2 Chronicles 19:7 Darby English Bible (DARBY)

7 And now, let the terror of Jehovah be upon you; be careful what ye do, for there is no iniquity with Jehovah, nor respect of persons, nor taking of presents.

Cross Reference

Genesis 18:25 DARBY

Far be it from thee to do so, to slay the righteous with the wicked, that the righteous should be as the wicked -- far be it from thee! Will not the Judge of all the earth do right?

Romans 2:11 DARBY

for there is no acceptance of persons with God.

Deuteronomy 32:4 DARBY

[He is] the Rock, his work is perfect, For all his ways are righteousness; A ùGod of faithfulness without deceit, Just and right is he.

Colossians 3:25 DARBY

For he that does a wrong shall receive the wrong he has done, and there is no respect of persons.

Romans 9:14 DARBY

What shall we say then? [Is there] unrighteousness with God? Far be the thought.

Acts 10:34 DARBY

And Peter opening his mouth said, Of a truth I perceive that God is no respecter of persons,

Job 34:19 DARBY

[How then to him] that accepteth not the persons of princes, nor regardeth the rich man more than the poor? for they are all the work of his hands.

Deuteronomy 16:18-19 DARBY

Judges and officers shalt thou make thee in all thy gates, which Jehovah thy God giveth thee, throughout thy tribes, that they may judge the people with just judgment. Thou shalt not wrest judgment; thou shalt not respect persons, neither take a bribe; for the bribe blindeth the eyes of the wise, and perverteth the words of the righteous.

Deuteronomy 10:17-18 DARBY

For Jehovah your God is the God of gods, and the Lord of lords, the great ùGod, the mighty and the terrible, who regardeth not persons, nor taketh reward; who executeth the judgment of the fatherless and the widow, and loveth the stranger, to give him food and clothing.

Exodus 23:8 DARBY

And thou shalt take no bribe; for the bribe blindeth those whose eyes are open, and perverteth the words of the righteous.

Ephesians 6:9 DARBY

And, masters, do the same things towards them, giving up threatening, knowing that both their and your Master is in heaven, and there is no acceptance of persons with him.

Galatians 2:6 DARBY

But from those who were conspicuous as being somewhat -- whatsoever they were, it makes no difference to me: God does not accept man's person; for to me those who were conspicuous communicated nothing;

Romans 3:5-6 DARBY

But if our unrighteousness commend God's righteousness, what shall we say? Is God unrighteous who inflicts wrath? I speak according to man. Far be the thought: since how shall God judge the world?

Matthew 22:16 DARBY

And they send out to him their disciples with the Herodians, saying, Teacher, we know that thou art true and teachest the way of God in truth, and carest not for any one, for thou regardest not men's person;

Micah 7:3 DARBY

Both hands are for evil, to do it well. The prince asketh, and the judge [is there] for a reward; and the great [man] uttereth his soul's greed: and [together] they combine it.

Isaiah 33:15 DARBY

-- He that walketh righteously, and speaketh uprightly; he that despiseth the gain of oppressions, that shaketh his hands from taking hold of bribes, that stoppeth his ears from hearing of blood, and shutteth his eyes from seeing evil:

Isaiah 1:23-26 DARBY

thy princes are rebellious, and companions of thieves; every one loveth presents, and hunteth after rewards; they judge not the fatherless, and the cause of the widow cometh not unto them. Therefore saith the Lord, Jehovah of hosts, the Mighty One of Israel: Ah! I will ease me of mine adversaries, and avenge me of mine enemies. And I will turn my hand upon thee, and will thoroughly purge away thy dross, and take away all thine alloy; and I will restore thy judges as at the first, and thy counsellors as at the beginning. Afterwards thou shalt be called, Town of righteousness, Faithful city.

Nehemiah 5:15 DARBY

But the former governors that were before me had been chargeable to the people, and had taken of them bread and wine, besides forty shekels of silver: even their servants bore rule over the people. But I did not so, because of the fear of God.

