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.”
Parallel Translations
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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.”
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Moreover in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem.
And he charged them, saying, Thus shall ye do in the fear of the LORD, faithfully, and with a perfect heart.
And what cause soever shall come to you of your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the LORD, and so wrath come upon you, and upon your brethren: this do, and ye shall not trespass.
And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king’s matters: also the Levites shall be officers before you. Deal courageously, and the LORD shall be with the good.
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Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers' houses of Israel, for the judgment of the LORD, and for controversies. And they returned to Jerusalem.
And he charged them, saying: 'Thus shall ye do in the fear of the LORD, faithfully, and with a whole heart.
And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and ordinances, ye shall warn them, that they be not guilty towards the LORD, and so wrath come upon you and upon your brethren; thus shall ye do, and ye shall not be guilty.
And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king's matters; also the officers of the Levites before you. Deal courageously, and the LORD be with the good.'
Cross-references (44)
- 2 Samuel 23:3 (v9) The God of Israel said, the Rock of Israel spoke to me, ‘One who rules over men righteously, who rules in the fear of God,
- 2 Chronicles 19:7 (v9) 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,…
- 2 Chronicles 19:8 (v11) Moreover in Jerusalem Jehoshaphat appointed Levites and priests, and of the heads of the fathers’ households of Israel, for the judgment of…
- Psalms 18:25-26 (v11) With the merciful you will show yourself merciful. With the perfect man, you will show yourself perfect. With the pure, you will show…
- Deuteronomy 17:8-13 (vv8, 10) If there arises a matter too hard for you in judgment, between blood and blood, between plea and plea, and between stroke and stroke, being…
Show all 43 cross-references
- 2 Chronicles 17:8-9 (v8) and with them the Levites, even Shemaiah, Nethaniah, Zebadiah, Asahel, Shemiramoth, Jehonathan, Adonijah, Tobijah, and Tobadonijah, the…
- Philippians 4:8-9 (v11) Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever…
- 2 Timothy 2:1 (v11) You therefore, my child, be strengthened in the grace that is in Christ Jesus.
- Exodus 18:19-26 (v8) Listen now to my voice. I will give you counsel, and God be with you. You represent the people before God, and bring the causes to God. You…
- Numbers 16:46 (v10) Moses said to Aaron, “Take your censer, put fire from the altar in it, lay incense on it, carry it quickly to the congregation, and make…
- Deuteronomy 1:16-17 (v9) I commanded your judges at that time, saying, “Hear cases between your brothers and judge righteously between a man and his brother, and…
- Deuteronomy 21:5 (v8) The priests the sons of Levi shall come near, for them Yahweh your God has chosen to minister to him, and to bless in Yahweh’s name; and…
- Deuteronomy 25:1 (v8) If there is a controversy between men, and they come to judgment and the judges judge them, then they shall justify the righteous and…
- Joshua 1:6 (v11) “Be strong and courageous; for you shall cause this people to inherit the land which I swore to their fathers to give them.
- Joshua 1:9 (v11) Haven’t I commanded you? Be strong and courageous. Don’t be afraid. Don’t be dismayed, for Yahweh your God is with you wherever you go.”
- Joshua 22:18-20 (v10) that you must turn away today from following Yahweh? It will be, since you rebel today against Yahweh, that tomorrow he will be angry with…
- 1 Chronicles 6:11 (v11) Azariah became the father of Amariah. Amariah became the father of Ahitub.
- 1 Chronicles 22:11 (v11) Now, my son, may Yahweh be with you and prosper you, and build the house of Yahweh your God, as he has spoken concerning you.
- 1 Chronicles 22:16 (v11) of the gold, the silver, the bronze, and the iron, there is no number. Arise and be doing, and may Yahweh be with you.”
- 1 Chronicles 22:19 (v11) Now set your heart and your soul to follow Yahweh your God. Arise therefore, and build the sanctuary of Yahweh God, to bring the ark of…
- 1 Chronicles 23:4 (v8) David said, “Of these, twenty-four thousand were to oversee the work of Yahweh’s house, six thousand were officers and judges,
- 1 Chronicles 26:29 (v8) Of the Izharites, Chenaniah and his sons were for the outward business over Israel, for officers and judges.
