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.
Parallel Translations
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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.
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And Jehoshaphat dwelt at Jerusalem: and he went out again through the people from Beer-sheba to mount Ephraim, and brought them back unto the LORD God of their fathers.
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And Jehoshaphat dwelt at Jerusalem; and he went out again among the people from Beer-sheba to the hill-country of Ephraim, and brought them back unto the LORD, the God of their fathers.
Cross-references (10)
Passages linked to 2 Chronicles 19:4 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Luke 1:17 He will go before him in the spirit and power of Elijah, ‘to turn the hearts of the fathers to the children,’ and the disobedient to the wisdom of the just; to prepare a people prepared for the Lord.”
- 1 Samuel 7:3-4 Samuel spoke to all the house of Israel, saying, “If you are returning to Yahweh with all your heart, then put away the foreign gods and the Ashtaroth from among you, and direct your hearts to Yahweh, and serve him only; and he will deliver you out of the hand of the Philistines.” Then the children of Israel removed the Baals and the Ashtaroth, and served Yahweh only.
- 2 Chronicles 15:8-13 When Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominations out of all the land of Judah and Benjamin, and out of the cities which he had taken from the hill country of Ephraim; and he renewed Yahweh’s altar that was before Yahweh’s porch. He gathered all Judah and Benjamin, and those who lived with them out of Ephraim, Manasseh, and Simeon; for they came to him out of Israel in abundance when they saw that Yahweh his God was with him. So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of Asa’s reign. They sacrificed to Yahweh in that day, of the plunder which they had brought, seven hundred head of cattle and seven thousand sheep. They entered into the covenant to seek Yahweh, the God of their fathers, with all their heart and with all their soul; and that whoever would not seek Yahweh, the God of Israel, should be put to death, whether small or great, whether man or woman.
- 2 Chronicles 29:10-11 Now it is in my heart to make a covenant with Yahweh, the God of Israel, that his fierce anger may turn away from us. My sons, don’t be negligent now; for Yahweh has chosen you to stand before him, to minister to him, and that you should be his ministers, and burn incense.”
- Malachi 4:6 He will turn the hearts of the fathers to the children, and the hearts of the children to their fathers, lest I come and strike the earth with a curse.”
- Genesis 21:33 Abraham planted a tamarisk tree in Beersheba, and called there on the name of Yahweh, the Everlasting God.
- Joshua 17:15 Joshua said to them, “If you are a numerous people, go up to the forest, and clear land for yourself there in the land of the Perizzites and of the Rephaim; since the hill country of Ephraim is too narrow for you.”
- Judges 19:1 In those days, when there was no king in Israel, there was a certain Levite living on the farther side of the hill country of Ephraim, who took for himself a concubine out of Bethlehem Judah.
- Judges 20:1 Then all the children of Israel went out, and the congregation was assembled as one man, from Dan even to Beersheba, with the land of Gilead, to Yahweh at Mizpah.
- 1 Samuel 7:15-17 Samuel judged Israel all the days of his life. He went from year to year in a circuit to Bethel, Gilgal, and Mizpah; and he judged Israel in all those places. His return was to Ramah, for his house was there; and he judged Israel there; and he built an altar to Yahweh there.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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Geneva Bible translators 1599 · Public Domain 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 2Ch 19:4 And Jehoshaphat dwelt at Jerusalem: and he…
2Ch 19:4 And Jehoshaphat dwelt at Jerusalem: and he went out again through the people from Beersheba to mount Ephraim, and brought them back unto the LORD God of their fathers.
Ver. 4. And Jehoshaphat dwelt at Jerusalem.] He made no more journeys to Samaria; as he who had escaped with his life at the fall of Blackfriars, cried out, "I will go no more to mass"; and another, "Mass is misery." A third - nothing so wise - said, that nothing grieved him more, than that he had not died by that mischance. But see the just hand of God upon such wild wishers. This Parker - for that was his name - going over to Douay to take priestly orders the week following, was drowned in his passage. {a}
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And he went out again through the people.] Heb., He returned, and went out. He had reformed all places before; but in his absence, at the siege of Ramothgilead, all fell out of order again; like as when Moses was gone but forty days only to converse with God, the people had corrupted themselves, and made a golden calf. It may very well be, too, that by Jehoshaphat’s evil example, in loving those that hated the Lord, the people took heart to slight the service of God, and to hanker after idols. Jehoshaphat, therefore, the first thing he doth after his return - when once he had recovered his fright, and considered the prophet’s reproof - he setteth upon a reformation - which is optima et aptissima poenitentia, as I have before noted out of Luther - and because it shall be thoroughly done from one end of the land to the other, he goeth himself in person, to see it done.
{a} Fuller’s Eccles. Hist.
