Deuteronomy at that time, long before the memoirs were written on which the Books of Chronicles are based. For, as

we shall presently see, there are here constant references to the legislation in the Book of Deuteronomy, and that not

pointedly and with a show of emphasis - such as we would have expected if Deuteronomy had been only lately

invented or introduced - but in a manner which indicates a long admitted authority, so that its legislation had permeated

the people, and its principles required only to be alluded to as something universally acknowledged, - not vindicated as

something recently in troduced. This line of argument, bringing out the undesigned evidences of the antiquity of the

Mosaic legislation, seems to us to possess far more convincing force than much of the specious reasoning on the other

side, which has of late been so confidently advanced. And while on this ground the reader should be warned against

hastily adopting 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 t he 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

"fe nced 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.

And now that came to pass which had been predicted by the prophet in punishment of the alliance with Ahab. Happily,

it found the people prepared by the religious revival which had passed over the land. A s we infer from the tenor of the

whole narrative, the Moabites, the Ammonites, and "with them certain of the Meunites,"93 made an unexpected raid

"from beyond the Sea" - that is, the Dead Sea - "from Edom." 94

They could come swooping round the southern end of the Dead Sea, or passing over by the southern ford, just opposite

Engedi, the ancient Hazazon-tamar - probably the oldest city in the world. The name Engedi, "the spring of the goat," is

derived from the manner in which its fertilizing spring seems to leap in its descent. The older name, Hazazon-tamar -

either "rows of palms," or "the cutting of the palm-trees" - originated from the palms which once grew there in great

luxuriance. But the site is now desolate, and where once palms flourished, and the mo st precious wine of Judaea was

grown, only naked terraces shelve up the mountain -side. The plain or rather slope is described95 as extending about a

mile and a half from north to south, being bounded on either side by a Wady with perennial water. Engedi touches the

outrunners of the mountains of Judah.