Text -- 2 Chronicles 11:5--12:16 (NET)

Rehoboam’s Reign

11:5 Rehoboam lived in Jerusalem; he built up these fortified cities throughout Judah: 11:6 Bethlehem, Etam, Tekoa, 11:7 Beth Zur, Soco, Adullam, 11:8 Gath, Mareshah, Ziph, 11:9 Adoraim, Lachish, Azekah, 11:10 Zorah, Aijalon, and Hebron. These were the fortified cities in Judah and Benjamin. 11:11 He fortified these cities and placed officers in them, as well as storehouses of food, olive oil, and wine. 11:12 In each city there were shields and spears; he strongly fortified them. Judah and Benjamin belonged to him. 11:13 The priests and Levites who lived throughout Israel supported him, no matter where they resided. 11:14 The Levites even left their pasturelands and their property behind and came to Judah and Jerusalem, for Jeroboam and his sons prohibited them from serving as the Lord’s priests. 11:15 Jeroboam appointed his own priests to serve at the worship centers and to lead in the worship of the goat idols and calf idols he had made. 11:16 Those among all the Israelite tribes who were determined to worship the Lord God of Israel followed them to Jerusalem to sacrifice to the Lord God of their ancestors. 11:17 They supported the kingdom of Judah and were loyal to Rehoboam son of Solomon for three years; they followed the edicts of David and Solomon for three years. 11:18 Rehoboam married Mahalath the daughter of David’s son Jerimoth and of Abihail, the daughter of Jesse’s son Eliab. 11:19 She bore him sons named Jeush, Shemariah, and Zaham. 11:20 He later married Maacah the daughter of Absalom. She bore to him Abijah, Attai, Ziza, and Shelomith. 11:21 Rehoboam loved Maacah daughter of Absalom more than his other wives and concubines. He had eighteen wives and sixty concubines; he fathered twenty-eight sons and sixty daughters. 11:22 Rehoboam appointed Abijah son of Maacah as the leader over his brothers, for he intended to name him his successor. 11:23 He wisely placed some of his many sons throughout the regions of Judah and Benjamin in the various fortified cities. He supplied them with abundant provisions and acquired many wives for them. 12:1 After Rehoboam’s rule was established and solidified, he and all Israel rejected the law of the Lord. 12:2 Because they were unfaithful to the Lord, in King Rehoboam’s fifth year, King Shishak of Egypt attacked Jerusalem. 12:3 He had 1,200 chariots, 60,000 horsemen, and an innumerable number of soldiers who accompanied him from Egypt, including Libyans, Sukkites, and Cushites. 12:4 He captured the fortified cities of Judah and marched against Jerusalem. 12:5 Shemaiah the prophet visited Rehoboam and the leaders of Judah who were assembled in Jerusalem because of Shishak. He said to them, “This is what the Lord says: ‘You have rejected me, so I have rejected you and will hand you over to Shishak.’” 12:6 The leaders of Israel and the king humbled themselves and said, “The Lord is just.” 12:7 When the Lord saw that they humbled themselves, he gave this message to Shemaiah: “They have humbled themselves, so I will not destroy them. I will deliver them soon. My anger will not be unleashed against Jerusalem through Shishak. 12:8 Yet they will become his subjects, so they can experience how serving me differs from serving the surrounding nations.” 12:9 King Shishak of Egypt attacked Jerusalem and took away the treasures of the Lord’s temple and of the royal palace; he took everything, including the gold shields that Solomon had made. 12:10 King Rehoboam made bronze shields to replace them and assigned them to the officers of the royal guard who protected the entrance to the royal palace. 12:11 Whenever the king visited the Lord’s temple, the royal guards carried them and then brought them back to the guardroom. 12:12 So when Rehoboam humbled himself, the Lord relented from his anger and did not annihilate him; Judah experienced some good things. 12:13 King Rehoboam solidified his rule in Jerusalem; he was forty-one years old when he became king and he ruled for seventeen years in Jerusalem, the city the Lord chose from all the tribes of Israel to be his home. Rehoboam’s mother was an Ammonite named Naamah. 12:14 He did evil because he was not determined to follow the Lord. 12:15 The events of Rehoboam’s reign, from start to finish, are recorded in the Annals of Shemaiah the prophet and of Iddo the seer that include genealogical records. 12:16 Then Rehoboam passed away and was buried in the City of David. His son Abijah replaced him as king.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 2Ch 11:5

Repaired, enlarged, and fortified them. They were built before.

Wesley: 2Ch 11:14

They would not suffer them to instruct the Israelites in the worship of God, nor to go up to Jerusalem to worship in their courses: and these priests would not join with them in the worship of the calves, as they were commanded to do; and therefore they, willingly forsook all their patrimonies and possessions for God's sake. No secular advantages whatsoever should detain us there, where we are in danger of making shipwreck of faith and a good conscience.

Wesley: 2Ch 11:15

Or, for the high places, both for the devils (the Baals, or false gods, which divers of his people worshipped, whom he encouraged to do so, giving them liberty to do anything but to serve God at Jerusalem) and for the calves. So he erected two sorts of high places, some for Baal, and some for the true God, whom be pretended to worship, in and by the calves.

Wesley: 2Ch 11:16

Such as loved and feared God in truth.

Wesley: 2Ch 11:17

Not only by the addition of so many persons to it: but by their piety and prayers they procured a blessing upon the kingdom which was a sanctuary to them. They made him strong three years; for so long he served God; but when he forsook God, none could strengthen him. We retain our strength as long as we cleave to God and our duty, and no longer.

Wesley: 2Ch 11:17

This honourable mention of Solomon, as a pattern of piety, is a considerable evidence of his true repentance before his death.

Wesley: 2Ch 11:22

He declared him his successor, and gave him the dominion over, his brethren.

Wesley: 2Ch 11:23

Lest his other sons should after his death unite together against Abijah, he wisely dispersed them into distant places.

Wesley: 2Ch 12:1

So called, because they forsook God, as Israel had done.

Wesley: 2Ch 12:2

Presently after the apostacy of the king and people, which was in the fourth year.

Wesley: 2Ch 12:3

A people of Africk bordering upon Egypt.

Wesley: 2Ch 12:3

A people living in tents, as the word signifies; and such there were not far from Egypt, both in Africk and in Arabia.

Wesley: 2Ch 12:3

Either those beyond Egypt, or the Arabians.

Wesley: 2Ch 12:7

I will give some stop to the course of my wrath, which was ready to be poured forth upon them to their utter destruction. Those who acknowledge God is righteous in afflicting them, shall find him gracious.

Wesley: 2Ch 12:8

That they may experimentally know the difference between my yoke and the yoke of a foreign and idolatrous prince.

Wesley: 2Ch 12:12

The began to recruity themselves, and regain some degree of their former prosperity.

Wesley: 2Ch 12:14

Or, settled not, although he humbled himself, for a season, yet he quickly relapsed into sin, because his heart was not right with God.

JFB: 2Ch 11:5-11

This is evidently used as the name of the southern kingdom. Rehoboam, having now a bitter enemy in Israel, deemed it prudent to lose no time in fortifying several cities that lay along the frontier of his kingdom. Jeroboam, on his side, took a similar precaution (1Ki 12:25). Of the fifteen cities named, Aijalon, now Yalo, and Zorah, now Surah, between Jerusalem and Jabneh [ROBINSON], lay within the province of Benjamin. Gath, though a Philistine city, had been subject to Solomon. And Etham, which was on the border of Simeon, now incorporated with the kingdom of Israel, was fortified to repel danger from that quarter. These fortresses Rehoboam placed under able commanders and stocked them with provisions and military stores, sufficient, if necessary, to stand a siege. In the crippled state of his kingdom, he seems to have been afraid lest it might be made the prey of some powerful neighbors.

JFB: 2Ch 11:13-17

This was an accession of moral power, for the maintenance of the true religion is the best support and safeguard of any nation; and as it was peculiarly the grand source of the strength and prosperity of the Hebrew monarchy, the great numbers of good and pious people who sought an asylum within the territories of Judah contributed greatly to consolidate the throne of Rehoboam. The cause of so extensive an emigration from the kingdom of Israel was the deep and daring policy of Jeroboam, who set himself to break the national unity by entirely abolishing, within his dominions, the religious institutions of Judaism. He dreaded an eventual reunion of the tribes if the people continued to repair thrice a year to worship in Jerusalem as they were obliged by law to do. Accordingly, on pretense that the distance of that city was too great for multitudes of his subjects, he fixed upon two more convenient places, where he established a new mode of worshipping God under gross and prohibited symbols [1Ki 12:26-33]. The priests and Levites, refusing to take part in the idolatrous ceremonies, were ejected from their living [2Ch 11:13-14]. Along with them a large body of the people who faithfully adhered to the instituted worship of God, offended and shocked by the impious innovations, departed from the kingdom.

JFB: 2Ch 11:15

The persons he appointed to the priesthood were low and worthless creatures (1Ki 12:31; 1Ki 13:33); any were consecrated who brought a bullock and seven rams (2Ch 13:9; Exo 29:37).

JFB: 2Ch 11:15

Those favorite places of religious worship were encouraged throughout the country.

JFB: 2Ch 11:15

A term sometimes used for idols in general (Lev 17:7). But here it is applied distinctively to the goat deities, which were probably worshipped chiefly in the northern parts of his kingdom, where the heathen Canaanites still abounded.

JFB: 2Ch 11:15

Figures of the ox gods Apis and Mnevis, with which Jeroboam's residence in Egypt had familiarized him. (See on 1Ki 12:26).

JFB: 2Ch 11:17

The innovating measures of Jeroboam were not introduced all at once. But as they were developed, the secession of the most excellent of his subjects began, and continuing to increase for three years, lowered the tone of religion in his kingdom, while it proportionally quickened its life and extended its influence in that of Judah.

JFB: 2Ch 11:18

The names of her father and mother are given. Jerimoth, the father, must have been the son of one of David's concubines (1Ch 3:9). Abihail was, of course, his cousin, previous to their marriage.

