II Chronicles 19:7 · Bible study
2 Chronicles 19:7 Commentary: Fear, Integrity, and Divine Justice
Hebrew · 6 what the commentators say
Meaning in one sentence
Jehoshaphat charges judges to fear the Lord, reminding them that God shows no partiality and rejects bribes, a foundation for integrity in judgment.
Research Summary
- Meaning: God’s impartial justice compels human judges to act with integrity and holy fear.
- Key words: Fear (pa.chad, dread/reverence); Iniquity (av.Lah); Respect of persons (mas.so panim, lifting up face); Bribe (sho.chad).
- Main debate: The verse is clear and uncontroversial; no major interpretive disagreement.
- Theological theme: God’s righteousness as the foundation and standard for human justice.
- Best use: Teaching on leadership, integrity, and the fear of the Lord in everyday decisions.
Translation Comparison
BSB Berean Standard Bible 2020
And now, may the fear of the LORD be upon you. Be careful what you do, for with the LORD our God there is no injustice or partiality or bribery.”
WEB World English Bible 2000
Now therefore let the fear of Yahweh be on you. Take heed and do it; for there is no iniquity with Yahweh our God, nor respect of persons, nor taking of bribes.”
KJV King James Version 1769
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.
ASV American Standard Version 1901
Now therefore let the fear of Jehovah be upon you; take heed and do it: for there is no iniquity with Jehovah our God, nor respect of persons, nor taking of bribes.
YLT Young's Literal Translation 1898
and now, let fear of Jehovah be upon you, observe and do, for there is not with Jehovah our God perverseness, and acceptance of faces, and taking of a bribe.'
Darby Darby Bible 1890
And now, let the terror of Jehovah be upon you; be careful what ye do, for there is no iniquity with Jehovah, nor respect of persons, nor taking of presents.
Douay-Rheims Douay-Rheims Bible 1899
Let the fear of the Lord be with you, and do all things with diligence: for there is no iniquity with the Lord our God, nor respect of persons, nor desire of gifts.
Translations in other languages (10 available)
Sea pues con vosotros el temor de Jehová; guardad y haced: porque en Jehová nuestro Dios no hay iniquidad, ni acepción de personas, ni recibir cohecho.
Seja, pois, convosco o temor do SENHOR; guardai e fazei: porque no SENHOR nosso Deus não há iniquidade, nem acepção de pessoas, nem receber suborno.
Maintenant, que la crainte de l’ Éternel soit sur vous; veillez sur vos actes, car il n’ y a chez l’ Éternel, notre Dieu, ni iniquité, ni égards pour l’ apparence des personnes, ni acceptation de présents.
Darum laßt die Furcht des HERRN bei euch sein und hütet euch und tut' s; denn bei dem HERRN, unserm Gott, ist kein Unrecht noch Ansehen der Person noch Annehmen des Geschenks.
Nu dan, de verschrikking des HEEREN zij op ulieden; neemt waar, en doet het; want bij den HEERE, onzen God, is geen onrecht, noch aanneming van personen, noch ontvanging van geschenken.
Or dunque il timor dell’Eterno sia in voi; agite con circospezione, poiché presso l’Eterno, ch’è l’Iddio nostro, non v’è né perversità, né riguardo a qualità di persone, né accettazione di doni”.
A przetoż niechaj będzie bojaźń Pańska z wami; przestrzegajcież tego, a tak się sprawujcie; bo nie masz u Pana, Boga naszego, nieprawości, i niema względu na osoby, ani przyjmuje darów.
Итак да будет страх Господень на вас: действуйте осмотрительно, ибо нет у Господа Бога нашего неправды, ни лицеприятия, ни мздоимства.
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。」
So now let the fear of the Lord be in you; do your work with care; for in the Lord our God there is no evil, or respect for high position, or taking of payment to do wrong.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · II Chronicles 19:7
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse grounds a judge’s conduct in the very character of God. Gill notes that “there is no iniquity with the Lord our God; none in his nature, nor in his law; none commanded nor approved of by him, and therefore none should be done by his representatives in judgment.” Matthew Henry emphasizes that the judges act for the Lord and must imitate His impartiality. Keil and Delitzsch connect the charge to Deuteronomy 10:17, where God “does not respect persons or take bribes.” Wesley sums it up: judges are “in God’s stead” and must imitate God. The consensus is clear: the fear of the Lord is the motive, and God’s righteous nature sets the standard for human justice.
How settled is the interpretation?
Interpretive difficulty: Low
What is clear: God is just and impartial, so human judges must fear Him and avoid partiality and bribery.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Fear of the Lord as motivation | All commentators see it as the essential starting point for just judgment. | Some emphasize dread (terror of offending a holy God), while others stress reverent awe. Both senses are present in the Hebrew word <em>pa.chad</em>. |
| Impartiality of God | Christians agree that God shows no partiality, He does not favor the rich over the poor, or the powerful over the weak. | No significant debate; the verse is straightforward. |
| Rejection of bribery | All traditions condemn the taking of bribes as corrupt and contrary to God’s character. | The main difference is application: some traditions focus on legal and public office, while others extend it to any situation where a gift might influence a decision. |
Historical & Cultural Context
This verse stands within Jehoshaphat’s judicial reform, recorded in 2 Chronicles 19. After returning from a disastrous alliance with Ahab (ch. 18) and receiving a stern rebuke from the prophet Jehu, Jehoshaphat sets out to strengthen the nation spiritually. He goes out again among the people, from Beersheba to the hill country of Ephraim, bringing them back to Yahweh (v. 4). Then he appoints judges in every fortified city of Judah (v. 5). In verses 6-7 he charges them directly: they judge not for man but for the Lord, who is present in the judgment.
