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conclusions inconsistent with the assured truth of the Divine Word, he should also be
encouraged to mark, in careful study, the many passages containing undesigned
references, which are only intelligible on the supposition, not only of the existence,
but of the long and generally acknowledged authority of the Mosaic legislation.
The reformation initiated by Jehoshaphat was carried out by him personally. For this
purpose he traversed the country from its southern boundary (Beer-sheba) to its
northern (Mount Ephraim). His main object was to "bring back" the people "to
Jehovah, the God of their fathers." Partly in attainment of this, and partly to render
the reformation permanent, he revised the judicial arrangements of the country, in
strict accordance with the Deuteronomic Law. For, according to he Divine
appointment, the judges in Israel were not only intended to pronounce sentences and
to decide cases, but to guide and direct the people on all questions, civil and
religious, and so to prevent the commission of sin or crime. The account given of the
work of Jehoshaphat embraces these three points: the appointment of Judges; the
principle underlying their authority; and the rule for its exercise.
As regards the first of these, we remember that the appointment of judges had been
first proposed by Jethro (Exodus 18:21, 22), and then carried out by Moses
(Deuteronomy 1:13,etc.)^88 Such judges were now appointed for every "fenced city."
This, not only because these places were the most important in the land, but in order
to protect the administration of justice,^89 and in accordance with the fundamental
law in Deuteronomy 16:18.
As regards the principle on which their authority rested, the judges were to bear in
mind that they were the representatives of the Great Judge, Whose aid was
accordingly promised them (2 Chronicles 19:6) - and this also in accordance with the
Deuteronomic statement: "for the judgment is God's" (Deuteronomy 1:17). From this
it follows, as the practical rule, that in the administration of justice they were to be
influenced by the fear of Jehovah, and not by fear of, nor favor for, man. And here
we mark once more the implied reference to Deuteronomy 1:16, 17; 16:18-20.^90
Besides these provincial judges, Jehoshaphat appointed in Jerusalem a tribunal of
appeal consisting of priests, Levites, and the chiefs of clans. With this mixed tribunal
rested the final decision in all matters concerning religion and worship (2 Chronicles
19:8: "for the judgment of Jehovah;" and ver. 11: "in all matters of Jehovah"), as well
as in civil and criminal cases (ver. 8: "in strifes; ver. 11: "all the king's matters").
Moreover, it was their duty to warn,^91 advise, and instruct in all doubtful cases,
whether criminal, civil, or ecclesiastical, in which they were applied to either by the
inferior judges or the people. As president of this mixed commission, Amariah, the
high-priest,^92 was appointed for ecclesiastical, and Zebadiah, the chief of the tribe of
Judah, for civil cases.
(^)