Verse-by-Verse Bible Commentary
2 Chronicles 19:11

Clarke's Commentary

Verse 2 Chronicles 19:11. Behold, Amariah — Here was a two-fold jurisdiction, ecclesiastical and civil: in the ecclesiastical court, Amariah the high-priest was supreme judge, in the civil court, Zebadiah was supreme. To assist both the Levites were a sort of counsellors.

WITHOUT good and wholesome laws, no nation can be prosperous: and vain are the best laws if they be not judiciously and conscientiously administered. The things of GOD and the things of the KING should never be confounded in the administration of justice. Amariah the priest, and Zebadiah the ruler, should ever have their distinct places of jurisdiction.

Bridgeway Bible Commentary

The reign of Jehoshaphat (17:1-20:37)

Jehoshaphat carried on the reform that Asa began, by destroying all the Baal shrines that remained in Judah (17:1-6; cf. 15:17). Positively, he educated the people in the law of God by forming an official group of instructors whom he sent around Judah’s towns and villages. The group consisted of civil leaders, priests and Levites (7-9). He also fortified Judah’s defences and enlarged its army, so that neighbouring countries feared to attack it (10-19).

Judah’s army was so strong that Ahab of Israel sought and obtained Jehoshaphat’s help in a war against Syria (Aram) (18:1-34; see notes on 1 Kings 22:1-40). A prophet rebuked Jehoshaphat for this, as Ahab was a worshipper of Baal and therefore an enemy of God (19:1-3).

Jehoshaphat reformed and reorganized Judah’s judicial system to eliminate injustice, guarantee fair treatment for all, and ensure that standard procedures were followed throughout the land. He set up courts and appointed judges in all the chief cities of Judah, with the main court and the chief judges in Jerusalem. The courts and the officials were divided into two kinds. Some dealt with religious matters and were under the control of the chief priest. Others dealt with civil matters and were under the control of the chief governor (4-11). This arrangement was a further indication to the Chronicler that David’s dynasty governed according to the Levitical code (cf. Deuteronomy 16:18-20; Deuteronomy 17:8-12).

Some time later, a combined army of various nations from the south and east set out to attack Judah (20:1-2). The Chronicler notes that Jehoshaphat and his people not only cried to God for help, but they did so by gathering at the temple in Jerusalem. That was the place of prayer for God’s people in times of crisis (3-12; cf. 6:24-25). As a result God answered their prayer. He assured them through a prophet (who was also a Levite) that the enemy would be defeated without Judah’s army having to do anything (13-17).
The priests and Levites, being very active in Judah, led the people in songs of praise even before the victory was won (18-23). After the people had plundered the defeated army, the Levitical singers led them to the temple to praise God for the victory (24-30).

Earlier, Jehoshaphat had done wrong when he formed a military partnership with Ahab (see 18:3; 19:2). Later, he did wrong again when he formed a commercial partnership with Ahab’s son Ahaziah. God sent a disaster to remind Jehoshaphat that he was not to cooperate with Israel’s Baal-worshipping kings (31-37; see notes on 1 Kings 22:41-50). (The Chronicler omits the other references to Ahaziah’s short rule in 1 Kings 22:51-53.)

Coffman's Commentaries on the Bible

HIS RIGHTEOUS INSTRUCTIONS FOR PRIESTS, LEVITES

"Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers' houses of Israel, for the judgment of Jehovah, and for controversies. And they returned to Jerusalem. And he charged them, saying, Thus shall ye do in the fear of Jehovah, faithfully, and with a perfect heart. And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes, and ordinances, ye shall warn them that they be not guilty toward Jehovah, and so wrath come upon you and upon your brethren: this do, and ye shall not be guilty. And, behold, Amariah the chief priest in all matters of Jehovah; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king's matters: also the Levites shall be officers before you. Deal courageously, and Jehovah be with the good."

This chapter makes it clear that too close association with evil people is a fearful danger to Christian people. It is not that we should not love "all men," even as our Father in heaven; but cooperative alliances with wicked partners can easily prove to be an unqualified disaster, as was Jehoshaphat's alliance with Ahab. The danger comes from all directions. The evil partner himself is a threat, as when Ahab disguised himself, almost causing the death of Jehoshaphat; furthermore, the wrath of God can be incurred through our cooperative aid of wicked men.

