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.
Historical interpretation
Historical Reception
One surviving comment on this verse from the historical church.
Do not doubt that this duty of ours is a part of religion because God, “with whom there is no iniquity,” whose power is supreme, who not only sees what each one is but also foresees what he will be, who alone cannot err in his judgment because he cannot be deceived in his knowledge, nevertheless acts as the Gospel expresses it, “He makes his sun to rise on the good and bad, and rains on the just and unjust.”
Continue studying 2 Chronicles 19:7 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
King Jehoshaphat's charge to his newly appointed judges in Judah is a profound and foundational call to administer justice with divine integrity. This verse encapsulates the core principles for righteous governance: a reverent awe of God that undergirds all decisions, strict impartiality mirroring God's own character, and an unwavering rejection of all forms of corruption, particularly bribery. It serves as a timeless standard for all who are entrusted with authority, emphasizing that human judgment must consistently and faithfully reflect the perfect justice and unblemished character of the Lord.
Context
Literary Context
Following a significant spiritual and political crisis, including his ill-advised alliance with King Ahab of Israel and the subsequent rebuke by the prophet Jehu (as recorded in 2 Chronicles 19:2-3), King Jehoshaphat initiated a widespread spiritual and judicial reform throughout Judah. He personally traveled through the land, urging the people to return to the Lord, and then systematically established a comprehensive judicial system. This included appointing judges in every fortified city and establishing a supreme court in Jerusalem for more complex cases, comprising Levites, priests, and heads of families (2 Chronicles 19:4-8). Verse 7, therefore, is not an isolated command but forms the ethical and theological core of Jehoshaphat's instructions to these newly commissioned judges. It sets the divine standard for their weighty responsibilities, immediately preceding further specific directives on how to handle various legal and religious disputes with divine oversight (2 Chronicles 19:8-11).
Historical & Cultural Context
Ancient Israelite society, like many ancient Near Eastern cultures, relied heavily on local and centralized judicial systems, often with judges convening at the city gates—a public and accessible place for legal proceedings. However, these systems were frequently susceptible to corruption, favoritism, and bribery, as evidenced by numerous condemnations in the Mosaic Law and the Prophets (e.g., Exodus 23:8, Deuteronomy 16:19, and Amos 5:12). Jehoshaphat's reforms were a direct and necessary response to the moral and spiritual decline that had plagued both Israel and Judah, aiming to restore a just society firmly rooted in the principles of Mosaic Law and the covenant with Yahweh. His emphatic emphasis on the "fear of the LORD" and God's absolute impartiality was a radical call for integrity and divine accountability in a world where power, wealth, and personal connections often dictated the outcome of justice.
Key Themes
This verse powerfully articulates several overarching themes central to the book of Chronicles and broader biblical theology. Firstly, it underscores the sovereignty and immutable character of God, portraying Him as the ultimate standard of justice, utterly free from iniquity, partiality, or corruption. This divine perfection serves as the blueprint for human governance. Secondly, it highlights the importance of righteous leadership, demonstrating that true authority must reflect divine attributes and be grounded in a reverent relationship with God. This theme is consistent with the Chronicler's broader emphasis on the Davidic covenant and the ideal king who governs righteously. Thirdly, the passage addresses the pervasive biblical theme of justice and righteousness, not merely as legal concepts but as moral imperatives for a society seeking to honor God. The call to "fear the LORD" is presented as the wellspring of wisdom and integrity, a recurring motif throughout wisdom literature, as seen in Proverbs 1:7 and Proverbs 9:10.
Exposition and Analysis
Key Word Analysis
This word, H6343, denotes a profound reverence, awe, and dread, not merely of punishment, but of the awesome power, holiness, and moral authority of God. In the context of the "fear of the LORD," it implies a deep respect that leads to obedience and a desire to align one's life and actions with His will. For judges, this means their ultimate accountability is to God, fostering integrity over human pressure or personal gain.
The covenant name of God, emphasizes His self-existence, eternal nature, and His unique relationship with Israel. By invoking "the LORD our God," Jehoshaphat reminds the judges that their standard of justice is not merely human law, but the character of the sovereign, covenant-keeping God Himself, who is perfectly just and righteous.
Also rendered as 'awlah, signifies moral evil, perverseness, injustice, or crookedness. The declaration that there is "no iniquity" with the LORD our God establishes His absolute moral purity and unwavering righteousness. This sets an uncompromising standard for human judges, who are called to embody this divine attribute by acting with unblemished integrity and fairness.
