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 vv4, 6, 7, 8, 10, 11 He visited all his country, and brought his people…
He visited all his country, and brought his people from idolatry to the knowledge of the true God.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–11 2Ch 19:3 Nevertheless there are good things found in…
2Ch 19:3 Nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God.
Ver. 3. Nevertheless there are good things found in thee.] Therefore God, rewarding his own graces in thee, will not suffer his whole wrath to arise against thee, but even in judgment remember mercy. Thus God "spareth" his people, "as a man spareth his own son that serveth him." {Mal 3:17} {See Trapp on "Mal 3:17"} As for the good works we do, Certum est nos facere quod facimus, sed Deus facit ut faciamus; He doeth all.
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 vv3–11 There are good things found in thee, i.e. good…
There are good things found in thee, i.e. good works proceeding from an honest heart; which God more regards than this particular error; and therefore though he will chasten thee, yet he will not utterly destroy thee. Or, directed or set thy heart, i.e. thou hast sought and served God with all thy heart, and not feignedly, as many others do. And this work of preparing or directing his heart is here ascribed to Jehoshaphat, as elsewhere it is attributed to God, Pro 16:1; Phi 2:13, because it is man’s action, but performed by God’s grace, preventing, enabling, and inclining him to it.
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 v5 Jehoshaphat, having done what he could to make his…
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 (Ch2 17:7-9), and that provision did well; but now he saw it further requisite to send judges among them, to see the laws put in execution, and to be a terror to evil-doers. It is probable that there were judges up and down the country before, but either they neglected their business or the people slighted them, so that the end of the institution was not answered; and therefore it was necessary it should be new-modelled, new men employed, and a new charge given them. That is it which is here done.
I. He erected inferior courts of justice in the several cities of the kingdom, Ch2 19:5. The judges of these courts were to keep the people in the worship of God, to punish the violations of the law, and to decide controversies between man and man. Here is the charge he gave them (Ch2 19:6), in which we have,
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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, Ch2 19:6. And again, "Take heed and do it, Ch2 19:7. Mind your business; take heed of making any mistakes; be afraid of misunderstanding any point of law, or the matter of fact." Judges, of all men, have need to be cautious, because so much depends upon the correctness of their judgment. (2.) Great piety and religion: "Let the fear of God be upon you, and that will be a restraint upon you to keep you from doing wrong (Neh 5:15; Gen 42:18) and an engagement to you to be active in doing the duty of your place." Let destruction from God be a terror to them, as Job speaks (Job 31:23), and then they will be a terror to none but evil-doers.
2. The motives he would have them consider, to engage them to faithfulness. These are three, all taken from God: - (1.) That from him they had their commission; his ministers they were. The powers that be are ordained by him and for him: "You judge not for man, but for the Lord; your business is to glorify him, and serve the interests of his kingdom among men." (2.) That his eye was upon them: "He is with you in the judgment, to take notice what you do and call you to an account if you do amiss." (3.) That he is the great example of justice to all magistrates: There is no iniquity with him, no bribery, nor respect of persons. Magistrates are called gods, and therefore must endeavour to resemble him.
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 (Ch2 19:8) and causes of their brethren (Ch2 19:10), differences between blood and blood (this refers to Deu 17:8), between the blood of the person slain and the blood of the man-slayer. Since the revolt of the ten tribes all the cities of refuge, except Hebron, belonged to the kingdom of Israel; and therefore, we may suppose, the courts of the temple, or the horns of the altar, were chiefly used as sanctuaries in that case, and hence the trial of homicides was reserved for the court at Jerusalem. If the inferior judges did not agree about the sense of any law or commandment, any statute or judgment, this court must determine the controversy.
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, Ch2 19:11. Thus there are diversities of gifts and operations, but all from the same Spirit, and for the good of the body. Some best understand the matters of the Lord, others the king's matters; neither can say to the other, I have no need of thee, for God's Israel has need of both; and, as every one has received the gift, so let him minister the same. Blessed be God both for magistrates and ministers, scribes and statesmen, men of books and men of business.
4. The inferior officers of the court. "Some of the Levites (such as had not abilities to qualify them for judges) shall be officers before you," Ch2 19:11. They were to bring causes into the court, and to see the sentence of the judges executed. And these hands and feet were as necessary in their places as the eyes and heads (the judges) in theirs.
