Metaphysical Bible Interpretation of II Chronicles Chapter 19
Metaphysically Interpreting II Chronicles 19:1-3
19:1And Jehoshaphat the king of Judah returned to his house in peace to Jerusalem. 19:2And Jehu the son of Hanani the seer went out to meet him, and said to king Jehoshaphat, Shouldest thou help the wicked, and love them that hate Jehovah? for this thing wrath is upon thee from before Jehovah. 19:3Nevertheless there are good things found in thee, in that thou hast put away the Asheroth out of the land, and hast set thy heart to seek God.
Metaphysically Interpreting II Chronicles 19:4-11
19:4And Jehoshaphat dwelt at Jerusalem: and he went out again among the people from Beer-sheba to the hill-country of Ephraim, and brought them back unto Jehovah, the God of their fathers. 19:5And he set judges in the land throughout all the fortified cities of Judah, city by city, 19:6and 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. 19:7Now 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.
19:8Moreover in Jerusalem did Jehoshaphat set of the Levites and the priests, and of the heads of the fathers' houses of Israel, for the judgment of Jehovah, and for controversies. And they returned to Jerusalem. 19:9And he charged them, saying, Thus shall ye do in the fear of Jehovah, faithfully, and with a perfect heart. 19:10And whensoever any controversy shall come to you from your brethren that dwell in their cities, between blood and blood, between law and commandment, statutes and ordinances, ye shall warn them, that they be not guilty towards Jehovah, and so wrath come upon you and upon your brethren: this do, and ye shall not be guilty.19:11And, behold, Amariah the chief priest is over you in all matters of Jehovah; and Zebadiah the son of Ishmael, the ruler of the house of Judah, in all the king's matters: also the Levites shall be officers before you. Deal courageously, and Jehovah be with the good.
July 24, 1904: II Chronicles 19:1-11
Eadie's Biblical Cyclopedia gives the meaning of the Hebrew words in this lesson as follows:
Jehoshaphat, Jehovah has judged; Jehu, he that is, or Jah is; Hanani, Jehovah is gracious; Beer-sheba, well of seven; Asheroth, goddess of love; Amariah, the Lord hath promised; Zebadiah, the Lord hath bestowed.
The metaphysician perceives at once that this is a lesson in development of good judgment. Jehovah, the great I AM, gives forth its idea of judgment, which is incorporated in man's consciousness, and called Jehoshaphat. But judgment is not a demonstration, but an idea in Divine Mind. The demonstration is in human consciousness, and the process is a problem in which many factors enter. Man's understanding of the Divine Idea of judgment is limited. He expands in this as in every other faculty by use. In its infancy the faculty is not united to wisdom, and mistakes are made. But there is a monitor, or inner guide, that intuitively perceives the right. This is Jehu the “seer,” son of Hanani, the grace or expressed power of Divine Mind.
We are warned not to help nor love the ungodly desires or propensities. Under the Mosaic law of character, cleansing the most severe measures are recommended. Every enemy was slaughtered without mercy, and the most barbaric methods adopted in exterminating those who opposed Israel. This is but the parable; the enemies are false thoughts and error ways. These are to be utterly exterminated in thought and act.
Jehoshaphat's great work as king of Israel was the eradication of the temples and groves of Asheroth. These were the sacred shrines where the idolatry of the Phoenecian Venus was practiced in licentious ways. The Cyclopedia says, “Originally she was an Arcadian goddess, the mother and bride of Adonis. In Canaan, however, she became the mere reflection of the Sun-god, and was as such identified with the moon, her symbol in this case being the cow, whose horns resemble the crescent moon lying on its back.”
We perceive that Asheroth typifies human love, with its animal propensities. It requires fine discrimination to distinguish between human and Divine love. All love is Divine in its origin, but in passing through the lens of man's mind it is apparently broken into many colors. Yet, like the ray of white light, it ever remains pure. It is man's province to make its manifestations in his life just as pure as its origin. This requires painstaking, discrimination and good judgment.
In establishing this good judgment in consciousness Jehoshaphat went among the people (thoughts) from Beer-sheba (seven wells, or centres in the body) to the Mount of Ephraim (head: the will) and brought all the thoughts back unto the Lord. This is a universal affirmation of the whole man united with Divine Mind. Then follows an abiding affirmation of good judgment. This Divine Judgment can be established in every function of our organism by commanding that the various thought centres (cities) shall have a perpetual presiding thought of good judgment. This is the way to “set judges in the land.” Then command these judges to obey the Divine Law. Impress upon them the necessity of impartial discrimination (“no respect of persons”). False judgment thoughts are infesting the various centres through which the bodily functions are carried on. You will find that your stomach centre has a lot of arbitrary ideas as to what you should put into it. It may refuse to digest certain things that are good for your general health, and cheerfully work on other things that are detrimental. No two people agree on what they can digest, yet there should be, and is, a Divine law of harmony in this respect, as in all others.
Jerusalem is the solar plexus, or seat of love. The Levites are thoughts of love. These are here established as heads of the Father's houses of Israel. This means that there shall be a perpetual going forth from this great centre impulses of peace and love, which reduces all conflicts and controversies. This is the heart centre also. “Thus shall ye do in the fear (love) of the Lord, faithfully, and with a perfect heart.” Settle all contentious thoughts by affirming the Divine Law of Harmony. The two chief priests, Amariah and Zebadiah, represent promise and fulfillment. Put these together in all your concepts of Divine Law, and be not afraid; courage is a Divine attribute, and always brings good.
– UNITY magazine.
Transcribed by Lloyd Kinder on 01-10-2014