8<\/strong>. the chief of the fathers of Israel<\/em> ] R.V. the heads of the fathers’ houses of Israel<\/strong>.<\/p>\n for the judgment of the Lord, and for controversies<\/em> ] By the first expression the Chronicler no doubt refers to matters regarding which some decision could be found in the Law of the Lord (i.e. the Pentateuch). The second (“controversies”) probably means civil disputes for which arbitration rather than a strictly legal decision was suitable.<\/p>\n when they returned<\/em> to Jerusalem<\/em> ] R.V. And they returned to Jerusalem<\/strong>. These words seem to be corrupt; read, and they<\/strong> (i.e. the judges appointed by Jehoshaphat) dwelt in Jerusalem<\/strong>. The most difficult cases could always<\/em> be decided in Jerusalem, because the judges were always there.<\/p>\n The fathers of Israel are the heads of families; the chief of the fathers are the great patriarchal chiefs, the admitted heads of great houses or clans. They were now admitted to share in the judicial office which seems in Davids time to have been confined to the Levites 1Ch 23:4<\/span>.<\/P> For the judgment of the Lord, and for controversies – <\/B>By the former are meant disputed cases concerning the performance of religious obligations. In controversies are included all the ordinary causes, whether criminal or civil.<\/P> When they returned to Jerusalem – <\/B>Rather, and they returned to Jerusalem, a clause which if detached from the previous words and attached to 2Ch 19:9<\/span>, gives a satisfactory sense.<\/P><\/p>\n Verse 8<\/span>. And for controversies, when they returned to<\/B><\/I> <\/B>Jerusalem.<\/B><\/I>] Who were they that returned to Jerusalem? Some suppose that it means Jehoshaphat and his courtiers<\/I>, who returned to Jerusalem after the expedition mentioned 2Ch 19:4<\/span>: but if this were so, or if the text spoke of any person returning to<\/I> Jerusalem<\/I>, would not lirushalem, TO Jerusalem<\/I>, and not the simple word Yerushalem<\/I>, without the preposition, be used?<\/P> <\/P> Learned men have supposed, with great plausibility, that the word vaiyashubu<\/I>, “and they returned,” should be written yoshebey<\/I>, “the inhabitants<\/I>,” and that the words should be read, And for the controversies of the inhabitants of Jerusalem<\/I>. That this was the original reading is very probable from its vestiges in the Vulgate, habitatoribus ejus<\/I>, “its INHABITANTS;” and in the Septuagint<\/I> it is found totidem verbis<\/I>, , And to judge the inhabitants of<\/I> Jerusalem<\/I>.<\/P> <\/P> There is a clause in 2Ch 34:9<\/span> where we have a similar mistake in our version: And they returned to Jerusalem<\/I>, where the false keri<\/I>, or marginal<\/I> note, directs it, in opposition to common sense and ALL the versions<\/I>, to be read and they<\/I> returned<\/I>, which our translation has unhappily followed.<\/P> <\/p>\n The chief of the fathers of Israel; <\/B>who were not priests and Levites, but such persons of other tribes as were most eminent for their dignity, ability, and integrity. But whether these persons made up one court, called the Sanhedrim<\/I>, by which all causes ecclesiastical and civil were decided; or there were two distinct courts, the one ecclesiastical, consisting of the priests and Levites<\/I>; the other civil, consisting of the chief of the fathers of Israel<\/I>; belongs to another place to determine, and requires more words than the nature of this work can permit. <\/P> For the judgment of the Lord, <\/B>i.e. for sacred matters concerning the laws, and worship, and service of God. <\/P> For controversies; <\/B>for matters of difference between man and man. <\/P> When they returned to Jerusalem, <\/B>i.e. when Jehoshaphat and his company were returned to Jerusalem, then he made this order concerning establishing judges there. But so this last clause may seem superfluous and tautological, being more than implied in the beginning of the verse. Or rather, <\/P> when they,<\/B> i. e. the causes and controversies last mentioned, shall return<\/I>, or be returned<\/I>, to Jerusalem, i.e. when the causes shall be so difficult that the judges ordained in every city cannot determine them; or, when your brethren that dwell in every city shall come to you<\/I>, as it is expressed, 2Ch 19:10<\/span>, appealing from their city courts, to the great court or council at Jerusalem; of which See Poole “Exo 18:26<\/span>“; See Poole “Deu 1:17<\/span>“; See Poole “Deu 17:8<\/span>“. As for the phrase, not only persons, but things, are said to return<\/I>, or be returned<\/I>, as blood<\/I>, 1Ki 2:33<\/span>, and clouds<\/I>, Ecc 12:2<\/span>, and reproach<\/I>, Hos 12:14<\/span>. If it be further objected, that these causes were never brought to Jerusalem before, and therefore cannot be properly said to be returned thither; that may be answered both from the usage of our law, wherein such causes are said to be returned to Westminster, which never were there before; and from the use of Scripture, wherein sinners are commonly said to return to the Lord<\/I>, though they had never been with the Lord in that sense before, but were estranged from God even from the womb till the time of their conversion. And the dust<\/I>, i.e. mans body, is said to return to the earth<\/I>, Ecc 12:7<\/span>, though it was never there before. <\/P> <\/p>\n 8. set of the Levites . . . priests,and of the chief of the fathers of Israel<\/B>A certain number ofthese three classes constituted a supreme court, which sat inJerusalem to review appellate cases from the inferior courts. Itconsisted of two divisions: the first of which had jurisdiction inecclesiastical matters; the second, in civil, fiscal, and criminalcases. According to others, the two divisions of the supreme courtadjudicated: the one according to the law contained in the sacredbooks; the other according to the law of custom and equity. As inEastern countries at the present day, the written and unwritten laware objects of separate jurisdiction.