JFB: 2Ch 11:20

That is, granddaughter (2Sa 14:27) of Absalom, Tamar being, according to JOSEPHUS, her mother. (Compare 2Sa 18:18).

JFB: 2Ch 11:21

This royal harem, though far smaller than his father's, was equally in violation of the law, which forbade a king to "multiply wives unto himself" [Deu 17:17].

JFB: 2Ch 11:22

This preference seems to have been given to Abijah solely from the king's doting fondness for his mother and through her influence over him. It is plainly implied that Abijah was not the oldest of the family. In destining a younger son for the kingdom, without a divine warrant, as in Solomon's case, Rehoboam acted in violation of the law (Deu 21:15).

JFB: 2Ch 11:23

That is, with deep and calculating policy (Exo 1:10).

JFB: 2Ch 11:23

The circumstance of twenty-eight sons of the king being made governors of fortresses would, in our quarter of the world, produce jealousy and dissatisfaction. But Eastern monarchs ensure peace and tranquillity to their kingdom by bestowing government offices on their sons and grandsons. They obtain an independent provision, and being kept apart, are not likely to cabal in their father's lifetime. Rehoboam acted thus, and his sagacity will appear still greater if the wives he desired for them belonged to the cities where each son was located. These connections would bind them more closely to their respective places. In the modern countries of the East, particularly Persia and Turkey, younger princes were, till very lately, shut up in the harem during their father's lifetime; and, to prevent competition, they were blinded or killed when their brother ascended the throne. In the former country the old practice of dispersing them through the country as Rehoboam did, has been again revived.

JFB: 2Ch 12:1

(See on 2Ch 11:17). During the first three years of his reign his royal influence was exerted in the encouragement of the true religion. Security and ease led to religious decline, which, in the fourth year, ended in open apostasy. The example of the court was speedily followed by his subjects, for "all Israel was with him," that is, the people in his own kingdom. The very next year, the fifth of his reign, punishment was inflicted by the invasion of Shishak.

JFB: 2Ch 12:2

He was the first king of the twenty-second or Bubastic Dynasty. What was the immediate cause of this invasion? Whether it was in resentment for some provocation from the king of Judah, or in pursuance of ambitious views of conquest, is not said. But the invading army was a vast horde, for Shishak brought along with his native Egyptians an immense number of foreign auxiliaries.

JFB: 2Ch 12:3-5

The Libyans of northeastern Africa.

JFB: 2Ch 12:3-5

Some think these were the Kenite Arabs, dwellers in tents, but others maintain more justly that these were Arab troglodytes, who inhabited the caverns of a mountain range on the western coast of the Red Sea.

JFB: 2Ch 12:3-5

From the regions south of Egypt. By the overwhelming force of numbers, they took the fortresses of Judah which had been recently put in a state of defense, and marched to lay siege to the capital. While Shishak and his army was before Jerusalem, the prophet Shemaiah addressed Rehoboam and the princes, tracing this calamity to the national apostasy and threatening them with utter destruction in consequence of having forsaken God (2Ch 12:6).

JFB: 2Ch 12:6

(compare 2Ch 12:5, "the princes of Judah").

JFB: 2Ch 12:7-8

Their repentance and contrition was followed by the best effects; for Shemaiah was commissioned to announce that the phial of divine judgment would not be fully poured out on them--that the entire overthrow of the kingdom of Judah would not take place at that time, nor through the agency of Shishak; and yet, although it should enjoy a respite from total subversion, [Judah] should become a tributary province of Egypt in order that the people might learn how much lighter and better is the service of God than that of idolatrous foreign despots.

JFB: 2Ch 12:9

After the parenthetical clause (2Ch 12:5-8) describing the feelings and state of the beleaguered court, the historian resumes his narrative of the attack upon Jerusalem, and the consequent pillage both of the temple and the palace.

JFB: 2Ch 12:9

That is, everything valuable he found. The cost of the targets and shields has been estimated at about £239,000 [NAPIER, Ancient Workers in Metal].

JFB: 2Ch 12:9

Made by Solomon, were kept in the house of the forest of Lebanon (2Ch 9:16). They seem to have been borne, like maces, by the guards of the palace, when they attended the king to the temple or on other public processions. Those splendid insignia having been plundered by the Egyptian conqueror, others were made of inferior metal and kept in the guard room of the palace, to be ready for use; as, notwithstanding the tarnished glory of the court, the old state etiquette was kept up on public and solemn occasions. An account of this conquest of Judah, with the name of "king of Judah" in the cartouche of the principal captive, according to the interpreters, is carved and written in hieroglyphics on the walls of the great palace of Karnak, where it may be seen at the present day. This sculpture is about twenty-seven hundred years old, and is of peculiar interest as a striking testimony from Egypt to the truth of Scripture history.

JFB: 2Ch 12:12

The promise (2Ch 12:7) was verified. Divine providence preserved the kingdom in existence, a reformation was made in the court, while true religion and piety were diffused throughout the land.

JFB: 2Ch 12:13-14

The Egyptian invasion had been a mere predatory expedition, not extending beyond the limits of Judah, and probably, ere long, repelled by the invaded. Rehoboam's government acquired new life and vigor by the general revival of true religion, and his reign continued many years after the departure of Shishak. But

JFB: 2Ch 12:13-14

That is, he did not adhere firmly to the good course of reformation he had begun, "and he did evil," for through the unhappy influence of his mother, a heathen foreigner, he had no doubt received in his youth a strong bias towards idolatry (see on 1Ki 14:21).

Clarke: 2Ch 11:5

And built cities for defense in Judah - He was obliged to strengthen his frontiers against the encroachments of the men of Israel; and Jeroboam did the same thing on his part to prevent the inroads of Judah. See 1Ki 12:25.

Clarke: 2Ch 11:11

Store of victual - In these places he laid up stores of provisions, not only to enable them to endure a siege; but also that they might be able, from their situation, to supply desolate places.

Clarke: 2Ch 11:14

The Levites left their suburbs - They and the priests were expelled from their offices by Jeroboam, lest they should turn the hearts of the people to the true God, and then they would revolt to Judah, 1Ki 12:26; and therefore he established a new worship, and made new gods.

Clarke: 2Ch 11:15

And he ordained him priests - for the devils - שעירים seirim , the hairy ones; probably goats: for as the golden calves, or oxen, were in imitation of the Egyptian ox-god, Apis; so they no doubt paid Divine honors to the goat, which we know was an object of religious veneration in Egypt.

Clarke: 2Ch 11:16

Such as set their hearts to seek the Lord - All the truly pious joined him out of every tribe, and the whole tribe of Levi, being deprived of their functions, joined him also. Thus he had Judah, Benjamin, and Levi, and probably a part of Simeon; for he had Etam, which was in that tribe, and the truly religious out of all the other tribes, for they could not bear Jeroboam’ s idolatry.

Clarke: 2Ch 11:17

For three years they walked in the way of David - During this time he prospered; but for fourteen years after this he and the people were unfaithful to the Lord, except at such intervals as the hand of God’ s judgments was upon them.

Clarke: 2Ch 11:18

Took him Mahalath - By marrying thus in the family of David, he strengthened his right to the Jewish throne.

Clarke: 2Ch 11:20

Maachah the daughter of Absalom - See the note on 1Ki 15:10. She is called Michaiah, the daughter of Uriel, 2Ch 13:2. For this the Targum gives the following reason: "Abijah reigned three years in Jerusalem; and his mother’ s name was Michaiah, daughter of Uriel of Gibeatha. She is the same as Michah, the daughter of Absalom; but, because she was an upright woman, her name was changed into the more excellent name Michaiah, and her fathers name into that of Uriel of Gibeatha, that the name of Absalom might not be remembered.

Clarke: 2Ch 11:21

Eighteen wives and threescore concubines - Bad enough, but not so abandoned as his father. Of these marriages and concubinage the issue was twenty-eight sons and sixty daughters; eighty-eight children in the whole, to the education of the whole of whom he could pay but little attention. Numerous families are often neglected; and children by different women, must be yet in a worse state.

Clarke: 2Ch 11:22

Made Abijah - the chief - Abijah certainly was not the first-born of Rehoboam; but as he loved Maachah more than any of his wives, so he preferred her son, probably through his mother’ s influence. In Deu 21:16, this sort of preference is forbidden; but Rehoboam had a sort of precedent in the preference shown by David to Solomon.

Clarke: 2Ch 11:23

He dealt wisely - It was true policy to disperse his own sons through the different provinces who were not likely to form any league with Jeroboam against their father

Clarke: 2Ch 11:23

He desired many wives - He was much addicted to women; yet we do not find that he formed any heathenish alliances of this nature. And as no particulars are given, we do not know how far he indulged himself in this propensity. He probably strengthened his political connections by these means.

Clarke: 2Ch 12:1

He forsook the law of the Lord - This was after the three years mentioned 2Ch 11:17.

Clarke: 2Ch 12:2

Shishak king of Egypt - Concerning this man, and the motive which led him to attack the Jews, see the note on 1Ki 14:31

Clarke: 2Ch 12:2

Transgressed against the Lord - "Against the Word of the Lord."- Targum.

Clarke: 2Ch 12:3

The Lubims - Supposed to be a people of Libya, adjoining to Egypt; sometimes called Phut in Scripture, as the people are called Lehabim and Ludim

Clarke: 2Ch 12:3

The Sukkiims - The Troglodytes, a people of Egypt on the coast of the Red Sea. They were called Troglodytes, Τρωγλοδυται, οἱ τας τρωγλας οικουντες, "because they dwelt in caves."- Hesych. This agrees with what Pliny says of them, Troglodytae specus excavant, haec illis domus ; "The Troglodytes dig themselves caves; and these serve them for houses."This is not very different from the import of the original name סכיים Sukkiyim , from סכה sachah , to cover or overspread; (hence סוך such , a tabernacle); the people who were covered (emphatically) under the earth. The Septuagint translate by the word Τρωγλοδυται, Troglodytes

Clarke: 2Ch 12:3

The Ethiopians - כושים Cushim . Various people were called by this name, particularly a people bordering on the northern coast of the Red Sea; but these are supposed to have come from a country of that name on the south of Egypt.

