2 Crônicas 19

Charles Spurgeon · Citado em PreceptAustin

2 Crônicas 19

Spurgeon - Very special had been his deliverance from death; let us hope that he felt deeply grateful for it. He had by his own folly put himself into harm’s way, and it was great mercy which rescued him from peril. We find, however, that he did not go unrebuked Matthew Henry Notes: 2 Chr 19 We have here a further account of the good reign of Jehoshaphat, I. His return in peace to Jerusalem (v. 1). II. The reproof given him for his league with Ahab, and his acting in conjunction with him (v. 2, 3). III. The great care he took thereupon to reform his kingdom (v. 4). IV. The instructions he gave to his judges, both those in the country towns that kept the inferior courts (v. 5-7), and those in Jerusalem that sat in the supreme judicature of the kingdom (v. 8-11). Verses: 1-4 Here is, I. The great favour God showed to Jehoshaphat, 1. In bringing him back in safety from his dangerous expedition with Ahab, which had like to have cost him dearly (v. 1): He returned to his house in peace. Notice is taken of this to intimate, (1.) That he fared better than he had expected. He had been in imminent peril, and yet came home in peace. Whenever we return in peace to our houses we ought to acknowledge God's providence in preserving our going out and our coming in. But, if we have been kept through more than ordinary dangers, we are in a special manner bound to be thankful. There was but a step perhaps between us and death, and yet we are alive. (2.) That he fared better than he deserved. He was out of the way of his duty, had been out upon an expedition which he could not well account for to God and his conscience, and yet he returned in peace; for God is not extreme to mark what we do amiss, nor does he withdraw his protection every time we forfeit it. (3.) That he fared better than Ahab king of Israel did, who was brought home slain. Though Jehoshaphat had said to Ahab, I am as thou art, God distinguished him; for he knows and owns the way of the righteous, but the way of the ungodly shall perish. Distinguishing mercies are very obliging. here were two kings in the field together, one taken and the other left, one brought home in blood, the other in peace. 2. In sending him a reproof for his affinity with Ahab. It is a great mercy to be made sensible of our faults, and to be told in time wherein we have erred, that we may repent and amend the error before it be too late. The prophet by whom the reproof is sent is Jehu the son of Hanani. The father was an eminent prophet in the last reign, as appeared by Asa's putting him in the stocks for his plain dealing; yet the son was not afraid to reprove another king. Paul would have his son Timothy not only discouraged, but animated by his sufferings, 2 Tim. 3:11, 14. (1.) The prophet told him plainly that he had done very ill in joining with Ahab: "Shouldst thou, a godly man, help the ungodly, give them a hand of fellowship, and lend them a hand of assistance?'' Or, "Shouldst thou love those that hate the Lord; wilt thou lay those in thy bosom whom God beholds afar off?'' It is the black character of wicked people that they are haters of God, Rom. 1:30. Idolaters are so reputed in the second commandment; and therefore it is not for those that love God to take delight in them or contract an intimacy with them. Do I not hate those, says David, that hate thee? Ps. 139:21, 11. Those whom the grace of God has dignified ought not to debase themselves. Let God's people be of God's mind. (2.) That God was displeased with him for doing this: "There is wrath upon thee from before the Lord, and thou must, by repentance, make thy peace with him, or it will be the worse for thee.'' He did so, and God's anger was turned away. Yet his trouble, as recorded in the next chapter, was a rebuke to him for meddling with strife that belonged not to him. If he be so fond of war, he shall have enough of it. And the great mischief which his seed after him fell into by the house of Ahab was the just punishment of his affinity with that house. (3.) Yet he took notice of that which was praiseworthy, as it is proper for us to do when we give a reproof (v. 3): "There are good things found in thee; and therefore, though God be displeased with thee, he does not, he will not, cast thee off.'' His abolishing idolatry with a heart fixed for God and engaged to seek him was a good thing, which God accepted and would have him go on with, notwithstanding the displeasure he had now incurred. II. The return of duty which Jehoshaphat made to God for this favour. he took the reproof well, was not wroth with the seer as his father was, but submitted. Let the righteous smite me, it shall be a kindness. See what effect the reproof had upon him. 1. He dwelt at Jerusalem (v. 4), minded his own business at home, and would not expose himself by paying any more such visits to Ahab. Rebuke a wise man, and he will be yet wiser, and will take warning, Prov. 9:8, 9. 