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 He went out again; once he went by his…
He went out again; once he went by his officers, 2Ch 17:7, &c., now he went in his own person.
From Beer-sheba to Mount Ephraim, i.e. through his whole kingdom, whereof these were the two bounds.
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Brought them back unto the Lord; such of them as had revolted from God to idols, he reclaimed by his good counsel and example, and by the instructions of the Levites and priests, whom doubtless now he carried with him, as he sent them before with his officers of state.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And Jehoshaphat dwelt at Jerusalem,.... And went out no…
And Jehoshaphat dwelt at Jerusalem,.... And went out no more to Samaria, nor concerned himself about the affairs of Israel, but attended to his own:
and he went out again through the people; took a tour throughout his dominions now, in his own person, as before by his princes, with the priests and Levites:
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from Beersheba to Mount Ephraim; Beersheba was the southern boundary of the land of Judah, and Mount Ephraim lay to the north, and was the northern boundary of it since the division of the kingdom:
and brought them back to the Lord God of their fathers; from idolatry to the pure worship of God, such who had relapsed since the first reformation, or had not been influenced by it.
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 Through - Through the whole kingdom, whereof these were…
Through - Through the whole kingdom, whereof these were the two bounds. And brought - Such of them as had revolted from God to idols, he reclaimed by his counsel and example, and by the instructions of the Levites and priests, whom he carried with him. Many, probably, had revolted to idolatry, when they saw their king so intimate with idolaters. Therefore he thought himself doubly obliged to do all he could to reduce them. If we truly repent of sin, we shall do our utmost to repair the damage we have done to religion, or the souls of others.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain 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 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 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 Ephraim. This was the northern boundary, as Dan or…
Ephraim. This was the northern boundary, as Dan or Emath had been under David and Solomon. 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 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 JEHOSHAPHAT’S FURTHER REFORMS, 2Ch_19:4-11.
JEHOSHAPHAT’S FURTHER REFORMS, 2Ch_19:4-11.
4. He went out again through the people — The again refers to his previous reforms described in chapter 17. In spite of all his efforts to obliterate idolatry, here and there throughout the kingdom the idol images and worship on “the high places” would again and again appear. Comp. 2Ch_20:33.
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 4–11 (no parallel in Kings). Jehoshaphat’s Home Policy
4–11 (no parallel in Kings). Jehoshaphat’s Home Policy
4. Beer-sheba] Cp. note on 1Ch_4:28.
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brought them back] Some further measures against idolatry seem to be meant.
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 (4) And he went out again.—This refers to the…
FURTHER PROCEEDINGS IN THE REFORM OF JUSTICE AND RELIGION.
(4) And he went out again.—This refers to the former Visitation or Royal Commission for the instruction of the people in the sacred Law (2Ch_17:7-9).
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From Beer-sheba, the southern, to the hill country of Ephraim, the northern limit of his dominions.
He went out.—Not necessarily in person, but by his accredited representatives.
Brought them back.—Made them return (2Ch_24:19).
Unto the Lord God of their fathers.—From the worship of the Baals and the illicit cultus of Jehovah. The local worship of the God of Israel “necessarily came into contact with the Canaanite service of Baal, and, apart from the fact that the luxurious festivals of the latter had a natural attraction for the sensuous Semitic nature of the Hebrews, there was a more innocent motive which tended to assimilate the two worships. The offerings and festivals of Jehovah were acts of homage in which the people consecrated to Him the good things of His bestowing. These were no longer the scanty products of pastoral life, but the rich gifts of a land of corn and wine . . . Thus, the religious feasts necessarily assumed a new and more luxurious character, and, rejoicing before Jehovah in the enjoyment of the good things of Canaan, the Israelites naturally imitated the agricultural feasts which the Canaanites celebrated before Baal. It is not, therefore, surprising that we find many indications of a gradual fusion between the two worships; that many of the great Hebrew sanctuaries are demonstrably identical with Canaanite holy places; that the autumn feast, usually known as the Feast of Tabernacles, has a close parallel in the Canaanite Vintage Feast, that Canaanite immorality tainted the worship of Jehovah; and that at length Jehovah Himself, who was addressed by His worshippers by the same general appellation of ‘Baal’ or ‘Lord’ which was the ordinary title of the Canaanite nature-god, was hardly distinguished by the masses who worshipped at the local shrines from the local Baalim of their Canaanite neighbours” (Prof. Robertson Smith, Prophets of Israel, p. 38).