Clarke: 2Ch 12:6

Whereupon the princes of Israel and the king humbled themselves - This is not mentioned in the parallel place, 1Ki 14:25-29 : this was the sole reason why Jerusalem was not at this time totally destroyed, and the house of David entirely cut off; for they were totally incapable of defending themselves against this innumerable host.

Clarke: 2Ch 12:8

They shall be his servants - They shall be preserved, and serve their enemies, that they may see the difference between the service of God and that of man. While they were pious, they found the service of the Lord to be perfect freedom; when they forsook the Lord, they found the fruit to be perfect bondage. A sinful life is both expensive and painful.

Clarke: 2Ch 12:9

Took away the treasures - Such a booty as never had before, nor has since, come into the hand of man

Clarke: 2Ch 12:9

The shields of gold - These shields were the mark of the king’ s body-guard: it was in imitation of this Eastern magnificence that Alexander constituted his Argyraspides, adorned with the spoils taken from Darius. See Quintus Curtius, lib. viii., c. 5, et alibi.

Clarke: 2Ch 12:13

Was one and forty years old - Houbigant thinks he was but sixteen years old when he began to reign; and brings many and forcible arguments to prove that the number forty-one must be a mistake. That he was young when he came to the throne, is evident from his consulting the young men that were brought up with him, 2Ch 10:8, 2Ch 10:10. They were young men then; and if he was brought up with them, he must have been young then also. Besides, Abijah, in his speech to Jeroboam, 2Ch 13:7, says that at the time Rehoboam came to the throne he was tender-hearted, and therefore could not withstand the children of Belial raised up against him by Jeroboam: but surely at that time no man could be reputed young and tender-hearted - quite devoid of experience, who was above forty years of age. Besides, if this reading were allowed, it would prove that he was born before his father Solomon began to reign, for Solomon reigned only forty years, and Rehoboam immediately succeeded him.

Clarke: 2Ch 12:15

Concerning genealogies - "In the book of the genealogy of the family of David."- Targum.

Clarke: 2Ch 12:16

Abijah his son - Concerning the many varieties in this king’ s name, see the note on 1Ki 14:31.

Defender: 2Ch 11:5

Interestingly, the defense cities built at this time, were not in the north against Israel, but in the south against Egypt (2Ch 12:2)."

Defender: 2Ch 11:20

According to 2Sa 14:27, Absalom's only daughter was named Tamar. It is possible that Maachah was another name for Tamar. More likely, Maachah was the granddaughter of Absalom (the Hebrew word "daughter," bath , is sufficiently flexible to allow this meaning)."

Defender: 2Ch 12:9

An Egyptian inscription confirms this invasion by Shishak, a Pharaoh of Egypt's twenty-second dynasty, boasting of his triumphs in both the southern and northern kingdoms of Israel."

TSK: 2Ch 11:5

am 3029-3032, bc 975-972

built : 2Ch 8:2-6, 2Ch 14:6, 2Ch 14:7, 2Ch 16:6, 2Ch 17:12, 2Ch 26:6, 2Ch 27:4; Isa 22:8-11

TSK: 2Ch 11:6

Bethlehem : Bethlehem, called Bethlehem Judah (Jdg 17:7), to distinguish it from another Bethlehem in Zebulun (Jos 19:15), and also Ephratah (i.e., fruitful), and by the Arabs, Bait-el-lahm, is situated on a rising ground on the southern side of a deep and extensive valley, and reclining from e to w not quite six miles s of Jerusalem. Gen 35:19; 1Sa 17:12; Mat 2:5, Mat 2:6

Etam : Jdg 15:8; 1Ch 4:32

Tekoa : 2Ch 20:20; 2Sa 14:2; Neh 3:5, Neh 3:27; Jer 6:1; Amo 1:1

TSK: 2Ch 11:7

Bethzur : Jos 15:58

Shoco : Jos 15:35, Socoh

Adullam : Jos 12:15, Jos 15:35; 1Sa 22:1; 2Sa 23:13; Mic 1:15

TSK: 2Ch 11:8

Gath : 1Ch 18:1

Mareshah : Jos 15:44

Ziph : Jos 15:24; 1Sa 23:14, 1Sa 23:19; Psa 54:1 *title

TSK: 2Ch 11:9

Lachish : 2Ch 32:9; Jos 10:5, Jos 10:11, Jos 15:35, Jos 15:39

TSK: 2Ch 11:10

Zorah : Jos 15:33, Zoreah, Jos 19:41, Jos 19:42, Ajalon

Hebron : Gen 23:2; Num 13:22; Jos 14:14, Jos 20:7; 2Sa 2:11

TSK: 2Ch 11:11

he fortified : Isa 22:10, Isa 22:11

captains : 2Ch 11:23, 2Ch 17:19

TSK: 2Ch 11:12

he put shields : 2Ch 26:14, 2Ch 26:15, 2Ch 32:5; 2Sa 13:19, 2Sa 13:22

having Judah : 2Ch 11:1

TSK: 2Ch 11:13

am 3030, bc 974

resorted to him : Heb. presented themselves to him, 2Ch 11:13

TSK: 2Ch 11:14

suburbs : Num 35:2-5; Josh. 21:20-42; 1Chr. 6:66-81

their possession : Lev 27:30-34; Num 18:21-28

Jeroboam : 2Ch 13:9; 1Ki 12:28-33, 1Ki 13:33

TSK: 2Ch 11:15

for the devils : The word, seirim literally signifies hairy ones, or goats. See note on Lev 17:7. Deu 32:17; 1Co 10:20, 1Co 10:21; 1Ti 4:1; Rev 16:14

for the calves : Exo 32:4-8, Exo 32:31; 1Ki 12:28, 1Ki 14:9; Psa 106:19, Psa 106:20; Hos 8:5, Hos 8:6, Hos 13:2

TSK: 2Ch 11:16

And after : 2Ch 15:9, 2Ch 30:11, 2Ch 30:18, 2Ch 30:19; Jos 22:19; Psa 84:5-7

set : Exo 9:21 *marg. Deu 32:46; 1Sa 7:3, 1Sa 7:4; 1Ch 22:19; Job 34:14; Psa 62:10, Psa 108:1; Dan 6:14; Hos 4:8; Hag 1:5 *marg. Act 11:23

to sacrifice : Deu 12:5, Deu 12:6, Deu 12:11, Deu 12:13, Deu 12:14; 1Ch 16:29, 1Ch 22:1

TSK: 2Ch 11:17

am 3029-3032, bc 975-972

strengthened : 2Ch 12:1

three years : 2Ch 1:1-12, 2Ch 7:17-19, 2Ch 8:13-16; Hos 6:4; Mat 13:20, Mat 13:21

TSK: 2Ch 11:18

am 3029-3046, bc 975-958

daughter : Eliab was David’ s eldest brother; and more than eighty years had elapsed since David, at the age of thirty, began to reign: Abigail must therefore have been grand-daughter to Eliab; and this shows the latitude in which the words son and daughter are used in Scripture.

Eliab : 1Sa 16:6, 1Sa 17:13, 1Sa 17:28; 1Ch 2:13, 1Ch 27:18, Elihu

TSK: 2Ch 11:20

Maachah : 2Ch 11:21, 2Ch 13:2, Michaiah the daughter of Uriel

Absalom : 1Ki 15:2, Abishalom

Abijah : 2Ch 12:16; 1Ki 15:1, Abijam, Mat 1:7, Abia

TSK: 2Ch 11:21

eighteen wives : 2Ch 11:23; Deu 17:17; Jdg 8:30; 2Sa 3:2-5, 2Sa 5:13; 1Ki 11:3; 1Ch 3:1-9; Son 6:8, Son 6:9

TSK: 2Ch 11:22

made Abijah : Deu 21:15-17; 1Ch 5:1, 1Ch 5:2, 1Ch 29:1

TSK: 2Ch 11:23

he dealt : 2Ch 10:8-15; Luk 16:8

dispersed : 2Ch 21:3; Gen 25:6; 1Ki 1:5, 1Ki 1:6

every fenced city : 2Ch 11:11

many wives : Heb. a multitude of wives, 2Ch 11:21

TSK: 2Ch 12:1

am 3032, bc 972

when Rehoboam : 2Ch 12:13, 2Ch 11:17

he forsook : 2Ch 26:13-16; Deu 6:10-12, Deu 8:10-14, Deu 32:15, Deu 32:18; 1Ki 9:9; Jer 2:31; Hos 13:1; Hos 13:6-8

all Israel : 2Ch 11:3; 1Ki 12:17, 1Ki 14:22-24; 2Ki 17:19; Hos 5:10, Hos 5:11; Mic 6:16

TSK: 2Ch 12:2

am 3034, bc 970

Shishak : 1Ki 11:40, 1Ki 14:24-26

because : 2Ch 7:19, 2Ch 7:20, 2Ch 36:14-19; Jdg 2:13-15; 1Ch 28:9; Neh 9:26, Neh 9:27; Psa 106:43, Psa 106:44; Isa 63:10; Jer 2:19, Jer 44:22, Jer 44:23; Lam 5:15

TSK: 2Ch 12:3

twelve hundred : Jdg 4:13; 1Sa 13:5; 2Sa 10:18

without number : 2Ch 14:9; Jdg 6:5; Rev 9:16

Lubims : Lubim, apparently the same with Lehabim (Gen 10:13), were probably the ancient inhabitants of Lybia (called Lubi in the Syriac version, Act 2:10), a district of Africa, adjoining to Egypt, and extending along the shore of the Mediterranean as far as the city of Cyrene. 2Ch 16:8; Eze 30:5; Nah 3:9

the Sukkiims : The Sukkiim (from sachach , ""to cover"") are supposed to have been the Troglodites, as the LXX and Vulgate render, a people of Egypt, on the west of the Red Sea, so called because they dwelt εν τρωγλαις , in caves.