2. To atone (as I may say) for the visit he had paid to Ahab, he made a pious profitable visitation of his own kingdom: He went out through the people in his own person from Beersheba in the south to Mount Ephriam in the north, and brought them back to the Lord God of their fathers, that is, did all he could towards recovering them. (1.) By what the prophet said he perceived that his former attempts for reformation were well pleasing to God, and therefore he revived them, and did what was then left undone. It is good when commendations thus quicken us to our duty, and when the more we are praised for doing well the more vigorous we are in well-doing. (2.) Perhaps he found that his late affinity with the idolatrous house of Ahab and kingdom of Israel had had a bad influence upon his own kingdom. Many, we may suppose, were emboldened to revolt to idolatry when they saw even their reforming king so intimate with idolaters; and therefore he thought himself doubly obliged to do all he could to restore them. If we truly repent of our sin, we shall do our utmost to repair the damage we have any way done by it to religion or the souls of others. We are particularly concerned to recover those that have fallen into sin, or been hardened in it, by our example. 2 Chronicles 19:2 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 the LORD and so bring wrath on yourself from the LORD? KJV 2 Chronicles 19:2 And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the LORD? therefore is wrath upon thee from before the LORD. BGT 2 Chronicles 19:2 καὶ ἐξῆλθεν εἰς ἀπάντησιν αὐτοῦ Ιου ὁ τοῦ Ανανι ὁ προφήτης καὶ εἶπεν αὐτῷ βασιλεῦ Ιωσαφατ εἰ ἁμαρτωλῷ σὺ βοηθεῖς ἢ μισουμένῳ ὑπὸ κυρίου φιλιάζεις διὰ τοῦτο ἐγένετο ἐπὶ σὲ ὀργὴ παρὰ κυρίου LXE 2 Chronicles 19:2 And there went out to meet him Jeu the prophet the son of Anani, and said to him, King Josaphat, doest thou help a sinner, or act friendly towards one hated of the Lord? Therefore has wrath come upon thee from the Lord. NET 2 Chronicles 19:2 the prophet Jehu son of Hanani confronted him; he said to King Jehoshaphat, "Is it right to help the wicked and be an ally of those who oppose the LORD? Because you have done this the LORD is angry with you! CSB 2 Chronicles 19:2 Then Jehu son of Hanani the seer went out to confront him and said to King Jehoshaphat, "Do you help the wicked and love those who hate the LORD? Because of this, the LORD's wrath is on you. ESV 2 Chronicles 19:2 But 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 the LORD? Because of this, wrath has gone out against you from the LORD. NIV 2 Chronicles 19:2 Jehu the seer, the son of Hanani, went out to meet him and said to the king, "Should you help the wicked and love those who hate the LORD? Because of this, the wrath of the LORD is upon you. NLT 2 Chronicles 19:2 Jehu son of Hanani the seer went out to meet him. "Why should you help the wicked and love those who hate the LORD?" he asked the king. "Because of what you have done, the LORD is very angry with you. NRS 2 Chronicles 19:2 Jehu 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 the LORD? Because of this, wrath has gone out against you from the LORD. NJB 2 Chronicles 19:2 Jehu son of Hanani the seer went to meet him and said to King Jehoshaphat, 'Should a man give help to the wicked? Should you love those who hate Yahweh and so bring his retribution on yourself? NAB 2 Chronicles 19:2 Jehu the seer, son of Hanani, met King Jehoshaphat and said to him: "Should you help the wicked and love those who hate the LORD? For this reason, wrath is upon you from the LORD. YLT 2 Chronicles 19:2 and go out unto his presence doth Jehu son of Hanani, the seer, and saith unto king Jehoshaphat, 'To give help to the wicked, and to those hating Jehovah, dost thou love? and for this against thee is wrath from before Jehovah, And Jehu: 2Ch 20:34 1Ki 16:1,7,12 Hanani: 2Ch 16:7-10 the seer: 1Sa 9:9 Should you help the wicked: 2Ch 18:3,28 1Ki 21:25 Ps 15:4 139:21,22 Pr 1:10-19 Ro 1:32 Eph 5:11 2Jn 1:10,11 who hate the LORD: 2Ch 18:7 Ex 20:5 De 5:9 7:10 32:41 33:11 Ps 21:8 68:1 71:15 Joh 15:18,23 Ro 1:30 8:7 Jas 4:4 and so bring wrath on yourself from the LORD 2Ch 32:25 Ps 90:7,8 Ro 1:18 1Co 11:31,32 Related Passages: 1 Kings 16:1; 7+ Now the word of the LORD came to Jehu the son of Hanani against Baasha, saying....7 Moreover, the word of the LORD through the prophet Jehu the son of Hanani also came against Baasha and his household, both because of all the evil which he did in the sight of the LORD, provoking Him to anger with the work of his hands, in being like the house of Jeroboam, and because he struck it. 2 Chronicles 16:7-10+ At that time Hanani the seer came to Asa king of Judah and said to him, “Because you have relied on the king of Aram and have not relied on the LORD your God, therefore the army of the king of Aram has escaped out of your hand. 8 “Were not the Ethiopians and the Lubim an immense army with very many chariots and horsemen? Yet because you relied on the LORD, He delivered them into your hand. 9 “For the eyes of the LORD move to and fro throughout the earth that He may strongly support those whose heart is completely His. You have acted foolishly in this. Indeed, from now on you will surely have wars.” 10 Then Asa was angry with the seer and put