2 Crônicas 19

2 Crônicas 19

Morris - Jehoshaphat established the system of judges and appeal procedures (2 Chronicles 19:5-11), by which secular appointees of the king judged civil matters and by which the priest, under the chief priest, judged religious matters. This system became a model for later governments in Judaism. Gustafson points out "Interestingly, “LORD” is found nine times in the eight verses (vv. 4–11). Besides that, Jehoshaphat had made two speeches emphasizing the presence of the Lord. In the beginning of his first speech he speaks of His being with them “in the judgment” (v. 6). At the end of the second speech he says, “the Lord shall be with the good” (v. 11)." Leslie C. Allen draws attention to God’s presence. Thus he links 2Ch 19:4–11 and 2Ch 20:1–30 in a memorable way. He labels the first section, “God’s Presence in Social Reform” and he labels the second section, “God’s Presence in Deliverance”. Jehoshaphat not only appointed judges, but in his speeches he gave spiritual principles which were to help them in judgment. These same principles are essential today for all who lead God’s people. Some of these principles are from Deuteronomy 1:16–17 and Dt 16:18–20. (Digital - What the Bible Teaches: 1 and 2 Chronicles or book - WTBT 1 and 2 Chronicles ) Believer's Study Bible - 2Ch 19:5-11) The chronicler has included this information, which is not found elsewhere in the O.T., in order to carry out his purpose. To underscore the religious and national heritage of Judah, he shows how Jehoshaphat established two systems of jurisdiction in the theocratic kingdom. Under the leadership of Amariah, the Levites, and the priests, all religious matters were handled; under Zebadiah and the lay judges, all civil affairs were administered (2 Chr. 19:8-11). Raymond Dillard: Some centralization of judicial authority must be presumed during Israel’s transition from a tribal confederacy to a centralized monarchy. The practices described could have antedated Jehoshaphat in the ancient Near East by many centuries; there is no compelling reason to deny the historicity of the account. It should also be noted, however, that the judicial reform of Jehoshaphat may not have instituted new or heretofore unseen practices in Israel—transition to a centralized judiciary could well have preceded him—but could be understood simply as a reform to eliminate corruption in judicial practice. The Chronicler may well have been seeking to cite a precedent or to otherwise legitimate practices in his own day, but this does not automatically undercut his use of historically reliable information. (BORROW 2 Chronicles or see 2 Chronicles, Volume 15 - Page 148) August Konkel: The description of judicial reform is composed of two symmetrical paragraphs (vv. 5-7 and 8-11), patterned with an action and admonition. In the second paragraph, some of the reform measures are included in the exhortation, providing balance to the accounts. Local court officials were appointed in the fortified cities, and a central court was established in Jerusalem. The reform is a realization of the law of Deuteronomy (16:18 – 17:13), but in this context only judges are appointed and only in fortified towns. Every citizen had obligations toward the king and toward God; this dual loyalty was fully consistent with covenant obligation. There may have been a lower and higher court in Jerusalem, one that served as the ordinary jurisdiction for citizens, and an appeals court for all the lower courts. Priests and Levites had some judicial role in the Jerusalem court, but no such role is mentioned for them in the local courts (Multipart Video Series on 1-2 Chronicles or see 1 & 2 Chronicles) Matthew Henry Notes: Verses: 5-11 Jehoshaphat, having done what he could to make his people good, is here providing, if possible, to keep them so by the influence of a settled magistracy. He had sent preachers among them, to instruct them (ch. 17:7-9), and that provision did well; but now he saw it further requisite to send judges among them, to see the laws put in execution, and to be a terror to evil-doers. It is probable that there were judges up and down the country before, but either they neglected their business or the people slighted them, so that the end of the institution was not answered; and therefore it was necessary it should be new-modelled, new men employed, and a new charge given them. That is it which is here done. I. He erected inferior courts of justice in the several cities of the kingdom, v. 5. The judges of these courts were to keep the people in the worship of God, to punish the violations of the law, and to decide controversies between man and man. Here is the charge he gave them (v. 6), in which we have, 1. The means he prescribes to them for the keeping of them closely to their duty; and these are two:- (1.) Great caution and circumspection: Take heed what you do, v. 6. And again, "Take heed and do it, v. 7. Mind your business; take heed of making any mistakes; be afraid of misunderstanding any point of law, or the matter of fact.'' Judges, of all men, have need to be cautious, because so much depends upon the correctness of their judgment. (2.) Great piety and religion: "Let the fear of God be upon you, and that will be a restraint upon you to keep you from doing wrong (Neh. 5:15; Gen. 42:18) and an engagement to you to be active in doing the duty of your place.'' Let destruction from God be a terror to them, as Job speaks (Job 31:23), and then they will be a terror to none but evil-doers. 