Ethiopians : These Cushim were probably the inhabitants of Ethiopia, south of Egypt. 2Ch 14:12, 2Ch 16:8; Isa 43:3; Dan 11:43; Nah 3:9, Cushim, Heb. Gen 10:6-8

TSK: 2Ch 12:4

the fenced : 2Ch 11:5-12; Isa 36:1; Jer 5:10

came : 2Ki 18:17; Isa 8:8, Isa 10:11

TSK: 2Ch 12:5

Shemaiah : 2Ch 11:2; 1Ki 12:22

Ye have forsaken me : 2Ch 12:1, 2Ch 12:2, 2Ch 15:2; Deut. 28:15-68; Jdg 10:9-14; 1Ch 28:9; Jer 2:19, Jer 4:18, Jer 5:19; Jer 23:33

left you : 2Sa 24:14; Psa 37:33

TSK: 2Ch 12:6

humbled : 2Ch 32:26, 2Ch 33:12, 2Ch 33:19, 2Ch 33:23; Exo 10:3; Lev 26:40, Lev 26:41; 1Ki 8:37-39; Psa 78:34, Psa 78:35; Jer 13:15, Jer 13:18, Jer 44:10; Dan 5:22; Hos 5:15; Luk 18:14; Jam 4:6, Jam 4:10

the Lord : Exo 9:27; Jdg 1:7; Job 33:27; Psa 129:4; Lam 1:18; Dan 9:14; Rom 10:3

TSK: 2Ch 12:7

the Lord : Jdg 10:15, Jdg 10:16; 1Ki 21:28, 1Ki 21:29; Jer 3:13; Luk 15:18-21

therefore : Lev 26:41, Lev 26:42

some : or, a little while, 2Ki 13:4-7, 2Ki 13:23; Amo 7:6-8

and my wrath : 2Ch 34:21, 2Ch 34:25; Psa 79:6; Isa 42:25; Jer 7:20; Rev 14:10, 16:2-17

TSK: 2Ch 12:8

Nevertheless : Neh 9:36; Isa 26:13

that they may : Deu 28:47; Jdg 3:1; Jer 10:24; Hos 8:10

TSK: 2Ch 12:9

Shishak : 1Ki 14:25, 1Ki 14:26

took away : 1Ki 15:18; 2Ki 16:8, 2Ki 18:15, 2Ki 18:16; Lam 1:10

the shields : 2Ch 9:15, 2Ch 9:16; 1Ki 10:16, 1Ki 10:17

TSK: 2Ch 12:10

shields of brass : 1Ki 14:27; Lam 4:1

the chief : 2Sa 8:18, 2Sa 23:23; 1Ch 11:25; Son 3:7, Son 3:8

TSK: 2Ch 12:12

when : 2Ch 12:6, 2Ch 12:7, 2Ch 33:12, 2Ch 33:13; Isa 57:15; Lam 3:22, Lam 3:33, Lam 3:42; 1Pe 5:6

also in Judah things went well : or, yet in Judah there were good things, 2Ch 19:3; Gen 18:24; 1Ki 14:13; Isa 6:13

TSK: 2Ch 12:13

am 3029-3046, bc 975-958

for Rehoboam : 2Ch 13:7; 1Ki 14:21

the city : 2Ch 6:6; Psa 48:1-3, Psa 78:68, Psa 78:69

to put : Exo 20:24; Deu 12:5, Deu 12:11; Eze 48:35

an Ammonitess : Deu 23:3; 1Ki 11:1; Neh 13:1, Neh 13:26

TSK: 2Ch 12:14

he prepared : Heb. he fixed, 2Ch 11:16, 2Ch 19:3, 2Ch 30:19; 1Sa 7:3; 1Ch 29:18; Psa 57:7, Psa 78:8, Psa 78:37; 1Co 15:58; 1Co 16:13

to seek : Deu 5:29; Psa 105:3, Psa 105:4; Isa 45:19, Isa 55:6, Isa 55:7; Eze 33:31; Mat 7:7

TSK: 2Ch 12:15

first and last : 2Ch 9:29

book : Heb. words

Shemaiah : 2Ch 12:5; 1Ki 12:22

Iddo : 2Ch 9:29, 2Ch 13:22

wars : 1Ki 14:30

TSK: 2Ch 12:16

slept : 1Ki 14:29-31

Abijah : 2Ch 13:1; 1Ki 14:31, Abijam, 1Ch 3:10; Mat 1:7, Abia

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Ch 11:5

Rehoboam was between two dangers: on the north he might be attacked by Jeroboam, on the south by Jeroboam’ s ally, Egypt. From this side was the greater peril, and therefore out of the 15 cities fortified, all but three were on the southern or western frontier, where Egypt would be most likely to attack.

Barnes: 2Ch 11:6-7

See Josh. 15 and notes at Jos 15:33-36, notes; Jos 15:48-51, notes; Jos 15:58-59, notes.

For Adullam see 1Sa 22:1 note. It was in the near neighborhood of Socoh Jos 15:35; but its site cannot be actually fixed. It was a place of great antiquity Gen 38:1.

Barnes: 2Ch 11:8

For Gath, see Jos 13:3 note. Its native king, Achish 1Ki 2:39, is to he regarded, not as an independent monarch, but as one of the many vassal-kings over whom Solomon reigned 2Ch 9:23. For Mareshah, see Jos 15:44, for Ziph, Jos 15:55.

Barnes: 2Ch 11:9-10

The site of Adoraim is uncertain. For Lachish, see Jos 10:3; Azekah, Jos 10:10; Zorah, Jos 15:33; Aijalon, Jos 10:12; Hebron, Jos 14:15. No one of the cities was really within the limits of the tribe of Benjamin. The writer uses the phrase "Judah and Benjamin"merely as the common designation of the southern kingdom (compare 2Ch 11:12 and 2Ch 11:23).

Barnes: 2Ch 11:14

Jeroboam probably confiscated the Levitical lands for the benefit of this new priesthood. Under these circumstances the priests and Levites emigrated in large numbers to the southern kingdom; an act which was followed by a general emigration of the more pious Israelites 2Ch 11:16.

Barnes: 2Ch 11:15

The high places - i. e., the two sanctuaries at Dan and Bethel.

For the devils - literally, "for the goats:"probably the word is used (as in Lev 17:7) for objects of idolatrous worship generally.

Barnes: 2Ch 11:17

Three years - i. e., during the first three years of Rehoboam’ s reign. In the fourth year an apostasy took place, which neutralized all the advantages of the immigration (marginal reference). In the fifth the apostasy was punished by the invasion and success of Shishak 2Ch 12:2.

Barnes: 2Ch 11:18

This is probably an extract from the "genealogies"of Iddo 2Ch 12:15.

As Jerimoth is not mentioned among the legitimate sons of David 1Ch 3:1-8; 1Ch 14:4-7, he must have been the child of a concubine.

Abihail was probably the "grand-daughter,"not "daughter,"of Eliab 1Sa 16:6; 1Sa 17:13; 1Ch 2:13.

Barnes: 2Ch 11:20

Maachah the daughter of Absalom - Rather, "grand-daughter"(see the 1Ki 15:2 note).

Barnes: 2Ch 11:22

Jeush was probably the oldest of Rehoboam’ s sons, and should naturally and according to the provisions of the Law Deu 21:15-17 have been his heir. But Rehoboam’ s affection for Maachah led him to transgress the Law.

Barnes: 2Ch 11:23

Rehoboam’ s wisdom was shown:

(1) In dispersing his other sons instead of allowing them to remain together in Jerusalem, where they might have joined in a plot against Abijah, as Adonijah and his brothers had done against Solomon 1Ki 1:5-10;

(2) In giving his sons positions which might well content them and prevent them from being jealous of Abijah.

He desired many wives - (Compare 2Ch 11:21). Some prefer to connect the words with the preceding words. If so, they denote another point in which Rehoboam was careful to please his sons.

Barnes: 2Ch 12:1

All Israel with him - i. e., "all Judah and Benjamin"- all the Israelites of those two tribes.

Barnes: 2Ch 12:2

Shishak ... came up ... because they had transgressed - The writer speaks from a divine, not a human, point of view. Shishak’ s motive in coming up was to help Jeroboam, and to extend his own influence.

Barnes: 2Ch 12:3

twelve hundred chariots - This number is not unusnal (compare Exo 14:7; 1Ki 10:26). Benhadad brought 1,200 chariots into the field against Shalmaneser II; and Ahabhad at the same time a force of 2,000 chariots (compare the 1Ki 20:1 note).

The Lubims or "Libyans"Dan 11:43, were a people of Africa, distinct from the Egyptians and the Ethiopians dwelling in their immediate neighborhood. They were called Ribu or Libu by the Egyptians. See Gen 10:13.

Sukkiims - This name does not occur elsewhere. The Septuagint, who rendered the word "Troglodytes,"regarded the Sukkiim probably as the "cave-dwellers"along the western shore of the Red Sea; but the conjecture that the word means "tent-dwellers"is plausible, and would point rather to a tribe of Arahs (Scenitae).

Barnes: 2Ch 12:4

See 1 the Kings 14:25 note.

Barnes: 2Ch 12:6

They said, The Lord is righteous - i. e., they acknowledged the justice of the sentence which had gone forth against them 2Ch 12:5.

Barnes: 2Ch 12:7

Compare the repentance of Ahab (marginal reference) and that of the Ninevites Jon 3:5-10 which produced similar revocations of divine decrees that had been pronounced by the mouth of a prophet.

Some deliverance - Rather, "deliverance for a short space"(see the margin). Because of the repentance, the threat cf immediate destruction was withdrawn; but the menace was still left impending, that the people might be the more moved to contrition and amendment.