Meaning "partiality" or "lifting up," is often used in the idiom "respect of persons" (nasa' panim), which literally means "to lift up the face." This refers to showing favoritism or partiality based on external factors such as wealth, social status, or personal influence, rather than judging impartially based on the merits of the case. The absence of this in God underscores His perfect equity.
Derived from the verb "to take" (laqach), refers to the act of reception or taking. In this context, when combined with "gifts," it specifically denotes the acceptance of a bribe.
Refers to a donation, but specifically in this context, a bribe or present offered to pervert justice. The prohibition against "taking of gifts" is a strong condemnation of judicial corruption, emphasizing that judges must be immune to any financial or material inducements that would compromise their integrity and distort justice.
Verse Breakdown
"Wherefore now let the fear of the LORD be upon you;"
This opening clause serves as a powerful and foundational imperative, establishing the spiritual and moral prerequisite for all judicial activity. The "fear of the LORD" is presented not as an optional virtue but as an essential, pervasive attitude that must govern the judges' hearts and minds. It signifies a profound reverence and awe for God's holiness and authority, serving as the wellspring from which all righteous judgment flows, ensuring that their decisions are rooted in divine principle rather than human caprice or corruption.
"take heed and do [it]:"
This is a direct and urgent command for diligent and obedient action. "Take heed" implies careful attention, discernment, and watchfulness, recognizing the gravity and sacredness of their task. "Do [it]" refers to the immediate and consistent application of the principles just stated (the fear of the LORD) and those that follow (God's character). It emphasizes that their reverence for God must translate into practical, righteous, and unwavering conduct in their judicial duties.
"for [there is] no iniquity with the LORD our God,"
This clause provides the theological bedrock and ultimate justification for the preceding commands. The judges are to act with integrity because God Himself is perfectly righteous and just. "Iniquity" (Hebrew: 'awlah) signifies perversity, injustice, or moral crookedness. By stating that God is utterly devoid of such, Jehoshaphat establishes God's character as the ultimate, unblemished standard for human justice, against which all human actions are measured.
"nor respect of persons,"
This continues the description of God's perfect character, emphasizing His absolute impartiality. God does not show favoritism based on social standing, wealth, family ties, or any external factor. He judges all equitably, based on truth and righteousness alone. This divine attribute serves as the direct and compelling model for the judges, compelling them to treat every litigant with equal fairness, dignity, and objectivity, regardless of their status or influence.
"nor taking of gifts."
Completing the description of God's incorruptible nature, this clause highlights that God cannot be swayed or influenced by bribes or material inducements. His judgments are pure, uncompromised, and based solely on truth. This further reinforces the standard for human judges, demanding that they remain entirely free from any form of corruption or financial enticement that would pervert justice, compromise their integrity, or lead to biased decisions.
Literary Devices
The verse employs several potent literary devices to convey its urgent and foundational message. The most prominent is Theological Grounding, where the imperative for human conduct ("Wherefore now let the fear of the LORD be upon you; take heed and do [it]") is directly justified and motivated by the immutable, perfect character of God ("for there is no iniquity with the LORD our God, nor respect of persons, nor taking of gifts"). This establishes a divine standard and ultimate accountability for human justice, rooting it in the very nature of the Creator. Furthermore, the use of Negative Parallelism in the latter half of the verse ("nor iniquity...nor respect of persons...nor taking of gifts") emphatically lists what God is not, thereby highlighting His perfect attributes through powerful contrast and repetition. This tripartite structure creates a memorable and absolute declaration of divine purity and integrity. The verse also functions as a powerful Ethical Appeal, directly challenging the judges' moral compass and calling them to a higher standard of conduct based on profound reverence for God and imitation of His perfect character.
Theological and Thematic Connections
This verse profoundly connects the administration of human justice to the very character of God, asserting that true justice is not merely a legal or social construct but a direct reflection of divine righteousness. The "fear of the LORD" is presented as the essential wellspring of wisdom and integrity, ensuring that human judgments are rooted in God's unchanging standards rather than human fallibility, personal bias, or corruption. God's absolute impartiality and incorruptibility become the non-negotiable blueprint for all those entrusted with authority, underscoring that accountability to God is paramount in every matter of governance and ethical decision-making. This principle extends far beyond the ancient courtroom, informing every sphere of life where decisions impact others, calling believers to embody God's justice, fairness, and integrity in their daily interactions, business dealings, and community engagements.
