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<center><h1>Matthew Henry's Complete Commentary
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[<A HREF="MHC00000.HTM">Table of Contents</A>]<BR>
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Matthew Henry<BR><I>Commentary on the Whole Bible</I> (1708)
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<!-- (Begin Body) -->
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<BR><FONT SIZE=+3><B>S E C O N D C H R O N I C L E S</B></FONT>
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<BR>
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<BR><FONT SIZE=+2>CHAP. XIX.</FONT>
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<HR SIZE=1 WIDTH=50>
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<FONT SIZE=-1>
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<P>
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We have here a further account of the good reign of Jehoshaphat,
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I. His return in peace to Jerusalem,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:1">ver. 1</A>.
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II. The reproof given him for his league with Ahab, and his acting in
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conjunction with him,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:2,3">ver. 2, 3</A>.
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III. The great care he took thereupon to reform his kingdom,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:4">ver. 4</A>.
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IV. The instructions he gave to his judges, both those in the country
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towns that kept the inferior courts
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:5-7">ver. 5-7</A>),
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and those in Jerusalem that sat in the supreme judicature of the
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kingdom,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:8-11">ver. 8-11</A>.</P>
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</FONT>
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<A NAME="2Ch19_1"> </A>
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<A NAME="2Ch19_2"> </A>
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<A NAME="2Ch19_3"> </A>
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<A NAME="2Ch19_4"> </A>
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<A NAME="Sec1"> </A>
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<TABLE WIDTH="100%" BORDER=0>
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<TR><TD><FONT SIZE=+1><I>Jehoshaphat's Piety.</I></FONT></TD>
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<TD ALIGN=RIGHT><FONT SIZE=-1>B. C.</FONT> 897.</TD></TR>
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<TR><TD COLSPAN=2><HR SIZE=1></TD></TR>
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</TABLE>
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<P>
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<FONT SIZE=+1>1 And Jehoshaphat the king of Judah returned to his house in
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peace to Jerusalem.
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2 And Jehu the son of Hanani the seer went out to meet him, and
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said to king Jehoshaphat, Shouldest thou help the ungodly, and
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love them that hate the L<FONT SIZE=-1><B>ORD</B></FONT>? therefore <I>is</I> wrath upon thee from
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before the L<FONT SIZE=-1><B>ORD</B></FONT>.
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3 Nevertheless there are good things found in thee, in that
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thou hast taken away the groves out of the land, and hast
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prepared thine heart to seek God.
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4 And Jehoshaphat dwelt at Jerusalem: and he went out again
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through the people from Beer-sheba to mount Ephraim, and brought
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them back unto the L<FONT SIZE=-1><B>ORD</B></FONT> God of their fathers.
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</FONT></P>
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<P>
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Here is,
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I. The great favour God showed to Jehoshaphat,</P>
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<P>
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1. In bringing him back in safety from his dangerous expedition with
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Ahab, which had like to have cost him dearly
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:1"><I>v.</I> 1</A>):
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<I>He returned to his house in peace.</I> Notice is taken of this to
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intimate,
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(1.) That he fared better than he had expected. He had been in imminent
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peril, and yet came home in peace. Whenever we return in peace to our
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houses we ought to acknowledge God's providence in preserving our going
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out and our coming in. But, if we have been kept through more than
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ordinary dangers, we are in a special manner bound to be thankful.
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There was but a step perhaps between us and death, and yet we are
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alive.
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(2.) That he fared better than he deserved. He was out of the way of
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his duty, had been out upon an expedition which he could not well
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account for to God and his conscience, and yet he returned in peace;
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for God is not extreme to mark what we do amiss, nor does he withdraw
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his protection every time we forfeit it.
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(3.) That he fared better than Ahab king of Israel did, who was brought
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home slain. Though Jehoshaphat had said to Ahab, <I>I am as thou
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art,</I> God distinguished him; for he knows and owns <I>the way of the
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righteous,</I> but <I>the way of the ungodly shall perish.</I>
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Distinguishing mercies are very obliging. Here were two kings in the
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field together, <I>one taken and the other left,</I> one brought home
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in blood, the other in peace.</P>
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<P>
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2. In sending him a reproof for his affinity with Ahab. It is a great
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mercy to be made sensible of our faults, and to be told in time wherein
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we have erred, that we may repent and amend the error before it be too
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late. The prophet by whom the reproof is sent is Jehu the son of
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Hanani. The father was an eminent prophet in the last reign, as
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appeared by Asa's putting him in the stocks for his plain dealing; yet
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the son was not afraid to reprove another king. Paul would have his son
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Timothy not only discouraged, but animated by his sufferings,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ti+3:11,14">2 Tim. iii. 11, 14</A>.