5. The charge which the king gave them. (1.) They must see to it that they acted from a good principle; they must do all in the fear of the Lord, setting him always before them, and then they would act faithfully, conscientiously, and with a perfect upright heart, Ch2 19:9. (2.) They must make it their great and constant care to prevent sin, to warn the people that they trespass not against the Lord, inspire them with a dread of sin, not only as hurtful to themselves and the public peace, but as an offence to God, and that which would bring wrath upon the people if they committed it and upon the magistrates if they did not punish it. "This do, and you shall not trespass;" this implies that those who have power in their hands contract the guilt of sin themselves if they do not use their power for the preventing and restraining of sin in others. "You trespass if you do not keep them from trespassing." (3.) They must act with resolution. "Deal courageously, and fear not the face of man; be bold and daring in the discharge of your duty, and, whoever is against you, God will protect you: The Lord shall be with the good." Wherever he finds a good man, a good magistrate, he will be found a good God.
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 vv3–10 Nevertheless, there are good things found in thee,.... Principles…
Nevertheless, there are good things found in thee,.... Principles of grace, righteousness, and holiness, faith, love, zeal, and other graces, true and genuine, from whence sprung many good works done by him:
in that thou hast taken away the groves out of the land; cut down the groves of trees, and destroyed the idols and images in them:
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and hast prepared thine heart to seek God; through the grace of God his heart was disposed to serve and worship the Lord, and to seek his honour and glory.
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 vv3, 4, 6, 7, 8, 10, 11 Good things - Good marks proceeding from an honest…
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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv4, 6, 8, 10, 11 Verse 4. From Beer-sheba to Mount Ephraim] Before the…
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.
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 vv4, 5, 7, 8, 9, 10, 11 2Ch 19:4. He went out again through the people…
2Ch 19:4. He went out again through the people — He went out before by his officers, (2Ch 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.
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 vv4, 5, 8, 10, 11 Jehoshaphat, while declining to renounce the alliance with Israel…
Jehoshaphat, while declining to renounce the alliance with Israel (compare the 2Ki 3:7 note), was careful to show that he had no sympathy with idolatry, and was determined to keep his people, so far as he possibly could, free from it. He therefore personally set about a second reformation, passing through the whole land, from the extreme south to the extreme north 2Ch 13:19.
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 vv3, 4, 6, 7, 8, 10, 11 Works. Sept. "words." Prot. "things." H. --- The merit…
Works. Sept. "words." Prot. "things." H. --- The merit of Josaphat screened him from punishment. T. --- Prepared. Sept. "directed." M. --- Syriac, "disposed." Faith teaches that we can do no good of ourselves, but that we have free will to choose either good or evil.
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 vv3, 4, 5, 8, 10, 11 3. Nevertheless — The seer has for Jehoshaphat words…
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, 1Ki_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.
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 vv3, 4, 5, 6, 8, 9, 10, 11 3. good things] Cp. 2Ch_12:12 (note).
3. good things] Cp. 2Ch_12:12 (note).
taken away the groves] R.V. put away the Asheroth (plur. of “Asherah”); cp. 2Ch_17:6 (note).
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 vv3–11 (3) Nevertheless.—Yet the Divine wrath will not pursue thee…
(3) Nevertheless.—Yet the Divine wrath will not pursue thee to destruction, for there are good things found in thee. (So 2Ch_12:12; comp. also 1Ki_14:13.)
Thou hast taken away the groves.—Thou hast consumed (or exterminated ) the Ashçrahs. (Deu_13:6; 2Ki_23:24.) So Asa had done (2Ch_17:4). (Ashçrôth, as equivalent to Ashçrîm, recurs in 2Ch_33:3 and in Jdg_3:7 only.)
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And hast prepared.—Or, directed. The contrary was said of Rehoboam (2Ch_12:14.)
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 vv3, 4, 5, 6, 8, 10, 11 Nevertheless; Hebrew, lka one of the few particles that…
Nevertheless; Hebrew, lka one of the few particles that were affirmative in the earlier Hebrew, (Gen_42:21) but adversative in the later (2Ch_1:4; Dan_10:7, Dan_10:21) It may be well rendered, "on the other hand." The expression here recalls the less favourable "notwithstanding" of Rev_2:20. There are good things found in thee. (see 2Ch_17:1-9)
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 vv5, 7, 11 And he set Judges in the land.
2Ch_19:5-11
And he set Judges in the land.
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Good government should be the result of piety in rulers
Alfred the Great was a distinguished statesman and warrior, as well as zealous for true religion. St. Louis of France exercised a wise control over Church and State. On the other hand, Charlemagnes successor, the Emperor Louis the Pious, and our own Kings Edward the Confessor and the saintly Henry VI were alike feeble and inefficient; the zeal of the Spanish kings and their kinswoman, Mary Tudor, is chiefly remembered for its ghastly cruelty; and in comparatively modem times the misgovernment of the States of the Church was a byword throughout Europe. Many causes combined to produce this mingled record. The one most clearly contrary to the chroniclers teaching was an immoral opinion that the Christian should cease to be a citizen, and that the saint has no duties to society. This view is often considered to be the special vice of monasticism, but it reappears in one form or another in every generation. In our own day there are those who think that a newspaper should have no interest for a really earnest Christian. According to their ideas, Jehoshaphat should have divided his time between a private oratory in his palace and the public services of the temple, and have left his kingdom to the mercy of unjust judges at home and heathen enemies abroad, or else have abdicated in favour of some kinsmen whose heart was not so perfect with Jehovah. (W. H. Bennett, M.A.)