The phrase “fear of Yahweh” appears repeatedly in Chronicles as a mark of faithful leadership (e.g., 2 Chronicles 17:10; 19:9). Jehoshaphat’s reform echoes Moses’ earlier appointment of judges in Exodus 18, where able men who fear God were chosen (Exodus 18:21). The prohibitions against partiality and bribery draw directly from the law: Exodus 23:8 warns that a bribe blinds the discerning, and Deuteronomy 16:19 forbids perverting justice by showing partiality or taking a bribe.
Bribery and favoritism were persistent problems in ancient Near Eastern courts. By rooting the judges’ task in God’s own character, Jehoshaphat elevates the office: a judge does not serve the king or the people merely, but the Lord Himself. The charge is both a privilege and a warning, privilege because they act for God, warning because God sees every unjust decision.
Textual Notes
The supplied sources note no significant textual variants for this verse. The Hebrew text is consistent across ancient manuscripts and modern critical editions.
Reception History
This verse has been widely cited in Christian teaching on justice and the role of civil authorities. In the Reformed tradition, Matthew Henry and others used it to emphasize the duty of magistrates to reflect God’s impartiality. It also appears in broader discussions of God’s character, particularly the attribute of justice, and has been a touchstone for sermons on integrity. The verse’s clear, threefold denial of iniquity, partiality, and bribery makes it a concise summary of the biblical standard for fair judgment.
Preaching This Verse
Three-point outline
- The fear of the Lord as foundation, Before any judgment, a judge must stand in awe of God. Fear here (Hebrew pa.chad) means a healthy dread that restrains wrongdoing.
- Take heed and do it, The call to careful, deliberate action. Judges are not to be careless or passive; integrity requires constant vigilance.
- God’s character as the model, No iniquity, no partiality, no taking of bribes. Human justice finds its standard in the God who is perfectly just.
Five-point outline
- Recognize that you stand before God in every decision.
- Let the fear of the Lord shape your motivation, not popularity, profit, or pressure.
- Act with diligence, “take heed and do it” means careful, sustained obedience.
- Reject the temptation to show favoritism based on wealth, status, or connection.
- Refuse any gift that could bend your judgment, even small favors can distort justice.
Illustration hooks
- Manager’s dilemma: A team leader must choose between two qualified candidates. One is a friend’s relative. The verse challenges them to weigh the decision without partiality.
- Parenting fairness: When a parent treats one child more leniently, the other child feels the injustice. God’s impartiality calls parents to consistent, fair treatment.
- Jury duty: A juror realizes that the defendant’s background could sway sympathy. The call to “fear the Lord” means setting aside bias and deciding based on the evidence.
Questions your congregation is asking
- How can I keep the fear of the Lord real in my daily decisions, especially when no one is watching?
- Does God really care about the small bribes we accept, a free lunch, a favor returned? Where is the line?
- What does it mean practically to show “respect of persons” in the church or workplace?
Leading a Discussion
This verse sits in the middle of a charge to judges, but its principles apply to every believer. God’s character, no injustice, no partiality, no bribery, sets the standard for how we treat others. The fear of the Lord is the starting point for any right decision. As you discuss, think about the areas of your own life where you need to apply this same standard.
Discussion questions
- What does this verse teach us about God’s character? Why does the writer emphasize what God does not have (no iniquity, no partiality, no bribery)?
- Why does the call to “fear the Lord” come before the command to “take heed and do it”? How does fear of God shape our actions?
- In what situations are you most tempted to show partiality? How can you guard against it?
- The word for “bribe” here is broad, it can include gifts or favors meant to influence. How can even small things (flattery, a free meal) distort judgment?
- How does Jehoshaphat’s charge to judges apply to Christians who are not in positions of formal authority?
- Read Deuteronomy 10:17. How does that verse reinforce the message of 2 Chronicles 19:7?
- Think of one area of your life (family, work, church) where you struggle with partiality or taking an unfair advantage. What is one practical step you can take this week to act in the fear of God?
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)
| Genesis 18:25 | May it be far from you to do things like that, to kill the righteous with the wicked, so that the righteous should be like the wicked. May that be far from you. Shouldn’t the Judge of all the earth do right?” |
| Genesis 42:18 | Joseph said to them the third day, “Do this, and live, for I fear God. |
| Exodus 18:21 | Moreover you shall provide out of all the people able men which fear God: men of truth, hating unjust gain; and place such over them, to be rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. |
| Exodus 18:22 | Let them judge the people at all times. It shall be that every great matter they shall bring to you, but every small matter they shall judge themselves. So shall it be easier for you, and they shall share the load with you. |
| Exodus 18:25 | Moses chose able men out of all Israel, and made them heads over the people, rulers of thousands, rulers of hundreds, rulers of fifties, and rulers of tens. |
| Exodus 18:26 | They judged the people at all times. They brought the hard cases to Moses, but every small matter they judged themselves. |
| Exodus 23:8 | “You shall take no bribe, for a bribe blinds those who have sight and perverts the words of the righteous. |
| Deuteronomy 10:17 | For Yahweh your God, he is God of gods and Lord of lords, the great God, the mighty, and the awesome, who doesn’t respect persons or take bribes. |
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
5 public-domain commentaries, condensed into plain language.
Geneva Bible Notes Reformed 1599
Because God is entirely free from injustice and favoritism, the Geneva Notes urge judges to act with genuine reverence
Gill's Exposition of the Bible Baptist 1748
Gill draws a direct line from God's own character to the duty of human judges: because God has no injustice, no favoritism, and never takes bribes, those who judge on His behalf must act the same way. The fear of the Lord requires them to reflect His perfect impartiality in every ruling.
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 draws a direct conclusion: those who act in God's place, do His work, and will answer to Him must imitate God in the matter at hand. Their accountability to God requires them to reflect His character, especially in judgment.