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英文原文
We have here a further account of the good reign of Jehoshaphat, I. His return in peace to Jerusalem, 2Ch 19:1. II. The reproof given him for his league with Ahab, and his acting in conjunction with him, 2Ch 19:2,3. III. The great care he took thereupon to reform his kingdom, 2Ch 19:4. IV. The instructions he gave to his judges, both those in the country towns that kept the inferior courts (2Ch 19:5-7), and those in Jerusalem that sat in the supreme judicature of the kingdom, 2Ch 19:8-11.
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Jehoshaphat's Piety (897 BC)
约沙法的敬虔（公元前897年）
¹ 犹大王约沙法平平安安地回耶路撒冷，到了自己的宫里。 ² 先见哈拿尼的儿子耶户出来迎接他，对约沙法王说：你岂当帮助恶人，爱那恨恶耶和华的人呢？因此耶和华的怒气临到你。 ³ 然而你还有善行，因你从这地除掉了木偶，立定心意寻求神。 ⁴ 约沙法住在耶路撒冷；他又出巡民间，从别是巴直到以法莲山地，引导他们归向耶和华他们列祖的神。
此处有，I. 神向约沙法所显的大恩惠，
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在他与亚哈那次危险的出征中平安地带他回来——那次出征几乎叫他付出极重的代价（代下19:1）："他平平安安地回到自己的宫里。"经上特别记下这事，为要表明：(1) 他所遭遇的比他所预料的为好。他曾在迫在眉睫的危险之中，却平安回家。每当我们平平安安回到自己的家中，都当承认神在我们出入之间保护我们的护理。但我们若被保守经过非常之险，就更当格外感恩。我们与死亡之间或许只差一步，然而我们仍活着。(2) 他所遭遇的比他所应得的为好。他偏离了尽本分的道，参与了一次他自己无法向神和他良心交代清楚的出征，然而他却平安回来了；因为神并不苛刻地计较我们的过犯，也不在每一次我们失去他的保护之时就收回它。(3) 他所遭遇的比以色列王亚哈为好——亚哈是被抬着尸首回来的。虽然约沙法曾对亚哈说："我和你一样"，神却分别了他；因为他认识并眷顾"义人的道路"，但"恶人的道路却必灭亡"。分别的怜悯是极为动人的。这里两位王在阵上同处，"一个被取去，一个被留下"，一个被抬着血淋淋回来，一个平平安安回来。
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藉着差遣先知责备他与亚哈的结亲。能觉察自己的过错，并在尚有可为之时受警告，叫我们可以悔改、改过、不至于太晚，这是极大的怜悯。奉差遣传达责备的先知是哈拿尼的儿子耶户。父亲在前朝是一位著名的先知，从亚撒把他关在木狗里责备他直言不讳一事可以看出；然而儿子并不怕责备另一位王。保罗愿意他的儿子提摩太不但因他的受苦而不灰心，反因此得激励（提后3:11-14）。(1) 先知坦白告诉他，他与亚哈结盟是行得很不好："你一个敬虔的人，岂当'帮助不敬虔的人'，向他们伸出相交之手，又伸手相助呢？"或者，"你岂当'爱那些恨恶耶和华的人'呢？你要把神远远观看的人抱在怀中吗？"恶人的黑名号就是"恨恶神"（罗1:30）。拜偶像的人在第二条诫命中就被视为如此；因此爱神的人不可在他们身上得着乐趣，也不可与他们结交。"耶和华啊，恨恶你的，我岂不恨恶他们吗？"（诗139:11-21）。蒙神恩典所抬举的人，不可自己贬低自己。愿神的百姓与神同心。(2) 神因他这样行而不悦："因此'耶和华的怒气临到你'，你必须藉悔改与他和好，否则后果对你更糟。"他这样行了，神的怒气便转消。然而下一章所记的患难，正是对他插手不属自己的争战的责备。他若如此好战，便要叫他有够多的战争。他后裔因亚哈家所陷入的大祸，正是他与那家结亲的公义报应。(3) 他却也留意到那可称赞之处——我们在责备人时所当如此行的（代下19:3）："'你还有善行'；所以神虽不悦你，他却不、也不肯弃绝你。"他废去偶像，心定意寻求神——这是善事，是神所悦纳的，神也要他继续如此行，尽管他如今已招致不悦。
II. 约沙法为这怜悯向神当尽之本的回报。他善受了责备，没有像他父亲那样向先见发怒，反倒顺服。"任凭义人击打我，这算为仁慈。"请看责备在他身上所产生的果效。1. 他"住在耶路撒冷"（代下19:4），留心办理自己在家里的事务，不再冒着险去对亚哈作这样的拜访。"责备智慧人，他就更有智慧"，并接受警戒（箴9:8-9）。2. 为要弥补（我可以说）他对亚哈的那次拜访，他对自己国度作了一次敬虔有益的巡视：他亲自"出巡民间"，从南方的别是巴直到北方的以法莲山地，"引导他们归向耶和华他们列祖的神"，即竭尽所能挽回他们。(1) 藉着先知所说的话，他明白自己从前改革的尝试是神所喜悦的，所以他重新进行，又行了当时未行的。称赞如此激励我们尽本分，我们因行善越受称赞，便越发殷勤行善，这是好的。(2) 也许他发现自己近来与拜偶像的亚哈家和以色列国结盟，对自己的国度产生了不良影响。我们可以想象，许多人见他这位改革的王竟与拜偶像者如此亲密，就放胆转去拜偶像；所以他认为自己加倍有责任竭力挽回他们。我们若真心悔改自己的罪，就当尽最大努力去修补因这罪在宗教或别人灵魂上所造成的损害。我们尤其当留意挽回那些因我们的榜样而陷入罪中，或在罪上更加刚硬的人。