- 1 Chronicles 26:30 (v11) Of the Hebronites, Hashabiah and his brothers, men of valor, one thousand seven hundred, had the oversight of Israel beyond the Jordan…
- 1 Chronicles 28:20 (v11) David said to Solomon his son, “Be strong and courageous, and do it. Don’t be afraid, nor be dismayed; for Yahweh God, even my God, is with…
- 2 Chronicles 15:2 (v11) and he went out to meet Asa, and said to him, “Hear me, Asa, and all Judah and Benjamin! Yahweh is with you, while you are with him; and if…
- 2 Chronicles 19:2 (v10) 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…
- 2 Chronicles 19:6 (v11) 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.
- Psalms 37:23 (v11) A man’s steps are established by Yahweh. He delights in his way.
- Psalms 112:5 (v11) It is well with the man who deals graciously and lends. He will maintain his cause in judgment.
- Proverbs 2:20 (v11) So you may walk in the way of good men, and keep the paths of the righteous.
- Ecclesiastes 2:26 (v11) For to the man who pleases him, God gives wisdom, knowledge, and joy; but to the sinner he gives travail, to gather and to heap up, that he…
- Isaiah 11:3-5 (v9) His delight will be in the fear of Yahweh. He will not judge by the sight of his eyes, neither decide by the hearing of his ears; but he…
- Ezekiel 3:18-21 (v10) When I tell the wicked, ‘You will surely die;’ and you give him no warning, nor speak to warn the wicked from his wicked way, to save his…
- Ezekiel 33:6 (v10) But if the watchman sees the sword come, and doesn’t blow the trumpet, and the people aren’t warned, and the sword comes, and takes any…
- Malachi 2:7 (v11) For the priest’s lips should keep knowledge, and they should seek the law at his mouth; for he is the messenger of Yahweh of Armies.
- Luke 23:50 (v11) Behold, a man named Joseph, who was a member of the council, a good and righteous man
- John 14:23-24 (v11) Jesus answered him, “If a man loves me, he will keep my word. My Father will love him, and we will come to him, and make our home with him.…
- Acts 11:24 (v11) For he was a good man, and full of the Holy Spirit and of faith, and many people were added to the Lord.
- Acts 20:31 (v10) Therefore watch, remembering that for a period of three years I didn’t cease to admonish everyone night and day with tears.
- Romans 2:4-13 (v11) Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? But…
- 1 Corinthians 16:13 (v11) Watch! Stand firm in the faith! Be courageous! Be strong!
- 1 Thessalonians 5:14 (v10) We exhort you, brothers: Admonish the disorderly; encourage the faint-hearted; support the weak; be patient toward all.
- Isaiah 32:1 (v9) Behold, a king shall reign in righteousness, and princes shall rule in justice.
43 distinct cross-references across this passage (44 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (17 sources)
Historical commentary, presented as a primary source — not an endorsement.
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Geneva Bible translators 1599 · Public Domain On vv8, 10, 11 The Priests and Levites, which should judge matters according…
The Priests and Levites, which should judge matters according to the word of the Lord.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–11 2Ch 19:8 Moreover in Jerusalem did Jehoshaphat set of…
2Ch 19:8 Moreover in Jerusalem did Jehoshaphat set of the Levites, and [of] the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem.
Ver. 8. Moreover, in Jerusalem did Jehoshaphat set.] He constituted the high senate or council of the Sanhedrim in the chief city; these were to judge in cases most intricate, according to Deu 17:8-9, and to receive appeals from inferior courts.
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 vv8–11 The chief of the fathers of Israel; who were…
The chief of the fathers of Israel; who were not priests and Levites, but such persons of other tribes as were most eminent for their dignity, ability, and integrity. But whether these persons made up one court, called the Sanhedrim, by which all causes ecclesiastical and civil were decided; or there were two distinct courts, the one ecclesiastical, consisting of the priests and Levites; the other civil, consisting of the chief of the fathers of Israel; belongs to another place to determine, and requires more words than the nature of this work can permit.
For the judgment of the Lord, i.e. for sacred matters concerning the laws, and worship, and service of God.
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For controversies; for matters of difference between man and man.
