July 29,2012
Lesson Scripture
2Chronicles 19:4-11
Lesson Focus:
We should represent the
Lord in our judgments
INTRODUCTION. The Scriptures teach us that ancient Israel experienced changes that required governmental reforms.The principles of the law were sufficient for every generation, but the means of enforcing and applying them needed to be revised. Moses even recognized this as he led Israel through the wilderness. As Israel developed under the judges and the kings, there was constant need for reforms in administering justice. This week’s lesson focuses on the judicial reforms of Jehoshaphat. As king of Judah, he recognized the need to make justice available to all.
II. ITINERANT JUSTICE OF THE KING (II Chronicles 19:4).Our lesson concerns the reforms of king Jehoshaphat who was the fourth king of the Southern Kingdom of Judah during the period of the divided nation, and was one of Judah’s best kings (see II Chronicles 17:3-4). In II Chronicles chapter 18, Jehoshaphat made an unwise decision to join forces with evil King Ahab in a military campaign against the Syrians at Ramoth-gilead. During the battle Ahab was killed but Jehoshaphat escaped after the Lord miraculously saved him. Sometime after returning to Jerusalem, the prophet Jehu rebuked him for joining forces with Ahab, but he also complimented the king for religious reforms he had already started before the campaign against the Syrians (see II Chronicles 19:1-3). This brings us to our first verse that says “And Jehoshaphat dwelt at Jerusalem: and he went out again through the people from Beersheba to mount Ephraim, and brought them back unto the Lord God of their fathers.” In order to continue his reforms, the king saw a need to bring the people back to the Lord, so he personally went out from Jerusalem to bring the people “back unto the Lord God of their fathers.” He travelled an area from “Beersheba to mount Ephraim.” Beersheba was the southernmost part of the southern kingdom and Mount Ephraim was the northernmost point. He was eager for revival in all parts of his kingdom.
III. JUSTICE IN THE CITIES OF JUDAH (II Chronicles 19:5-7)
A. Jehoshaphat appoints judges (II Chronicles 19:5). As the king travelled throughout his kingdom “he set judges in the land throughout all the fenced cities of Judah, city by city.” Not only did Jehoshaphat teach the people God’s laws in bringing them back to the Lord, he also set up judges, or courts in “all the fenced cities of Judah, city by city” in keeping with God’s instructions found in Deuteronomy 16:18. The “fenced cities of Judah” refers to the fortified cities. Note: Jehoshaphat was the first ruler to establish such judges and courts on a nationwide basis. David did appoint six thousand Levites to be officers and judges (see I Chronicles 23:4), but they only handled religious matters. During the wilderness wanderings, Moses dispensed justice for all the people as God’s spokesman (see Exodus 18:13, 15-16). But because the load was too much, Jethro, Moses’ father-in-law suggested that Moses appoint leaders of each tribe to hear ordinary cases and Moses would be the final appeal judge (see Exodus 18:24-26). The Mosaic Law gave the moral guidelines by which local judges were to reach their decisions (see Deuteronomy 1:16-17; 16:19-20; 19:15-21).
B. Jehoshaphat gives the judges instruction (II Chronicles 19:6-7).
1. (vs. 6). Having set up the judges in the cities, Jehoshaphat “said to the judges, Take heed what ye do: for ye judge not for man, but for the Lord, who is with you in the judgment.” The king instructed these judges to “Take heed what ye do” or to pay close attention to their work and not to take it lightly. The reason for this was because they were judging “not for man, but for the Lord.” The king reminded the judges that they were ultimately responsible to God rather than people for the accuracy and justice of their decisions.Jehoshaphat also promised the judges that God would help them in their decisions when he said “who is with you in the judgment.” The fact that God had given them the “Torah” or the Law was essential. It would serve as their written guide to just and fair judgment.
2. (vs. 7). The king also said “Wherefore now let the fear of the Lord be upon you; take heed and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts.” These judges were to rule in the “fear of the Lord.”The word “fear” refers to reverence for the holiness and majesty of God. It is essential to both worship and service. The judge who fears or reverences God realizes that he himself has to answer to the Supreme Judge and therefore makes his judicial decisions according to God’s divine will. Jehoshaphat also says here that “there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts.”Just as the Lord judges without injustice (iniquity), has no respect of persons (party affiliations) nor does He take bribes (gifts), so the judges should conduct themselves in the same way. These are the kind of judges we need.