him in prison, for he was enraged at him for this. And Asa oppressed some of the people at the same time. Psalm 97:10 Hate evil, you who love the LORD (YOU CANNOT LOVE GOD AND LOVE EVIL!!!), Who preserves the souls of His godly ones; He delivers them from the hand of the wicked. PROPHET JEHU REBUKES THE KING Jehu ("Jehovah is He") the son of Hanani the seer (a prophet - chozeh) went out to meet him (Heb = “went out to his face”) and said to King Jehoshaphat - Ponder this scene for a moment. Why might Jehu be hesitant to meet Jehoshaphat? He might recall how Jehoshaphat's father Asa had imprisoned his father Hanani and considered that he was risking the same fate. This speaks of his boldness (which I believe was Spirit enabled). In short Jehu was a brave prophet who in 1 Kings 16:1–7+ had rebuked evil King Baasha of Israel about 31 years earlier in the 26th year of the reign of Asa. THE SEER IN BIBLE - 1 Sam. 9:9; 1 Sam. 9:11; 1 Sam. 9:19; 2 Sa 15:27, 1 Chr. 9:22; 1 Chr. 26:28; 1 Chr. 29:29; 2 Chr. 9:29; 2 Chr. 12:15; 2 Chr. 16:7; 2 Chr. 16:10; 2 Chr. 19:2; 2 Chr. 29:30 Should you help the wicked and love those who hate the LORD? - Jehu's question is rhetorical, to probe Jehoshaphat's conscience. Note the two verbs describing Jehoshaphat - (1) love and (2) help. This would be very convicting for one cannot love evil and love the LORD at the same time! Note the two descriptions of Ahab which are God's estimate of this man's life - (1) wicked and (2) hates the LORD. Gustafson - Believers ought only to love what God loves. They should love the world evangelistically as God does (Jn 3:16), and should also hate everything that God hates. Psalm 97:10 says, “Ye that love the Lord, hate evil”. They should hate every system that God hates and yet, at the same time, should love the individuals in the system. The phrase, “love them that hate the Lord”, in v. 2 does not imply so much emotional attachment as deliberate choice. Elsewhere in God’s Word “loving” and “hating” are used to convey preference as in Luke 14:26 and Luke 16:13. Rossier notes, “The second phrase is even more serious than the first. Loving the world involves associating one’s self with it, becoming jointly liable with it in its enmity against God. ‘Ye adulterers and adulteresses’, says James, ‘know ye not that the friendship of the world is enmity with God?’ (James 4:4). ‘No man can serve two masters’, says the Lord Jesus, ‘for either he will hate the one and love the other, or else he will hold to the one, and despise the other’ (Lk 16:13)”. Surely Christians should have compassionate love for the lost, even enemies (Mt 5:44) as the Lord Jesus perfectly lived out (Lk 23:34), but should never become unequally yoked with unbelievers (2 Cor 6:14). (Digital - What the Bible Teaches: 1 and 2 Chronicles or book - WTBT 1 and 2 Chronicles ) Michael Wilcox - Jehoshaphat’s weakness—and this the Chronicler sets before us as a peril of pastoral leadership—was an inability to say no. ‘Fatal inability’ is a cliché, but in a literal sense it almost was fatal. When you come to think of it, it was the other side of the splendid qualities which made him a good shepherd of his people: so kind, so large-hearted, so concerned for everyone, so willing to help. Ahab’s invitation to Samaria, therefore, is accepted. Ahab’s suggestion about Ramoth-gilead is accepted. But Jehoshaphat should have said no. ‘Ahab … induced him to go’ (18:2) would be better translated ‘Ahab seduced him’. (See The Message of Chronicles) And so bring wrath on yourself from the LORD? - Note that the implication is guilt by association! His defeat at Ramoth-Gilead could be seen as God's wrath on Jehoshaphat for his foolish association with King Ahab. On the other hand, if Jehu's words are spoken prophetically (predicting future events), the wrath of the LORD might be seen in the form of invasion in 2Ch 20:1 and possibly the commercial reversal with destruction of the ships he had built (2Ch 20:37). Ron Daniel - You may remember Hanani from our previous study. He was the prophet during the days of king Asa. Asa had put him in prison for rebuking the king's actions. Now, the next generation has arisen: Asa's son Jehoshaphat is the king, and Hanani's son Jehu is the prophet. Jehu has been sent by the Lord to rebuke the king. Will history repeat itself with the prophet being thrown in prison? Kay Arthur - Doesn’t today’s Scripture pose an interesting question? How would you answer it, Beloved? What is your alliance with the ungodly? What is your allegiance to them? Your only allegiance ought to be the love of God that would mourn over their sin and seek to rescue them from judgment. Jehu is used of several men in the OT son of Hanani who prophesied against King Baasha of Israel and Jehoshaphat of Judah son of Nimshi who killed King Joram and took his place as king of Israel son of Obed of Judah son of Joshibiah; head of a large influential family of Simeon in King Hezekiah's time a man of Anathoth; one of the Benjamites who defected to David at Ziklag

2 Crônicas 19