When they returned to Jerusalem, i.e. when Jehoshaphat and his company were returned to Jerusalem, then he made this order concerning establishing judges there. But so this last clause may seem superfluous and tautological, being more than implied in the beginning of the verse. Or rather,
when they, i. e. the causes and controversies last mentioned, shall return, or be returned, to Jerusalem, i.e. when the causes shall be so difficult that the judges ordained in every city cannot determine them; or, when your brethren that dwell in every city shall come to you, as it is expressed, 2Ch 19:10, appealing from their city courts, to the great court or council at Jerusalem; of which See Poole "Exo 18:26"; See Poole "Deu 1:17"; See Poole "Deu 17:8". As for the phrase, not only persons, but things, are said to return, or be returned, as blood, 1Ki 2:33, and clouds, Ecc 12:2, and reproach, Hos 12:14. If it be further objected, that these causes were never brought to Jerusalem before, and therefore cannot be properly said to be returned thither; that may be answered both from the usage of our law, wherein such causes are said to be returned to Westminster, which never were there before; and from the use of Scripture, wherein sinners are commonly said to return to the Lord, though they had never been with the Lord in that sense before, but were estranged from God even from the womb till the time of their conversion. And the dust, i.e. man’s body, is said to return to the earth, Ecc 12:7, though it was never there before.
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 On vv8–10 And he charged them,.... The members of the court…
And he charged them,.... The members of the court at Jerusalem:
saying, thus shall ye do in the fear of the Lord, faithfully, and with a perfect heart; judge righteously and impartially, as men fearing God, true to the trust reposed in them, and sincere and upright in heart and actions, having nothing else in view but the glory of God, and the good of men.
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 vv8, 10, 11 The fathers - Persons of other tribes eminent for…
The fathers - Persons of other tribes eminent for their dignity, ability and integrity. But whether these persons made up one court, called the Sanhedrim, by which all causes ecclesiastical and civil were decided; or there were two distinct courts, the one ecclesiastical, consisting of the priests and Levites; the other civil, consisting of the chief of the fathers of Israel, it is not easy to determine. The Lord - For matters concerning the laws and worship, of God. Controversies - For matters of difference between man and man. When - When Jehoshaphat and his company were returned to Jerusalem, he made this order concerning establishing Judges there.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8, 10, 11 Verse 8. And for controversies, when they returned to…
Verse 8. And for controversies, when they returned to Jerusalem.] Who were they that returned to Jerusalem? Some suppose that it means Jehoshaphat and his courtiers, who returned to Jerusalem after the expedition mentioned 2Ch 19:4: but if this were so, or if the text spoke of any person returning to Jerusalem, would not לירושלם lirushalem, TO Jerusalem, and not the simple word ירושלם Yerushalem, without the preposition, be used?
Learned men have supposed, with great plausibility, that the word וישבו vaiyashubu, "and they returned," should be written יושבי yoshebey, "the inhabitants," and that the words should be read, And for the controversies of the inhabitants of Jerusalem. That this was the original reading is very probable from its vestiges in the Vulgate, habitatoribus ejus, "its INHABITANTS;" and in the Septuagint it is found totidem verbis, Και κρινειν τους κατοικουντας εν Ἱερουσαλημ, And to judge the inhabitants of Jerusalem.
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There is a clause in 2Ch 34:9 where we have a similar mistake in our version: And they returned to Jerusalem, where the false keri, or marginal note, directs it, in opposition to common sense and ALL the versions, to be read and they returned, which our translation has unhappily followed.
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 vv8–11 2Ch 19:8. The chief of the fathers of Israel…
2Ch 19:8. The chief of the fathers of Israel — Who were not priests, or Levites, but such persons of other tribes as were most eminent for their dignity, ability, and integrity. But whether these persons made up one court, called the sanhedrim, by which all causes, ecclesiastical and civil, were decided; or there were two distinct courts, the one ecclesiastical, consisting of the priests and Levites, the other civil, consisting of the chief of the fathers of Israel, it is not easy to determine. For the judgment of the Lord — For matters concerning the law and worship of God. For controversies — For matters of difference between man and man. When they returned — When Jehoshaphat and his company were returned to Jerusalem, he made this order concerning establishing judges there.