<\/P><\/p>\n Moreover, in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel<\/strong>,…. This was the great court of judicature, consisting of princes, priests, and Levites, of ecclesiastics and political persons; for causes of both sorts were brought thither:<\/p>\n for the judgment of the Lord<\/strong>; in things sacred, which related to the worship of God, and the support of it:<\/p>\n and for controversies<\/strong>; of a civil kind between man and man, whether pecuniary or capital, of a more private or public kind:<\/p>\n when they returned to Jerusalem<\/strong>; that is, this court was set up at Jerusalem, when Jehoshaphat, the priests, Levites, and chief men that went with him, returned thither.<\/p>\n (8) Did<\/strong> . . .<\/strong> set.<\/strong>Appointed some of the Levites.<\/em><\/p>\n Chief of the<\/strong> fathers.<\/em><\/strong>Heads<\/em> of the clans<\/em> of<\/em> families.<\/em> (Comp. Exo. 18:21-26<\/span>; Deu. 1:15-17<\/span>, where the judicial functions of the family chiefs are said to have been ordained by Moses.) The 6,000 Levites set apart by David to be writers (shterm<\/em>) and judges (1Ch. 23:4<\/span>) appear to have been intended to act as their assessors, as being professional experts in the Law. In this measure, it is probable that David merely systematised traditional usage. Jehoshaphat re-organised the administration of justice throughout the country, and established a superior tribunal, or High Court of Appeal, in the capital, such as Deu. 17:8-12<\/span> prescribe.<\/p>\n For the judgment of the Lord.<\/strong>Comp. 2Ch. 19:11<\/span> : For every matter of Jehovah, i.e.,<\/em> for all ecclesiastical as opposed to civil causes. The latter are here called controversies (rbh, strife, litigation<\/em>),<\/em> and in 2Ch. 19:11<\/span>, every matter of the king.<\/p>\n When.<\/strong>And.<\/em> There should be a full-stop at controversies. And they returned to Jerusalem refers to the return of the Royal Commission of 2Ch. 19:4<\/span>. So Syriac and Arabic, which make the clause begin 2Ch. 19:9<\/span> : And he returned to Jerusalem, charged them, and said to them.<\/p>\n 8<\/strong>. <\/strong> Jerusalem Levites priests chief of the fathers <\/strong> From this we need not suppose that no Levites, or priests, or chief fathers were made judges in the other cities. Probably the judges in every city were selected from one or all of these three classes. Comp. 2Ch 23:4<\/span>; 2 Chronicles 2<\/span> Chronicles26:29, notes. But at Jerusalem was the supreme tribunal, to which cases came for final decision. <\/p>\n For the judgment of the Lord <\/strong> Equivalent to “all matters of the Lord,” in 2Ch 19:11<\/span>; that is, all matters pertaining to religion and the worship of Jehovah. <\/p>\n And for controversies <\/strong> Civil suits, as distinguished from religions or ecclesiastical; called in 2Ch 19:11<\/span>, “all the king’s matters.” <\/p>\n When they returned to Jerusalem <\/strong> Rather, and they returned, <\/em> etc.<\/p>\n That is, the king and his attendants, who went out (2Ch 19:4<\/span>) from Jerusalem to settle the judicial interests of the kingdom, returned. This sentence ought to be connected with the verse immediately following.<\/p>\n <\/p>\n <\/em><\/p>\n 2Ch 19:8 Moreover in Jerusalem did Jehoshaphat set of the Levites, and [of] the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem.<\/p>\n <\/em><\/p>\n Ver. 8. Moreover, in Jerusalem did Jehoshaphat set.<\/strong> ] He constituted the high senate or council of the Sanhedrim in the chief city; these were to judge in cases most intricate, according to Deu 17:8-9<\/span> , and to receive appeals from inferior courts.<\/p>\n Moreover, &c. Compare Deu 17:8-13. <\/p>\n chief = head. <\/p>\n 2Ch 19:8-11<\/p>\n 2Ch 19:8-11<\/p>\n HIS RIGHTEOUS INSTRUCTIONS FOR PRIESTS; LEVITES<\/p>\n “Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers’ houses of Israel, for the judgment of Jehovah, and for controversies. And they returned to Jerusalem. And he charged them, saying, Thus shall ye do in the fear of Jehovah, faithfully, and with a perfect heart. And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes, and ordinances, ye shall warn them that they be not guilty toward Jehovah, and so wrath come upon you and upon your brethren: this do, and ye shall not be guilty. And, behold, Amariah the chief priest in all matters of Jehovah; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king’s matters: also the Levites shall be officers before you. Deal courageously, and Jehovah be with the good.”