Barnes: 2Ch 12:8

That they may know my service, and the service of the kingdom - i. e., that they may contrast the light burthen of the theocracy with the heavy yoke of a foreign monarch.

Barnes: 2Ch 12:14

He prepared not his heart ... - See the margin. Rehoboam’ s sin was want of earnestness and consistency.

Poole: 2Ch 11:5

Built cities i.e. repaired, and enlarged, and fortified them; as building is oft used in Scripture, as hath been formerly proved; for these cities, or divers of them, were built before, as appears from Jos 10:10 12:15 15:21,33,35,58 19:42 .

Poole: 2Ch 11:12

In every several city to wit, so fortified, as he said, 2Ch 11:11

Poole: 2Ch 11:14

They would not suffer them to instruct and assist the Israelites in the worship and service of God, nor to go up to Jerusalem to worship in their courses; and these priests would not join with them in the worship of the calves, as they were desired and commanded to do; and therefore they willingly forsook all their patrimonies and possessions for God’ s sake.

Poole: 2Ch 11:15

Or,

for the high places, both for the devils (i.e. the Baals, or false gods, which divers of his people worshipped, whom he permitted and encouraged to do so, giving them liberty to do any thing but to serve God at Jerusalem)

and for the calves So he erected two sorts of high places, some for Baal, and some for the true God, whom he pretended and would be thought to worship in and by the calves.

Poole: 2Ch 11:16

Such as set their hearts to seek the Lord God of Israel such as loved and feared God in truth, and with their whole heart.

Poole: 2Ch 11:17

This honourable mention of Solomon, as a pattern of piety, is a considerable evidence of his true repentance before his death; of which See Poole "1Ki 11:43" .

Poole: 2Ch 11:22

To be ruler among his brethren he declared him his successor, and gave him the dominion over his brethren; wherein (if he was not the first-born, as it seems to be implied, because this is mentioned as an effect of his superlative love to his mother) he transgressed that law, Deu 21:15,16 , unless God was pleased to dispense with it at this time.

Poole: 2Ch 11:23

Dispersed of all his children: lest his other sons should after his death unite their counsels and forces together against Abijah, he wisely dispersed them into several and distant places, and under pretence of honouring them with the government of them, he made them prisoners in a sort, appointing several persons to observe their motions, and prevent their combinations.

Unto every fenced city agreeable to their quality, that their restraint might be more easy to them.

Desired many wives either,

1. For his children; or rather,

2. For himself, by comparing this with 2Ch 11:21 .

Poole: 2Ch 12:2

In the fifth year presently after the apostacy of the king and people, which was in his fourth year, by comparing this with 2Ch 11:17 .

Poole: 2Ch 12:3

The Lubims a people of Africa bordering upon Egypt; of whom See Poole "2Ch 16:8" ; See Poole "Dan 11:43" ; See Poole "Nah 3:9" .

The Sukkiims a people living in tents, as the word signifies; and such there were not far from Egypt, both in Africa and in Arabia.

The Ethiopians either those beyond Egypt, or the Arabians.

Poole: 2Ch 12:7

They humbled themselves which though they did but forcedly, yet God was pleased so far to regard it, as to mitigate their calamity.

My wrath shall not be poured out I will give some stop to the course of my wrath, which was ready to be poured forth upon them to their utter destruction.

Poole: 2Ch 12:8

That they may experimentally know and feel the difference between my yoke and the yoke of a foreign and idolatrous prince, and what mischief they have done to themselves by forsaking me and my service.

Poole: 2Ch 12:9

Upon which condition, and Rehoboam’ s submission to him, he delivered up to him the fenced cities of Judah, which he had taken, 2Ch 12:4 . But of this and the two next verses, See Poole "1Ki 14:26" , &c.

Poole: 2Ch 12:12

Heb. There were good things . The meaning is either,

1. Though there were many corruptions in Judah, yet there were also divers good things there, which were not in Israel, as the word and ordinances, and pure worship of God, prophets and ministers of God’ s institution, and divers truly religious people. And so this is an additional reason why God would not destroy them. Or,

2. Notwithstanding this loss, they began to recruit themselves, and to regain some degree of their former prosperity; whence it follows, 2Ch 12:13 , So, there being some respite given, and peace being restored, Rehoboam strengthened himself , &c.

Poole: 2Ch 12:14

Prepared not or directed not , or settled not , &c, i.e. although he humbled himself, and seemed penitent for a season, and professed the true religion and worship of God; yet he quickly relapsed into his former sins, because he was not sincere nor serious in his actions, and his heart was not right with God.

Poole: 2Ch 12:15

Concerning genealogies in an historical account written by him of the genealogies and actions of the kings of Judah.

Haydock: 2Ch 11:5

Juda. This was now become a frontier country, and both kings were forced to erect fortifications, 3 Kings xii. 25.

Haydock: 2Ch 11:6

Etam, famous for fine waters and gardens, (Josephus, [Antiquities?] viii. 2.) about ten miles from Jerusalem, on the road to Hebron. It was fortified against the inroads of Simeon and Dan. (Calmet)

Haydock: 2Ch 11:11

Governors, of a military character. Hebrew, "captains, (Tirinus) and store of provisions, (wheat) and of oil," &c., such as would be requisite in a siege.

Haydock: 2Ch 11:14

Off. This was done at different times; so that almost all the Levites took refuge in the dominions of Juda. Yet some prevaricated. Ezechiel (xliv. 12.) only exempts the family of Sadoc. (Calmet) ---

The rest set before us a noble example to endure temporal loss, rather than to neglect the practice of religion, or to conform to a false one. (Worthington)

Haydock: 2Ch 11:15

Devils. Hebrew, "goats." (Calmet) ---

Septuagint express this by two names, "for the idols, and for the fools." (Haydock) ---

The Mendesians of Egypt, solemnly worshipped the goat; and Pan was represented nearly in the same form. Yet it is probable that the Hebrews style the idols by this name out of derision, 3 Kings xv. 2. (Calmet)

Haydock: 2Ch 11:17

They, the pious refugees. (Tirinus) (Chap. xv. 9.) ---

Solomon, while virtuous. ---

Only is not expressed in Hebrew or Septuagint, but it is sufficiently implied.

Haydock: 2Ch 11:18

Daughter. Hebrew ban, "the son." But bath, "daughter," (Haydock) occurs properly in some manuscripts, as in the ancient versions. Leusden has here this very odd note: "perhaps by ban, (with a pathah) here both sexes may be understood." Forte per ban hic intelligitur uterque sexus. (Kennicott) ---

Protestants substitute, "daughter." (Haydock)

Haydock: 2Ch 11:20

Daughter, or grand-daughter, by Thamar, 3 Kings xv. 2. (Calmet)

Haydock: 2Ch 11:22

Head. Septuagint, "prince." (Haydock) ---

Grotius maintains that Abia was the eldest. But all others are of a contrary opinion, and believe that Roboam derogated from the law, (Deuteronomy xxi. 16.; Calmet) as David had done, unless it was left to the option of the king to appoint whom he pleased for his successor. (Haydock) ---

Meant. Protestants supply, " he thought " which is found in the Septuagint.

Haydock: 2Ch 11:23

Because. Septuagint, "And he was magnified above....and he gave them (cities, Greek: autais ) abundance," &c. This may be all understood of Abia. But Hebrew rather speaks of his father: "And he acted wisely, and dispersed all his other children, throughout the countries of Juda;" (Haydock) keeping them at a distance, to prevent any commotion, (Calmet) but making ample provision and procuring wives for them, perhaps at no small cost, as few might wish to be thus prisoners at large. (Tirinus) ---

It was probably then the custom to educate the royal children in the noblest families. See 4 Kings x. 1. (Calmet) ---

This would also tend to increase their father's influence, and to make them better acquainted with the country, that they might be able to communicate all necessary intelligence. (Haydock) ---

Pagnin and Vatable insinuate, that Roboam "caused to be educated and dispersed some of all his children, throughout all the lands of Juda." (Menochius)

Haydock: 2Ch 12:1

Israel, in his dominions. The kingdom of Jeroboam had long before apostatized, though there were still many true servants of God, who would not bend the knee before Baal, ver. 12. (Haydock)

Haydock: 2Ch 12:3

Troglodites, who dwell in caverns, near the Red Sea. Pliny ([Natural History?] v. 8., and vi. 29.) speaks of the city Suca, which in Hebrew means a tent, as here we read succiyim, (Haydock) "dwelling in tents;" which some explain of the Arabs, who are called Scenites, on the same account. (Tirinus) ---

People of this description, without any fixed abode, inhabited the Stony as well as the Desert Arabia, chap. xiv. 14.

Haydock: 2Ch 12:7

A little help. I will not suffer them to be quite destroyed. Hebrew also signifies, "shortly." (Calmet) ---

Fall, ( stillabit ) like drops of water, even to the last. (Haydock) ---

How soon is God appeased! (Tirinus) ---

Even when he punishes, he does not let the whole flood of his indignation fall upon the guilty. (Menochius)

Haydock: 2Ch 12:10

Bearers. Hebrew, "runners," as the guards attended the king on foot.

Haydock: 2Ch 12:12

For even. Protestants, "and also in Judah things went well;" (Haydock) or, "he spoke good words even to Juda." (Calmet) ---

Septuagint, "for even in Juda there were good words, and in all pleasing." Words are often put for works. (Haydock) ---

The Lord regarded the fidelity of some, and the humility of the princes. (Calmet) ---

This advantage was derived from tribulation, that the king entered into himself, at least for a time: (Haydock) but he was not constant, ver. 14. After the scourge was withdrawn, he presently relapsed. He had betrayed great cowardice, as even his son confessed; and had probably been treated with great indignity, (Tirinus) as it was the custom with Sesac, or Sesostris, to chain the conquered princes to his triumphal car, and to leave obscene representations of women in the country. (Josephus, [Antiquities?] viii. 4.) (Herodotus ii.) ---

Sesostris proceeded to the conquest of Asia. (Tirinus)

Haydock: 2Ch 12:14

Lord, with sincerity, being actuated only by a servile fear. He died impenitent. (Calmet)

Haydock: 2Ch 12:15

And diligently. Hebrew, "in their genealogical accounts." (Haydock) See chap. xiii. 22.

