“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.”
Thou. Septuagint, “O king Josaphat, if thou helpest the sinner; or, wilt thou befriend one hated by the Lord?” Protestants, “shouldst thou….love them that hate the Lord?” (Haydock) — The Donatists hence inferred, that it was not lawful to converse with sinners. But St. Augustine (contra ep. Par. ii. 18.) replied, that Josaphat was blamed for aiding Achab in the contempt of the true prophet, and for going to battle conformably to the predictions of impostors. Both kings offended, but in a different degree. (Worthington) — We must also keep at as great a distance as possible from the notorious enemies of God, as their conversation is dangerous. (Tirinus) — Evil communications corrupt the best of manners. See Psalm cxxxviii., &c.
“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.”
Works. Septuagint, “words.” Protestants, “things.” (Haydock) — The merit of Josaphat screened him from punishment. (Tirinus) — Prepared. Septuagint, “directed.” (Menochius) — Syriac, “disposed.” Faith teaches that we can do no good of ourselves, but that we have free will to choose either good or evil.
“And Jehoshaphat dwelt at Jerusalem: and he went out again through the people from Beersheba to mount Ephraim, and brought them back unto the LORD God of their fathers. he went: Heb. he returned and went out”
Ephraim. This was the northern boundary, as Dan or Emath had been under David and Solomon. (Calmet)
“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 . in: Heb. in the matter of judgment”
And whatsoever. Hebrew, “who is with you in the judgment.” The Lord will confirm your just decisions, and punish your injustice. (Haydock) — God stood in the synagogue of gods, or judges, Psalm lxxxi. 1. Judges ought not so much to regard man as God, when they pass sentence. (Calmet) — How then will the Anabaptists deny that a man may sit in judgment? (Tirinus)
“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.”
Gifts. The contrary is the source of so much corruption. (Haydock) — It would be proper to inscribe this sentence on the walls of all courts of judicature, or rather on the hearts of all in office. (Tirinus) — None but the true religion can produce such maxims. (Calmet)
“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.”
And the. Hebrew, “of the Lord, and for disputes among the people among themselves, (Haydock) and they returned, (ver. 4) or dwelt at Jerusalem.” (Calmet) — Septuagint, “to judge the inhabitants of,” &c. Josephus ([Antiquities?] ix. 1.) says, “he returned.” Syriac, “And being returned….he exhorted.”
“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.”
Cities. He addressed the judges of the capital, to whom appeals might be made. (Calmet) (Menochius) — Kindred, with respect to inheritances and matrimonial cases. Hebrew, “blood,” or murder, whether casual or wilful.
“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. Deal: Heb. Take courage and do”
Amarias, (1 Paralipomenon vi. 11.) or rather Azarias, the father of Johanan, 1 Paralipomenon v. 9. — Office, in civil matters. (Calmet) — Here is a plain distinction between the spiritual and temporal authority, instituted by God, Deuteronomy xvii., and Numbers xxvii. (Worthington) (Tirinus) — Masters. Hebrew shoterim, to execute the sentence; (Du Hamel) or “officers.” — You. Protestants, “with the good.” (Haydock)