TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 19:5–11. His three-level outline is real structure in the source text, so it is rendered as structure.
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.
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Summary
King Jehoshaphat's solemn charge to the newly appointed judges in 2 Chronicles 19:6 serves as a foundational declaration on the profound nature of justice, asserting that human judicial decisions are not merely earthly transactions but carry immense divine weight. He meticulously instructs them to approach their sacred duty with utmost seriousness and integrity, reminding them that their judgments are ultimately rendered not on behalf of humanity, but directly for the LORD, who is actively present and overseeing every verdict. This verse powerfully underscores the divine accountability inherent in all positions of authority and the sacredness of administering justice according to God's righteous standards.
Context
Literary Context
This verse is strategically placed within a pivotal period of spiritual and administrative reform initiated by King Jehoshaphat. It follows his precarious alliance with King Ahab of Israel and his subsequent narrow escape from death in battle, as well as a sharp rebuke from the prophet Jehu, son of Hanani, recorded in 2 Chronicles 19:1-3. Having rededicated himself to the LORD, Jehoshaphat embarks on a comprehensive nationwide initiative to restore true worship and righteous governance. This involved personally traveling through the land to encourage the people to return to God and, crucially, establishing a robust judicial system. He appointed judges in all the fortified cities of Judah and established a supreme court in Jerusalem, comprising Levites, priests, and heads of Israelite families (2 Chronicles 19:4-5). Verse 6, therefore, constitutes the foundational and theological charge given to these newly commissioned judges, setting the ethical and spiritual framework for their critical role in upholding justice throughout the kingdom.
Historical & Cultural Context
In ancient Israel, the administration of justice was inextricably linked to the covenant relationship between God and His people. Unlike many surrounding nations where justice might be arbitrary or solely dependent on the king's whim, Israel's legal system was theoretically rooted in the divine law revealed through Moses. Kings were expected to be guardians of this law, and judges were seen as instruments through whom God's justice was dispensed. The era preceding Jehoshaphat's reign, particularly marked by the pervasive idolatry and social injustice prevalent in the northern kingdom under Ahab, and even Jehoshaphat's own compromised actions, highlighted a pressing need for reform. Jehoshaphat's reforms were a direct and comprehensive effort to re-establish national spiritual health and societal order by rooting the judicial system firmly in divine principles, echoing the Mosaic commands for impartial justice found in passages such as Deuteronomy 1:16-17. The establishment of judges "in all the fortified cities" signifies a systematic, nationwide commitment to ensuring that justice was accessible, consistent, and divinely oriented across the entire land of Judah.
Key Themes
The central theme illuminated by this verse is Divine Accountability in Governance. Jehoshaphat emphatically declares that the judges' ultimate allegiance and responsibility are not to human authorities or the populace, but directly to God. This elevates the act of judgment from a mere human transaction to a sacred divine mandate, reinforcing the profound truth that all earthly authority is delegated by God and must be exercised in a manner that reflects His righteous character. Closely intertwined is the theme of God's Active Presence and Oversight. The powerful declaration "who [is] with you in the judgment" underscores God's omnipresence and direct involvement in the judicial process. This serves as both a profound assurance of divine assistance and wisdom for those who judge righteously, and a stern warning against any form of corruption, partiality, or injustice. This also highlights the crucial theme of Integrity and Impartiality in Justice, implicitly commanding judges to act with the highest degree of fairness, free from bribery, favoritism, or fear, knowing that their every decision is under the direct scrutiny of the Almighty, a principle consistently emphasized throughout the Mosaic Law (e.g., Leviticus 19:15 and Deuteronomy 16:19).
Exposition and Analysis
Key Word Analysis
This imperative verb, derived from H7200, literally means "to see" or "to look," but in this context, it carries a profound sense of caution, consideration, and careful observation. It is a strong admonition to be profoundly mindful, to pay close attention, and to act with extreme deliberation and seriousness. It implies a deep understanding of the gravity and sacredness of the task at hand, urging the judges to weigh their actions and decisions with the utmost gravity and circumspection, recognizing the serious implications of their verdicts.
