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2 Chronicles 19:4 King James Version (KJV)

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.

Cross Reference

2 Chronicles 15:8-13 KJV

And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that was before the porch of the LORD. And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God was with him. So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa. And they offered unto the LORD the same time, of the spoil which they had brought, seven hundred oxen and seven thousand sheep. And they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul; That whosoever would not seek the LORD God of Israel should be put to death, whether small or great, whether man or woman.

Genesis 21:33 KJV

And Abraham planted a grove in Beersheba, and called there on the name of the LORD, the everlasting God.

Joshua 17:15 KJV

And Joshua answered them, If thou be a great people, then get thee up to the wood country, and cut down for thyself there in the land of the Perizzites and of the giants, if mount Ephraim be too narrow for thee.

Judges 19:1 KJV

And it came to pass in those days, when there was no king in Israel, that there was a certain Levite sojourning on the side of mount Ephraim, who took to him a concubine out of Bethlehemjudah.

Judges 20:1 KJV

Then all the children of Israel went out, and the congregation was gathered together as one man, from Dan even to Beersheba, with the land of Gilead, unto the LORD in Mizpeh.

1 Samuel 7:3-4 KJV

And Samuel spake unto all the house of Israel, saying, If ye do return unto the LORD with all your hearts, then put away the strange gods and Ashtaroth from among you, and prepare your hearts unto the LORD, and serve him only: and he will deliver you out of the hand of the Philistines. Then the children of Israel did put away Baalim and Ashtaroth, and served the LORD only.

1 Samuel 7:15-17 KJV

And Samuel judged Israel all the days of his life. And he went from year to year in circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places. And his return was to Ramah; for there was his house; and there he judged Israel; and there he built an altar unto the LORD.

2 Chronicles 29:10-11 KJV

Now it is in mine heart to make a covenant with the LORD God of Israel, that his fierce wrath may turn away from us. My sons, be not now negligent: for the LORD hath chosen you to stand before him, to serve him, and that ye should minister unto him, and burn incense.

Malachi 4:6 KJV

And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse.

Luke 1:17 KJV

And he shall go before him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord.

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.