IV. JUSTICE IN JERUSALEM (II Chronicles 19:8-11)
A. Jehoshaphat establishes a court (II Chronicles 19:8). In addition to the judges that Jehoshaphat established throughout the cities of Judah, this verse says “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.”Jehoshaphat set up a central court in Jerusalem for the purpose of handling cases appealed from lower courts in the cities.These cases covered two categories: “for the judgment of the Lord”or religious cases, and “for controversies” which were civil cases.In order to recognize the groups that had traditionally administered the law in Israel, the king selected judges from three groups of people:
a.“The Levites”-This was the tribe from which the priests were selected beginning with Aaron as the first high priest.The Levites were first appointed as judges under King David(see I Chronicles 23:3-4).
b. “The priests”-The priests represented the keeping of the law of God in judicial decisions (see Deuteronomy 17:9, 12). While all of the priests were Levites, not all Levites were priests. Those Levites who were direct descendents of Aaron were to serve in the office of the priesthood, but other Levites were to assist the priests (see Exodus 40:12-15).
c. “The chief of the fathers of Israel”-These were clan leaders or elders of the tribes and represented the original form of administration from the time of Moses (see Deuteronomy 19:12). The last phrase in this verse “when they returned to Jerusalem” is difficult to interpret, but it seems best to understand it as referring to Jehoshaphat and his companions. It was when they returned to Jerusalem after setting up judges in all the cities that this central court was established.
B. Jehoshaphat instructs the judges (II Chronicles 19:9-10).
1. (vs. 9).After the king set up the central court in Jerusalem, he charged these judges just as he did the ones in the cities.The king “charged them, saying,Thus shall ye do in the fear of the Lord, faithfully, and with a perfect heart.”These judges were to carry out their duties “in the fear of the Lord” or in reverence for God as they put themselves under His jurisdiction. The king also charged them to do their work “faithfully” or to take it seriously, never becoming lax in the performance of their duties. The “fear of the Lord” would be the motivation they would need to serve “faithfully.”Next, he charged them to serve with “a perfect heart.”In other words, the judges were to serve with integrity and honesty. They were not to serve just to earn a living, or to build their reputations.They were to serve the Lord and treat every case as a means to please Him.
2. (vs. 10). Next the king gave these judges specific judicial guidelines as he said “And what cause soever shall come to you of your brethren that dwell in your cities, between blood and blood, between law and commandment, statutes and judgments, ye shall even warn them that they trespass not against the Lord, and so wrath come upon you, and upon your brethren: this do, and ye shall not trespass.” These judges of this central or supreme court were to judge “what cause soever shall come to you” or every case with the attitudes given in the previous verse: with the fear of the Lord, faithfully and with a perfect heart. There would be cases “between blood and blood.” These were cases involving murder or manslaughter. In these cases the judge would have to not only determine guilt but also the punishment for the crime. Another type of crime would be “between law and commandment.” These cases involved offenses against God’s law and commandments. The judge would have to interpret the law and then apply it to the situation presented. In order to do this, the judge had to be well-versed with the law in question and fair when applying it. A third category of cases would be “statutes and judgments.” These cases involved offenses against the king’s laws and decrees. The king also advised these judges that in addition to rendering verdicts, they were to “warn them that they trespass not against the Lord.” Whoever came before the judge was to be warned not to sin against God. This would include a teaching ministry as well as exhortations informing the person of the consequences of sinning against God. The king then told the judges that if they did this “ye shall not trespass.” If they followed the king’s instructions they would avoid sinning when they carried out their judicial duties and judgments.
C. Jehoshaphat names the presiding officers (II Chronicles 19:11). In this verse the kings says, “And, behold, Amariah the chief priest is over you in all matters of the Lord; and Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king's matters: also the Levites shall be officers before you. Deal courageously, and the Lord shall be with the good.” An appeals process had been put in place by Moses in the wilderness. He commanded the Israelites to take difficult cases to the central sanctuary where priests, Levites and the ruling judge would give a final verdict (see Deuteronomy 17:8-13). However, this was never implemented on a continuing basis. Now, centuries later, Jehoshaphat appointed persons to carry this appeals process out. The king said that “Amariah the chief priest is over you in all matters of the Lord” or all religious cases. “Zebadiah the son of Ishmael, the ruler of the house of Judah, for all the king's matters.”The tribal ruler of Judah, “Zebadiah” would be over the central court of judges as the final judge over “all the king's matters” or any civil suits brought before the court. Both Amariah and Zebadiah would be over all the judges of the central or court of appeals as the final court of appeals or the Supreme Court. In addition, the king said “also the Levites shall be officers before you.”The word translated “officers” means “writers.” The Levites were to act as record keepers for the courts. Finally, the king commanded the judges to “Deal courageously, and the Lord shall be with the good.” Even though Jehoshaphat put together this judicial system, he knew that the best system would not guarantee fairness and justice. Therefore he commanded the judges to act with courage and promised that God would be “with the good” or those who served well.
Conclusion. God’s desire is for His justice to be available to everyone.King Jehoshaphat sought spiritual reform among the people and followed that with judicial reform.He made an important contribution to the administration of justice in Judah.He took existing judicial traditions and combined them with an organized system that included courts in the fortified cities and a supreme court in Jerusalem.The logical conclusion is that a fair and just judicial system can only be built in a society that recognizes and honors the God of Israel.
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