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(1.) The prophet told him plainly that he had done very ill in joining
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with Ahab: "<I>Shouldst thou,</I> a godly man, <I>help the ungodly,</I>
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give them a hand of fellowship, and lend them a hand of assistance?"
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Or, "<I>Shouldst thou love those that hate the Lord;</I> wilt thou lay
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those in thy bosom whom God beholds afar off?" It is the black
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character of wicked people that they are <I>haters of God,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ro+1:30">Rom. i. 30</A>.
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Idolaters are so reputed in the second commandment; and therefore it is
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not for those that love God to take delight in them or contract an
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intimacy with them. <I>Do I not hate those,</I> says David, <I>that
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hate thee?</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ps+139:11,21">Ps. cxxxix. 21, 11</A>.
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Those whom the grace of God has dignified ought not to debase
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themselves. Let God's people be of God's mind.
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(2.) That God was displeased with him for doing this: "<I>There is
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wrath upon thee from before the Lord,</I> and thou must, by repentance,
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make thy peace with him, or it will be the worse for thee." He did so,
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and God's anger was turned away. Yet his trouble, as recorded in the
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next chapter, was a rebuke to him for meddling with strife that
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belonged not to him. If he be so fond of war, he shall have enough of
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it. And the great mischief which his seed after him fell into by the
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house of Ahab was the just punishment of his affinity with that house.
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(3.) Yet he took notice of that which was praiseworthy, as it is proper
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for us to do when we give a reproof
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:3"><I>v.</I> 3</A>):
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"<I>There are good things found in thee;</I> and therefore, though God
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be displeased with thee, he does not, he will not, cast thee off." His
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abolishing idolatry with a heart fixed for God and engaged to seek him
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was a good thing, which God accepted and would have him go on with,
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notwithstanding the displeasure he had now incurred.</P>
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<P>
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II. The return of duty which Jehoshaphat made to God for this favour.
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he took the reproof well, was not wroth with the seer as his father
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was, but submitted. <I>Let the righteous smite me, it shall be a
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kindness.</I> See what effect the reproof had upon him.
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1. He <I>dwelt at Jerusalem</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:4"><I>v.</I> 4</A>),
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minded his own business at home, and would not expose himself by paying
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any more such visits to Ahab. <I>Rebuke a wise man, and he will be yet
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wiser,</I> and will take warning,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Pr+9:8,9">Prov. ix. 8, 9</A>.
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2. To atone (as I may say) for the visit he had paid to Ahab, he made a
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pious profitable visitation of his own kingdom: He <I>went out through
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the people</I> in his own person from Beersheba in the south to Mount
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Ephraim in the north, and <I>brought them back to the Lord God of their
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fathers,</I> that is, did all he could towards recovering them.
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(1.) By what the prophet said he perceived that his former attempts for
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reformation were well pleasing to God, and therefore he revived them,
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and did what was then left undone. It is good when commendations thus
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quicken us to our duty, and when the more we are praised for doing well
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the more vigorous we are in well-doing.
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(2.) Perhaps he found that his late affinity with the idolatrous house
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of Ahab and kingdom of Israel had had a bad influence upon his own
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kingdom. Many, we may suppose, were emboldened to revolt to idolatry
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when they saw even their reforming king so intimate with idolaters; and
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therefore he thought himself doubly obliged to do all he could to
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restore them. If we truly repent of our sin, we shall do our utmost to
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repair the damage we have any way done by it to religion or the souls
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of others. We are particularly concerned to recover those that have
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fallen into sin, or been hardened in it, by our example.</P>
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<A NAME="2Ch19_5"> </A>
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<A NAME="2Ch19_6"> </A>
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<A NAME="2Ch19_7"> </A>
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<A NAME="2Ch19_8"> </A>
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<A NAME="2Ch19_9"> </A>
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<A NAME="2Ch19_10"> </A>
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<A NAME="2Ch19_11"> </A>
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<P>
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<FONT SIZE=+1>5 And he set judges in the land throughout all the fenced
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cities of Judah, city by city,
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6 And said to the judges, Take heed what ye do: for ye judge
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not for man, but for the L<FONT SIZE=-1><B>ORD</B></FONT>, who <I>is</I> with you in the judgment.
