TRV
Study This Verse
Commentary on 2 Chronicles 19 verses 5–11
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 (Ch2 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, Ch2 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 (Ch2 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, Ch2 19:6. And again, "Take heed and do it, Ch2 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 (Neh 5:15; Gen 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 (Ch2 19:8) and causes of their brethren (Ch2 19:10), differences between blood and blood (this refers to Deu 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, Ch2 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," Ch2 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, Ch2 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.
Continue studying 2 Chronicles 19:5 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
2 Chronicles 19:5 meticulously records King Jehoshaphat's comprehensive judicial reform across the kingdom of Judah. Following a period of divine rebuke and personal introspection, Jehoshaphat diligently established a decentralized system of justice by appointing judges in every fortified city. This strategic initiative aimed to ensure equitable and accessible legal recourse for his people, reflecting his renewed commitment to upholding God's righteous standards and fostering a just society throughout the land.
CONTEXT
Literary Context: This verse is a pivotal moment in the narrative of King Jehoshaphat's reign, immediately following his near-fatal alliance with King Ahab of Israel at Ramoth-Gilead and his subsequent return to Jerusalem (2 Chronicles 18). Upon his return, the prophet Jehu son of Hanani confronted Jehoshaphat, delivering a sharp divine rebuke for his unholy alliance with the wicked, yet acknowledging the good found in him (2 Chronicles 19:1-3). This prophetic confrontation served as a catalyst for profound change. Rather than merely repenting personally, Jehoshaphat embarked on a systematic, kingdom-wide reform. The establishment of judges, detailed in this verse, is the first concrete and practical step in his renewed commitment to governance rooted in divine principles, building upon his earlier initiatives to send Levites, priests, and princes throughout Judah to teach the Law of the Lord (2 Chronicles 17:7-9). This robust judicial system was a direct, tangible response to the prophet's rebuke and a powerful demonstration of Jehoshaphat's desire to align his kingdom's structures with God's will.
Historical & Cultural Context: The concept of appointing judges was not novel in ancient Israel; it was a direct mandate from the Mosaic Law, which explicitly commanded the establishment of judges and officers in every city (Deuteronomy 16:18). In Judah, "fenced cities" (Hebrew: ‘arei mivtzar) were fortified urban centers that served as crucial administrative, economic, and military hubs. By strategically placing judges in these key locations "city by city," Jehoshaphat ensured that justice was not centralized solely in Jerusalem but was readily accessible to all citizens across the diverse regions of his kingdom. This decentralized system was vital for effective governance in a pre-modern society, facilitating local resolution of disputes, efficient enforcement of laws, and strengthening the overall social fabric. It also reflected a deep commitment to the covenantal ideal of a just society, where the vulnerable could find recourse and righteousness was upheld, echoing the societal structures envisioned in the Torah.
Key Themes: This verse powerfully highlights several foundational themes. First, Judicial System and Justice is paramount, as Jehoshaphat's primary objective was to ensure fair, accessible, and righteous judgment for his people, thereby reflecting God's own character as the ultimate righteous Judge. Second, Leadership and Accountability is vividly demonstrated; Jehoshaphat's actions underscore a leader's profound responsibility to establish and maintain structures that promote integrity, order, and divine principles within society, especially in the wake of personal or national failings. His reform was a direct consequence of his repentance and renewed dedication to God's will, showcasing a model of responsive leadership. Third, the meticulous phrase "throughout all the fenced cities of Judah, city by city" emphasizes Decentralized Authority and Accessibility, ensuring that the administration of justice was comprehensive and within reach of all citizens, not merely those in the capital. This systematic approach underscores the biblical principle that a just and orderly society is foundational to national well-being and divine favor, a theme consistently found throughout wisdom literature, such as Proverbs 29:4.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to underscore the thoroughness and significance of Jehoshaphat's reform. Repetition and Emphasis are evident in the phrase "city by city," which serves as a form of Distributive Enumeration. This repetition powerfully reinforces the idea that the judicial appointments were not haphazard but meticulously implemented in every single significant urban center, conveying a sense of comprehensive and systematic action. This meticulousness is further highlighted by the contrast with his earlier, less successful endeavors (like the alliance with Ahab), suggesting a renewed and more diligent commitment to righteous governance. The act of establishing judges itself serves as a potent Symbol of Jehoshaphat's repentance, his dedication to upholding God's law, and his desire to transform his kingdom into a more just and God-honoring society.