Exodus 18:25-26 DARBY

And Moses chose able men out of all Israel, and made them heads over the people, chiefs of thousands, chiefs of hundreds, chiefs of fifties, and chiefs of tens. And they judged the people at all times: the hard matters they brought to Moses, but every small matter they judged.

Exodus 18:21-22 DARBY

But do thou provide among all the people able men, such as fear God, men of truth, hating covetousness; and place [them] over them, chiefs of thousands, chiefs of hundreds, chiefs of fifties, and chiefs of tens, that they may judge the people at all times; and it shall be [that] they shall bring to thee every great matter, and that they shall judge every small matter, and they shall lighten [the task] on thee, and they shall bear [it] with thee.

Genesis 42:18 DARBY

And Joseph said to them the third day, This do, that ye may live: I fear God.

1 Peter 1:17 DARBY

And if ye invoke as Father him who, without regard of persons, judges according to the work of each, pass your time of sojourn in fear,

Worthy.Bible » Commentaries » Keil & Delitzsch Commentary » Commentary on 2 Chronicles 19

Commentary on 2 Chronicles 19 Keil & Delitzsch Commentary


Verses 1-3

The prophet Jehu's declaration as to Jehoshaphat's alliance with Ahab, and Jehoshaphat's further efforts to promote the fear of God and the administration of justice in Judah . - 2 Chronicles 19:1-3. Jehu's declaration. Jehoshaphat returned from the war in which Ahab had lost his life, בּשׁלום , i.e., safe, uninjured, to his house in Jerusalem; so that the promise of Micah in 2 Chronicles 18:16 was fulfilled also as regards him. But on his return, the seer Jehu, the son of Hanani, who had been thrown into the stocks by Asa (2 Chronicles 16:7.), met him with the reproving word, “Should one help the wicked, and lovest thou the haters of Jahve!” (the inf. with ל , as in 1 Chronicles 5:1; 1 Chronicles 9:25, etc.). Of these sins Jehoshaphat had been guilty. “And therefore is anger from Jahve upon thee” ( על קצף as in 1 Chronicles 27:24). Jehoshaphat had already had experience of this wrath, when in the battle of Ramoth the enemy pressed upon him (2 Chronicles 18:31), and was at a later time to have still further experience of it, partly during his own life, when the enemy invaded his land (2 Chron 20), and when he attempted to re-establish the sea trade with Ophir (2 Chronicles 20:35.), partly after his death in his family (2 Chron 21 and 2 Chronicles 22:1-12). “But,” continues Jehu, to console him, “yet there are good things found in thee (cf. 2 Chronicles 12:12), for thou hast destroyed the Asheroth...” אשׁרות = אשׁרים , 2 Chronicles 17:6. On these last words, comp. 2 Chronicles 12:14 and 2 Chronicles 17:4.


Verses 4-11

Jehoshaphat's further arrangements for the revival of the Jahve-worship, and the establishment of a proper administration of justice . - The first two clauses in 2 Chronicles 19:4 are logically connected thus: When Jehoshaphat (after his return from the war) sat (dwelt) in Jerusalem, he again went forth ( ויּצא ויּשׁב are to be taken together) among the people, from Beersheba, the southern frontier (see 1 Chronicles 21:2), to Mount Ephraim, the northern frontier of the kingdom of Judah, and brought them back to Jahve, the God of the fathers. The “ again ” ( ישׁב ) can refer only to the former provision for the instruction of the people, recorded in 2 Chronicles 17:7.; all that was effected by the commission which Jehoshaphat had sent throughout the land being regarded as his work. The instruction of the people in the law was intended to lead them back to the Lord. Jehoshaphat now again took up his work of reformation, in order to complete the work he had begun, by ordering and improving the administration of justice.

