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Matthew Henry's Commentary on the Whole Bible - Old Testament

Second Chronicles 19 (Chapter XIX Study)

 

Second Chronicles Exposition: Index | Introduction to the book of Second Chronicles | Second Chronicles 1 | Second Chronicles 2 | Second Chronicles 3 | Second Chronicles 4 | Second Chronicles 5 | Second Chronicles 6 | Second Chronicles 7 | Second Chronicles 8 | Second Chronicles 9 | Second Chronicles 10 | Second Chronicles 11 | Second Chronicles 12 | Second Chronicles 13 | Second Chronicles 14 | Second Chronicles 15 | Second Chronicles 16 | Second Chronicles 17 | Second Chronicles 18 | Second Chronicles 19 | Second Chronicles 20 | Second Chronicles 21 | Second Chronicles 22 | Second Chronicles 23 | Second Chronicles 24 | Second Chronicles 25 | Second Chronicles 26 | Second Chronicles 27 | Second Chronicles 28 | Second Chronicles 29 | Second Chronicles 30 | Second Chronicles 31 | Second Chronicles 32 | Second Chronicles 33 | Second Chronicles 34 | Second Chronicles 35 | Second Chronicles 36

Second Chronicles full text: Second Chronicles 1 | Second Chronicles 2 | Second Chronicles 3 | Second Chronicles 4 | Second Chronicles 5 | Second Chronicles 6 | Second Chronicles 7 | Second Chronicles 8 | Second Chronicles 9 | Second Chronicles 10 | Second Chronicles 11 | Second Chronicles 12 | Second Chronicles 13 | Second Chronicles 14 | Second Chronicles 15 | Second Chronicles 16 | Second Chronicles 17 | Second Chronicles 18 | Second Chronicles 19 | Second Chronicles 20 | Second Chronicles 21 | Second Chronicles 22 | Second Chronicles 23 | Second Chronicles 24 | Second Chronicles 25 | Second Chronicles 26 | Second Chronicles 27 | Second Chronicles 28 | Second Chronicles 29 | Second Chronicles 30 | Second Chronicles 31 | Second Chronicles 32 | Second Chronicles 33 | Second Chronicles 34 | Second Chronicles 35 | Second Chronicles 36

We have here a further account of the good reign of Jehoshaphat, I. His return in peace to Jerusalem, ver. 1. II. The reproof given him for his league with Ahab, and his acting in conjunction with him, ver. 2, 3. III. The great care he took thereupon to reform his kingdom, ver. 4. IV. The instructions he gave to his judges, both those in the country towns that kept the inferior courts (ver. 5-7), and those in Jerusalem that sat in the supreme judicature of the kingdom, ver. 8-11.

Jehoshaphat's Piety. (b. c. 897.)

1 And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem. " alt="St-Takla.org Image: He appointed judges in each of the fortified cities of Judah to settle disputes by God’s laws in fairness and justice and ban any bribery. (2 Chronicles 19: 5-7) - "Jehoshaphat and Ahab ignore God's message" images set (1 Kings 22:1-40, 2 Chronicles 18:1-34): image (27) - 1 Kings, Bible illustrations by James Padgett (1931-2009), published by Sweet Media صورة في موقع الأنبا تكلا: "وأقام قضاة في الأرض في كل مدن يهوذا المحصنة في كل مدينة فمدينة. وقال للقضاة: «انظروا ما أنتم فاعلون، لأنكم لا تقضون للإنسان بل للرب، وهو معكم في أمر القضاء. والآن لتكن هيبة الرب عليكم. احذروا وافعلوا. لأنه ليس عند الرب إلهنا ظلم ولا محاباة ولا ارتشاء»" (أخبار أيام الثاني 19: 5-7) - مجموعة "يهوشافاط وآخاب يتجاهلان رسالة الله" (ملوك الأول 22: 1-40, أخبار الأيام الثاني 18: 1-34) - صورة (27) - صور سفر الملوك الأول، رسم جيمز بادجيت (1931-2009)، إصدار شركة سويت ميديا" width="640" height="480">

St-Takla.org Image: He appointed judges in each of the fortified cities of Judah to settle disputes by God’s laws in fairness and justice and ban any bribery. (2 Chronicles 19: 5-7) - "Jehoshaphat and Ahab ignore God's message" images set (1 Kings 22:1-40, 2 Chronicles 18:1-34): image (27) - 1 Kings, Bible illustrations by James Padgett (1931-2009), published by Sweet Media

صورة في موقع الأنبا تكلا: "وأقام قضاة في الأرض في كل مدن يهوذا المحصنة في كل مدينة فمدينة. وقال للقضاة: «انظروا ما أنتم فاعلون، لأنكم لا تقضون للإنسان بل للرب، وهو معكم في أمر القضاء. والآن لتكن هيبة الرب عليكم. احذروا وافعلوا. لأنه ليس عند الرب إلهنا ظلم ولا محاباة ولا ارتشاء»" (أخبار أيام الثاني 19: 5-7) - مجموعة "يهوشافاط وآخاب يتجاهلان رسالة الله" (ملوك الأول 22: 1-40, أخبار الأيام الثاني 18: 1-34) - صورة (27) - صور سفر الملوك الأول، رسم جيمز بادجيت (1931-2009)، إصدار شركة سويت ميديا

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. xvii. 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. v. 15; Gen. xlii. 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 xxxi. 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 Deut. xvii. 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, and you can find more about that here on st-takla.org on other commentaries and dictionary entries. "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.

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Other commentaries and interpretations on the Book of Second Chronicles:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22 | 23 | 24 | 25 | 26 | 27 | 28 | 29 | 30 | 31 | 32 | 33 | 34 | 35 | 36

Related pages and articles at St-Takla.org


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