Spurgeon - The father (OF JEHU = HANANI) had rebuked Asa, and had been roughly used for so doing, but this did not prevent the son from doing his duty. He spake very plainly and personally to Jehoshaphat, and did not hesitate to deliver to him the solemn threatening of the Lord: nor was his message a fruitless one, for the king saw his sin, and set about doing all the good he could, as a token of his hearty repentance. Ron Daniel - 19:3-11 Jehoshaphat's Realization - Jehoshaphat got right with God again. He rededicated himself, and challenged the leaders to do the same. He told the judges to remember that they were judging for man, not God. Therefore, they must judge in the fear of the Lord without partiality. He charged the Levites with judging in accordance with the Word of God, so that they would not be guilty before the Lord. His final command to them was to "act resolutely." That phrase literally translates, "do strongly," or "make it firm." There is to be no compromise in their ministry, no weakness as they operate in the Word of God. The prophet Joel reminds us, Joel 2:11 ...strong is he who carries out His Word. And John wrote, 1John 2:14 ...you are strong, (for) the Word of God abides in you... The stimulus of an encouraging word The Lord will analyse a man’s disposition and a man’s character, and will assign to him all that is due. What man is wholly bad? Surely in the very worst of men there are excellences, and it ought to be our delight to consider these, and where possible, with due regard to justice, to magnify them and to call the man’s attention to them. A man may take heart when he sees some of his best points. Here is a lesson for parents, magistrates, and teachers and monitors of every name and position. Tell a boy that he has done something well. We are too much afraid of what is called flattery, forgetting that flattery is a lie; but we are called upon simply to state the truth, and to state it with affection and emphasis, that it may become an encouragement to hearts that are very easily cast down. (J. Parker, D.D.) Good and bad things in moral character Is a man whose character is good to the extent of six-sevenths to be pronounced a bad man? Is there not a spiritual arithmetic which looks into majorities and minorities of a moral kind? Will God, then, at last drive away from Him men who have had six good points out of seven? As business men, suppose a man be recommended to you in these terms: This man has seven qualities, and six of them are really admirable; the only thing about him is that you cannot trust him with money. Would you take him? Six points are good out of seven: will you go by the majority or by the minority? Another man is also good in six points, admirable; the only fault he has is that you cannot believe a word he says. Will you take him into your business? There is a minority greater than any majority can be. That is the doctrine which we have omitted when we have been criticising eternal providence and wondering about the issues of human action. Amongst ourselves it is right that we should say of one another, “He is a good man take him on the whole.” But what is the meaning of the reservation? Is it a grace, a posture that may be taught by a hired master? Or is it a morality, the want of which turns the whole being into a bog on which you cannot rest with security? (J. Parker, D. D.) 2 Chronicles 18:28,19:3 Choose Your Alliances Carefully Do not be unequally yoked together with unbelievers. —2 Corinthians 6:14 The Star Alliance is an affiliation of airlines that seeks to maximize passenger benefits. If you’re traveling on a member airline, you can accumulate frequent-flyer miles after transferring flights and enjoy faster check-in. The Alliance’s Web site calls it “a more civilized way to fly the world.” But not all alliances are mutually beneficial. In 2 Chronicles, we read that Ahab, the wicked king of Israel, formed an alliance with Jehoshaphat, king of Judah, when they joined armies against Syria. Why did Jehoshaphat establish this foolish bond with Ahab? No reasons are given, but we know why Ahab encouraged Jehoshaphat to put on his kingly robes while Ahab disguised himself for the battle. He knew the Syrians would try to kill the king. The opposing army surrounded Jehoshaphat. He cried to the Lord for help and God diverted the troops. Despite Ahab’s treacherous scheme to save his own skin, he was killed by a stray arrow. Although Jehoshaphat escaped, Jehu the prophet confronted him, saying: “Should you help the wicked and love those who hate the Lord?” (2 Chronicles 19:2). Helping people in need is godly. But making unwise alliances with those who hate God may prove disastrous. Be sure to choose your alliances carefully. It is good to join hands with the righteous, Helping others you meet on your path; But to make an alliance with evil Will incur God's displeasure and wrath. -Hess Right and wrong can never be partner 2 Chronicles 19:4 So Jehoshaphat lived in Jerusalem and went out again among the people from Beersheba to the hill country of Ephraim and brought them back to the LORD, the God of their fathers. KJV 2 Chronicles 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. BGT 2 Chronicles 19:4 καὶ κατῴκησεν Ιωσαφατ ἐν Ιερουσαλημ καὶ πάλιν ἐξῆλθεν εἰς τὸν λαὸν ἀπὸ Βηρσαβεε ἕως ὄρους Εφραιμ καὶ ἐπέστρεψεν αὐτοὺς ἐπὶ κύριον θεὸν τῶν πατέρων αὐτῶν LXE 2 Chronicles 19:4 And Josaphat dwelt in Jerusalem: and he again went out among the people from Bersabee to the mount of Ephraim, and turned them back to the Lord God of their fathers. NET 2 Chronicles 19:4 Jehoshaphat lived in Jerusalem. He went out among the people from Beer Sheba to the hill country of Ephraim and encouraged them to follow the LORD God of their ancestors. CSB 2 Chronicles 19:4 Jehoshaphat lived in Jerusalem, and once again he went out among the people from Beer-sheba to the hill country of Ephraim and brought them back to Yahweh, the God of their ancestors. ESV 2 Chronicles 19:4 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 the LORD, the God of their fathers. NIV 2 Chronicles 19:4 Jehoshaphat lived in Jerusalem, and he went out again among the people from Beersheba to the hill country of Ephraim and turned them back to the LORD, the God of their fathers. NLT 2 Chronicles 19:4 Jehoshaphat lived in Jerusalem, but he went out among the people, traveling from Beersheba to the hill country of Ephraim, encouraging the people to return to the LORD, the God of their ancestors. NRS 2 Chronicles 19:4 Jehoshaphat resided at Jerusalem; then he went out again among the people, from Beer-sheba to the hill country of Ephraim, and brought them back to the LORD, the God of their ancestors. NJB 2 Chronicles 19:4 Jehoshaphat resided in Jerusalem but regularly went on progress among the people, from Beersheba to the highlands of Ephraim, to convert them to Yahweh, God of their ancestors. NAB 2 Chronicles 19:4 Jehoshaphat dwelt in Jerusalem; but he went out again among the people from Beer-sheba to the highlands of Ephraim and brought them back to the LORD, the God of their fathers. YLT 2 Chronicles 19:4 And Jehoshaphat dwelleth in Jerusalem, and he turneth back and goeth out among the people from Beer-Sheba unto the hill-country of Ephraim, and bringeth them back unto Jehovah, God of their fathers. went out again: Heb. returned and went out, 1Sa 7:15-17 Beersheba: Ge 21:33 Judges 20:1 Ephraim: Jos 17:15 Judges 19:1 brought: 2Ch 15:8-13 29:10,11 1Sa 7:3,4 Mal 4:6 Lu 1:17 JEHOSHAPHAT'S PERSONAL MINISTRY OF REVIVAL So - Term of conclusion. This is a very important one. From the context, what is the writer concluding? Is this not the response of a heart that has determined to set itself on Yahweh and His Word and will and ways? This is an OT example of bringing forth fruit in keeping with repentance (Mt 3:8+) Jehoshaphat lived in Jerusalem and went out again among the people from Beersheba to the hill country of Ephraim (cf 2Ch 15:8) - Note the phrase went out again which refers to Jehoshaphat's action (albeit indirect the first time) of sending men out to teach in 2Ch 17:7-9+. Geographically he goes from the southernmost area of Judah to the northernmost (hill country of Ephraim bordered with Israel).

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Spurgeon - When we turn to God ourselves, we cannot do better than use all our influence to convert others. Raymond Dillard points out that "The Chronicler credits several of the kings with efforts at religious revival among the people: Asa (2Ch 15:8–15); Joash (2Ch 24:4–11); Hezekiah (2Ch 30:1–31:1); Josiah (2Ch 34:3–7); and even Manasseh (2Ch 33:16–17). (See 2 Chronicles, Volume 15 - Page 148) Frederick Mabie: The city of Beersheba, located in the Negev, was the administrative seat of the southern region. Beersheba was also the common designation used to refer to the southern extent of Judah, as implied here. Notice that Jehoshaphat’s itinerant ministry also includes those situated in part of the northern tribal area of Ephraim. (See The Expositor's Bible Commentary: 1 Chronicles-Job - Page 240) Scriptural Illustrations of Revival Touch the world through prayer - Page 164 W. Duewel, OMS David (1 Chron. 28:1–29:25) Asa (1 Kings 15:9–24; 2 Chron. 14–16) Elijah (1 Kings 17–18) Jehoshaphat (2 Chron. 17; 19:1–20:33) Hezekiah (2 Kings 18–19; 2 Chron. 29–32) Josiah (2 Kings 22:1–23:30) Others: 2 Chron 7:14, Psa. 80:18–19; 85:6; Isa. 32:12–17; 35; Jeremiah 33:23; Lamen. 3:40–50; Hosea 6:1–3; 14:1–2; Habakkuk 3:2; John 7:38 Fire Extinguisher A U.S. Lutheran bishop tells of visiting a parish church in California and finding a stirring red and orange banner on the wall. “Come Holy Spirit. Hallelujah!” it declared in words printed under a picture of a fire burning. The bishop was also interested in the sign directly underneath the banner which said: “Fire extinguisher.” So much for that parish’s commitment to spiritual renewal. 