Reflection and Application
While specifically addressed to ancient judges, the principles enshrined in 2 Chronicles 19:7 resonate with profound and timeless relevance for all believers and leaders today. We are called to live lives that reflect the character of God, particularly His justice, impartiality, and integrity, in every sphere of influence. This means cultivating a deep "fear of the LORD" – a reverent awe that shapes our decisions, motivates our actions, and guides our moral compass, ensuring that our ultimate allegiance is to Him. In a world often marked by favoritism, prejudice, and various forms of corruption, this verse challenges us to be active agents of God's righteousness. Whether in our families, workplaces, communities, or public service, we are to treat all individuals with fairness, dignity, and respect, resisting the temptation to show partiality or to compromise our ethical standards for personal gain, convenience, or social pressure. Our commitment to truth and justice should be unwavering, demonstrating that our ultimate allegiance is to the God who is perfectly just and incorruptible, and who calls us to imitate His divine nature.
Questions for Reflection
FAQ
What does "fear of the LORD" truly mean in this context?
In this context, "fear of the LORD" (Hebrew: pachad Yᵉhôvâh) does not mean being terrified of God in a cowering sense, but rather a profound reverence, awe, and respectful submission to God's authority, holiness, and moral character. For the judges, it meant acknowledging that their ultimate accountability was to God, not to King Jehoshaphat or any human power. This deep respect for God's perfect justice and integrity was intended to be the primary motivator for their own righteous conduct, ensuring they would administer justice without partiality or corruption, knowing they would ultimately answer to Him. This concept is foundational in wisdom literature, where it is often equated with the beginning of knowledge and wisdom (Proverbs 1:7 and Proverbs 9:10).
How does God's character as described here serve as a model for human judges?
God's character, as described in 2 Chronicles 19:7, serves as the ultimate, unblemished standard for human judges in three critical ways. Firstly, "no iniquity with the LORD our God" means God is perfectly righteous and just, entirely free from moral crookedness or wrongdoing. Human judges are therefore called to reflect this absolute integrity in their judgments. Secondly, "nor respect of persons" highlights God's absolute impartiality; He judges all equally, without favoritism based on social status, wealth, or personal connections. This directly instructs judges to treat every litigant fairly and objectively. Thirdly, "nor taking of gifts" emphasizes God's incorruptibility; He cannot be swayed or bribed. This sets the standard for judges to be immune to any form of material or financial inducement that would pervert justice. In essence, God's perfect and unwavering character is presented as the divine blueprint for all who administer justice among people, ensuring that their decisions are based on truth and righteousness alone. This principle is echoed throughout the Law, for example, in Deuteronomy 16:19.
Is this verse only applicable to legal judges or leaders?
While 2 Chronicles 19:7 is specifically addressed to judges appointed by King Jehoshaphat, its underlying principles are universally applicable to all believers and leaders in any context. The call to let the "fear of the LORD" be upon us, to act with integrity, to show no partiality, and to resist corruption are fundamental ethical and spiritual mandates for all who seek to live in accordance with God's will. Every individual, in their sphere of influence—whether in family, workplace, community, or church—makes decisions that affect others. This verse reminds us that in all our interactions and judgments, we are to reflect the perfect justice, impartiality, and incorruptibility of God. Therefore, it serves as a timeless guide for personal conduct, ethical living, and righteous leadership for anyone who desires to honor God and promote justice in the world.
Christ-Centered Fulfillment
The profound principles articulated in 2 Chronicles 19:7 find their ultimate and perfect fulfillment in the person and work of Jesus Christ. As the incarnate Son of God, Jesus perfectly embodies the divine character: He is utterly without iniquity, showing no "respect of persons," and entirely incorruptible. Unlike human judges who are prone to error and susceptible to temptation, Jesus is the righteous Judge, whose judgments are always true and just (John 5:30). His earthly ministry consistently demonstrated absolute impartiality, as He ministered to the marginalized, welcomed the outcast, and fearlessly challenged the powerful without favor or prejudice (Luke 4:18-19). His life was a testament to complete integrity, culminating in His perfect obedience on the cross, where He, though sinless, bore the iniquity of humanity, remaining without blemish or corruption (2 Corinthians 5:21). Furthermore, in His role as the head of the Church and future King, Jesus establishes a kingdom founded on righteousness and justice, where the principles of God's character are fully realized and perfectly administered (Isaiah 9:7). Through the indwelling Holy Spirit, believers are empowered to live out these very principles, reflecting His impartiality and integrity in a broken world, anticipating the glorious day when He will return to judge the living and the dead with perfect equity and truth (Acts 17:31).