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 vv8, 10, 11 The “fathers of Israel” are the heads of families;…
The “fathers of Israel” are the heads of families; the chief of the fathers” are the great patriarchal chiefs, the admitted heads of great houses or clans. They were now admitted to share in the judicial office which seems in David’s time to have been confined to the Levites 1Ch 23:4.
For the judgment of the Lord, and for controversies - By the former are meant disputed cases concerning the performance of religious obligations. In “controversies” are included all the ordinary causes, whether criminal or civil.
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When they returned to Jerusalem - Rather, “and they returned to Jerusalem,” a clause which if detached from the previous words and attached to 2Ch 19:9, gives a satisfactory sense.
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 vv8, 10, 11 And the. Heb. "of the Lord, and for disputes…
And the. Heb. "of the Lord, and for disputes among the people among themselves, (H.) and they returned, (v. 4) or dwelt at Jerusalem." C. --- Sept. "to judge the inhabitants of," &c. Josephus (ix. 1.) says, "he returned." Syriac, "And being returned....he exhorted."
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 v8 TO THE PRIESTS AND LEVITES. (Ch2 19:8-11)
TO THE PRIESTS AND LEVITES. (Ch2 19:8-11)
set of the Levites . . . priests, and of the chief of the fathers of Israel--A certain number of these three classes constituted a supreme court, which sat in Jerusalem to review appellate cases from the inferior courts. It consisted of two divisions: the first of which had jurisdiction in ecclesiastical matters; the second, in civil, fiscal, and criminal cases. According to others, the two divisions of the supreme court adjudicated: the one according to the law contained in the sacred books; the other according to the law of custom and equity. As in Eastern countries at the present day, the written and unwritten law are objects of separate jurisdiction.
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Next: 2 Chronicles Chapter 20
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 vv8, 10, 11 8. Jerusalem… Levites… priests… chief of the fathers —…
8. Jerusalem… Levites… priests… chief of the fathers — From this we need not suppose that no Levites, or priests, or chief fathers were made judges in the other cities. Probably the judges in every city were selected from one or all of these three classes. Comp. 2Ch_23:4; 2 Chronicles 2 Chronicles26:29, notes. But at Jerusalem was the supreme tribunal, to which cases came for final decision.
For the judgment of the Lord — Equivalent to “all matters of the Lord,” in 2Ch_19:11; that is, all matters pertaining to religion and the worship of Jehovah.
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And for controversies — Civil suits, as distinguished from religions or ecclesiastical; called in 2Ch_19:11, “all the king’s matters.”
When they returned to Jerusalem — Rather, and they returned, etc.
That is, the king and his attendants, who went out (2Ch_19:4) from Jerusalem to settle the judicial interests of the kingdom, returned. This sentence ought to be connected with the verse immediately following.
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 vv8–11 8. the chief of the fathers of Israel] R.V.…
8. the chief of the fathers of Israel] R.V. the heads of the fathers’ houses of Israel.
for the judgment of the Lord, and for controversies] By the first expression the Chronicler no doubt refers to matters regarding which some decision could be found in the Law of the Lord (i.e. the Pentateuch). The second (“controversies”) probably means civil disputes for which arbitration rather than a strictly legal decision was suitable.
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when they returned to Jerusalem] R.V. And they returned to Jerusalem. These words seem to be corrupt; read, and they (i.e. the judges appointed by Jehoshaphat) dwelt in Jerusalem. The most difficult cases could always be decided in Jerusalem, because the judges were always there.
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 vv8–11 (8) Did . . . set.—Appointed some of the…
(8) Did . . . set.—Appointed some of the Levites.
Chief of the fathers.—Heads of the clans of families. (Comp. Exo_18:21-26; Deu_1:15-17, where the judicial functions of the family ‘chiefs are said to have been ordained by Moses.) The 6,000 Levites set apart by David to be writers (shôterîm) and judges (1Ch_23:4) appear to have been intended to act as their assessors, as being professional experts in the Law. In this measure, it is probable that David merely systematised traditional usage. Jehoshaphat re-organised the administration of justice throughout the country, and established a superior tribunal, or High Court of Appeal, in the capital, such as Deu_17:8-12 prescribe.
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For the judgment of the Lord.—Comp. 2Ch_19:11 : “For every matter of Jehovah,” i.e., for all ecclesiastical as opposed to civil causes. The latter are here called “controversies” (rîbh, strife, litigation), and in 2Ch_19:11, “every matter of the king.”