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7 Wherefore now let the fear of the L<FONT SIZE=-1><B>ORD</B></FONT> be upon you; take heed
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and do <I>it:</I> for <I>there is</I> no iniquity with the L<FONT SIZE=-1><B>ORD</B></FONT> our God,
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nor respect of persons, nor taking of gifts.
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8 Moreover in Jerusalem did Jehoshaphat set of the Levites, and
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<I>of</I> the priests, and of the chief of the fathers of Israel, for
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the judgment of the L<FONT SIZE=-1><B>ORD</B></FONT>, and for controversies, when they
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returned to Jerusalem.
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9 And he charged them, saying, Thus shall ye do in the fear of
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the L<FONT SIZE=-1><B>ORD</B></FONT>, faithfully, and with a perfect heart.
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10 And what cause soever shall come to you of your brethren
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that dwell in their cities, between blood and blood, between law
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and commandment, statutes and judgments, ye shall even warn them
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that they trespass not against the L<FONT SIZE=-1><B>ORD</B></FONT>, and <I>so</I> wrath come upon
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you, and upon your brethren: this do, and ye shall not trespass.
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11 And, behold, Amariah the chief priest <I>is</I> over you in all
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matters of the L<FONT SIZE=-1><B>ORD</B></FONT>; and Zebadiah the son of Ishmael, the ruler
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of the house of Judah, for all the king's matters: also the
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Levites <I>shall be</I> officers before you. Deal courageously, and
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the L<FONT SIZE=-1><B>ORD</B></FONT> shall be with the good.
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</FONT></P>
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<P>
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Jehoshaphat, having done what he could to make his people good, is here
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providing, if possible, to keep them so by the influence of a settled
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magistracy. He had sent preachers among them, to instruct them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+17:7-9"><I>ch.</I> xvii. 7-9</A>),
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and that provision did well; but now he saw it further requisite to
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send judges among them, to see the laws put in execution, and to be a
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terror to evil-doers. It is probable that there were judges up and down
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the country before, but either they neglected their business or the
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people slighted them, so that the end of the institution was not
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answered; and therefore it was necessary it should be new-modelled, new
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men employed, and a new charge given them. That is it which is here
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done.</P>
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<P>
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I. He erected inferior courts of justice in the several cities of the
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kingdom,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:5"><I>v.</I> 5</A>.
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The judges of these courts were to keep the people in the worship of
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God, to punish the violations of the law, and to decide controversies
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between man and man. Here is the charge he gave them
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:6"><I>v.</I> 6</A>),
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in which we have,</P>
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<P>
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1. The means he prescribes to them for the keeping of them closely to
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their duty; and these are two:--
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(1.) Great caution and circumspection: <I>Take heed what you do,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:6"><I>v.</I> 6</A>.
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And again, "<I>Take heed and do it,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:7"><I>v.</I> 7</A>.
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Mind your business; take heed of making any mistakes; be afraid of
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misunderstanding any point of law, or the matter of fact." Judges, of
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all men, have need to be cautious, because so much depends upon the
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correctness of their judgment.
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(2.) Great piety and religion: "<I>Let the fear of God be upon you,</I>
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and that will be a restraint upon you to keep you from doing wrong
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Ne+5:15,Ge+42:18">Neh. v. 15; Gen. xlii. 18</A>)
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and an engagement to you to be active in doing the duty of your place."
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Let destruction from God be a terror to them, as Job speaks
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=Job+31:23">Job xxxi. 23</A>),
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and then they will be a terror to none but evil-doers.</P>
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<P>
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2. The motives he would have them consider, to engage them to
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faithfulness. These are three, all taken from God:--
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(1.) That from him they had their commission; his ministers they were.
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The powers that be are ordained by him and for him: "<I>You judge not
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for man, but for the Lord;</I> your business is to glorify him, and
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serve the interests of his kingdom among men."
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(2.) That his eye was upon them: "He is <I>with you in the
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judgment,</I> to take notice what you do and call you to an account if
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you do amiss."