2 Chronicles 19:5 He appointed judges in the land in all the fortified cities of Judah, city by city. KJV 2 Chronicles 19:5 And he set judges in the land throughout all the fenced cities of Judah, city by city, BGT 2 Chronicles 19:5 καὶ κατέστησεν κριτὰς ἐν πάσαις ταῖς πόλεσιν Ιουδα ταῖς ὀχυραῖς ἐν πόλει καὶ πόλει LXE 2 Chronicles 19:5 And he appointed judges in all the strong cities of Juda, city by city. NET 2 Chronicles 19:5 He appointed judges throughout the land and in each of the fortified cities of Judah. CSB 2 Chronicles 19:5 He appointed judges in all the fortified cities of the land of Judah, city by city. ESV 2 Chronicles 19:5 He appointed judges in the land in all the fortified cities of Judah, city by city, NIV 2 Chronicles 19:5 He appointed judges in the land, in each of the fortified cities of Judah. NLT 2 Chronicles 19:5 He appointed judges throughout the nation in all the fortified towns, NRS 2 Chronicles 19:5 He appointed judges in the land in all the fortified cities of Judah, city by city, NJB 2 Chronicles 19:5 He also appointed judges in the country in every one of the fortified towns of Judah, NAB 2 Chronicles 19:5 He appointed judges in the land, in all the fortified cities of Judah, city by city, YLT 2 Chronicles 19:5 And he establisheth judges in the land, in all the fenced cities of Judah, for every city, 2Ch 19:8 De 16:18-20 Ro 13:1-5 1Pe 2:13,14 Related Passages: Deuteronomy 16:18-20+ “You shall appoint for yourself judges and officers in all your towns which the LORD your God is giving you, according to your tribes, and they shall judge the people with righteous judgment. 19 “You shall not distort justice; you shall not be partial, and you shall not take a bribe, for a bribe blinds the eyes of the wise and perverts the words of the righteous. 20 “Justice, and only justice, you shall pursue, that you may live and possess the land which the LORD your God is giving you. JEHOSHAPHAT INITIATES JUDICIAL REFORM IN JUDAH He appointed judges in the land in all the fortified cities of Judah, city by city - This is Jehoshaphat's revived heart in action. Indeed, that is what a heart set on Yahweh does. It does not sit and soak (so to speak), but it moves out for the King of kings and takes God glorifying, God honoring action.This earthly king sees a godly justice system as important for "law and order" in a society (Oh, for this to be true in America 2025 where judicial decisions are rendered too often by ungodly men who are functioning more as political activists!) Henry

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Spurgeon - In all our dealings we are bound to be strictly just, and never should we allow ourselves to be perverted by the threats or smiles of any man. Our heavenly Father is righteous, and so should all his children be. It is not only judges who may be bribed, but servants may be bribed to allow tradesmen to rob their masters; masters may be tempted to be unjust to servants; and children may be led to be untruthful in their statements by gifts and threats. Such things must not be, or we shall grieve the Holy Spirit of God. Fear (dread) (06343) pachad describes terror, fear, panic or dread often caused by the Lord (1Sa 11:7; Job 13:11; Isa. 2:10, 19, 21). Pachad can be a strong emotion of fear or terror or can refer to the person or thing which arouses the terror (usually the latter sense, cp Ps 31:11). Pachad describes the state or condition of severe distress over impending trouble. Pachad is used as a Name of God in Ge 31:42, 53). The Lxx translates pachad with aphobos an adverb which means securely, peacefully (Lk 1:74). 2 Chronicles 19:8 In Jerusalem also Jehoshaphat appointed some of the Levites and priests, and some of the heads of the fathers’ households of Israel, for the judgment of the LORD and to judge disputes among the inhabitants of Jerusalem. HCSB Jehoshaphat also appointed in Jerusalem some of the Levites and priests and some of the heads of the Israelite families for deciding the Lord’s will and for settling disputes of the residents of Jerusalem. MSG In Jerusalem Jehoshaphat also appointed Levites, priests, and family heads to decide on matters that had to do with worship and mediating local differences. KJV 2 Chronicles 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. BGT 2 Chronicles 19:8 καὶ γὰρ ἐν Ιερουσαλημ κατέστησεν Ιωσαφατ τῶν ἱερέων καὶ τῶν Λευιτῶν καὶ τῶν πατριαρχῶν Ισραηλ εἰς κρίσιν κυρίου καὶ κρίνειν τοὺς κατοικοῦντας ἐν Ιερουσαλημ LXE 2 Chronicles 19:8 Moreover Josaphat appointed in Jerusalem some of the priests, and Levites, and heads of houses of Israel, for the judgment of the Lord, and to judge the dwellers in Jerusalem. NET 2 Chronicles 19:8 In Jerusalem Jehoshaphat appointed some Levites, priests, and Israelite family leaders to judge on behalf of the LORD and to settle disputes among the residents of Jerusalem. CSB 2 Chronicles 19:8 Jehoshaphat also appointed in Jerusalem some of the Levites and priests and some of the heads of the Israelite families for deciding the LORD's will and for settling disputes of the residents of Jerusalem. ESV 2 Chronicles 19:8 Moreover, in Jerusalem Jehoshaphat appointed certain Levites and priests and heads of families of Israel, to give judgment for the LORD and to decide disputed cases. They had their seat at Jerusalem. NIV 2 Chronicles 19:8 In Jerusalem also, Jehoshaphat appointed some of the Levites, priests and heads of Israelite families to administer the law of the LORD and to settle disputes. And they lived in Jerusalem. NLT 2 Chronicles 19:8 In Jerusalem, Jehoshaphat appointed