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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)
約沙法的敬虔（主前 897 年）
¹ 猶大王約沙法平平安安回到耶路撒冷的宮裡。 ² 先見哈拿尼的兒子耶戶出來迎接他，對約沙法王說：「你豈當幫助惡人，愛那恨惡耶和華的人呢？因此耶和華的怒氣必臨到你。 ³ 然而你還有善行，因你從國中除掉了木偶，立定心意尋求神。」 ⁴ 約沙法住在耶路撒冷；以後他再出巡民間，從別是巴直到以法蓮山地，引導百姓歸向他們列祖的神耶和華。
此處我們看到：一、神向約沙法所施的大恩。
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祂使他從與亞哈同去的那次危險出征中平安歸來——那次的冒險險些叫他付上慘重的代價（代下十九1）：「他平平安安回到自己的宮裡。」聖經特別記下這事，為要表明：（一）他所遭遇的比他所預期的更好。他原處於極大的危險之中，卻平安歸回。每當我們平平安安回到家中，都當承認是神的護理保守了我們的出入。若我們是經過了非常的危險而蒙保守，就格外當獻上感謝。也許生死之間只差一步，我們卻仍然活著。（二）他所遭遇的比他所配得的更好。他偏離了本分之路，出去作了一次他自己也難以向神和良心交代的出征，卻仍平安歸來；因為神不苛察人的過犯，也不每次在我們失去祂保護的資格時就收回保護。（三）他所遭遇的比以色列王亞哈更好——亞哈被抬回來時已經死了。雖然約沙法曾對亞哈說：「你我不分彼此」，神卻把他分別出來；因為祂知道並承認「義人的道路」，而「不敬虔人的道路卻必滅亡」。分別的恩慈最能激發人。這裡有兩個王同在戰場，「一個被取去，一個被撇下」，一個被抬回時渾身是血，另一個卻平平安安。
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神差遣責備給他，為他與亞哈的結親而責備他。能因自己的過失而受責備、及早被告知錯在哪裡、好在為時未晚之前悔改改正，乃是極大的憐憫。奉差遣責備的先知是哈拿尼的兒子耶戶。父親在前一個王朝是著名的先知——這從亞撒把他囚在木狗裡、因他直言可知；然而兒子卻不畏懼去責備另一個王。保羅盼望他的兒子提摩太不因他所受的苦難而灰心，反因而得激勵（提後三11、14）。（一）先知坦白告訴他，他與亞哈結交乃是大惡：「你——一個敬虔人——『豈當幫助惡人』，與他們相交，又援助他們呢？」或作：「你豈當愛那恨惡耶和華的人？你豈要將神所遠離的人懷抱在胸懷中嗎？」惡人的黑狀，就是他們是「恨惡神的」（羅一30）。拜偶像的人在第二條誡命中也被如此看待；因此愛神的人不當以他們為樂，也不當與他們結交。「耶和華啊，恨惡你的，我豈不恨惡他們嗎？」（詩一三九11、21）。蒙神恩典所高舉的人，不當自己貶低自己。願神的百姓與神同心。（二）神因他如此行而不喜悅：「『耶和華的怒氣臨到你』；你必須藉著悔改與祂和好，否則必對你不利。」他如此行了，神的怒氣就轉離。然而下一章所記他的患難，正是他插手與己無關之爭的責罰。他既如此喜愛爭戰，就必飽嘗爭戰。而他的後裔因亞哈家所陷入的大禍患，正是他與那家結親所當得的刑罰。（三）先知卻也注意到他值得稱讚之處——這正是我們責備人時所當作的（代下十九3）：「『你還有善行』；因此，雖然神不喜悅你，祂卻不、也不會棄絕你。」他以堅定尋求神的心志廢除了偶像——這是神所悅納的善行，神也要他繼續如此行，雖然他如今已經惹了不悅。