2. The motives he would have them consider, to engage them to faithfulness. These are three, all taken from God:- (1.) That from him they had their commission; his ministers they were. The powers that be are ordained by him and for him: "You judge not for man, but for the Lord; your business is to glorify him, and serve the interests of his kingdom among men.'' (2.) That his eye was upon them: "He is with you in the judgment, to take notice what you do and call you to an account if you do amiss.'' (3.) That he is the great example of justice to all magistrates: There is no iniquity with him, no bribery, nor respect of persons. Magistrates are called gods, and therefore must endeavour to resemble him. II. He erected a supreme court at Jerusalem, which was advised with, and appealed to, in all the difficult causes that occurred in the inferior courts, and which gave judgment upon demurrers (to speak in the language of our own law), special verdicts, and writs of error. This court sat in Jerusalem; for there were set the thrones of judgment: there they would be under the inspection of the king himself. Observe, 1. The causes cognizable in this court; and they were of two kinds, as with us:- (1.) Pleas of the crown, called here the judgment of the Lord, because the law of God was the law of the realm. All criminals were charged with the breach of some part of his law and were said to offend against his peace, his crown and dignity. (2.) Common pleas, between party and party, called here controversies (v. 8) and causes of their brethren (v. 10), differences between blood and blood (this refers to Deu. 17:8), between the blood of the person slain and the blood of the man-slayer. Since the revolt of the ten tribes all the cities of refuge, except Hebron, belonged to the kingdom of Israel; and therefore, we may suppose, the courts of the temple, or the horns of the altar, were chiefly used as sanctuaries in that case, and hence the trial of homicides was reserved for the court at Jerusalem. If the inferior judges did not agree about the sense of any law or commandment, any statute or judgment, this court must determine the controversy. 2. The judges of this court were some of the Levites and priests that were most learned in the law, eminent for wisdom, and of approved integrity, and some of the chief of the fathers of Israel, peers of the realm, as I may call them, or persons of age and experience, that had been men of business, who would be the most competent judges of matters of fact, as the priests and Levites were of the sense of the law. 3. The two chiefs, or presidents, of this court. Amariah, the high priest, was to preside in ecclesiastical causes, to direct the court and be the mouth of it, or perhaps to be last consulted in cases which the judges themselves doubted of. Zebadiah, the prime-minister of that state, was to preside in all civil causes, v. 11. Thus there are diversities of gifts and operations, but all from the same Spirit, and for the good of the body. Some best understand the matters of the Lord, others the king's matters; neither can say to the other, I have no need of thee, for God's Israel has need of both; and, as every one has received the gift, so let him minister the same. Blessed be God both for magistrates and ministers, scribes and statesmen, men of books and men of business. 4. The inferior officers of the court. "Some of the Levites (such as had not abilities to qualify them for judges) shall be officers before you,'' v. 11. They were to bring causes into the court, and to see the sentence of the judges executed. And these hands and feet were as necessary in their places as the eyes and heads (the judges) in theirs. 