<\/p>\n This chapter makes it clear that too close association with evil people is a fearful danger to Christian people. It is not that we should not love “all men,” even as our Father in heaven; but cooperative alliances with wicked partners can easily prove to be an unqualified disaster, as was Jehoshaphat’s alliance with Ahab. The danger comes from all directions. The evil partner himself is a threat, as when Ahab disguised himself, almost causing the death of Jehoshaphat; furthermore, the wrath of God can be incurred through our cooperative aid of wicked men.<\/p>\n This careful reorganization of the judiciary and the discrimination between religious matters and the king’s matters was an evident improvement over previous practices in Jerusalem.<\/p>\n E.M. Zerr:<\/p>\n 2Ch 19:8. Set is used in the sense of appoint, and these Levitical men were to advise the people. Judgment of the Lord pertained to the judgment they were to render regarding the Lord’s matters. See Lev 10:11, Deu 17:9, Mal 2:7. Controversies would refer to subjects under the law where personal interests between men were in dispute. When they returned to Jerusalem is said with reference to the time following the experience with the Syrians. See the first verse of this chapter. <\/p>\n 2Ch 19:9. Many of the words in this verse are for emphasis mainly. The significant one is fear, which means the respect due unto the Lord. <\/p>\n 2Ch 19:10. Almost every word used regarding the institutions of God could be used interchangeably, because the difference in meaning is slight or technical. Yet there is a distinction to be observed or else they would not be grouped as they are. Blood and blood refers to the items where the shedding of blood was in dispute. That is, where the question of murder was under examination, or where capital punishment would be the penalty were the person being investigated found guilty of the sin charged against him. Statutes are the formal or set enactments of God, and judgments are the divine conclusions on emergencies that would come up .in the dealings between man and man. This do and ye shall not trespass means that if these judges would do the things just required of them, they would not be guilty of trespass. <\/p>\n 2Ch 19:11. Amariah was chief priest which was the same as high priest. He was the most dignified official in the Mosaic system, hence it is said here that he was over the people in matters of the Lord. It might be asked whether all matters were not a concern of the Lord; they are, in a general sense. But the matters in which the high priest officiated were specifically such because they took him into the most holy place in the temple. Zebadiah was ruler, or had charge of the things in the palace of the king. That is, what the high priest was to the house of the Lord, Zebadiah was to the house of the king. The Levites refers to the work of that tribe as a whole, and they were to operate in connection with these other men. Deal courageously was an exhortation for them to be brave and firm in their service to the Lord, and they had the promise that they would be blessed for it.<\/p>\n Levites: 2Ch 17:8, Deu 17:8-13, 1Ch 23:4, 1Ch 26:29 <\/p>\n the judgment: Exo 18:19-26, Deu 21:5, Deu 25:1 <\/p>\n Reciprocal: 2Ch 19:5 – General 2Ch 19:11 – all matters Ezr 7:25 – set magistrates Psa 122:5 – there Eze 44:24 – in controversy<\/p>\n 2Ch 19:8. The chief of the fathers of Israel Who were not priests, or Levites, but such persons of other tribes as were most eminent for their dignity, ability, and integrity. But whether these persons made up one court, called the sanhedrim, by which all causes, ecclesiastical and civil, were decided; or there were two distinct courts, the one ecclesiastical, consisting of the priests and Levites, the other civil, consisting of the chief of the fathers of Israel, it is not easy to determine. For the judgment of the Lord For matters concerning the law and worship of God. For controversies For matters of difference between man and man. When they returned When Jehoshaphat and his company were returned to Jerusalem, he made this order concerning establishing judges there.<\/p>\n 19:8 Moreover in Jerusalem did Jehoshaphat set of the Levites, and [of] the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they {e} returned to Jerusalem.<\/p>\n (e) The priests and Levites who should judge matters according to the word of the Lord.<\/p>\n Moreover in Jerusalem did Jehoshaphat set of the Levites, and [of] the priests, and of the chief of the fathers of Israel, for the judgment of the LORD, and for controversies, when they returned to Jerusalem. 8. the chief of the fathers of Israel ] R.V. the heads of the fathers’ houses of Israel. for … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 19:8”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11596","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11596","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11596"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11596\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11596"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11596"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11596"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"