Gill: 2Ch 11:5

And Rehoboam dwelt in Jerusalem,.... The metropolis of Judah, and the capital city of his kingdom:

and built cities for defence in Judah; that is, rebuilt, enlarged, and fortified them; for otherwise they were built before, though neglected before the revolt of the ten tribes; but now it became necessary to make them more capacious and strong, to protect his people, and defend himself against Israel; for though he was forbid to act offensively, and therefore contented himself to abide in Jerusalem, and not go forth to war; yet he might lawfully put himself into a condition of defence.

Gill: 2Ch 11:6

He built even Bethlehem,.... The place of our Lord's birth, about six miles from Jerusalem:

and Etam; another city in the tribe of Judah; see 1Ch 4:32, there was a rock of this name, Jdg 15:8 and a fountain from whence waters were conveyed into the pool at Jerusalem, spoken of in Jewish writings ^b:

and Tekoah; of which place Amos the prophet was, and which was about twelve miles from Jerusalem. Rauwolff ^c speaks of it as a fortified place now; he says it has a strong and mighty castle, built on a great and high hill.

Gill: 2Ch 11:7

And Bethzur, and Shocho, and Adullam. All in the tribe of Judah, of which see Jos 15:35.

Gill: 2Ch 11:8

And Gath,.... Which cannot be that Gath which was one of the principalities of the Philistines, but a city in the tribe of Judah; though of it we nowhere else read; unless this is the same with Moreshethgath, Mic 1:14, which is probable, since it follows:

and Mareshah; the birth place of Micah the prophet, Mic 1:1,

and Ziph; there were two cities of this name in the tribe of Judah, Jos 15:24.

Gill: 2Ch 11:9

And Adoraim,.... Called by Josephus ^d Adora, which he mentions along with Mareshah, or Marissa:

and Lachish: a royal city in the time of the Canaanites, and which fell to the lot of Judah, Jos 12:11,

and Azekah; a city situated in the plain of Judah, Jos 10:10.

Gill: 2Ch 11:10

And Zorah,.... The same with Zoreah, Jos 15:33,

and Aijalon; there was a city of the tribe of Dan of this name, in the valley of which the moon stood still in the times of Joshua, Jos 10:12, but whether the same with this, and now belonging to Judah, or another of the same name, is not certain:

and Hebron; a city in the mountainous part of Judah, and a city of refuge, about twenty miles from Jerusalem, Jos 15:54,

which are in Judah and in Benjamin fenced cities; as they were now made by Rehoboam.

Gill: 2Ch 11:11

And he fortified the strong holds,.... Of these and other cities:

and put captains in them; garrisons of soldiers, with captains over them to defend them:

and store of victual, and of oil and wine; that they might be able to hold out a siege, should they be attacked.

Gill: 2Ch 11:12

And in every several city he put shields and spears,.... Furnished them with these and perhaps other pieces of armour, these being put for all, to defend themselves with against an enemy, and to annoy them:

and made them exceeding strong; so that they could not be easily taken:

having Judah and Benjamin on his side: which tribes cleaved to one another, and to Rehoboam, and to the kings of the house of David, in later times, as well as to the true religion.

Gill: 2Ch 11:13

And the priests and the Levites, that were in all Israel,.... In the ten tribes, in the cities assigned to them therein:

resorted to him out of all their coasts; as to their rightful sovereign, and chiefly for the sake of the service of the sanctuary at Jerusalem.

Gill: 2Ch 11:14

For the Levites left their suburbs and their possession,.... The cities and the fields adjacent to them, which were given them in the several tribes, and were in all forty eight; see Jos 21:1 and came to Judah and Jerusalem; to the cities of Judah, which belonged to the Levites; and to Jerusalem, where they exercised their functions:

for Jeroboam and his sons had cast them off from exercising the priest's office unto the Lord; neither suffering them to go to Jerusalem in their courses, as they used to do by turns, nor to perform their office in their own dwellings, according to the law of God, in teaching and instructing the people.

Gill: 2Ch 11:15

And he ordained him priests for the high places,.... Of such who were not of the tribe of Levi, and family of Aaron; see 1Ki 12:31.

and for the devils; demons in the shape of goats, as this word signifies, in which form many of the Heathen deities were worshipped; idols of whatsoever kind are so called; for whosoever worships them worships not God, but devils, 1Co 10:21 the images which Jeroboam set up may be meant, and the next clause may be rendered as explanative of them:

even for the calves which he had made; one of which he set up at Dan, and the other at Bethel, 1Ki 12:28.

Gill: 2Ch 11:16

And after them out of all the tribes of Israel,.... Besides the priests and Levites, and after their example, many of the common people, out of all the ten tribes:

such as set their hearts to seek the Lord God of Israel; to seek his face and favour, where he was to be found; to worship him according to his revealed will, and to receive doctrine or instruction from him, as the Targum:

came to Jerusalem to sacrifice to the Lord God of their fathers; to sacrifice where only sacrifices were to be offered up, and by the priests of the Lord, who were gone thither, and to their fathers' God, whom the ten tribes had revolted from.

Gill: 2Ch 11:17

So they strengthened the kingdom of Judah,.... Made it more numerous, and in a better condition to defend itself:

and made Rehoboam son of Solomon strong three years; established him on the throne, strengthened the government in his hands, and were the means of preserving him in the pure worship of God for the space of time mentioned, the reason of which follows:

for three years they walked in the way of David and Solomon; in their good ways, which were according to the rule of the divine word; and which, as they refer to the whole of David's life and reign, some particular actions excepted, so to the former part of Solomon's reign, before he fell into idolatry, and to the latter part of it after his repentance; for that he did repent is by some concluded from hence, and may be more strongly from the book of Ecclesiastes, written by him in his old age. This is to be understood both of Rehoboam and his people, who after three years forsook the law of the Lord, 2Ch 12:1.

Gill: 2Ch 11:18

And Rehoboam took him Mahalath, the daughter of Jerimoth, the son of David, to wife,.... Of which son of David we nowhere else read; perhaps he might be the son of one of his concubines, or he might have two names:

and Abihail the daughter of Eliab the son of Jesse; who was David's eldest brother. 1Sa 17:13. She must be a granddaughter or great-granddaughter of his.

Gill: 2Ch 11:19

Which bare him children,.... Or, "and she bore him" ^d; for it is said only of one of them, the other perhaps died without children; this may refer to the last mentioned, Abihail, whose children were

Jeush, and Shamariah, and Zaham; who perhaps all died in their father's lifetime, since the firstborn of a later wife succeeded him.

Gill: 2Ch 11:20

And after he took Maacah the daughter of Absalom,.... Thought by some to be Absalom the son of David, his father's brother, and his uncle, and so married his cousin; but Absalom seems to have had but one daughter, whose name was Tamar, 2Sa 14:27, and the name of this man is different from his; he is called Abishalom, 1Ki 15:2.

and Uriel of Gibeah; 2Ch 13:2, of the tribe of Benjamin, whereas Absalom was of the tribe of Judah:

which bare him Abijah, and Attai, and Ziza, and Shelomith: Abijah the firstborn, and who was successor in the kingdom, is the same with Abijam, 1Ki 14:31 of the rest we nowhere else read.

Gill: 2Ch 11:21

And Rehoboam loved Maacah the daughter of Absalom above all his wives and his concubines, &c. Who is called Michaiah, the daughter of Uriel, 2Ch 13:2,

for he took eighteen wives and sixty concubines; led thereunto by the example of his father Solomon, contrary to the command of God, Deu 17:17.

and begat twenty eight sons and sixty daughters; to have many children was reckoned a great blessing, but it was not honourable to have them in such a way.

Gill: 2Ch 11:22

And Rehoboam made Abijah the son of Maacah the chief,.... The chief of all his sons, head over them, being the son of his most beloved wife, and her firstborn however, and perhaps might be of a greater capacity than the rest of his children:

to be ruler among his brethren; or over them; gave him greater authority, and intrusted him with more power, set him above them, and treated him as heir apparent to the crown: for he thought

to make him king; either to take him into partnership in the throne with him in his lifetime, or to appoint and declare him to be his successor.

Gill: 2Ch 11:23

And he dealt wisely,.... Acted a prudent part, in order to execute his scheme, and particularly by disposing of his other sons in different parts of his kingdom, as follows: or "he made him his son Abijah to understand" ^e; he taught and instructed him in the art of government, took a particular care of his education, that he might be fitted for it; and he might instruct him how to behave towards his brethren, for the present and hereafter, as well as towards all the people in general: or "he (Abijah) understood" ^f; had more understanding and wisdom than all the children of Rehoboam; though it seems best to interpret it of Rehoboam himself, since it follows:

and disposed of all his children throughout all the countries of Judah and Benjamin, unto every fenced city; to be governors thereof, in whose hands he could better trust them than in any other; or else, by thus separating them, they would not be able to enter into combination against Abijah; but then he must at the same time appoint some persons to watch and observe them; or otherwise, having such, strong places in their possession, they might rebel against him; the Targum is,"he built and repaired the cities, and appointed of all his children throughout all the countries of the house of Judah, to all the fortified cities;''that is, to have the command of them:

and he gave them victual in abundance; that they might have no reason to complain, and might be able to hold out a siege against an enemy, should they be attacked:

and he desired many wives; either for himself, or rather for his son, since he himself had many; or "Abijah desired, or asked ^g many wives" of their parents, or of those who had the dispose of them, in imitation of his father.

