant of all evil, valiant in fight, sublime in patience.
Parker, City Temple, vol. i., p. 8.
References: 2Ch 19:11.—Preacher’s Monthly, vol. v., p. 257. 2Ch 20:4.—Spurgeon, My Sermon Notes: Genesis to Proverbs, p. 104. 2Ch 20:12.—Congregationalist, vol. vii., p. 321.
The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v1 2 Chronicles
2 Chronicles
‘A MIRROR FOR MAGISTRATES’
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2Ch 19:1 - 2Ch 19:11.
Jehoshaphat is distinguished by two measures for his people’s good: one, his sending out travelling preachers through the land {2Ch 17:7 - 2Ch 17:9}; 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.’
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. R. Dummelow 1909 · Public Domain On v1 Reign of Jehoshaphat (continued)
Reign of Jehoshaphat (continued)
The chapter narrates how Jehoshaphat was reproved by the seer Jehu for helping Ahab, and how he instituted judges in the cities of Judah.
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This chapter is entirely supplementary to the account of Jehoshaphat as given in 1 K.
2. Jehu] previously only named in connexion with the northern kingdom in the reign of Baasha (1Ki_16:7). Shouldest thou help the ungodly] The peace with Israel, ratified by a marriage (2Ki_8:18), put an end to a war between two kindred peoples, yet brought evils in its train, since the Baal worship which polluted the northern kingdom was introduced into Judah by Athaliah, the daughter of Ahab and the daughter-in-law of Jehoshaphat: 2Ch_24:7.
5. He set judges] Local courts of justice may have existed before, but Jehoshaphat improved them, and likewise established a court in the capital, which seems also to have heard appeals: 2Ch_19:10.
6. The Lord.. judgment] Judges were administrators of the divine justice, so that even the term 'God' could be used to describe them in their official capacity: see Exo_21:6 RV.
8. For the judgment of the Lord.. controversies] Perhaps the former means cases relating to religious obligations, and the latter ordinary civil and criminal trials. When they returned] RV 'and they returned,' the reference being to the king and his retinue.
10. Between blood and blood] e.g. the determination of what was murder and what was merely manslaughter: cp. Exodus 21. Between law and commandment] i.e. the decision, where laws seemed to conflict, which of them applied to a particular case.
11. And, behold, etc.] The court at Jerusalem was divided into two sections, one (under Amariah) dealing with ecclesiastical causes, and the other (under Zebadiah) dealing with secular causes.
J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv3, 9 (See Scofield "Deu 16:21"). See Scofield "Jdg 3:7".
groves
(See Scofield "Deu 16:21"). See Scofield "Jdg 3:7".
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v1 CHAPTER 19 Rebuke and Restoration
CHAPTER 19 Rebuke and Restoration
1. The rebuke by the prophet (2Ch 19:1-3)
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2. Further revival and restoration (2Ch 19:4-11)
At sun-down Ahab, the King of Israel died, while his ally Jehoshaphat, saved through the mercy of God, returned to his home in peace in Jerusalem. Then Jelin, the son of Hanani, met him. Asa, the father of Jehoshaphat, had been rebuked by Hanani, and had put him in prison for it. The son of Hanani rebukes Jehoshaphat. We read no answer from the king, but his actions show that the rebuke went home to his conscience. He must have repented of the unholy alliance with the enemy of the Lord. Jehu said to him, “Shouldest thou help the ungodly, and love them that hate the LORD? Therefore is wrath upon thee from before the LORD.” This principle is the same in the New Testament. God’s people are a separated people. “Be ye not unequally yoked together with unbelievers, for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?” (2Co 6:14). And the Lord acknowledged the good Jehoshaphat had done and his attitude, a heart prepared to seek God.
