II Chronicles 19:6 · Bible study
2 Chronicles 19:6 Commentary: Judging for Yahweh
Hebrew · 8 what the commentators say
Meaning in one sentence
Discover how Jehoshaphat's charge to judges redefines human judgment as service to God, with divine presence and accountability as both comfort and warning.
Research Summary
- Meaning: Human judges serve as God’s representatives; He is present both to aid and to hold them accountable.
- Key words: r'u (consider, perceive) opens with a call to self-awareness; mishpat (judgment, justice) ties the act to God’s own character.
- Main debate: Whether “with you” emphasizes divine aid in rendering just decisions or divine witness to hold judges accountable, most commentators see both.
- Theological theme: Delegated authority; the gravity of representing God in human institutions; justice as worship.
- Best use: Teaching on leadership, ethics, or the theology of work; a charge to those in any position of authority.
Translation Comparison
BSB Berean Standard Bible 2020
Then he said to the judges, “Consider carefully what you do, for you are not judging for man, but for the LORD, who is with you when you render judgment.
WEB World English Bible 2000
and said to the judges, “Consider what you do, for you don’t judge for man, but for Yahweh; and he is with you in the judgment.
KJV King James Version 1769
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.
ASV American Standard Version 1901
and said to the judges, Consider what ye do: for ye judge not for man, but for Jehovah; and he is with you in the judgment.
YLT Young's Literal Translation 1898
and saith unto the judges, `See what ye are doing--for not for man do ye judge, but for Jehovah, who is with you in the matter of judgment;
Darby Darby Bible 1890
And he said to the judges, Take heed what ye do; for ye judge not for man, but for Jehovah, who will be with you in the matter of judgment.
Douay-Rheims Douay-Rheims Bible 1899
And charging the judges, he said: Take heed what you do: for you exercise not the judgment of man, but of the Lord: and whatsoever you judge, it shall redound to you.
Translations in other languages (10 available)
Y dijo á los jueces: Mirad lo que hacéis: porque no juzgáis en lugar de hombre, sino en lugar de Jehová, el cual está con vosotros en el negocio del juicio.
E disse aos juízes: Olhai o que fazeis: porque não julgueis em lugar de homem, mas sim em lugar do SENHOR, o qual está convosco no negócio do juízo.
Et il dit aux juges: Prenez garde à ce que vous ferez, car ce n’ est pas pour les hommes que vous prononcerez des jugements; c’ est pour l’ Éternel, qui sera près de vous quand vous les prononcerez.
Und sprach zu den Richtern: Sehet zu, was ihr tut! denn ihr haltet das Gericht nicht den Menschen, sondern dem HERRN; und er ist mit euch im Gericht.
En hij zeide tot de richters: Ziet wat gij doet, want gij houdt het gericht niet den mens, maar den HEERE; en Hij is bij u in de zaak van het gericht.
“Badate bene a quello che fate; poiché voi amministrate la giustizia, non per servire ad un uomo ma per servire all’Eterno; il quale sarà con voi negli affari della giustizia.
Tedy rzekł do sędziów: Baczcież, co czynicie; bo nie ludzki sąd odprawujecie, ale Pański, który jest z wami przy sprawie sądowej.
и сказал судьям: смотрите, что вы делаете, вы творите не суд человеческий, но суд Господа; и Он с вами в деле суда.