Gill: 2Ch 12:1

And it came to pass, when Rehoboam had established the kingdom,.... Or when the kingdom of Rehoboam was established; the tribes of Judah and Benjamin being firmly attached to him, and great numbers from the other tribes coming over to him, and things going on peaceably and prosperously during the three years that he and his people abode by the pure worship of God:

and had strengthened himself; built fortified cities for the defence of himself and kingdom, 2Ch 11:5, he forsook the law of the Lord; after he had reigned three years, and was become strong, and thought himself safe and secure on the throne, trusting to his strength:

and all Israel with him; the greater part of them following the example of their king; of this defection, and the sins they fell into, see 1Ki 14:22.

Gill: 2Ch 12:2

And it came to pass in the fifth year of Rehoboam,.... In the fourth year, the apostasy of him and his people began; and, in the year following, what is next related happened, as a punishment of it:

Shishak king of Egypt came up against Jerusalem; of whom see 1Ki 11:40,

because they transgressed against the Lord; transgressed the law of the Lord by falling into idolatry and other abominable evils; the Targum is,"against the Word of the Lord.''

Gill: 2Ch 12:3

With twelve hundred chariots, and threescore thousand horsemen; and the people were without number,.... The foot soldiers; their number, according to Josephus ^h was 400,000:

that came with him out of Egypt; the above numerous army came from thence with him, which was famous for horses and chariots of war, see Exo 14:7, what follow seem to have joined him after he came out of Egypt, or whom he subdued in his way; the Lubim or Lybians, inhabitants of Libya, a country near Egypt the same with the Lehabim; of whom see Gen 10:13,

the Sukkiims; who were either the Scenite Arabs, who dwelt in tents, as this word signifies; or the Troglodytes, according to the Septuagint and Vulgate Latin versions, who dwelt in dens and caves, in which sense the word "Succah" is sometimes used, Job 38:40 and in their country was a town called Suchae, mentioned by Pliny ⁱ; they inhabited near the Red sea; and if Shishak is the same with Sesostris, as is thought, these people were subdued by him, as Herodotus ^k and Strabo ^l testify:

and the Ethiopians; some think these were the Cushite Arabs, and that Sesostris came into Arabia is testified by the above writers; though rather the proper Ethiopians are meant, since they are joined with the Lubim or Africans; and since, as Herodotus ^m says, he ruled over Ethiopia; and Diodorus Siculus ⁿ says he fought with them, and obliged them to pay him tribute.

Gill: 2Ch 12:4

And he took the fenced cities which pertained to Judah,.... Which Rehoboam had lately built, and placed his sons in them, 2Ch 11:5, these he took without any opposition:

and came to Jerusalem; there being no army to oppose him; and so Sesostris took many countries without fighting, and among the rest Phoenicia, as Manetho ^o relates, in which Judea may be included.

Gill: 2Ch 12:5

Then came Shemaiah the prophet to Rehoboam,.... The same as in 2Ch 11:2, there called the man of God:

and to the princes of Judah that were gathered together to Jerusalem because of Shishak; through fear of him, and for safety and protection from him, and to consult what was to be done at this critical juncture, whether to fight him, or make peace with him on the best terms they could:

and said unto them, thus saith the Lord, ye have forsaken me; his law, his word, worship, and ordinances, 2Ch 12:1,

and therefore have I also left you in the hand of Shishak; suffered him to invade their land, take their fenced cities, and come up to Jerusalem without any opposition, as a punishment of their apostasy; and to explain this providence to them, and call them to repentance, was the prophet sent.

Gill: 2Ch 12:6

Whereupon the princes of Israel and the king humbled themselves,.... Both by words acknowledging their sins, and the justice of God, and by deeds, perhaps putting on sackcloth, as was usual on such occasions, and betaking themselves to fasting and prayer:

and they said, the Lord is righteous; in giving them up into the hand of their enemies, seeing they had forsaken him, and sinned against him.

Gill: 2Ch 12:7

And when the Lord saw that they humbled themselves,.... Though but externally; the Lord takes notice of external humiliation, as he did of Ahab's, 1Ki 21:29,

the word of the Lord came to Shemaiah, saying, they have humbled themselves, therefore I will not destroy them; not now, at least not altogether, 2Ch 12:12,

but I will grant them some deliverance; yet not a complete one, for they were brought into servitude by Shishak, 2Ch 12:8, or only for a short time:

and my wrath shall not be poured out against Jerusalem by the hand of Shishak; that is, to the uttermost; that was reserved to another time, and to be done by another hand, Nebuchadnezzar king of Babylon.

Gill: 2Ch 12:8

Nevertheless, they shall be his servants,.... tributaries to the king of Egypt:

that they may know my service, and the service of the kingdoms of the countries; the difference between them, how easy the one, which they might perform without taxes and tributes, and how hard and heavy the other, through the exactions and exorbitant demands of those to whom they became subjects.

Gill: 2Ch 12:9-11

So Shishak king of Egypt came up against Jerusalem,.... The Vulgate Latin version is,"departed from Jerusalem,''as he did, having taken it, and spoiled it of its riches, and settled a yearly tax on the inhabitants of the land; of this, and the two following verses; see Gill on 1Ki 14:26. 1Ki 14:27. 1Ki 14:28.

Gill: 2Ch 12:12

And when he humbled himself,.... That is, Rehoboam; or broke his heart, as the Targum, was of a contrite spirit seemingly, for it was merely external:

the wrath of the Lord turned from him; which appeared by the departure of Shishak's army:

that he would not destroy him altogether; or make an utter destruction of him and his people:

and also in Judah things went well; prospered and succeeded after this affair of Shishak was over: or "in Judah there were good things" ^p; there were some good men, priests, Levites, and many of the common people, that did good things, kept up and abode by the pure worship and service of God; and which was another reason why the Lord would not destroy them altogether now, see Gen 18:31.

Gill: 2Ch 12:13

So Rehoboam strengthened himself in Jerusalem,.... Fortified that yet more for the defence of himself, after Shishak departed:

and reigned; twelve years more, for he reigned in all seventeen, and this was in his fifth year; of what follows in this verse; see Gill on 1Ki 14:21.

Gill: 2Ch 12:14

And he did evil,.... Committed idolatry, relapsed into that, his humiliation not being hearty and sincere:

because he prepared not his heart to seek the Lord; by prayer and supplication, and by an attendance on the service and worship of God; for though he did these things outwardly, yet not sincerely and heartily; he did not engage in them seriously and in good earnest, with affection and fervour.

Gill: 2Ch 12:15-16

Now the acts of Rehoboam,.... Of these two verses; see Gill on 1Ki 14:29. 1Ki 14:30. 1Ki 14:31.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Ch 11:5

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 2Ch 11:6

¹ map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

NET Notes: 2Ch 11:12

¹ tn Heb “he strengthened them greatly, very much.”

NET Notes: 2Ch 11:13

¹ tn Heb “and the priests and the Levites who were in all Israel supported him from all their territory.”

NET Notes: 2Ch 11:15

¹ tn Heb “he”; the referent (Jeroboam) has been specified in the translation for clarity.

² tn Heb “for the high places.”

³ tn Heb “and for the goats and for the calves he had made.”

NET Notes: 2Ch 11:16

¹ tn Heb “and after them from all the tribes of Israel, the ones giving their heart[s] to seek the Lord God of Israel came [to] Jerusalem.”

² tn Heb “fathers.”

NET Notes: 2Ch 11:17

¹ tn Or “strengthened.”

² tn Or “strengthened.”

³ tn Heb “they walked in the way of.”

NET Notes: 2Ch 11:18

¹ tn Heb “took for himself a wife.”

² tn The words “and of” are supplied in the translation for clarification and for stylistic reasons.

NET Notes: 2Ch 11:21

¹ sn Concubines were slave women in ancient Near Eastern societies who were the legal property of their master, but who could have legitimate sexual relations with their master. A concubine’s status was more elevated than a mere servant, but she was not free and did not have the legal rights of a free wife. The children of a concubine could, in some instances, become equal heirs with the children of the free wife. After the period of the Judges concubines may have become more of a royal prerogative (2 Sam 21:10-14; 1 Kgs 11:3).

NET Notes: 2Ch 11:22

¹ tn Heb “and Rehoboam appointed for a head Abijah son of Maacah for ruler among his brothers, indeed to make him king.”

NET Notes: 2Ch 11:23

¹ tn Heb “and he was discerning and broke up from all his sons to all the lands of Judah and Benjamin, to all the fortified cities.”

² tn “and he asked for a multitude of wives.”

NET Notes: 2Ch 12:5

¹ tn Heb “also I have rejected you into the hand of Shishak.”

NET Notes: 2Ch 12:6

¹ tn Or “fair,” meaning the Lord’s punishment of them was just or fair.

NET Notes: 2Ch 12:7

¹ tn Heb “the word of the Lord came to Shemaiah, saying.”

² tn Heb “and I will give to them soon deliverance.”

³ tn Or “gush forth upon.”

⁴ tn Heb “by the hand of.”

NET Notes: 2Ch 12:8

¹ tn Heb “so they may know my service and the service of the kingdoms of the lands.”

NET Notes: 2Ch 12:10

¹ tn Heb “runners” (also in v. 11).

NET Notes: 2Ch 12:11

¹ tn Heb “to the chamber of the runners.”

NET Notes: 2Ch 12:12

¹ tn Heb “he”; the referent (Rehoboam) has been specified in the translation for clarity.

² tn Heb “the anger of the Lord turned from him and did not destroy completely.”

³ tn Heb “and also in Judah there were good things.”

NET Notes: 2Ch 12:13

¹ tn Heb “and the king, Rehoboam, strengthened himself in Jerusalem and ruled.”

² tn Heb “Rehoboam.” The recurrence of the proper name here is redundant in terms of contemporary English style, so the pronoun has been used in the translation instead.

³ tn Heb “the city where the Lord chose to place his name from all the tribes of Israel.”

⁴ tn Heb “his”; the referent has been specified in the translation for clarity.

NET Notes: 2Ch 12:14

¹ tn Heb “because he did not set his heart to seek the Lord.”