The origin and right of human judicature
The administration is for the Lord.
I. The power of the judgment is Gods right.
II. The matter of the judgment is Gods cause.
III. The issue of the judgment is Gods end. Is with you in the judgment. (Dean Young.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — 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.
Paul E. Kretzmann 1924 · Public Domain On v5 Judges and Levites in Judah
Judges and Levites in Judah
v. 5. And he set judges in the land throughout all the fenced cities of Judah, Cf Deu 16:18-20, establishing local courts in every fortified city, after the manner of our county seats with their court-houses, city by city,
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v. 6. and said to the judges, in reminding them of the instructions as given by the Lord, Take heed what ye do; for ye judge not for man, but for the Lord, whose representatives they were in the work of their office, who is with you in the judgment, in the matter of passing judicial decisions, of pronouncing sentence.
v. 7. Wherefore, now, let the fear of the Lord be upon you, keep them in the way of justice. Take heed and do it; for there is no iniquity with the Lord, our God, He Himself is never guilty of injustice, nor respect of persons, nor taking of gifts, to pervert the way of justice. These facts were intended to make the judges most carefully conscientious in all their work, in every decision, whether it concerned a very minor matter or a great and important sentence. It would be well and fortunate if judges everywhere would keep this ideal in mind and act accordingly.
v. 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, for the adjudication of very difficult matters, and for controversies, when they returned to Jerusalem, when a case was appealed from a lower court. These men constituted a supreme court of the Jews, and they had jurisdiction first over all matters pertaining to the religion of the land, and then also in all civil and criminal cases.
v. 9. And he charged them, saying, Thus shall ye do in the fear of the Lord, which should be the motive in all acts of the believers, faithfully, and with a perfect heart, one given to the Lord in undivided loyalty.
v. 10. And what cause soever shall come to you of your brethren that dwell in their cities, being appealed to this highest tribunal, between blood and blood, in cases involving murder and bloodshed, between law and commandment, statutes and judgments, in any dispute concerning the meaning or application of any precepts or instructions contained in the Book of the Law, ye shall even warn them that they trespass not against the Lord, and so wrath come upon you and upon your brethren, the entire people being held responsible for the transgressions of individuals if the matter were not righted in time. This do, and ye shall not trespass.
v. 11. And, behold, Amariah, the chief priest, is over you in all matters of the Lord, he had the final decision in all religious questions; and Zebadiah, the son of Ishmael, the ruler of the house of Judah, for all the king’s matters, in all civil questions; also the Levites shall be officers before you, in the tasks assigned to them in the Temple, 1Ch 23:4; 1Ch 26:29. Deal courageously, taking up the matter with all cheerful courage, as they had been bidden to do, and the Lord shall be with the good, with all the judges who would discharge the work of their office in accordance with His will. Mark: If a believer has blundered into error and sin, he should lose no time in returning to the Lord and in serving Him with all diligence. In that case the evil which he has committed will be forgotten.
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 vv4, 6, 8, 10, 11 from Beersheba to the hill country of Ephraim
from Beersheba to the hill country of Ephraim
This is a merism that means the whole land over which Jehoshaphat reigned, from the most southern part to the most northern part, and is intended to include the whole land in between. AT: "of all the land of Judah" (See: Merism)
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brought them back to Yahweh
The author speaks of Jehoshaphat's leading the people back to serving Yahweh as if he were carrying them back to where they were at an earlier time. AT: "convinced them to return to Yahweh" (See: Metaphor)
their fathers
"their ancestors" or "their forefathers"
fortified cities
cities with walls around them for protection
city by city
"for every city"
translationWords
Beersheba
Ephraim
ancestor
judge, judges
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 v4 19:4-11 In Jehoshaphat’s judicial reform, he appointed judges in…
19:4-11 In Jehoshaphat’s judicial reform, he appointed judges in the fortified towns (19:5) and in a central court in Jerusalem (19:8). He exhorted all the judges to think carefully, and to judge with integrity and in the fear of the Lord. This excluded acting with any partiality or taking of bribes, and included warning criminals not to sin against the Lord. The reform reestablished the law of Deuteronomy (Deut 16:18–17:13).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.