When.—And. There should be a full-stop at “controversies.” “And they returned to Jerusalem” refers to the return of the Royal Commission of 2Ch_19:4. So Syriac and Arabic, which make the clause begin 2Ch_19:9 : “And he returned to Jerusalem, charged them, and said to them.”
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 vv8, 10, 11 This and the following three verses close the immediate…
This and the following three verses close the immediate subject by stating with some emphasis the reform in the metropolis itself, of the "supreme tribunal," as it has been called (Exo_18:19, Exo_18:20, Exo_18:26; Deu_17:9, Deu_17:10, Deu_17:12) composed of Levites, priests, and chief of the fathers of Israel; i.e. probably heads of the whole family that went by the same name. Of course every father was head of his own family, but only one (such as in modern times by primogeniture the eldest son) the representative head of the entire family, and under this expression is no doubt naturally set forth only those families that were of some relative consideration or distinction. For the judgment of the Lord, and for controversies. Considering the plainer distinction in the language of vex. 11, there can be no doubt that the words, "for the judgment of the Lord," do not intend simply to describe godly judgment, but point to dues payable to the Lord in some religious aspect: "Render to Caesar and to God the things that are God"s" (Mat_22:21; Mar_12:17; Luk_20:25) while the words, "and for controversies," point to the mutual strifes of the people. When they returned; Hebrew, "and they returned." It has been proposed to remove this clause so as to begin the next verse with it (and so the Revised Version shows as a clause by itself, "And they returned to Jerusalem"), and, to make this fit the better, the word did in the first line of the verse is changed into "had." It is, however, possible to render the clause, "And they dwelt in Jerusalem," which would make a far mere coherent sense, and would mark the permanence and stationariness of this chief court.
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 v11 Deal courageously, and the Lord shall be with the…
2Ch_19:11
Deal courageously, and the Lord shall be with the good.
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The blessedness of the good
I. Who are the good? The Scripture points out two things on this subject.
1. The only way in which men become good--by faith in Christ and the consequent reception of the Holy Spirit to create us anew.
2. The principal ingredients of the goodness of the regenerate.
(1) Integrity of character.
(2) Benevolence of character.
(3) Piety of character.
II. The meaning of this declaration and how its truth is supported. The Lord shall be with the good. This means that the Lord will be with them in the supply of His Spirit, in providing for them in providence, preserving them from trouble, supporting them in it, or delivering them out of it, and blessing others for their sakes. This truth is justified--
1. From the purposes of God and the relation in which His people stand to Him.
2. By the promises of Scripture.
3. By all experience and by all history.
Conclusion:
1. He shall be with the good nationally if they act consistently and faithfully.
2. He shall be with them individually. Fear not that He will ever leave His work of grace unfinished in you. (J. Leifchild.)
A tonic promise
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, etc.
2. How can bad designs finally prevail?
3. How are men to know that God is surely with them?
The answer involves character: the good. God identifies Himself with all that is good in thought as well as in act; in purpose as well as in service. 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 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 is with the good, therefore deal courageously. Goodness is not to be merely passive--it is to be aggressive, defiant of all evil. (J. Parker, D. D.)
Courage
Probably few of us ever sufficiently consider the value and need of courage in order to any high condition of character. There are to be found in one of the letters of one of the most interesting men of modern times these words, How rare is it to have a friend who will defend you thoroughly and boldly! Mr.
missed an opportunity of doing this for me, and has not the courage to do it now as he ought to do, leaving me in consequence defenceless against a slander, though I put the proof into his hands. How indispensable strength is for high goodness-strength moral or intellectual, neither depending necessarily on physical strength. Many a man neglects to live a Christian life not because he lacks Christian sympathies, sentiments, and feelings, not even because he has no Christian ideas, but simply for lack of courage to put himself where he properly belongs. This lack of courage denotes, of course, either want of confidence in himself or want of depth of feeling as to religious truth, or fear of some man or men, which fear has too much influence over him to allow him to act conscientiously and in the line of his best sympathies.