Graciously had Jehovah restored the king who had failed and dishonored Him. He had returned in peace, bowed before the divine rebuke and dwelt in Jerusalem. Then he went out again to do service for the Lord. He became at once active in bearing testimony and helping God’s people, bringing them back to the fear of the Lord. He caused judgment and righteousness to be executed in the land. Notice how in this revival the Lord is before Jehoshaphat; eight times in verses 4-11 the Lord is mentioned.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On vv1, 5 Jehoshaphat Reproved by the Seer Jehu
Jehoshaphat Reproved by the Seer Jehu
v. 1. And Jehoshaphat, the king of Judah, after the unfortunate campaign against the Syrians, returned to his house in peace to Jerusalem. Cf 2Ch 18:16.
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v. 2. And Jehu, the son of Hanani, the seer, went out to meet him, the same prophet who had been active in the northern kingdom under Baasha, 1Ki 16:1, and had probably been exiled for his fearless rebuke of idolatry, and said to King Jehoshaphat, Shouldest thou help the ungodly, literally, "Is it to help the wicked," and love them that hate the Lord? Ahab was God’s open enemy, 1Ki 22:2, and therefore Jehoshaphat’s league with him was an unholy alliance. Therefore is wrath upon thee from before the Lord, God was displeased with him to the point of anger and punishment.
v. 3. Nevertheless, there are good things found in thee, which the Lord also freely acknowledged, in that thou hast taken away the groves, the wooden pillars sacred to the goddess Astarte, out of the land, and hast prepared thine heart to seek God, his personal character and life showed that he was still loyal to Jehovah.
v. 4. And Jehoshaphat dwelt at Jerusalem; and he went out again through the people from Beersheba, on the extreme southern boundary, to Mount Ephraim, where the northernmost cities under his jurisdiction were situated, and brought them back unto the Lord God of their fathers, by reappointing the commissioners of religious instruction and thus renewing the people’s knowledge of the Lord and of His holy Law. It is a most dangerous thing for the children of God to make friends with ungodly, wicked people. If anyone loves the world, the love of the Father is not in him. The damage done by such forbidden friendship is usually corrected only by a repentance which is zealous to return to the Lord and to perform His holy will.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv1, 4, 6, 8, 10, 11 Hanani, the seer
Hanani, the seer
"Hanani" is the name of a man. See how you translated this in 2 Chronicles 16:7. (See: How to Translate Names)
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went out to meet him
Here the word "him" refers to Jehoshaphat.
Should you be helping the wicked? Should you be loving those who hate Yahweh?
These questions expect negative answers to make the point that Jehoshaphat should not have helped Ahab. AT: "You should not help the wicked! You should not love those who hate Yahweh!" (See: Rhetorical Question)
the wicked
This refers to wicked people in general. AT: "wicked people" (See: Nominal Adjectives)
anger from Yahweh is on you
The abstract noun "anger" can be translated using the word "angry." This phrase can be expressed in active form. AT: "Yahweh is angry with you" (See: Abstract Nouns and Active or Passive)
there is some good to be found in you
The abstract noun "good" can be translated as an adjective. This phrase can be expressed in active form. AT: "you have done some good things" (See: Abstract Nouns and Active or Passive)
you have taken the Asherah poles out of the land
Since Jehoshaphat was king, he may have told his officials to do these things for him. AT: "you have had your people take the Asherah poles out of the land" (See: Metonymy)
Asherah poles
See how you translated this in 2 Chronicles 14:3.
fixed your heart
Here the heart represents the will. Jehoshaphat's will is spoken of as being fixed or immovable, which means having an unchanging intention to seek God. AT: "firmly decided" (See: Idiom)
seek God
Wanting to do what pleases God is spoken of as if Jehoshaphat were seeking him. AT: "do what pleases God" (See: Metaphor)
translationWords
Jehoshaphat
king
kingdom of Judah
Jerusalem
Jehu
prophet
evil
Yahweh
works
Asherah
heart
seek
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv1, 4 19:1-2 Jehu was the son of Hanani, the prophet…
19:1-2 Jehu was the son of Hanani, the prophet who had rebuked Asa for his reliance on the Arameans (16:7-9). Jehu now chastised Jehoshaphat for his alliance with Ahab. • The word love expresses faithfulness to a covenant. Jehoshaphat’s covenant with the wicked Ahab conflicted with his covenant with the Lord.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.