This careful reorganization of the judiciary and the discrimination between religious matters and the king's matters was an evident improvement over previous practices in Jerusalem.

Barnes' Notes on the Whole Bible

In religious causes, Amariah, the high priest, was to preside over the court; in civil or criminal causes, Zebadiah was to be president. And to Levites, other than the judges, he assigned the subordinate offices about the court.

Smith's Bible Commentary

This time let's turn to II Chronicles, chapter 19.

We are dealing at the present time in this area of scripture with the reign of Jehoshaphat, king over Judah. For the most part, Jehoshaphat was a good king. He did develop many spiritual reforms. There was one aspect about his reign that was not good, and that was his desire to develop an affinity and friendship with Ahab, who was the king over the tribes of Israel in the north. Ahab was probably one of the most wicked of all of the kings over Israel. And Jehoshaphat had some kind of a fascination and an endeavor to create an affinity and a friendship with him.

Now the Bible says, "Know ye not that friendship with the world is enmity with God?" ( James 4:4 ) And if anybody represented the world and the worldly system, it would have been Ahab. So why Jehoshaphat, a righteous king, would ever seek to develop some kind of a friendship or relationship with this ungodly king of Ahab is difficult to understand. And the consequences, ultimate consequences of it were quite disastrous. Not to Jehoshaphat himself, but in the result of his son. And we'll get to that when we get to chapter 21.

So Jehoshaphat had gone on up, visited with Ahab, was invited by Ahab to come to watch the battle against the Syrians in Ramothgilead where Ahab was killed in battle.

And so Jehoshaphat has now returned to Jerusalem ( 2 Chronicles 19:1 ).

Chapter 19.

And Jehu the son of Hanani who was a prophet went out to meet him, and he said to him, Should you help the ungodly, and love them that hate the LORD? therefore is wrath upon thee from before the LORD ( 2 Chronicles 19:2 ).

So here he has been rebuked by the prophet of God. The rebuke, of course, coming from God for his help for the ungodly and his love for those that hate the Lord. The Bible says, "What fellowship hath light with darkness? What communion hath Christ with Belial?" ( 2 Corinthians 6:14-15 ) And it warns about seeking to develop an unequal yoke with an unbeliever. And so the king is severely rebuked for this endeavor on his part. And it would seem that he was initiating it, going on up to visit and all, and initiating this kind of a friendship and an aid program. When Ahab said, "Would you like to go out with me to battle?" He said, "My troops are as yours, you know, I'm like you. We're brothers and all." And so it was a thing where he was helping the ungodly. He was seeking to create an alliance with an ungodly king.

Nevertheless, [the prophet said,] there are good things found in thee, in that you have created these spiritual reforms by the destroying of the idols of the false gods that had been set up there in the land ( 2 Chronicles 19:3 ).

So at the word of the prophet Jehoshaphat, again, just sort of sought to re-establish a spiritual work within the kingdom of Judah. He took some priests and he went around to the various cities of Judah. There was sort of an evangelistic campaign. And he would go into a city, they would gather together the people, and the priests would again lay out the law of the Lord to the people. They would establish judges that they might judge righteous judgment within the cities of Judah. And it was actually further spiritual reforms as they traveled through the land seeking to turn the hearts of the people unto the Lord.

So they went around and the charge that they put to the people was,

Thus shall ye do in the fear of the LORD, faithfully, with a perfect heart. And what cause soever shall come to you of your brothers ( 2 Chronicles 19:9-10 )

I mean, this is what they said to the judges when they set up the judges. And I wish that every judge would have to face this kind of an admonition at the beginning of his judgeship, or even should have it on the wall of his chamber everyday. This is what God requires of a judge. That he judges in the cases in the fear of the Lord, faithfully, and with a complete heart.

"

Dr. Constable's Expository Notes

4. Jehoshaphat’s appointment of judges ch. 19

Even though God had spared Jehoshaphat’s life in the battle, his close brush with death was the result of an unwise decision to help ungodly Ahab. A prophet rebuked him for this alliance (2 Chronicles 19:2).