對 他們 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。
And said to the judges, Take care what you do, for you are judging not for man but for the Lord, and he is with you in the decisions you give.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Chronicles 19:6
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
All supplied commentators agree that Jehoshaphat's instruction presses a single conviction: judges act not on human authority but on divine appointment. Gill states plainly: “ye judge not for man, but for the Lord; … whom they represented in judgment.” Keil and Delitzsch specify that the phrase means “in the name and according to the will of the Lord.” Wesley echoes this, noting that judges represent God's person, to whom judgment belongs. The final clause, “He is with you in the judgment,” is understood unanimously as both a promise of divine aid and a warning of divine scrutiny. Cambridge Bible renders it “He is with you in giving judgment,” paralleling “Immanuel.” The shared core is clear: human judgment is a delegated, sacred trust, and the judge’s bench is God’s own seat of justice.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: It is not disputed that judges act for God, not merely for human society, and that God is present with them in their judicial proceedings.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Representation: 'judge for Yahweh' | All commentators agree that judges act on God's behalf, not merely for human society. | Some (Gill, Wesley) emphasize the judge as God's representative with delegated authority; others (Keil) stress acting according to God's will and law. |
| Divine presence: 'with you in the judgment' | All agree God is present with the judge in some capacity. | The debate lies in the primary function: is it to aid (Cambridge, 'Immanuel'), to observe (Wesley), or to hold accountable (Clarke's implication of being 'judged for their judgments')? Most see all three. |
| Scope of application | The verse applies directly to those appointed as judges in Israel. | Some traditions apply it broadly to all in authority (parents, employers, pastors); others restrict it to formal judicial office. |
| Impartiality: no respect of persons | The verse and surrounding passage clearly condemn partiality and bribery. | How to practically achieve impartiality in a fallen world is discussed, with some emphasizing structural safeguards (like multiple judges) and others focusing on inner transformation through fear of God. |
Historical & Cultural Context
This verse sits within a larger reformation led by King Jehoshaphat after his controversial alliance with Ahab (II Chronicles 18, 19). The prophet Jehu rebuked him for helping the wicked, yet good was found in him (v.2, 3). In response, Jehoshaphat traveled personally from Beersheba in the south to Mount Ephraim in the north, turning the people back to the Lord (v.4). He then appointed judges in every fortified city of Judah (v.5), a direct implementation of the Mosaic command in Deuteronomy 16:18 to set judges in all towns. The judicial system of ancient Israel was decentralized: local elders heard cases at the city gate, with a central tribunal in Jerusalem for harder matters (v.8, 11). Jehoshaphat’s charge in verse 6 echoes Deuteronomy 1:17, where Moses told judges, “You shall not be afraid of the face of man, for the judgment is God’s.” The phrase “judgment belongs to God” was well established in Israel’s legal tradition (Exodus 21:6; 22:7, 8). By saying “you don't judge for man, but for Yahweh,” Jehoshaphat reorients the entire court system from human politics to divine worship. The mention of “no iniquity, no respect of persons, no taking of bribes” (v.7) directly quotes Deuteronomy 10:17, rooting the charge in Torah. The cultural context included pressure from powerful families, bribery, and partiality, precisely the sins the law forbade. Jehoshaphat’s reform was both structural and spiritual: he reorganized the courts and then gave them a theology of judgment. The Targum (ancient Aramaic paraphrase) adds that judges judge “before the Word of the Lord, whose Shechinah dwells with you in the affair of judgment,” revealing a later understanding of divine presence in the court. For the original hearers, this charge transformed daily legal work into an act of worship and accountability before the covenant God.
Textual Notes
The supplied sources note no significant textual variants for II Chronicles 19:6. The Hebrew text is stable across manuscripts. The BHS apparatus shows no variant readings for this verse. Translations differ slightly in rendering the final clause (e.g., KJV “who is with you,” WEB “he is with you”), but these represent interpretive choices rather than textual divergence.
Reception History
This verse has been a cornerstone for Christian teaching on the nature of authority and justice. Early church fathers like John Chrysostom cited it to remind judges of their accountability to God. In the medieval period, theologians like Thomas Aquinas used it to argue that human law participates in divine law, and that judges must reflect God’s impartiality. Reformation figures such as John Calvin and Matthew Henry drew on it to advocate for civil magistrates as God’s ministers (Romans 13). Puritans in England and New England appealed to this passage to ground judicial integrity in a covenant community. In modern times, it appears in discussions of judicial ethics, reminding both secular and religious judges that their work has transcendent significance. The verse also appears in sermons on righteous leadership and in intercessory prayers for the judiciary.
Preaching This Verse
Three-Point Outline
- Your courtroom is God’s courtroom. You do not judge for people ultimately, but for the Lord (v.6a). Your authority is delegated, not autonomous.
- God is both witness and ally. He is with you in the judgment (v.6b), present to help, to strengthen, and to observe. This steadies the judge against fear of the powerful.
- The fear of the Lord is the judge’s guard. Since God shows no partiality and takes no bribe (v.7), the judge must mirror those attributes. Righteous judgment flows from reverence, not reputation.
Five-Point Outline
- Consider what you do. The command begins with self-examination. The Hebrew verb r'u (see, perceive) demands more than a glance, it calls for sustained reflection on the weight of the task.
- You judge for Yahweh, not for man. Your ultimate audience is God, not the litigants, the public, or your own advancement. This reorients motive.
- He is with you in the judgment. The preposition “with” (im) carries both companionship and advocacy. God is not distant; He stands alongside the bench.
- Let the fear of Yahweh be on you. This is not terror but reverent awe that shapes decision-making. It checks favoritism and greed.
- Do it faithfully with a perfect heart. From v.9 and v.11: the call is to courageous integrity. God will be “with the good” (v.11).
Illustration Hooks
- A referee in a championship game who knows the entire stadium is watching, but who also knows the game belongs to a higher authority. The presence of the commissioner changes how the referee calls fouls.