⁵ 约沙法在犹大一切坚固城里，设立审判官，各城都有。 ⁶ 对审判官说：你们办事应当谨慎；因为你们判断不是为人，乃是为耶和华；判断的时候，他与你们同在。 ⁷ 现在愿耶和华的敬畏临到你们；你们当谨慎而办；因为耶和华我们的神无不公义，不偏待人，也不受贿赂。 ⁸ 约沙法又在耶路撒冷派利未人、祭司，和以色列族长若干人，为耶和华的事，并为争讼的事；他们回到耶路撒冷。 ⁹ 约沙法嘱咐他们说：你们当存敬畏耶和华的心，忠实并完全的心办事。 ¹⁰ 凡住在各城的弟兄之间，无论何种案件临到你们，无论是流血的事、是律法、诫命、律例、典章，你们当警戒他们，免得他们干犯耶和华，以致怒气临到你们和你们的弟兄；你们这样行，就不至犯罪。 ¹¹ 凡属耶和华的事，有大祭司亚玛利雅治理你们；凡属王的事，有犹大族长以实玛利的儿子西巴第雅治理你们；利未人也必作你们的官长。你们当刚强奋勇而行；愿耶和华与善人同在。
约沙法既已竭力使百姓为善，此处又着手安排，藉着设立稳定的官长体制，使他们尽可能保持为善。他曾差遣传道人去教训他们（代下17:7-9），那安排很好；但如今他看见还当差遣审判官在他们中间，使律法得以执行，使作恶的人惧怕。可能乡间各处早有审判官，但他们要么疏忽职守，要么被百姓轻看，以致设立的目的未达；所以有必要重新整顿，启用新人，重新交付职责。此处所行的正是此事。
I. 他在国中各城设立了下级法庭（代下19:5）。这些法庭的审判官当使百姓持守对神的敬拜，惩治违律之事，并断定人与人之间的争讼。此处是他给他们的训示（代下19:6），其中有，
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他为使他们紧密尽其职分所开的方法；有两样：(1) 极大的谨慎和审慎："你们办事应当谨慎"（代下19:6）。又说："你们当谨慎而办"（代下19:7）。当留心自己的职务；当谨慎免得犯错；要怕误解任何法律之点，或案件事实。"审判官在所有人中，最需要谨慎，因为如此多的事取决于他们判断的正确。"(2) 极大的敬虔和信仰："愿耶和华的敬畏临到你们"；这要成为约束，使你们不行错事（尼5:15，创42:18），也要成为激励，使你们积极尽上当尽的本分。"愿从神而来的毁灭成为他们的威胁，正如约伯所说（伯31:23），这样他们就只怕作恶的人了。"
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他要他们思念的动机，以激励他们忠心。这些动机有三，都是从神那里取的：(1) 他们从他得了委任；他们就是他的使者。一切的权柄都是他所立、为他而立："你们判断不是为人，乃是为耶和华"；你们的职务是荣耀他，并在人中间服事他国度的利益。(2) 他的眼目看顾他们："判断的时候，他与你们同在"——留意你们所行的，若你们行得不当，便要追讨。(3) 他是众官长公义的极大榜样："他无不公义"——不收贿赂，也不偏待人。官长被称为神，因此当努力效法他。
II. 他在耶路撒冷设立了最高法庭，凡下级法庭所遇疑难案件都可向它请示、上诉；按我们本国法律的话来说，它在抗辩、特别裁断、错误令状上作出判决。这法庭设在耶路撒冷；因为"审判的宝座设在那里"：在那里他们可以受到王亲自的监督。请观察，
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这法庭可审理的案件；按我们所熟悉的，分两类：(1) 王室诉讼，此处称为"耶和华的事"，因为神的律法就是国法。一切罪犯都按违背他律法的某部分被控，并被说成冒犯了他的太平、他的王冠和尊荣。(2) 民事诉讼，当事人之间的诉讼，此处称为"争讼"（代下19:8）和"他们弟兄的案件"（代下19:10）——即"流血与流血之间"的纠纷（这是指着申17:8说的），指被杀之人的血与杀人之人的血之间的争执。十支派背叛之后，除了希伯仑之外，所有的逃城都属以色列国；所以我们可以推想，圣殿的院宇或坛角主要用作这种情况下的避难所，因此凶杀案的审判就保留给耶路撒冷的法庭。下级审判官若对某条律法或诫命、律例或典章的意义意见不一，这法庭便当裁定争端。
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这法庭的审判官，是"利未人和祭司"中最精通律法、智慧出众、正直可靠的人，以及"以色列族长"——我可以称之为国家的贵族，或年高德劭、曾参与公务的人，他们对事实问题会是最有资格的审判官，正如祭司和利未人对律法的意义最有资格一样。
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这法庭的两位首席，或院长。大祭司亚玛利雅主管宗教事务，指导全庭并作全庭的发言人；或者也许在审判官自己也疑惑的案件中，由他最后咨询。那国的首相西巴第雅主管一切民事（代下19:11）。这样，恩赐和职事虽有不同，却都出于同一位圣灵，为的是身体的益处。有人最明白"耶和华的事"，有人最明白"王的事"；任何一方都不能对另一方说"我不需要你"，因为神的以色列两者都需要；各人既得了恩赐，就当照所得的服事。当为官长和传道人，为文士和政治家，为长于书本的人和长于事务的人，一同称颂神。