some of the Levites and priests and clan leaders in Israel to serve as judges for cases involving the LORD's regulations and for civil disputes. NRS 2 Chronicles 19:8 Moreover in Jerusalem Jehoshaphat appointed certain Levites and priests and heads of families of Israel, to give judgment for the LORD and to decide disputed cases. They had their seat at Jerusalem. NJB 2 Chronicles 19:8 Jehoshaphat also appointed some of the Levites, priests and heads of Israelite families in Jerusalem to settle disputes. They lived in Jerusalem NAB 2 Chronicles 19:8 In Jerusalem also, Jehoshaphat appointed some Levites and priests and some of the family heads of Israel to judge in the name of the LORD and to settle quarrels among the inhabitants of Jerusalem. YLT 2 Chronicles 19:8 And also in Jerusalem hath Jehoshaphat appointed of the Levites, and of the priests, and of the heads of the fathers of Israel, for the judgment of Jehovah, and for strife; and they turn back to Jerusalem, Levites: 2Ch 17:8 De 17:8-13 1Ch 23:4 26:29 the judgment: Ex 18:19-26 De 21:5 25:1 JUDGES APPOINTED IN JERUSALEM In Jerusalem also Jehoshaphat appointed some of the Levites and priests, and some of the heads of the fathers’ households of Israel, for the judgment of the LORD and to judge disputes among the inhabitants of Jerusalem - Israel in this context is not the northern kingdom but refers to the descendants of Jacob who made up Judah. Gustafson - This court in Jerusalem was to be like a supreme court as well as a local court Spurgeon - This was to be a central court of judicature where hard cases would be decided. What a blessing is it that in the New Jerusalem we have one who is called Wonderful Counsellor, and no case is too hard for him. 2 Chronicles 19:9 Then he charged them saying, “Thus you shall do in the fear of the LORD, faithfully and wholeheartedly. KJV 2 Chronicles 19:9 And he charged them, saying, Thus shall ye do in the fear of the LORD, faithfully, and with a perfect heart. BGT 2 Chronicles 19:9 καὶ ἐνετείλατο πρὸς αὐτοὺς λέγων οὕτως ποιήσετε ἐν φόβῳ κυρίου ἐν ἀληθείᾳ καὶ ἐν πλήρει καρδίᾳ LXE 2 Chronicles 19:9 And he charged them, saying, Thus shall ye do in the fear of the Lord, in truth and with a perfect heart. NET 2 Chronicles 19:9 He commanded them: "Carry out your duties with respect for the LORD, with honesty, and with pure motives. CSB 2 Chronicles 19:9 He commanded them, saying, "In the fear of the LORD, with integrity, and with a whole heart, you are to do the following: ESV 2 Chronicles 19:9 And he charged them: "Thus you shall do in the fear of the LORD, in faithfulness, and with your whole heart: NIV 2 Chronicles 19:9 He gave them these orders: "You must serve faithfully and wholeheartedly in the fear of the LORD. NLT 2 Chronicles 19:9 These were his instructions to them: "You must always act in the fear of the LORD, with faithfulness and an undivided heart. NRS 2 Chronicles 19:9 He charged them: "This is how you shall act: in the fear of the LORD, in faithfulness, and with your whole heart; NJB 2 Chronicles 19:9 and Jehoshaphat gave them the following charge: 'In fear of Yahweh and with conscientious integrity, this is how you are to act: NAB 2 Chronicles 19:9 He gave them this command: "You shall act faithfully and wholeheartedly in the fear of the LORD. YLT 2 Chronicles 19:9 and he layeth a charge upon them, saying, 'Thus do ye do in the fear of Jehovah, in faithfulness, and with a perfect heart, in the fear: 2Ch 19:7 De 1:16,17 2Sa 23:3 Isa 11:3-5 32:1 A REPEATED PREREQUISITE FEAR OF THE LORD Then he charged them saying, “Thus you shall do in the fear (yirah) of the LORD, faithfully (emunah; Lxx - aletheia = truth) and wholeheartedly (lebab - heart + shalem - complete; Lxx - pleres - full, complete, abounding)(blameless heart, perfect heart, complete integrity, undivided heart, with all your heart). This is the second time fear of the LORD is mentioned in this short section, emphasizing it's critical importance. Note the dynamic principle that genuine reverential fear of Yahweh has the God honoring byproducts of faithfulness and an undivided heart, a heart wholly devoted to Yahweh (in regard to making judgments in this context)! THOUGHT - Given the emphasis of fear of the LORD in this section, it behooves all believers to conduct themselves with a holy fear of Yahweh. It certainly tends to put a damper on temptations to commit willful sins! This topic is sadly not often emphasized from modern pulpits but it is crucial for a godly walk. You might take some time to study my onsite article The Fear of the Lord. A W Tozer - Pressure on the Heart —2 Chronicles 19:9, 11 Now how does this power operate? At its purest it is an unmediated force directly applied by the Spirit of God to the spirit of man. The wrestler achieves his ends by the pressure of his physical body upon the body of his opponent; the teacher by the pressure of ideas upon the mind of the student; the moralist by the pressure of duty upon the conscience of the disciple. So the Holy Spirit performs His blessed work by direct contact with the human spirit.