VI.II.2. The reverse side is, of course, the idealisation of Judah from the point of view of the legitimate worship,--a process which the reader can imagine from the specimens already given with reference to David and Solomon. The priests and Levites who migrated from Israel are represented as having strengthened the southern kingdom (xi. 17), and here constitute the truly dominant element in the history. It is for their sake that kings exist as protectors and guardians of the cultus, with the internal arrangements of which, however, they dare not intermeddle (xxvi. 16 seq.); to deliver discourses and ordain spiritual solemnities (which figure as the culminating points in the narrative) are among the leading duties of their reign. /1/ -- Footnote 1. xiii. 7 seq., xv. 10 seq., xx. 6 seq., xxix. 5 seq., xxx. 1 seq., xxxv. 1 seq. -- Footnote Those among them who are good apprehend their task and are inseparable from the holy servants of Jehovah,--so, in particular, Jehoshaphat, Hezekiah, and Josiah. Of the first mentioned we are told that in the third year of his reign he appointed a royal commission of notables, priests, and Levites, to go about with the Book of the Law, and teach in the cities of Judah (xvii. 7-9); in the larger places, in the strongholds, he further instituted colleges of justice, and over them a supreme tribunal at Jerusalem, also consisting of priests, Levites, and notables, under the presidency of the high priest for spiritual, and of the Prince of the house of Judah for secular affairs (xix. 5-11). There is nothing about this in the Book of Kings, although what is of less importance is noticed (1Kings xxii. 47); the Chronicler makes the statement in his own language, which is unmistakable, especially in the pious speeches. Probably it is the organisation of justice as existing in his own day that he here carries back to Jehoshaphat, so that here most likely we have the oldest testimony to the synedrium of Jerusalem as a court of highest instance over the provincial synedria, as also to its composition and presidency. The impossibility of such a judiciary system in antiquity is clear from its presupposing the Book of the Law as its basis, from its co-ordination of priests and Levites, and also from its actual inconsistency with incidental notices, particularly in Isaiah and the older prophets (down to Jeremiah xxvi.), in which it everywhere is taken for granted as a thing of course that the rulers are also at the same time the natural judges. Moreover, Chronicles already tells us about David something similar to what it says about Jehoshaphat (1Chronicles xxiii. 4, xxvi. 29-32); the reason why the latter is selected by preference for this work lies simply in his name "Jehovah is Judge," as he himself is made to indicate in various ways (xix. 5-11; compare Joel iv. 12). But the king of Judah is strengthened by the priests and Levites, not only in these domestic affairs, but also for war.