(8) Did . . . set.--Appointed some of the Levites.

Chief of the fathers.--Heads of the clans of families. (Comp. Exodus 18:21-26; Deuteronomy 1:15-17, 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 (shoterim) and judges (1Chronicles 23:4) 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 Deuteronomy 17:8-12 prescribe.

For the judgment of the Lord.--Comp. 2Chronicles 19:11 : "For every matter of Jehovah," i.e., for all ecclesiastical as opposed to civil causes. The latter are here called "controversies" (ribh, strife, litigation), and in 2Chronicles 19:11, "every matter of the king."

When.--And. There should be a full-stop at "controversies." "And they returned to Jerusalem" refers to the return of the Royal Commission of 2Chronicles 19:4. So Syriac and Arabic, which make the clause begin 2Chronicles 19:9 : "And he returned to Jerusalem, charged them, and said to them."

Verse 8. - This and the following three verses close the immediate subject by stating with some emphasis the reform in the metropolis itself, of the "supreme tribunal," as it has been called (Exodus 18:19, 20, 26; Deuteronomy 17:9, 10, 12), composed of Levites, priests, and chief of the fathers of Israel; i.e. probably heads of the whole family that went by the same name. Of course every father was head of his own family, but only one (such as in modern times by primogeniture the eldest son) the representative head of the entire family, and under this expression is no doubt naturally set forth only those families that were of some relative consideration or distinction. For the judgment of the Lord, and for controversies. Considering the plainer distinction in the language of vex. 11, there can be no doubt that the words, "for the judgment of the Lord," do not intend simply to describe godly judgment, but point to dues payable to the Lord in some religious aspect: "Render to Caesar... and to God the things that are God's" (Matthew 22:21; Mark 12:17; Luke 20:25); while the words, "and for controversies," point to the mutual strifes of the people. When they returned; Hebrew, "and they returned." It has been proposed to remove this clause so as to begin the next verse with it (and so the Revised Version shows as a clause by itself, "And they returned to Jerusalem"), and, to make this fit the better, the word did in the first line of the verse is changed into "had." It is, however, possible to render the clause, "And they dwelt in Jerusalem,' which would make a far mere coherent sense, and would mark the permanence and stationariness of this chief court.

19:1-11 Jehoshaphat visits his kingdom. - Whenever we return in peace to our houses, we ought to acknowledge God's providence in preserving our going out and coming in. And if we have been kept through more than common dangers, we are, in a special manner, bound to be thankful. Distinguishing mercies lay us under strong obligations. The prophet tells Jehoshaphat he had done very ill in joining Ahab. He took the reproof well. See the effect the reproof had upon him. He strictly searched his own kingdom. By what the prophet said, Jehoshaphat perceived that his former attempts for reformation were well-pleasing to God; therefore he did what was then left undone. It is good when commendations quicken us to our duty. There are diversities of gifts and operations, but all from the same Spirit, and for the public good; and as every one has received the gift, so let him minister the same. Blessed be God for magistrates and ministers, scribes and statesmen, men of books, and men of business. Observe the charge the king gave. They must do all in the fear of the Lord, with a perfect, upright heart. And they must make it their constant care to prevent sin, as an offence to God, and what would bring wrath on the people.Moreover, in Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Israel,.... 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:

for the judgment of the Lord; in things sacred, which related to the worship of God, and the support of it:

and for controversies; of a civil kind between man and man, whether pecuniary or capital, of a more private or public kind:

when they returned to Jerusalem; that is, this court was set up at Jerusalem, when Jehoshaphat, the priests, Levites, and chief men that went with him, returned thither.