THEOLOGICAL AND THEMATIC CONNECTIONS
Jehoshaphat's establishment of judges throughout Judah is a profound act of leadership that deeply reflects the divine character of justice. God Himself is consistently portrayed in Scripture as the ultimate Judge, whose very throne is established on righteousness and justice (Psalm 89:14). By instituting a fair and accessible judicial system, Jehoshaphat was aligning his kingdom with God's own standards, ensuring that the covenantal relationship between God and Israel was tangibly reflected in the societal structures. This act was not merely administrative; it was a profound theological statement that a nation's well-being and stability are intrinsically linked to its commitment to divine justice. It also underscores the biblical principle that leaders are accountable to God for the welfare and righteousness of their people, and that true reform, particularly after personal or national failings, begins with a humble and resolute commitment to upholding God's law in every sphere of life.
REFLECTION AND APPLICATION
Jehoshaphat's judicial reform in 2 Chronicles 19:5 offers timeless lessons for contemporary leadership and individual responsibility. It profoundly reminds us that true societal flourishing and divine blessing are predicated on the establishment and maintenance of just systems that are accessible, fair, and deeply rooted in integrity. For leaders in any sphere—be it government, business, education, or the church—this passage issues a clear call for a commitment to creating environments where justice is not merely an abstract ideal but a lived reality, where disputes are resolved equitably, and where the vulnerable are protected. It underscores the importance of decentralizing authority where appropriate, ensuring that resources and support are available at the local level, fostering community engagement. For individuals, Jehoshaphat's example challenges us to actively seek and uphold justice in our own communities, advocating for fairness, speaking against oppression, and participating in processes that promote righteousness. It also powerfully highlights the transformative power of repentance and humility in leadership, demonstrating that even after personal failings, a renewed and diligent commitment to God's ways can lead to profound and lasting positive change for an entire people.
Questions for Reflection
FAQ
Why did Jehoshaphat undertake this reform at this specific time?
Answer: Jehoshaphat undertook this significant judicial reform immediately after his return from a controversial and nearly fatal alliance with King Ahab of Israel, during which he was sharply rebuked by the prophet Jehu son of Hanani (see 2 Chronicles 19:1-3). This divine correction served as a pivotal moment, prompting Jehoshaphat to re-evaluate his leadership and renew his commitment to God's will. The establishment of judges across the land was a direct, tangible response to this rebuke, demonstrating his profound repentance and his determination to align his kingdom's governance with the righteous standards of the Mosaic Law, ensuring that justice and integrity would prevail throughout Judah. It was a proactive measure to correct past errors and secure God's favor.
What was the significance of "fenced cities" in this context?
Answer: "Fenced cities" were fortified urban centers, strategically important locations that served as administrative, economic, and often military hubs throughout Judah. By placing judges specifically in these "fenced cities," Jehoshaphat ensured that the new judicial system was established in the most influential and populated areas of the kingdom. This approach served several crucial purposes: it made justice widely accessible to the populace, reinforced royal authority and the rule of law in key regions, and utilized existing infrastructure to efficiently implement the decentralized judicial system. It was a practical and effective way to ensure that the king's commitment to justice permeated every corner of his realm, providing both security and equity.
CHRIST-CENTERED FULFILLMENT
While Jehoshaphat's establishment of a just judicial system was a commendable act of righteous leadership, it ultimately points to the perfect and ultimate Judge, Jesus Christ. Jehoshaphat's efforts, though significant and divinely inspired, were limited by human imperfection, the temporal nature of his reign, and the inherent limitations of the Old Covenant. In contrast, Christ is the eternal King whose throne is founded on perfect righteousness and justice, a justice that is both unyielding and redemptive. The Father has committed all judgment to the Son (John 5:22), and it is through Him that God will one day judge the world in perfect righteousness (Acts 17:31). The messianic prophecies foretold a King who would reign with justice and righteousness, establishing an everlasting kingdom of peace that knows no end (Isaiah 9:7). Jesus embodies this perfectly; He is not only the righteous Judge but also the Lamb of God who takes away the sin of the world (John 1:29), offering mercy and grace that no human judicial system could ever provide. His kingdom is characterized by a justice that transforms hearts and societies from within, a fulfillment far surpassing any earthly reform, and a promise that one day, all things will be made right under His perfect and righteous rule (Revelation 19:11).