Jehoshaphat Rebuked

Jehoshaphat’s safe homecoming is in sharp contrast with Ahab’s end (2Chr 18:27a; 34). Jehoshaphat returns “in safety to his house in Jerusalem” (2Chr 19:1). With that he gets more than he deserves. For he has said: “I am as you are” (2Chr 18:3). He did not go the way of the righteous, but that of the wicked. In that way he should have perished: “For the LORD knows the way of the righteous, but the way of the wicked will perish” (Psa 1:6).

Still impressed by what happened – that the word of the prophet Micaiah became true – there comes a message from God. Back home Jehoshaphat is visited by a prophet, Jehu (2Chr 19:2). This is the son of Hanani, who prophesied to Asa and therefore ended up in prison (2Chr 16:7-10). His son Jehu, however, did not become afraid of this, and fearlessly prophesies to Asa’s son when he has been on the wrong path. Here a faithful father has a faithful son. Jehoshaphat reacts differently than his father (Pro 15:5; 32).

The prophet speaks clear language (2Chr 19:2). Prophets call things by their name. He speaks to Jehoshaphat that he has turned things completely upside down by supporting the wicked in his bad work and showing love for those who hate the LORD. He has been the opposite of the LORD and His judgment of sin. That’s why “wrath … from before the LORD” is resting on Jehoshaphat. The LORD cannot rejoice about him who is the king of His people. On the contrary. Jehoshaphat was not like David who did choose the LORD’s side against evil and the evil ones (Psa 139:21; cf. Jam 4:4; Lk 16:13).

After his solemn admonition Jehu also talks about the good things that are present with Jehoshaphat. A true prophet also has love for the one to whom he speaks and also calls the good (2Chr 19:3). The Lord knows the good of everyone who loves Him. The lesson for us from all this is that we should only love what God loves.

The good Jehoshaphat did, consists of two things. The first is that he has removed the Asheroth from the land. This is an external action. Secondly, this action proves that his heart is in order before God. He has set his heart to seek God. This is an inner mind, which is also an action of Jehoshaphat. Both are pleasing to God and are noticed and appreciated by Him.

Jehoshaphat Restores Judgment

Jehoshaphat lives again in Jerusalem (2Chr 19:4). This indicates that he is again in the presence of the LORD. He continues on the right way. Now that he himself is back in the right place, he also brings the people “back to the LORD, the God of their fathers”. This is better than what he has done before, when he took the people on the wrong path in his cooperation with Ahab. Jehoshaphat repented and now does “the deeds he did at first” (Rev 2:5; 2Chr 17:1-4; 7-9).

As in 2 Chronicles 17, he regulates justice among the people by appointing judges “in the land in all the fortified cities of Judah, city by city” (2Chr 19:5). It is striking how emphatically the places where Jehoshaphat appoints the judges are described. It is not just general “in the land”, but “in all the fortified cities of Judah” and then also “city by city”. It indicates that Jehoshaphat takes his task seriously. He has become wiser through experience.

The fact that he takes his task seriously is not only demonstrated by the appointment of judges. It is also evident from what he says to the judges. He impresses upon them that they should remember well that they represent the LORD as the supreme Judge (2Chr 19:6). He is present at all rendering judgment. For Him they judge and not for people. Paul is aware that the judgment of his service does not depend on people, but on the Lord (1Cor 4:3-4), and we should also think of that.

Jehoshaphat not only lets the word preach, but also ensures that people live up to it. The judges must decide how to proceed in cases where disputes have arisen. They know the law of the LORD and must apply it correctly. Jehoshaphat binds them to their heart to fulfill their duty “in the fear of the LORD” (2Chr 19:7). That will keep them from speaking what people like to hear or what suits themselves best. They will also be preserved from taking a bribe.

So should we also do if there are disputes between believers (1Cor 6:5; Mt 18:15-20). If we know ourselves responsibly, how careful we will be with our statements among God’s people. Judges are people who know God’s will in difficult cases. They are wise men who, in practical difficulties, speak the right word from God’s Word.

Justice must be spoken that answers to Who God is, in a way that justice reflects His features. He is righteous and completely consistent in His judgment. He is “the righteous Judge” (2Tim 4:8). “Shall not the Judge of all the earth do justice? (Gen 18:25, literal translation). He is the God Whom we call upon as Father and Who “impartially judges according to each one’s work” (1Pet 1:17).

Jehoshaphat also establishes a higher court, formed by some Levites and priests from Judah, to which he also adds some heads of families from Israel (2Chr 19:8). This court is located in Jerusalem. There the “judgment of the LORD” is done, that is, in His Name. That’s where it all starts. Then we read about judging “disputes among the inhabitants of Jerusalem”. It is about them, it concerns them.

The judges of this court, like their colleagues in the cities of Judah, are commanded to judge “in the fear of the LORD” (2Chr 19:9; cf. 2Chr 19:7). Jehoshaphat adds that they will do their work “faithfully and wholeheartedly”. Faithfulness is an important condition in every work we do for the Lord. It is even the most important measure for judging our service (1Cor 4:2). We can only prove this faithfulness if our heart is all for the Lord.

For the inhabitants of Jerusalem, the court is the ordinary court of justice. For the inhabitants of the other cities, it seems more like a higher court where they can go for justice if they cannot find a solution in their own place of residence (2Chr 19:10; cf. Deu 17:8). The judges have a great responsibility to deal with any dispute in such a way that both themselves and the persons they judge are not found guilty toward the LORD.

The highest judges are mentioned (2Chr 19:11). There are two of them. There is the “chief priests ... for every matter [that] concerns the LORD”, that is to say in the things that are in connection with worship and temple service. Also there is “the leader of the house of Judah for every case [that] concerns the king”. This applies more to all state and administrative matters. These issues are very much intertwined in Israel.

The chief priest and the ruler of Judah are together a picture of the Lord Jesus as King-Priest. Finally, every member of God’s people must be accountable to Him. On every decision we make, we will be accountable to the Lord Jesus.

After his extensive explanation of what is expected of the judges, Jehoshaphat says that they should get to work. He also speaks one last word of encouragement to them. He encourages them to act resolutely. This means to act in accordance with the will of the LORD. If they do, they will act uprightly and they may be sure that the LORD is with them. “The upright” is the one who does what is right in the eyes of God and who lives by the Word of God.