1. In speaking of courage let us recognise that there is animal courage as well as intellectual and moral courage. Animal courage is of the lowest kind. Oftentimes it is nothing more than bull-dog ferocity. It oftentimes makes men good soldiers, successful pugilists, stalwart seamen--even daring adventurers. Men may have it without any intellectual or moral courage. A little of it is good. An excess tends to brutality. This form of courage--the courage to take physical punishment without flinching--is of a kind which the most uncultured and unrefined can appreciate. It will always have an attraction for the coarse, undeveloped, and unrespectable classes of society.
2. Intellectual courage is of another order, and indicates a superior type of man. It means practically the ability to think for ones self, and to follow out ones thinkings to their inevitable conclusions. It is necessary, however, to guard this language. Taking opinions into ones mind is not thinking. There is a period in our life when we have more conceit than wisdom, and more independence than politeness. We say to ourselves and others that we mean to do our own thinking, which often amounts to this--that we mean to assert ourselves as not agreeing with certain persons who are said to be narrow and exclusive, and agreeing with those who shake themselves free from everybody else except a few intellectual rakes and dandies. Alas, how silly it all seems when we get a little older! Then it appears to us that it was the want of ability to think which made us so impertinent and ridiculous. Of course all young birds have to learn to do their own flying, and, after rolling and tumbling about for awhile, they settle down to do it precisely after the fashion of the old birds. So, also, with thinking. From the beginning even until now it has been done in exactly the same way. The process has consisted of the discernments of comparisons and contrasts, likenesses and unlikenesses, of induction, deduction, and inference. Every man has to do his own thinking to some extent, as every man has to do his own sating and his own digesting. There is no possibility of any one eating our food for us, or digesting it for us. And no man can possibly begin at the beginning of things, and think out each problem of life as if no one had been on the earth before him. The present is so related to the past, as that the past is in it and the future is in it. Everything is in the present. We inherit the earth, not as it first came out from the hands of the Creator before man was on it, but as it is, modified by mans co-operation with God. So of everything--that which is moral and mental as well as that which is material. In each department of things there are men who have thinking power and erudition far, far beyond what is possible to us. In each department they are our helpers, our instructors; yes, our masters. That independence which we assume in youth is only ignorance, foolishness, unthinkingness. The greatest men the world has ever known have been the most receptive and dependent men; the most diligent students, the aptest learners. If I am to learn painting it would be folly indeed if I said, I am going to be independent of Murillo and Raphael, of Turner and Correggio and Rubens and all other artists who have gone before me. So in music the man who thinks for himself and never appropriates the science of others is idiotic. So everywhere in all departments. Not less so in theology, the revelation of God and of man, and of the relation of the human to the Divine. If I set up on my own account, and did not open my mind to the thinkings of others, the name of Verdant Green would be the only name that could fit me. I would have our younger people distinguish between two ideas which are very distinct, and yet are often confounded the one with the other--viz., thinking for ones self and cultivating a spirit of truth. The truth is that which corresponds to the fact. As a fact reports itself to your mind that is the truth for you. By and by as your mind grows it may report itself somewhat differently, then there will be something added to the original impression, and that will be the truth. Now, intellectual courage consists in this perfect truthfulness--this faithfulness to report what you see and recognise. It may sometimes put you in seeming inconsistency with yourself. It may subject you to being accused of inconsistency. But never mind. God does not ask us to be consistent--on that shallow view of consistency--but to be faithful and true. There is a deeper consistency--a nobler consistency. If I see a thing very partially in youth, because of the undeveloped condition of my mind, and see it more completely in manhood, because I have had more experience and more vision; if I truly say what I saw then and truly say what I see now, though I see now more than I saw then, am I not consistent--more nobly consistent--than I should be if I were afraid, under more experience, to contradict my former self? What is life for if not to educate us into deeper and larger views of truth? Only we must take good heed that they are deeper and larger. Many people change, but their change is not growth. Let us recognise that, in order to be assured of the leading of the Spirit of God into all truth, we must have intellectual courage--the courage to follow the truth wherever it leads and to own up to believing that it is the truth. Often it takes even sublime courage to do it. Every child ought to read the story of the martyrs of old. It is dreadful to think how little the religion of some of us means. The loss of the ability to grow deep-rooted convictions, and the loss of courage to be faithful in owning to them, is, wherever it occurs, a dreadful loss. It means the loss of that nobility of soul the possession of which is one of the surest marks of our being children of God.