- A parent forced to settle an argument between two children while the other parent watches. Knowing both children and the watching parent, the decision changes from “who is louder” to “what is fair.”
- A manager who must fire a friend for cause. The tension between loyalty and impartiality, and the knowledge that the company owner will review the decision, mirrors the judge’s dilemma.
Questions Your Congregation Is Asking
- Does this verse apply only to judges, or does it speak to every Christian who has authority over others (parents, bosses, church leaders)?
- If God is “with” the judge, does that mean He guarantees every decision is correct? Or does His presence mean He holds the judge accountable?
- How do I maintain the fear of the Lord when I am pressured by powerful people or by my own need for approval?
Leading a Discussion
Jehoshaphat's charge reframes the mundane work of judging as a sacred service. In a world where authority often corrupts, verse 6 anchors justice in the presence and character of God. Use these questions to explore what it means to exercise authority under God's eye.
Discussion Questions
- Read verse 6. Why does Jehoshaphat begin with “Consider what you do”? What does that imply about how the judges might have been thinking?
- The judges judged “for Yahweh”, what does that mean in practical terms? How does it change the way a judge hears a case?
- How would the promise “He is with you in the judgment” comfort a judge who must rule against a powerful person? How would it sober a judge tempted by a bribe?
- Verse 7 adds “no respect of persons, nor taking of bribes.” Why is the fear of the Lord the remedy for partiality? (See also Deuteronomy 10:17.)
- In what areas of your own life do you exercise authority over others? How does the principle of doing it “for the Lord” apply to parenting, management, or church leadership?
- Jehoshaphat set judges in every city (v.5). What structures does your church or community have to ensure justice is done? How could a group of Christians support fair leadership in your context?
- If God is with you in every judgment you make (not just legal ones), how does that change the way you make decisions today, big or small?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 19:15 | “‘You shall do no injustice in judgment. You shall not be partial to the poor, nor show favoritism to the great; but you shall judge your neighbor in righteousness. |
| Deuteronomy 1:17 | You shall not show partiality in judgment; you shall hear the small and the great alike. You shall not be afraid of the face of man, for the judgment is God’s. The case that is too hard for you, you shall bring to me, and I will hear it.” |
| Joshua 22:5 | Only take diligent heed to do the commandment and the law which Moses the servant of Yahweh commanded you, to love Yahweh your God, to walk in all his ways, to keep his commandments, to hold fast to him, and to serve him with all your heart and with all your soul.” |
| I Chronicles 28:10 | Take heed now, for Yahweh has chosen you to build a house for the sanctuary. Be strong, and do it.” |
| Psalms 82:1 | A Psalm by Asaph. God presides in the great assembly. He judges among the gods. |
| Psalms 82:6 | I said, “You are gods, all of you are sons of the Most High. |
| Ecclesiastes 5:8 | If you see the oppression of the poor, and the violent taking away of justice and righteousness in a district, don’t marvel at the matter, for one official is eyed by a higher one, and there are officials over them. |
| Luke 12:15 | He said to them, “Beware! Keep yourselves from covetousness, for a man’s life doesn’t consist of the abundance of the things which he possesses.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights the solemn weight of the command for judges to take heed. They must see themselves as standing in God's place and judge knowing that their own judgments will one day be judged. This awareness should govern every decision.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible Schools note that the Hebrew phrase often translated "Take heed" is better rendered "Consider," shifting the focus from caution to reflection. The key distinctive point is that judges facing powerful opponents are to strengthen themselves with the awareness that God is with them in giving judgment, an "Immanuel" promise for their work.
Geneva Bible Notes Reformed 1599
The Geneva note warns judges that their rulings are not merely human decisions but acts of God himself. Because God is personally present in every case they handle, they must act with extreme care and integrity.
Gill's Exposition of the Bible Baptist 1748
Gill stresses that judges sit not merely for human benefit but as representatives of the Lord Himself, whose law is their standard and whose glory their aim. God is present in the judgment hall both to guide them and to observe how they conduct themselves, making them directly accountable to Him.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch treats Jehoshaphat's judicial reforms as a revival and expansion of existing Mosaic and Davidic structures, not a new foundation. The judges in fortified cities and the supreme tribunal in Jerusalem were composed of Levites, priests, and elders, and were charged with administering both religious and civil law with the constant awareness that they served the Lord, not men.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry observes that Jehoshaphat sent preachers to instruct the people, but then saw the further need for judges to enforce the law. Teaching alone was not enough; a renewed magistracy with a fresh charge was required to keep the nation obedient.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley highlights that judges and rulers act as God's representatives, not merely human officials, so their justice serves God's honor as well as human good. He adds that God is personally present with them, both observing their conduct and defending them against any enemies stirred up by impartial judgment.