二、約沙法為這恩待而向神盡的本分。他虛心接受責備，沒有像他父親那樣向先見發怒，反而順服。「任憑義人擊打我，這算為仁慈。」請看責備在他身上產生了甚麼效果。1. 他「住在耶路撒冷」（代下十九4）——專心於國內的本分，不再暴露自己、再去拜訪亞哈。「責備智慧人，他就更有智慧」，並且受警戒（箴九8、9）。2. 為要（可說是）贖補他對亞哈的訪問，他對自己的國度作了一次敬虔有益的巡視：他親自「出巡民間」，從南方的別是巴直到北方的以法蓮山地，「引導他們歸向他們列祖的神耶和華」——就是盡其所能挽回他們。（一）他從先知所說的話看出：他先前改革的努力是神所喜悅的，因此他重新發起，並補上當時所遺漏的。我們若因行善受稱讚而得激發、更加殷勤，這是好的；越因行善受讚美，就在善行上越發奮勇，這也是好的。（二）也許他發現自己最近與拜偶像的亞哈家和以色列國的結交，對本國有了不良的影響。我們可以推想，許多人見到他們那改革的王竟與拜偶像的人如此親密，就壯膽轉去拜偶像；因此他覺得自己加倍有責任盡力挽回他們。我們若真誠悔改自己的罪，就必盡力修補我們因罪而在宗教或別人的靈魂上所造成的損失。我們尤其有責任挽回那些因我們的榜樣而陷入罪中、或在罪上更加剛硬的人。
⁵ 又在猶大國中各堅固城裡設立審判官，每城都是如此。 ⁶ 對審判官說：「你們辦事應當謹慎；因為你們判斷不是為人，乃是為耶和華；判斷的時候，他必與你們同在。 ⁷ 現在你們應當敬畏耶和華，謹慎辦事；因為耶和華我們的神沒有不義，不偏待人，也不受賄賂。」 ⁸ 約沙法又從利未人、祭司和以色列族長中，在耶路撒冷設立人，為耶和華的判斷和爭訟；他們回到耶路撒冷的時候就如此行。 ⁹ 約沙法囑咐他們說：「你們當存敬畏耶和華的心，忠信誠實辦事。 ¹⁰ 凡住各城的弟兄，無論有甚麼爭訟的事來到你們這裡——或為流血，或為律法、誡命、律例、典章——你們就當警戒他們，免得他們得罪耶和華，免得怒氣臨到你們和你們的弟兄；你們這樣行，就不致有罪。 ¹¹ 凡屬耶和華的事，有大祭司亞瑪利雅治理你們；凡屬王的事，有猶大支派的首領以實瑪利的兒子西巴第雅治理你們；在你們面前有利未人作官長。你們應當壯膽辦事，願耶和華與善人同在。」
約沙法既已盡力使百姓為善，如今又設法藉著常設官長的影響力保守他們繼續為善。他曾差遣傳道人在他們中間教導他們（代下十七7～9），那項安排很好；但他如今進一步看出，還需要差遣審判官在他們中間，執行律法，使作惡的人懼怕。也許全國各地原本就有審判官，但他們或疏忽職守，或百姓輕看他們，以致設立的目的並未達成；因此有重新整頓的必要——任用新人、重新訓勉。這就是此處所作的。
一、他在國中各城設立了下級法庭（代下十九5）。這些法庭的審判官要保守百姓對神的敬拜，懲治違背律法的人，並判斷人與人之間的爭訟。此處是他給他們的訓勉（代下十九6），其中包含：
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他為使他們緊守本分所指示的方法，共有兩樣：（一）極大的謹慎和周全：「你們辦事應當謹慎」（代下十九6）。又說：「謹慎辦事」（代下十九7）。「留心你們的差事；當心不要犯任何錯誤；恐怕誤解了任何律法的要點，或事實的真相。」在一切人中，審判官最需要謹慎，因為許多事都繫於他們判斷的正確。（二）極大的敬虔和宗教：「『願耶和華的敬畏在你們身上』——這要成為約束，使你們不行不義（尼五15；創四十二18），也要成為推動，使你們積極盡本分。」願從神而來的毀滅成為他們的畏懼，正如約伯所說（伯三十一23），這樣他們就只使作惡的人懼怕。
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他要他們思想的動機，為要使他們忠心。這些共有三個，都是從神而來：（一）他們的職任是從祂而來的；他們是祂的僕人。「權柄都是祂所設立的，也是為祂設立的」：「『你們判斷不是為人，乃是為耶和華』；你們的職責是榮耀祂，在人群中事奉祂國度的利益。」（二）祂的眼目在他們身上：「『判斷的時候，祂與你們同在』——留意你們所作的，若作錯了就要你們交賬。」（三）祂是一切官長公義的最高榜樣：「在祂毫無不義，沒有受賄，也不偏待人。」官長被稱為神，因此當努力效法祂。