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(3.) That he is the great example of justice to all magistrates:
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<I>There is no iniquity with him,</I> no bribery, nor respect of
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persons. Magistrates are called gods, and therefore must endeavour to
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resemble him.</P>
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<P>
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II. He erected a supreme court at Jerusalem, which was advised with,
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and appealed to, in all the difficult causes that occurred in the
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inferior courts, and which gave judgment upon demurrers (to speak in
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the language of our own law), special verdicts, and writs of error.
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This court sat in Jerusalem; for <I>there were set the thrones of
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judgment:</I> there they would be under the inspection of the king
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himself. Observe,</P>
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<P>
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1. The causes cognizable in this court; and they were of two kinds, as
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with us:--
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(1.) Pleas of the crown, called here <I>the judgment of the Lord,</I>
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because the law of God was the law of the realm. All criminals were
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charged with the breach of some part of his law and were said to offend
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against his peace, his crown and dignity.
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(2.) Common pleas, between party and party, called here
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<I>controversies</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:8"><I>v.</I> 8</A>)
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and <I>causes of their brethren</I>
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(<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:10"><I>v.</I> 10</A>),
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differences <I>between blood and blood</I> (this refers to
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=De+17:8">Deut. xvii. 8</A>),
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between the blood of the person slain and the blood of the man-slayer.
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Since the revolt of the ten tribes all the cities of refuge, except
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Hebron, belonged to the kingdom of Israel; and therefore, we may
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suppose, the courts of the temple, or the horns of the altar, were
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chiefly used as sanctuaries in that case, and hence the trial of
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homicides was reserved for the court at Jerusalem. If the inferior
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judges did not agree about the sense of any law or commandment, any
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statute or judgment, this court must determine the controversy.</P>
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<P>
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2. The judges of this court were some of <I>the Levites and priests</I>
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that were most learned in the law, eminent for wisdom, and of approved
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integrity, and some of <I>the chief of the fathers of Israel, peers of
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the realm,</I> as I may call them, or persons of age and experience,
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that had been men of business, who would be the most competent judges
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of matters of fact, as the priests and Levites were of the sense of the
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law.</P>
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<P>
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3. The two chiefs, or presidents, of this court. Amariah, the high
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priest, was to preside in ecclesiastical causes, to direct the court
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and be the mouth of it, or perhaps to be last consulted in cases which
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the judges themselves doubted of. Zebadiah, the prime-minister of that
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state, was to preside in all civil causes,
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:11"><I>v.</I> 11</A>.
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Thus there are diversities of gifts and operations, but all from the
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same Spirit, and for the good of the body. Some best understand <I>the
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matters of the Lord,</I> others <I>the king's matters;</I> neither can
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say to the other, <I>I have no need of thee,</I> for God's Israel has
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need of both; and, as every one has received the gift, so let him
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minister the same. Blessed be God both for magistrates and ministers,
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scribes and statesmen, men of books and men of business.</P>
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<P>
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4. The inferior officers of the court. "Some of <I>the Levites</I>
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(such as had not abilities to qualify them for judges) <I>shall be
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officers before you,</I>"
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:11"><I>v.</I> 11</A>.
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They were to bring causes into the court, and to see the sentence of
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the judges executed. And these hands and feet were as necessary in
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their places as the eyes and heads (the judges) in theirs.</P>
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<P>
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5. The charge which the king gave them.
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(1.) They must see to it that they acted from a good principle; they
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must do all in the <I>fear of the Lord,</I> setting him always before
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them, and then they would act faithfully, conscientiously, and <I>with
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|
a perfect upright heart,</I>
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<A HREF="http://bible.gospelcom.net/bible?version=KJV&passage=2Ch+19:9"><I>v.</I> 9</A>.
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(2.) They must make it their great and constant care to prevent sin,
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<I>to warn the people that they trespass not against the Lord,</I>
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|
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
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|
they did not punish it. "<I>This do, and you shall not trespass;</I>"
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|
this implies that those who have power in their hands contract the
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|
guilt of sin themselves if they do not use their power for the
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preventing and restraining of sin in others. "You trespass if you do
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|
not keep them from trespassing."
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(3.) They must act with resolution. "Deal courageously, and fear not
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|
the face of man; be bold and daring in the discharge of your duty, and,
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|
whoever is against you, God will protect you: <I>The Lord shall be with
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the good.</I>" Wherever he finds a good man, a good magistrate, he will
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be found a good God.</P>
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