This verb, stemming from H8199, encompasses the full spectrum of judicial activity: to govern, to rule, to decide controversies, to execute justice, to vindicate, and even to punish. It is not merely about rendering a verdict but about the entire process of discerning truth, applying law, and ensuring righteousness within the community. When Jehoshaphat states "ye judge," he is referring to the comprehensive exercise of judicial authority, which carries with it the power to profoundly affect lives, property, and the very social and moral fabric of the nation.
The use of the covenant name of God, YHWH (H3068), is profoundly significant. It emphasizes that the ultimate authority and standard for justice derive from the God who revealed Himself to Israel, the faithful, covenant-keeping God. It is not an abstract deity but the personal God who established the law, demands righteousness, and is actively involved in the affairs of His people. To judge "for the LORD" means to administer justice as His representatives, reflecting His character and upholding His divine decrees, rather than merely human statutes or opinions.
Verse Breakdown
"And said to the judges, Take heed what ye do"
This opening clause establishes the direct, authoritative, and urgent nature of King Jehoshaphat's address to his newly appointed judicial officials. The phrase "Take heed what ye do" functions as a solemn and urgent warning, a call to profound circumspection and careful consideration. It underscores the immense responsibility and potential ramifications of their decisions, urging them to act with extreme caution, diligence, and moral seriousness, recognizing the inherent gravity and sacredness of their role in society.
"for ye judge not for man, but for the LORD"
This is the theological core of the verse, articulating the fundamental principle of divine accountability in human governance. It creates a stark and powerful contrast, elevating the act of judgment from a purely human transaction to a sacred duty performed directly on God's behalf. The judges are not merely arbitrating disputes between individuals or enforcing human laws; they are acting as God's representatives, administering His justice. This implies that their ultimate allegiance, their standard of conduct, and their source of authority must be divine, transcending any human pressures, biases, or corrupting influences (H120, ʼâdâm refers to "man" in this context).
"who [is] with you in the judgment"
This concluding phrase provides both a profound comfort and a powerful warning. It assures the judges of God's active presence (H1697, dâbâr can refer to a "matter" or "thing" implying the "judgment" itself) and direct oversight in every legal proceeding (H4941, mishpâṭ refers to "judgment" or "verdict"). For those who seek to judge righteously, it signifies divine assistance, wisdom, and strength. Simultaneously, it serves as a sobering reminder that God is an ever-present witness, scrutinizing every decision, ensuring that no act of injustice or corruption goes unnoticed. His presence guarantees both the possibility of righteous judgment and the certainty of divine reckoning for unrighteousness.
Literary Devices
The verse employs several impactful literary devices that amplify its message. Exhortation is central, as Jehoshaphat issues a direct and urgent command to his judges, emphasizing the gravity and sacredness of their task. The use of Contrast is stark and highly effective in the phrase "ye judge not for man, but for the LORD," which powerfully distinguishes between human and divine authority, elevating the latter as the ultimate standard and source of true justice. This contrast creates a strong sense of Emphasis on the divine nature of justice and the profound accountability of those who administer it. Furthermore, the declaration that God "is with you in the judgment" utilizes the device of Divine Presence, which serves both as a source of profound comfort and assurance for those who judge righteously, and a solemn warning of divine scrutiny for those who might be tempted to act unjustly. This concept imbues the entire judicial process with a sacred aura, transforming it from a mere legal proceeding into an encounter with the living God.
Theological and Thematic Connections
2 Chronicles 19:6 profoundly articulates the biblical understanding of justice not merely as a human construct or societal mechanism, but as a fundamental attribute of God Himself. It establishes that all earthly authority, particularly judicial authority, is delegated by God and must be exercised in a manner that reflects His righteousness, impartiality, and truth. This principle resonates throughout Scripture, asserting that God is the ultimate Judge of all the earth, and that human judges are His agents, accountable directly to Him for their decisions. The verse underscores the sacredness of governance and the absolute necessity of integrity and impartiality for those entrusted with power, reminding us that true justice flows from a divine source and is always under divine scrutiny, demanding a reverence for God above all human considerations.