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这法庭的下级官吏。"你们中间的'利未人'（如那些资格不足以作审判官的）'要在你们面前作官吏'"（代下19:11）。他们要把案件带入法庭，又要看审判官的判语得以执行。这些手和脚在其本位上，正如眼和头（审判官）在其本位上一样不可或缺。
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王给他们的训示。(1) 他们当留意自己要从好的原则行事；凡所行的都当在"敬畏耶和华"之中——常常把他摆在自己面前——这样他们就行事忠心、凭良心，"存完全正直的心"（代下19:9）。(2) 他们当以防止罪为最大而经常的关怀，"警戒百姓，免得他们干犯耶和华"，使他们充满对罪的恐惧——不仅视罪为对自身和公众平安的损害，更视罪为冒犯神，是百姓若去行就必招致忿怒、官长若不惩治也必招致忿怒的事。"你们这样行，就不至犯罪"——这话暗示：手中有权的人，若不用其权防止并遏制别人犯罪，自己就染上了罪。"你们若不阻止他们犯罪，自己就是犯罪。"(3) 他们当凭决心行事。"你们当刚强奋勇而行"，不要怕人的情面；在尽本分上当放胆无畏，无论谁反对，神都必保护你们："愿耶和华与善人同在。"他无论在何处找到一个好人——一个好官长——就必被寻见为一位良善的神。
英文原文
Jehoshaphat's Piety (897 BC)
¹ And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem.
² And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the LORD? therefore is wrath upon thee from before the LORD.
³ Nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God.
⁴ And Jehoshaphat dwelt at Jerusalem: and he went out again through the people from Beer-sheba to mount Ephraim, and brought them back unto the LORD God of their fathers.
Here is, I. The great favour God showed to Jehoshaphat,
1. In bringing him back in safety from his dangerous expedition with Ahab, which had like to have cost him dearly (2Ch 19:1): He returned to his house in peace. Notice is taken of this to intimate, (1.) That he fared better than he had expected. He had been in imminent peril, and yet came home in peace. Whenever we return in peace to our houses we ought to acknowledge God's providence in preserving our going out and our coming in. But, if we have been kept through more than ordinary dangers, we are in a special manner bound to be thankful. There was but a step perhaps between us and death, and yet we are alive. (2.) That he fared better than he deserved. He was out of the way of his duty, had been out upon an expedition which he could not well account for to God and his conscience, and yet he returned in peace; for God is not extreme to mark what we do amiss, nor does he withdraw his protection every time we forfeit it. (3.) That he fared better than Ahab king of Israel did, who was brought home slain. Though Jehoshaphat had said to Ahab, I am as thou art, God distinguished him; for he knows and owns the way of the righteous, but the way of the ungodly shall perish. Distinguishing mercies are very obliging. Here were two kings in the field together, one taken and the other left, one brought home in blood, the other in peace.