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 From Beershsba to Mount Ephraim. The length of the…
From Beershsba to Mount Ephraim. The length of the good land is not to be quoted, as of old, the undivided "Dan to Beersheba," but Beersheba to Mount Ephraim. (2Ch_13:16-19) Jehoshaphat makes another conscientious and vigorous endeavour to reform his own kingdom, to keep it steadfast in the worship of God, and free from idolatry. It is to be noticed that he does not turn away his ear from the rebuke which had been given him, but turns his heart to it. As it does not appear that he broke with Israel and Israel"s kings (2Ch_20:35, 2Ch_20:37; 2Ki_3:7, 2Ki_3:14, 2Ki_3:24) it is possible, especially in view of ver. 37 in our ch. 20., that the severity of the Divine rebuke was understood to apply to the occasions which found Jehoshaphat in alliance with a king notably bad, and for some supposed chance of advantage to himself. This last element of consideration will difference sufficiently the two cases just cited, to wit, the case in which Jehoshaphat joined himself with Azariah, and is sternly "prophesied against," and that in which he helped Jehoram, and through Elisha"s intervention gained him the day.
A royal mission which is a heavenly one.
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Of the many things said in favour of Jehoshaphat, perhaps nothing is more highly commendatory than this, that he went out again through the people and brought them back unto the Lord God of their fathers." He could not have done anything worthier of himself, or more likely to result in permanent good to the people over whom he reigned.
I THE ROYAL MISSION. Possibly, as Matthew Henry suggests, the tie which bound the people to Jehovah had been somewhat relaxed by their observance of the familiarity between their sovereign and the idolatrous court at Jezreel; if this were so, Jehoshaphat, after Jehu"s rebuke (ver. 2), would feel constrained to do everything in his power to strengthen the attachment of his subjects to the living God. But whatever may have prompted him, he did well to
(1) interest himself personally in this vital subject;
(2) to take vigorous practical measures to effect his purpose; and
(3) to go through his self-appointed task with the energy and the thoroughness which command success. He "brought back," etc. It was a royal mission that reflected great honour on the later years of his reign.
II THE HEAVENLY MISSION of which it may be said to be a hint. Jesus Christ "came to seek and to save that which was lost" He saw mankind separated by a sad spiritual distance from the heavenly Father, from the living God; he laid upon himself the holy and heavenly task of "bringing him back unto the Lord." For this noblest, Divinest purpose he
(1) stooped to creaturedom, to our poor humanity, to poverty, to utmost humiliation;
(2) "endured amazing loss," pain, sorrow, spiritual agony;
(3) died upon the cross. By so doing he
(a) made the way open for man"s return;
(b) provided the spiritual force which is lifting a degraded nature to heights of holiness and wisdom.
In this heavenly mission is he now engaged, bringing back to God the race that has left his side and lost his likeness and forfeited his favour.
III A MISSION WORTHY OF ALL IMITATION. This deliberate action of leading men back to God was royal; it is heavenly, Divine; it may be common to every Christian man.
1. Around us are those who have left the God of their fathers. It may bethat they are of those who have been long estranged and have determinately refused to hear his fatherly invitation to return; or it may be that they have sought and found reconciliation with him and have wandered into half-hearted service, or into indifference, or into some positive transgression.
2. These are within our knowledge and our reach. They may be beneath theroof under which we dwell, or worshippers in the sanctuary where we bend the knee in prayer, or nominal workers in the field where we are labouring; or they may be where we shall find them if we seek them, as Jehoshaphat found the objects of his royal care as he "went out through the people from Beersheba to Mount Ephraim." But they are where we can find them, and can lay the kind, arresting hand of holy love upon them.
3. To such we can render an inestimable service. We can bring to bearupon them a gracious, winning influence. We can make an earnest, brotherly appeal to them. We can urge them to return to the Lord God of their fathers on every ground; on the ground
(1) that he, their Father and their Friend, is grieved with their obduracy or their defection, and is longing for their return;
(2) that they are remaining where their life is a long disobedience, a continued sin and wrong;
(3) that their return will issue in a peace and a joy, in a spiritual blessedness, the depth and duration of which they cannot measure or imagine;
(4) that if they do thus return they will give boundless satisfaction to the fathers whose God they have forsaken or neglected, to all those human friends and kindred whose love is true and deep, who will welcome them with fullest joy to the fold of Christ, to the kingdom of heaven. C.
Vers. 4-11.
A royal reformer.
I AN OLD WORK RESUMED. The reformation of religion (ver. 4).
1. The reformer. Jehoshaphat. Whether the work was done by special plenipotentiaries, as in the former instance, (2Ch_17:7, 2Ch_17:8) or by the king in person, or, as is most probable, by both, the mainspring of this movement, as of the former, was Jehoshaphat; and for a sovereign of Judah it was certainly much more becoming occupation than feasting with Ahab or fighting with Benhadad. Such as are kings and priests unto God should study to walk worthy of their name and vocation (Eph_4:1; Php_1:27) and, for them, furthering the interests of religion amongst themselves and others, at home and abroad, is nobler employment (1Co_15:58; Gal_6:9; Tit_3:1; 3Jn_1:8) than revelling and drunkenness, chambering and wantonness, strife and jealousy, (Rom_13:14) after the example of the world.