Reflection and Application
This ancient charge from King Jehoshaphat holds profound and timeless relevance for anyone in a position of authority or decision-making today, whether in government, business, education, the church, or even within the family. It compels us to recognize that every choice we make, especially those impacting others, carries a spiritual dimension and is observed by God. Our ultimate accountability is not merely to human systems, supervisors, or public opinion, but to the LORD Himself. This should inspire a deep sense of reverence, humility, and courage in our responsibilities. Knowing that God is "with you in the judgment" means that for those who genuinely seek to act justly and righteously, there is the assurance of divine presence, wisdom, and strength to navigate complex situations. Conversely, it serves as a powerful deterrent against corruption, partiality, self-serving decisions, or succumbing to external pressures, as nothing is hidden from His all-seeing eye. We are called to approach our responsibilities not just as tasks to be completed, but as sacred opportunities to reflect God's character of justice, truth, and righteousness in a fallen world, thereby honoring Him in all our interactions and decisions, and seeking to bring His kingdom principles to bear on earth.
Questions for Reflection
FAQ
What was the primary reason Jehoshaphat initiated these judicial reforms?
Jehoshaphat initiated these reforms primarily as a direct response to a spiritual and administrative crisis in Judah, particularly following his compromising alliance with King Ahab of Israel and the subsequent sharp rebuke from the prophet Jehu (2 Chronicles 19:1-3). His overarching goal was to lead the people back to the LORD and to restore righteous governance and order throughout the land. By establishing a robust and divinely accountable judicial system, he aimed to ensure that justice was administered according to God's laws, thereby strengthening the nation's spiritual foundation and social fabric.
What does it mean to "judge not for man, but for the LORD"?
This profound phrase means that the judges' ultimate allegiance and the supreme standard for their decisions must come from God, not from human expectations, pressures, or personal gain. It elevates their role beyond mere human arbitration, making them direct representatives of divine justice on earth. Practically, it means they should be impartial, incorruptible, and base their verdicts solely on God's revealed law and righteous character, rather than on favoritism, fear of man, or bribery, as explicitly warned against in passages like Deuteronomy 16:19. Their judgments are, in essence, considered God's judgments, and their responsibility is to reflect His perfect justice.
How does God being "with you in the judgment" affect the judges?
God's presence in the judgment has a dual and powerful effect: it offers profound assurance and simultaneously serves as a solemn warning. For righteous judges who strive to uphold truth, it means they are not alone; God is actively present to grant wisdom, discernment, and courage to make just decisions, assuring them of divine support in their often-difficult task. Conversely, it acts as a powerful deterrent against corruption, partiality, or injustice, as it signifies that every action and decision is under the direct scrutiny of an all-seeing God, from whom nothing is hidden (Hebrews 4:13). This awareness should inspire both deep reverence and an unwavering sense of accountability.
Christ-Centered Fulfillment
The charge given to the judges in 2 Chronicles 19:6, emphasizing that they judge "not for man, but for the LORD," finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ. While Old Testament judges were imperfect human agents tasked with administering God's law, Christ is the perfect embodiment of divine justice and the ultimate, righteous Judge. He is the one through whom God's righteous judgment is fully revealed and executed, as stated by Jesus Himself: "For the Father judges no one, but has given all judgment to the Son" (John 5:22). Jesus consistently did not judge for man's approval or according to human standards, but always in perfect alignment with the will and character of the Father, demonstrating absolute impartiality and truth in all His words and deeds (John 8:16). Furthermore, the promise that the LORD "is with you in the judgment" foreshadows the indwelling presence of the Holy Spirit, whom Jesus sent to guide believers into all truth and to convict the world concerning sin, righteousness, and judgment (John 16:8-11). Ultimately, all authority to judge has been given to the Son of Man (Acts 17:31), and His future return will establish perfect justice, where every knee will bow and every tongue confess that He is Lord (Philippians 2:10-11). Thus, the Old Testament call to judge for the LORD points forward to the one who perfectly fulfills that mandate and will one day judge all humanity with perfect righteousness and unwavering truth.