2. In sending him a reproof for his affinity with Ahab. It is a great mercy to be made sensible of our faults, and to be told in time wherein we have erred, that we may repent and amend the error before it be too late. The prophet by whom the reproof is sent is Jehu the son of Hanani. The father was an eminent prophet in the last reign, as appeared by Asa's putting him in the stocks for his plain dealing; yet the son was not afraid to reprove another king. Paul would have his son Timothy not only discouraged, but animated by his sufferings, 2Ti 3:11,14. (1.) The prophet told him plainly that he had done very ill in joining with Ahab: "Shouldst thou, a godly man, help the ungodly, give them a hand of fellowship, and lend them a hand of assistance?" Or, "Shouldst thou love those that hate the Lord; wilt thou lay those in thy bosom whom God beholds afar off?" It is the black character of wicked people that they are haters of God, Ro 1:30. Idolaters are so reputed in the second commandment; and therefore it is not for those that love God to take delight in them or contract an intimacy with them. Do I not hate those, says David, that hate thee? Ps 139:11,21. Those whom the grace of God has dignified ought not to debase themselves. Let God's people be of God's mind. (2.) That God was displeased with him for doing this: "There is wrath upon thee from before the Lord, and thou must, by repentance, make thy peace with him, or it will be the worse for thee." He did so, and God's anger was turned away. Yet his trouble, as recorded in the next chapter, was a rebuke to him for meddling with strife that belonged not to him. If he be so fond of war, he shall have enough of it. And the great mischief which his seed after him fell into by the house of Ahab was the just punishment of his affinity with that house. (3.) Yet he took notice of that which was praiseworthy, as it is proper for us to do when we give a reproof (2Ch 19:3): "There are good things found in thee; and therefore, though God be displeased with thee, he does not, he will not, cast thee off." His abolishing idolatry with a heart fixed for God and engaged to seek him was a good thing, which God accepted and would have him go on with, notwithstanding the displeasure he had now incurred.
II. The return of duty which Jehoshaphat made to God for this favour. He took the reproof well, was not wroth with the seer as his father was, but submitted. Let the righteous smite me, it shall be a kindness. See what effect the reproof had upon him. 1. He dwelt at Jerusalem (2Ch 19:4), minded his own business at home, and would not expose himself by paying any more such visits to Ahab. Rebuke a wise man, and he will be yet wiser, and will take warning, Pr 9:8,9. 2. To atone (as I may say) for the visit he had paid to Ahab, he made a pious profitable visitation of his own kingdom: He went out through the people in his own person from Beersheba in the south to Mount Ephraim in the north, and brought them back to the Lord God of their fathers, that is, did all he could towards recovering them. (1.) By what the prophet said he perceived that his former attempts for reformation were well pleasing to God, and therefore he revived them, and did what was then left undone. It is good when commendations thus quicken us to our duty, and when the more we are praised for doing well the more vigorous we are in well-doing. (2.) Perhaps he found that his late affinity with the idolatrous house of Ahab and kingdom of Israel had had a bad influence upon his own kingdom. Many, we may suppose, were emboldened to revolt to idolatry when they saw even their reforming king so intimate with idolaters; and therefore he thought himself doubly obliged to do all he could to restore them. If we truly repent of our sin, we shall do our utmost to repair the damage we have any way done by it to religion or the souls of others. We are particularly concerned to recover those that have fallen into sin, or been hardened in it, by our example.
⁵ And he set judges in the land throughout all the fenced cities of Judah, city by city,
⁶ And 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.
⁷ 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.
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.
⁹ And he charged them, saying, Thus shall ye do in the fear of the LORD, faithfully, and with a perfect heart.
¹⁰ And what cause soever shall come to you of your brethren that dwell in their 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.
¹¹ 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.
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 (2Ch 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, 2Ch 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 (2Ch 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, 2Ch 19:6. And again, "Take heed and do it, 2Ch 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 (Ne 5:15, Ge 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 (2Ch 19:8) and causes of their brethren (2Ch 19:10), differences between blood and blood (this refers to De 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, 2Ch 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," 2Ch 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, 2Ch 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.
本章进一步记述约沙法美好的作王历史。一、他平平安安回到耶路撒冷（代下19:1）。二、因他与亚哈结盟、又与亚哈联合行事而受的责备（代下19:2-3）。三、他因此对改革本国所尽的极大用心（代下19:4）。四、他对众士师的训勉：无论是乡间各城主持下级法庭的士师（代下19:5-7），还是在耶路撒冷坐镇王国最高司法机构的士师（代下19:8-11）。