1. The reformed. The people from Beersheba to Mount Ephraim. The king"s efforts, though doubtless beginning at, were not limited to Jerusalem, but extended through the whole country from its southern to its northern limit. So Christ commanded his apostles, though beginning at
2. Jerusalem, (Luk_24:47) to go into all the world and preach the gospel unto every creature. (Mar_16:15)
0. The reformation. A return to the worship of Jehovah, the God of their fathers. This work, auspiciously begun some time before, (2Ch_17:3-9) but interrupted by the Ramoth-Gilead expedition, was now resumed by the humbled, presumably also enlightened and repentant, monarch. A good work in itself, it was likewise a right work, since he and his people were pledged by covenant to worship Jehovah; (2Ch_15:12) a necessary work, if the kingdom was to be established and prosper; and a work which should neither be interrupted nor delayed, but completed with convenient speed.
II A NEW WORK BEGUN. The establishment of courts of justice in the laud (vers. 5-11).
1. Provincial courts.
(1) The seats of the judges. The fortified cities throughout the land, because these were "the central points for the traffic of the districts in which they were situated" (Bertheau).
(2) The work of the judges. To administer justice, not for man, but for Jehovah, i.e. to dispense not merely what man might reckon equity, but what was truly such in God"s sight cases submitted to them to decide, not at man"s dictation, or in compliance with man"s wishes, but "in the name and according to the will of the Lord" (Keil).
(3) The duty of the judges. To act conscientiously, as in Jehovah"s sight, having the fear of Jehovah and the dread of offending him constantly upon their spirits, (Exo_18:21 2Sa_23:3) especially shunning injustice and corruption, remembering that with Jehovah is no respect of persons or taking of bribes (Deu_10:17; Job_8:3 Job_34:19; Eph_6:9; 1Pe_1:17)
(4) The Keeper of the judges. Jehovah. As the judgment they should give should be practically his judgment, (Pro_29:26) it must be beyond suspicion, commend itself to all who heard it as righteous, (Ps 129 Ps 137) and be accepted by them to whom it was delivered as final (Rom_3:4 Rom_9:14; Rev_16:5 Rev_19:2) Hence, if they entered on their duties in a right spirit, Jehovah would be with them to guide them in forming, speaking, and maintaining their judgments (Psa_25:9; Pro_2:8 Pro_3:6)
2. A supreme tribunal.
(1) Its locality. Jerusalem, the capital of the country, the proper seat of such a court.
(2) Its object. For the judgment of the Lord and for controversies (ver. 8), or for "all matters of Jehovah," and "for all the king"s matters" (ver. 11); i.e. for the hearing of appeals, and the settlement of disputes referred to it from the lower courts concerning religious or ecclesiastical affairs, as e.g. causes depending on decisions "between law and commandment, statutes and judgments," or on the interpretation and application of the laws of Moses; and, again, for similar verdicts in purely civil cases, as e.g. cases of murder and manslaughter, of consanguinity and inheritance, etc., all of which may be included in the phrase "between blood and blood.
(3) Its constitution. Three orders of members Levites, priests, heads of fathers" houses. Its courts two an ecclesiastical, or religious, and a civil. Its presidents two in the ecclesiastical court, Amariah the high priest, "described in 1Ch_5:3-7, as the fifth high priest from Zadok, the contemporary of David" (Bertheau) though this is doubtful (Keil); in the civil court, Zebadiah the son of Ishmael, the prince of the house of Judah, i.e. the tribal prince of Judah. Its assistants and servants, the Levites, i.e. such of them as had not been elected judges.
(4) Its working. When a cause came before the judges, these were to warn the litigants not to trespass against Jehovah (which would practically be the same thing as putting them on oath to tell the truth), lest by sinning against Jehovah they should bring wrath upon themselves and their brethren; whilst the judges were themselves to dispense judgment in the fear of the Lord, or reverentially, faithfully, with a perfect heart or sincerely, and courageously four qualities indispensable for an ideal judge in which case the Lordwould be with them to uphold their verdicts.
Learn:
1. The precedence that belongs to religion even in a commonwealth.Jehoshaphat cuts down idol-groves before he erects courts of law.
2. No administration of justice can be trusted that is not based on religionand the fear of God.
3. He that sits in a judicial chair should be sage, saint, and soldier, learned,devout, and courageous, all in one.
4. No system of dispensing equity can command confidence that does notadmit of appeal from inferior to superior courts.
5. Judges should remember that they themselves also must one day bejudged.
6. How much the jurisprudence of modem times is indebted to the Bible! W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 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 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.