5. The charge which the king gave them. (1.) They must see to it that they acted from a good principle; they must do all in the fear of the Lord, setting him always before them, and then they would act faithfully, conscientiously, and with a perfect upright heart, v. 9. (2.) They must make it their great and constant care to prevent sin, to warn the people that they trespass not against the Lord, inspire them with a dread of sin, not only as hurtful to themselves and the public peace, but as an offence to God, and that which would bring wrath upon the people if they committed it and upon the magistrates if they did not punish it. "This do, and you shall not trespass;'' this implies that those who have power in their hands contract the guilt of sin themselves if they do not use their power for the preventing and restraining of sin in others. "You trespass if you do not keep them from trespassing.'' (3.) They must act with resolution. "Deal courageously, and fear not the face of man; be bold and daring in the discharge of your duty, and, whoever is against you, God will protect you: The Lord shall be with the good.'' Wherever he finds a good man, a good magistrate, he will be found a good God. 2 Chronicles 19:6 He said to the judges, “Consider what you are doing, for you do not judge for man but for the LORD who is with you when you render judgment. KJV 2 Chronicles 19:6 And said to the judges, Take heed what ye do: for ye judge not for man, but for the LORD, who is with you in the judgment. BGT 2 Chronicles 19:6 καὶ εἶπεν τοῖς κριταῖς ἴδετε τί ὑμεῖς ποιεῖτε ὅτι οὐκ ἀνθρώπῳ ὑμεῖς κρίνετε ἀλλ᾽ ἢ τῷ κυρίῳ καὶ μεθ᾽ ὑμῶν λόγοι τῆς κρίσεως LXE 2 Chronicles 19:6 And he said to the judges, Take good heed what ye do: for ye judge not for man, but for the Lord, and with you are matters of judgment. NET 2 Chronicles 19:6 He told the judges, "Be careful what you do, for you are not judging for men, but for the LORD, who will be with you when you make judicial decisions. CSB 2 Chronicles 19:6 Then he said to the judges, "Consider what you are doing, for you do not judge for man, but for the LORD, who is with you in the matter of judgment. ESV 2 Chronicles 19:6 and said to the judges, "Consider what you do, for you judge not for man but for the LORD. He is with you in giving judgment. NIV 2 Chronicles 19:6 He told them, "Consider carefully what you do, because you are not judging for man but for the LORD, who is with you whenever you give a verdict. NLT 2 Chronicles 19:6 and he said to them, "Always think carefully before pronouncing judgment. Remember that you do not judge to please people but to please the LORD. He will be with you when you render the verdict in each case. NRS 2 Chronicles 19:6 and said to the judges, "Consider what you are doing, for you judge not on behalf of human beings but on the LORD's behalf; he is with you in giving judgment. NJB 2 Chronicles 19:6 saying to the judges, 'Be careful what you do, since you are judging not by any human power but in the name of Yahweh, who will be with you when you pronounce sentence. NAB 2 Chronicles 19:6 and he said to them: "Take care what you do, for you are judging, not on behalf of man, but on behalf of the LORD; he judges with you. YLT 2 Chronicles 19:6 and saith unto the judges, 'See what ye are doing -- for not for man do ye judge, but for Jehovah, who is with you in the matter of judgment; Consider what you are doing: Jos 22:5 1Ch 28:10 Lu 12:15 21:8 Ac 5:35 22:26 judge: De 1:17 Ps 82:1-6 Ec 5:8 Related Passages: Deuteronomy 1:17+ ‘You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not fear man, for the judgment is God’s. The case that is too hard for you, you shall bring to me, and I will hear it.’ Psalms 82:1-6 A Psalm of Asaph. God takes His stand in His own congregation; He judges in the midst of the rulers. 2 How long will you judge unjustly And show partiality to the wicked? Selah. 3 Vindicate the weak and fatherless; Do justice to the afflicted and destitute. 4 Rescue the weak and needy; Deliver them out of the hand of the wicked. 5 They do not know nor do they understand; They walk about in darkness; All the foundations of the earth are shaken. 6 I said, “You are gods, And all of you are sons of the Most High. GODLY JUDICIAL ADVICE He said to the judges, “Consider (be careful, take heed, think carefully, consider carefully) what you are doing - A good beginning instruction for any judge! For - A very important term of explanation. He is explaining why the judges are to consider what they are doing! You do not judge for man but for the LORD Who is with you when you render judgment - NLT = "Remember that you do not judge to please people but to please the LORD." What a timeless principle! This verse should put reverential fear in any man who aspires to be a judge! You are in effect standing as a substitute or intermediary for the Holy God, but the good news is if you yield to Him, He is with you as you render judgment. THOUGHT - If judges in America and all countries of the world followed this simple prescription, how fair, honest and God glorifying would the justice system be? That's rhetorical of course! Gustafson points out that "The more that they (JUDGES) realize that they are not merely judging for man but for the Lord, the more they can count on God to help them." G Campbell