3. But of all kinds of courage, moral courage is the noblest. Of course it enters into intellectual courage. The two are not distinct, and yet while intellectual courage implies thinking power and faithful following where the light seems to be, moral courage does not necessarily mean the courage of the crack thinker, but the courage of character; the courage which acts conscientiously in trying circumstances. For instance, the liar is always the coward. A man lies because he has not the courage to speak the truth and take the consequences. There is one exception to that rule. It is conceivable that a really truthful man might need courage to tell a lie which he thought would shelter a friend from injury or harm. My intellect may sometimes stand in contradiction to my conscience, but conscience is given me to act by. In matters of duty, therefore, I am bound to obey my conscience rather than my intellect. Hence moral courage amounts pretty much to this--the steady, persistent following of the light which is in conscience. It involves, of course, the bringing of the conscience into the light, where it may be illuminated, for conscience is a light receiver, not a light originator. Courage, and much of it, is needed to act always and everywhere conscientiously. Intelligence is needed to distinguish between conscience and prejudice. Many a man assumes to be acting conscientiously when he is really acting only from prejudice and feeling. If he quietly took himself to task, he would recognise his true motive. Conscience represents Gods judgment throne. The very fact that a man condemns himself in spite of his natural unwillingness to do it, proves that the voice of conscience is not his own voice.
4. But how are we to get the courage we need--intellectual courage to follow the truth wherever it leads, to utter it always in love, but to utter it; and the moral courage to obey conscience? Where did those apostles in the early Christian days get theirs? Few of them were more than average men. At the approach of calamity all the disciples forsook Jesus and fled. If there was an exception it was John. Peter disgraced himself pitifully. Yet within a few weeks we find men of such sublime courage that we hardly recognise them as the same men. Not Luther himself at the Diet of Worms, challenging the old ecclesiastical order of centuries, was braver. Not the Prince de Conde was braver as he stood before the King of France when given the choice of three things--first, to go to Mass; second, to die; third, to be imprisoned for life. He replied with regard to the first, I am fully determined never to go to Mass; as to the other two I am so perfectly indifferent that I leave the choice to your Majesty. These are illustrations of the noble courage of noble men. They seem phenomenal and unusual. But there may be here amongst us men and women, yes, and children, capable of as determined a courage if put in similar circumstances. None of us can tell what we should do in any condition till we get there. It requires as much courage to suffer and be quiet and self-controlled as it does to act. Nothing is more admirable than the quiet domestic courage which many illustrate. I am inclined to adopt and endorse the words of one who has written, few persons have courage enough to appear as good as they really are. That is the essence of moral courage. The religious life of business men is very shy and timid. There are men in this and every congregation who feel and believe more--far more--than they act. Sydney Smith has said that a great deal of talent is lost to the world for the want of a little courage. With more truth still we may say that a great deal of influence is lost to the Church for want of a little courage. I believe that few persons have the courage to appear as good as they really are. Courage is opposed to the spirit of compromise--the spirit of indolence--the spirit of silence when silence will be interpreted as consent on our part to what we do not believe. The spirit of fear, of indolence, of compromise, of guilty silence has to be overcome. How? The Spirit of God is granted to every seeking soul that the soul may overcome. (Reuen Thomas, D.D.)
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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 v9 (See Scofield "Psa 19:9").
fear
(See Scofield "Psa 19:9").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8, 10, 11 heads of the ancestral houses
heads of the ancestral houses
Here "heads" is a metaphor for the most important part, and "houses" represents families. AT: "leaders of the ancient families" (See: Metaphor and Metonymy)
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for carrying out judgment for Yahweh
The abstract noun "judgment" can be translated using the verb "to judge." AT: "for judging the people for Yahweh" or "for judging on Yahweh's behalf" (See: Abstract Nouns)
for the sake of disputes
"for settling disputes" or "for resolving arguments"
You must serve in reverence for Yahweh
The abstract noun "reverence" can be translated as a verb. AT: "You must serve while fearing Yahweh" or "You must serve while respecting Yahweh" (See: Abstract Nouns)
with your whole heart
Here "heart" represents the whole person. AT: "with your whole being" (See: Metonymy)
translationWords
appoint
Levi
priest
judge
faithful
perfect
heart
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.