二、他在耶路撒冷設立了最高法庭；凡下級法庭所遇到的疑難案件，都要向他們請教、向他們上訴；這法庭也審理（用我們本國法律的話來說）抗辯、特別裁決和誤審的糾正。這法庭設在耶路撒冷；因為「在那裡設立審判的寶座」：在那裡他們可在王自己的監察之下。請觀察：
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這法庭可審理的案件；和我們一樣，分為兩類：（一）王室訴訟，此處稱為「耶和華的判斷」，因為神的律法就是國法。一切罪犯都被控違犯了祂律法的某一部分，被認為冒犯了祂的平安、祂的冠冕和尊嚴。（二）民事訴訟，當事人與當事人之間的，此處稱為「爭訟」（代下十九8）和「弟兄的案件」（代下十九10），以及「流血與流血之間」的分歧（這是指申十七8說的），就是被殺之人的血與殺人者的血之間的。自從十支派叛離之後，除了希伯崙之外，所有逃城都屬於以色列國；因此我們可以推想，聖殿的院子或壇角主要被用作此種情形的庇護所，殺人案的審理也就保留給耶路撒冷的法庭。若下級審判官對任何律法或誡命、律例或典章的解釋不能一致，這法庭就要裁定爭議。
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這法庭的審判官，是「利未人和祭司」中對律法最有學問、智慧卓越、品德經過考驗的人，以及「以色列的族長」——我們可稱之為國家的貴族，或是年老有經驗、曾經辦事的人——他們對事實最為勝任，而祭司和利未人則對律法的解釋最為勝任。
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這法庭的兩位首長，或稱庭長。大祭司亞瑪利雅主持宗教案件，引導法庭並作其發言人，或許也負責在審判官自己猶疑的案件中最後被諮詢。宰相西巴第雅主持一切民事案件（代下十九11）。這樣，「恩賜原有分別，聖靈卻是一位；職事也有分別，主卻是一位」，都是為身體的好處。有人最明白「耶和華的事」，有人最明白「王的事」；兩者誰也不能對誰說：「我用不著你」，因為神的以色列兩者都需要；各人既領受了恩賜，就當照樣事奉。願我們為官長和傳道人、為文士和政治家、為讀書的人和辦事的人，都稱頌神。
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法庭的下屬職員。「『利未人』中有些（那些才能不足以勝任審判官的）『要作你們面前的官長』」（代下十九11）。他們要把案件帶進法庭，並監督審判官判決的執行。這些手腳在其崗位上，與眼睛和頭腦（審判官）在他們的崗位上同樣不可或缺。
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王對他們的訓勉。（一）他們必須注意從好的原則出發行事；他們一切所作的都要在「敬畏耶和華」之中，常常把祂擺在眼前，這樣就能忠心、憑良心、「以純全正直的心」行事（代下十九9）。（二）他們必須以防止犯罪為首要和常常關注的事：「警戒百姓，免得他們得罪耶和華」——使他們對罪存敬畏之心，不僅因為罪對自己和公眾平安有害，更因為罪是得罪神的，百姓若犯這罪、官長若不懲治這罪，都要惹動神的怒氣。「你們這樣行，就不致有罪」——這暗示手中有權的人若不運用權力去防止和遏制別人的罪，自己就染上了罪。「你們若不攔阻他們犯罪，你們就是犯罪。」（三）他們必須毅然行事。「壯膽辦事，不畏人的情面；在你們職責上勇敢無畏；無論誰反對你們，神都必保護你們：『願耶和華與善人同在。』」祂無論在哪裡找到一個好人、一個好官長，就必在那裡顯為良善的神。
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.
本章進一步記述約沙法敬虔的治國。一、他平平安安地回到耶路撒冷，代下十九1。二、因他與亞哈結盟、又與他同謀行事而受到的責備，代下十九2、3。三、他隨即用心改革他的國度，代下十九4。四、他對審判官的訓勉——包括駐在各城鎮、主持下級法庭的審判官（代下十九5～7），以及在耶路撒冷坐堂、主持王國最高司法的審判官，代下十九8～11。