… The Spirit of God may use a song, a sermon, a good deed, a text or the mystery and majesty of nature, but always the final work will be done by the pressure of the inliving Spirit upon the human heart. The Spirit’s first work is to cleanse us, to separate us, to sanctify us, to dedicate us wholly to God. Then as the property of God, He takes possession of us for God and uses us for His service and glory alone. 2 Chronicles 19:10 “Whenever any dispute comes to you from your brethren who live in their cities, between blood and blood, between law and commandment, statutes and ordinances, you shall warn them so that they may not be guilty before the LORD, and wrath may not come on you and your brethren. Thus you shall do and you will not be guilty. MEV And any dispute that comes before you all from your brothers who live in their cities, concerning bloodshed or offenses against law or commandment, against statutes or judgments, you will warn them, lest they trespass against the Lord and wrath come upon you and your brothers. Do this, and you will not trespass. NABRE And in every dispute that comes to you from your kin living in their cities, whether it concerns bloodguilt or questions of law, command, statutes, or ordinances, warn them lest they incur guilt before the Lord and his wrath come upon you and your kin. Do that and you shall not incur guilt. NET Whenever your countrymen who live in the cities bring a case before you (whether it involves a violent crime or other matters related to the law, commandments, rules, and regulations), warn them that they must not sin against the Lord. If you fail to do so, God will be angry with you and your colleagues, but if you obey, you will be free of guilt. NIRV Cases will come to you from your people who live in the other cities. The cases might be about murder or other matters dealt with by the law, commands, directions and rules. Warn the people not to sin against the Lord. If you don’t warn them, he will be angry with you and your people. Do what I say. Then you won’t sin. NLT Whenever a case comes to you from fellow citizens in an outlying town, whether a murder case or some other violation of God’s laws, commands, decrees, or regulations, you must warn them not to sin against the Lord, so that he will not be angry with you and them. Do this and you will not be guilty. TLB Whenever a case is referred to you by the judges out in the provinces, whether murder cases or other violations of the laws and ordinances of God, you are to clarify the evidence for them and help them to decide justly, lest the wrath of God come down upon you and them; if you do this, you will discharge your responsibility.” TLV When any dispute comes to you from your kinsmen who live in their cities, whether bloodshed, or concerning Torah, mitzvot, statutes or ordinances, you must warn them so that they will not be guilty before Adonai. Otherwise wrath will come upon you and your kinsmen. Act accordingly and you will not be guilty. VOICE instruct your brothers about the various laws (so they and you will be innocent before the Eternal and all of you will avoid His anger) whenever any city dweller brings you subjective cases where the right decisions are not apparent, cases where you must choose who is justified in bloodshed or how to interpret the laws and commandments between blood: De 17:8-13 warn them: Eze 3:18-21 33:6 Ac 20:31 1Th 5:14 wrath come: Nu 16:46 Jos 22:18-20 Whenever any dispute comes to you from your brethren who live in their cities, between blood and blood (NET - "violent crime"), between law and commandment, statutes and ordinances, you shall warn them (THOSE WHO COME BEFORE THE JUDGE) so that they may not be guilty before the LORD, and wrath may not come on you (JUDGES) and your brethren. Thus you (JUDGES) shall do and you will not be guilty - Between blood and blood refers to violent crime that spills blood and which necessitates determination of the degree of bloodguiltiness. Andrew Hill: In addition to hearing cases and rendering fair verdicts, the judge must also warn (or instruct) the citizenry who come before the bench not to commit further sin against the Lord, lest the “wrath” of God come against them and their family (2Ch 19:9- 10). This “fear of the Lord” is understood as a deterrent to further criminal activity (2Ch 19:9); it permits all the citizens of Judah to enjoy the protection afforded by the law. In addition, the just application of the law to everyday life will lead to an equitable society – the ideal social dynamic of the covenant community. (See 1 and 2 Chronicles - Page 29) Spurgeon - Very needful is it even now to exhort one another to do the right whether we offend or please. Disciples of Jesus should be strictly upright: if honour be banished from all the rest of the world, it should still dwell in the bosom of believers. Raymond Dillard: The speeches of Jehoshaphat as recorded in Chronicles reflect a large body of biblical teaching regarding the concern of God with justice. Justice will always be subject to perversion, until He who is the Just is also the Judge (Rev 20:11–15; 1 Pet 2:23). (BORROW 2 Chronicles or see 2 Chronicles, Volume 15 - Page 150) Bob