"A Christian’s attachment to God is necessarily expressed in the kind of atmosphere in which he prefers to live and move and have his being. Company, pursuits, ambitions will all bear upon them the mark of a love of God. This is by no means to put an embargo upon normal social intercourse with those who are not basically like-minded. It has to do with the sort of life-pattern which one chooses to construct. The task of construction is no easy one, and the temptation is to model oneself upon the ’architects’ about us. This was Jehoshaphat’s fault, and his error calls us to consistency in exhibiting the characteristics which are truly Christian. (See further Romans 12:1 f.; Galatians 5:16-26.)" [Note: McConville, pp. 188-89.]

Jehoshaphat sought to help the upright and to punish the wicked by appointing judges in Judah. Perhaps Jehu’s words encouraged Jehoshaphat’s decision to appoint judges (2 Chronicles 19:2). The king instructed the judges to remember that they were acting in God’s place when they judged. Therefore they needed to be fair (2 Chronicles 19:6-7).

Jehoshaphat’s judges not only made legal decisions, they instructed the people in God’s ways. In this, Jehoshaphat followed Moses’ example (Exodus 18:17-26). As in Israel’s earlier history, there were both local judges and a supreme court of appeals in Jehoshaphat’s day (2 Chronicles 19:5; 2 Chronicles 19:8; 2 Chronicles 19:11). The king himself became actively involved in judging and teaching the people. Evidently the Israelites had failed to continue the judicial policy that Moses had established, and Jehoshaphat revived it.

"One of the greatest sadnesses of Christians who have been in positions of responsibility within the Church, but who have become burdened by guilt because of some sin, is a sense that they are no more qualified to serve. The author of the greatest penitential Psalm feared as much. Yet in the throes of his prayer for restoration he gains the assurance that he shall again ’teach transgressors thy ways’ (Psalms 51:13). The experience of Jehoshaphat proves the point." [Note: Ibid., pp. 189-90.]

Gill's Exposition of the Whole Bible

And, behold, Amariah the chief priest is over you in all matters of the Lord,.... He being high priest, presided in this court in all things sacred, or which respected the worship of God; and was present to give his advice, and direct in the determination of all such matters that should come before them, according to the laws and statutes provided in such cases; though it may be he was only a common priest that was chief over them, or the president of this court:

and Zebadiah the son of Ishmael, the ruler of the house of Judah; the prince of the tribe of Judah:

for all the king's matters; such as related to civil government, and which were not so clearly determined by positive laws:

also the Levites shall be officers before you; to execute the sentences that should be passed by them:

deal courageously; fear not the faces of any, but judge righteously and faithfully:

and the Lord shall be with the good; with good men that do good, to bestow all needful good upon them, to protect and defend them; the Targum is,

"the Word of the Lord shall be for your help, who is good.''

Henry's Complete Commentary on the Bible

      5 And he set judges in the land throughout all the fenced cities of Judah, city by city,   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.   7 Wherefore now let the fear of the LORD be upon you; take heed and do it: for there is no iniquity with the LORD our God, nor respect of persons, nor taking of gifts.   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.   9 And he charged them, saying, Thus shall ye do in the fear of the LORD, faithfully, and with a perfect heart.   10 And what cause soever shall come to you of your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the LORD, and so wrath come upon you, and upon your brethren: this do, and ye shall not trespass.   11 And, behold, Amariah the chief priest is over you in all matters of the LORD; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king's matters: also the Levites shall be officers before you. Deal courageously, and the LORD shall be with the good.

      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 (2 Chronicles 17:7-9; 2 Chronicles 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, 2 Chronicles 19:5; 2 Chronicles 19:5. 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 (2 Chronicles 19:6; 2 Chronicles 19:6), 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,2 Chronicles 19:6; 2 Chronicles 19:6. And again, "Take heed and do it,2 Chronicles 19:7; 2 Chronicles 19:7. 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 (Nehemiah 5:15; Genesis 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 (2 Chronicles 19:8; 2 Chronicles 19:8) and causes of their brethren (2 Chronicles 19:10; 2 Chronicles 19:10), differences between blood and blood (this refers to Deuteronomy 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, 2 Chronicles 19:11; 2 Chronicles 19:11. 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," 2 Chronicles 19:11; 2 Chronicles 19:11. 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,2 Chronicles 19:9; 2 Chronicles 19:9. (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.