2 Chronicles 19:5-7

He set judges in the land, in all the fenced cities of Judah; they, as larger cities, being centres of communication for their respective neighbourhoods, and so best suited to be the seats of judges. ועיר לעיר , in reference to every city, as the law (Deuteronomy 16:18) prescribed. He laid it upon the consciences of these judges to administer justice conscientiously. “Not for men are ye to judge, but for Jahve;” i.e., not on the appointment and according to the will of men, but in the name and according to the will of the Lord (cf. Proverbs 16:11). In the last clause of 2 Chronicles 19:6, Jahve is to be supplied from the preceding context: “and Jahve is with you in judgment,” i.e., in giving your decisions (cf. the conclusion of 2 Chronicles 19:11); whence this clause, of course, only serves to strengthen the foregoing, only contains the thoughts already expressed in the law, that judgment belongs to God (cf. Deuteronomy 1:17 with Exodus 21:6; Exodus 22:7.). Therefore the fear of the Lord should keep the judges from unrighteousness, so that they should neither allow themselves to be influenced by respect of persons, nor to be bribed by gifts, against which Deuteronomy 16:19 and Deuteronomy 1:17 also warns. ועשׂוּ שׁמרוּ is rightly paraphrased by the Vulgate, cum diligentia cuncta facite . The clause, “With God there is no respect of persons,” etc., recalls Deuteronomy 10:17.

2 Chronicles 19:8-11

Besides this, Jehoshaphat established at Jerusalem a supreme tribunal for the decision of difficult cases, which the judges of the individual cities could not decide. 2 Chronicles 19:8. “Moreover, in Jerusalem did Jehoshaphat set certain of the Levites, and of the priests, and of the chiefs of the fathers'-houses of Israel, for the judgment of the Lord, and for controversies ( לריב ).” From this clause Berth. correctly draws the conclusion, that as in Jerusalem, so also in the fenced cities (2 Chronicles 19:5), it was Levites, priests, and heads of the fathers'-houses who were made judges. This conclusion is not inconsistent with the fact that David appointed 6000 of the Levites to be shoterim and judges; for it does not follow from that that none but Levites were appointed judges, but only that the Levites were to perform an essential part in the administration of the law. The foundation of the judicial body in Israel was the appointment of judges chosen from the elders of the people (Exodus 18:21.; Deuteronomy 1:15.) by Moses, at Jethro's instigation, and under the divine sanction, David had no intention, by his appointment of some thousands of Levites to be officials (writers) and judges, to set aside the Mosaic arrangement; on the contrary, he thereby gave it the expansion which the advanced development of the kingdom required. For the simple relationships of the Mosaic time, the appointment of elders to be judges might have been sufficient; but when in the course of time, especially after the introduction of the kingship, the social and political relations became more complicated, it is probable that the need of appointing men with special skill in law, to co-operate with the judges chosen from among the elders, in order that justice might be administered in a right way, and in a manner corresponding to the law, made itself increasingly felt; that consequently David had felt himself called upon to appoint a greater number of Levites to this office, and that from that time forward the courts in the larger cities were composed of Levites and elders. The supreme court which Jehoshaphat set up in Jerusalem was established on a similar basis. For יהוה למשׁפּט we have in 2 Chronicles 19:11 דּבר־יהוה לכל , i.e., for all matters connected with religion and the worship and instead of קריב we have המּלך דּבר לכל , for every matter of the king, i.e., for all civil causes. The last clause, 2 Chronicles 19:8, ירוּשׁלים ויּשׁבוּ , cannot signify that the men called to this supreme tribunal went to Jerusalem to dwell there thenceforth (Ramb., etc.), or that the suitors went thither; for שׁוּב does not denote to betake oneself to a place, but to return, which cannot be said of the persons above named, since it is not said that they had left Jerusalem. With Kimchi and others, we must refer the words to the previous statement in 2 Chronicles 19:4, וגו בּעם ויּצא , and understand them as a supplementary statement, that Jehoshaphat and those who had gone forth with him among the people returned to Jerusalem, which would have come in more fittingly at the close of 2 Chronicles 19:7, and is to be rendered: “when they had returned to Jerusalem.” The bringing in of this remark at so late a stage of the narrative, only after the establishment of the supreme tribunal has been mentioned, is explained by supposing that the historian was induced by the essential connection between the institution of the supreme court and the arrangement of the judicatories in the provincial cities, to leave out of consideration the order of time in describing the arrangements made by Jehoshaphat.

2 Chronicles 19:9-11

To the members of the superior tribunal also, Jehoshaphat gave orders to exercise their office in the fear of the Lord, with fidelity and with upright heart ( שׁלם בּלבב , corde s. animo integro , cf. 2 Chronicles 15:17; 2 Chronicles 16:9). תעשׂוּן כּה , thus shall ye do; what they are to do being stated only in 2 Chronicles 19:10. The w before כּל־ריב is explicative, namely, and is omitted by the lxx and Vulg. as superfluous. “Every cause which comes to you from your brethren who dwell in their cities” (and bring causes before the superior court in the following cases): between blood and blood ( בּין with ל following, as in Genesis 1:6, etc.), i.e., in criminal cases of murder and manslaughter, and between law and between command, statutes, and judgments, i.e., in cases where the matter concerns the interpretation and application of the law, and its individual commands, statutes, and judgments, to particular crimes; wherever, in short, there is any doubt by what particular provision of the law the case in hand should be decided. With והזהרתּם the apodosis commences, but it is an anacolouthon. Instead of “ye shall give them instruction therein,” we have, “ye shall teach them (those who bring the cause before you), that they incur not guilt, and an anger (i.e., God's anger and punishment) come upon you and your brethren” (cf. 2 Chronicles 19:2). הזהיר , properly to illuminate, metaphorically to teach, with the additional idea of exhortation or warning. The word is taken from Exodus 18:20, and there is construed c. accus. pers. et rei . This construction is here also the underlying one, since the object which precedes in the absolute is to be taken as accus. : thus, and as regards every cause, ye shall teach them concerning it. After the enumeration of the matters falling within the jurisdiction of this court, תעשׂוּן כּה is repeated, and this precept is then pressed home upon the judges by the words, “that ye incur not guilt.” Thereafter (in 2 Chronicles 19:11) Jehoshaphat nominates the spiritual and civil presidents of this tribunal: for spiritual causes the high priest Amariah, who is not the same as the Amariah mentioned after Zadok as the fifth high priest (1 Chronicles 6:11); in civil causes Zebadiah the son of Ishmael, the prince of the house of Judah, i.e., tribal prince of Judah. These shall be עליכם over you, i.e., presidents of the judges; and שׁטרים , writers, shall the Levites be לפניכם , before you, i.e., as your assistants and servants. Jehoshaphat concludes the nomination of the judicial staff with the encouraging words, “Be strong (courageous) and do,” i.e., go to work with good heart, “and the Lord be with the good,” i.e., with him who discharges the duties of his office well.

The establishment of this superior court was in form, indeed, the commencement of a new institution; but in reality it was only the expansion or firmer organization of a court of final appeal already provided by Moses, the duties of which had been until then performed partly by the high priest, partly by the existing civil heads of the people (the judges and kings). When Moses, at Horeb, set judges over the people, he commanded them to bring to him the matters which were too difficult for them to decide, that he might settle them according to decisions obtained of God (Exodus 18:26 and Exodus 18:19). At a later time he ordained (Deuteronomy 17:8.) that for the future the judges in the various districts and cities should bring the more difficult cases to the Levitic priests and the judge at the place where the central sanctuary was, and let them be decided by them. In thus arranging, he presupposes that Israel would have at all times not only a high priest who might ascertain the will of God by means of the Urim and Thummim, but also a supreme director of its civil affairs at the place of the central sanctuary, who, in common with the priests, i.e., the high priest, would give decisions in cases of final appeal (see the commentary on Deuteronomy 17:8-13). On the basis of these Mosaic arrangements, Jehoshaphat set up a supreme court in Jerusalem, with the high priest and a lay president at its head, for the decision of causes which up till that time the king, either alone with the cooperation of the high priest, had decided. For further information as to this supreme court, see in my bibl. Archäol . ii. S. 250f.