NET Notes: 2Ch 12:15

¹ tn Heb “As for the events of Rehoboam, the former and the latter, are they not written?”

NET Notes: 2Ch 12:16

¹ tn Heb “lay down with his fathers.”

² sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.

Geneva Bible: 2Ch 11:5

And Rehoboam dwelt in Jerusalem, and ^{( c )} built cities for defence in Judah.

^{( c )} Or, repaired them and made them strong to be more able to resist Jeroboam.

Geneva Bible: 2Ch 11:15

And he ordained him priests for the high places, and for the ^{( d )} devils, and for the calves which he had made.

^{( d )} Meaning idols, (Isa 44:15).

Geneva Bible: 2Ch 11:16

And after them out of all the tribes of Israel such as set their ^{( e )} hearts to seek the LORD God of Israel came to Jerusalem, to sacrifice unto the LORD God of their fathers.

^{( e )} Who were zealous of true religion and feared God.

Geneva Bible: 2Ch 11:17

So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years: for three years they ^{( f )} walked in the way of David and Solomon.

^{( f )} As long as they feared God, and set forth his word, they prospered.

Geneva Bible: 2Ch 11:22

And Rehoboam made ^{( g )} Abijah the son of Maachah the chief, [to be] ruler among his brethren: for [he thought] to make him king.

^{( g )} Called also Abijam, who reigned three years, (1Ki 15:2).

Geneva Bible: 2Ch 11:23

And he dealt wisely, and dispersed of all his children throughout all the countries of Judah and Benjamin, unto every fenced city: and he gave them victual in abundance. And he ^{( h )} desired many wives.

^{( h )} He gave himself to have many wives.

Geneva Bible: 2Ch 12:1

And it came to pass, when Rehoboam had established the kingdom, and had strengthened himself, he forsook the law of the LORD, and ^{( a )} all Israel with him.

^{( a )} For such is the inconstancy of the people, that for the most part they follow the vices of their governors.

Geneva Bible: 2Ch 12:3

With twelve hundred chariots, and threescore thousand horsemen: and the people [were] without number that came with him out of Egypt; the Lubims, the ^{( b )} Sukkiims, and the Ethiopians.

^{( b )} Who were a people of Africa called the Troglodytes because they lived in holes.

Geneva Bible: 2Ch 12:5

Then came Shemaiah the prophet to Rehoboam, and [to] the princes of Judah, that were gathered together to Jerusalem because of Shishak, and said unto them, Thus saith the LORD, Ye have forsaken me, and ^{( c )} therefore have I also left you in the hand of Shishak.

^{( c )} Signifying that no calamity can come to us unless we forsake God, and that he never leaves us till we have cast him off.

Geneva Bible: 2Ch 12:6

Whereupon the princes of Israel and the king humbled themselves; and they said, The LORD [is] ^{( d )} righteous.

^{( d )} Therefore he justly punishes you for your sins.

Geneva Bible: 2Ch 12:8

Nevertheless they shall be his servants; that they may know my ^{( e )} service, and the service of the kingdoms of the countries.

^{( e )} He shows that God's punishments are not to utterly destroy his, but to chastise them, to bring them to the knowledge of themselves, and to know how much better it is to serve God than tyrants.

Geneva Bible: 2Ch 12:12

And when he ^{( f )} humbled himself, the wrath of the LORD turned from him, that he would not destroy [him] altogether: and also in Judah things went well.

^{( f )} Which declares that God does not seek the death of a sinner, but his conversion, (Eze 18:32).

Geneva Bible: 2Ch 12:13

So king Rehoboam strengthened himself in Jerusalem, and reigned: for Rehoboam [was] one and forty years old when he began to reign, and he reigned ^{( g )} seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put his name there. And his mother's name [was] Naamah an Ammonitess.

^{( g )} That is, twelve years after he had been overcome by Shishak, (2Ch 12:2).

Commentary -- Verse Range Notes

TSK Synopsis: 2Ch 11:1-23

1 Rehoboam raising an army to subdue Israel, is forbidden by Shemaiah.

5 He strengthens his kingdom with forts and provisions.

13 The priests and Levites, and such as feared God, forsaken by Jeroboam, strengthen the kingdom of Judah.

18 The wives and children of Rehoboam.

TSK Synopsis: 2Ch 12:1-16

1 Rehoboam, forsaking the Lord, is punished by Shishak.

5 He and the princes, repenting at the preaching of Shemaiah, are delivered from destruction, but not from spoil.

13 The reign and death of Rehoboam.

Maclaren: 2Ch 12:8

Contrasted Services

They shall be his servants: that they may know My service, and the service of the kingdoms of the countries.'--2 Chron. 12:8.

REHOBOAM was a self-willed, godless king who, like some other kings, learned nothing by experience. His kingdom was nearly wrecked at the very beginning of his reign, and was saved much more by the folly of his rival than by his own wisdom. Jeroboam's religious revolution drove all the worshippers of God among the northern kingdom into flight. They might have endured the separate monarchy, but they could not endure the separate Temple. So all priests and Levites in Israel, and all the adherents of the ancestral worship in the Temple at Jerusalem, withdrew to the southern kingdom and added much to its strength.

Rehoboam's narrow escape taught him neither moderation nor devotion, his new strength turned his head. He forsook the law of the Lord. The dreary series, so often illustrated in the history of Israel, came into operation. Prosperity produced irreligion; irreligion brought chastisement; chastisement brought repentance; repentance brought the removal of the invader, and then, like a spring released, back went king and nation to their old sin.

So here, Rehoboam's sins take visible form in She-shak's army. He has sown the dragon's teeth and they spring up armed men. Shemaiah the prophet, the first of the long series of noble men who curbed the violence of Jewish monarchs, points the lesson of invasion in plain, blunt words: Ye have forsaken Me.' Then follow penitence and confession, and the promise that Jerusalem shall not be destroyed, but at the same time they are to be left as vassals and tributaries of Egypt, an anomalous position for them, and the reason is given in these words of our text.

I. The Contrasted Masters.

Judah was too small to be independent of the powerful warlike states to its north and south, unless miraculously guarded and preserved. So it must either keep near God, and therefore free and safe from invasion, or else, departing from God and following its own ways, fall under alien dominion. Its experience was a type of that of universal humanity. Man is not independent. His mass is not enough for him to do without a central orb round which he may revolve. He has a choice of the form of service and the master that he will choose, but one or other must dominate his life and sway his motions. Ye cannot serve God and Mammon'; ye must serve God or Mammon. The solemn choice is presented to every man, but the misery of many lives is that they drift along, making their election unawares, and infallibly choosing the worse by the very act of lazily or weakly allowing accident to determine their lives. Not consciously and strongly to will the right, not resolutely and with coercion of the vagrant self to will to take God for our aim, is to choose the low, the wrong. Perhaps none, or very few of us, would deliberately say I choose Mammon, having carefully compared the claims of the opposite systems of life that solicit me, and with open-eyed scrutiny measured their courses, their goods and their ends.' But how many of us there are who have in effect made that choice, and never have given one moment's clear, patient examination of the grounds of our choice! The policy of drift is unworthy of a man and is sure to end in ruin.

It is not for me to attempt here to draw out the contrast between man's chief end and all other rival claimants of our lives. Each man must do that for himself, and I venture to assert that the more thoroughly the process of comparison is carried out, and the more complete the analysis not only of the rival claims and gifts, but of our capacities and needs, the more sun-clear will be the truth of the old, well-worn answer: Man's chief end is to glorify God and to enjoy Him for ever.' The old woman by her solitary fireside who has learned that and practises it, has chosen the better part which will last when many shining careers have sunk into darkness, and many will-o'-the-wisps, which have been pursued with immense acclamations, have danced away into the bog, and many a man who has been envied and admired has had to sum up his successful career in the sad words, I have played the fool and erred exceedingly.' I cannot pretend to conduct the investigation for you, but I can press on every one who does not wish to let accidents mould him, at least to recognise that there is a choice to be made, and to make it deliberately and with eyes open to the facts of the case. It is a shabby way of ruining yourself to do it for want of thought. The rabble of competitors of God catch more souls by accident than of set purpose. Most men are godless because they have never fairly faced the question: what does my soul require in order to reach its highest blessedness and its noblest energy?

II. The Contrasted Experience Of The Servants.

Judah learned that the yoke of obedience to God's law was a world lighter than the grinding oppression of the Egyptian invader.

God's service is freedom; the world's is slavery. Liberty is unrestrained power to do what we ought. Man must be subject to law. The solemn imperative Of duty is omnipresent and sovereign. To do as we like is not freedom, but bondage to self, and that usually our worst self, which means crushing or coercing the better self. The choice is to chain the beast in us or to clip the wings of the angel in us, and he is a feel who conceits himself free because he lets his inferior self have its full swing, and hustles his better self into bondage to clear the course for the other. There is but one deliverance from the sway of self, and it is realised in the liberty wherewith Christ has made us free. To make self our master inevitably leads to setting beggars on horseback and princes walking. Passion, the flesh' is terribly apt to usurp the throne within when once God is dethroned. Then indulgence feeds passion, and deeper draughts become necessary in order to produce the same effects, and cravings, once allowed free play, grow in ravenousness, while their pabulum steadily loses its power to satisfy. The experience of the undevout sensualist is but too faithful a type of that of all undevout livers, in the failure of delights to delight and of acquisitions to enrich, and in the bondage, often to nothing more worthy to be obeyed than mere habit, and in the hopeless incapacity to shake off the adamantine chains which they have themselves rivetted on their limbs. There are endless varieties in the forms which the service of self assumes, ranging from gross animalism, naked and unashamed, up to refined and cultured godlessness, but they are one in their inmost character, one in their disabling the spirit from a free choice of its course, one in the limitations which they impose on its aspirations and possibilities, one in the heavy yoke which they lay on their vassals. The true liberty is realised only when for love's dear sake we joyously serve God, and from the highest motive enrol ourselves in the household of the highest Person, and by the act become no more servants but sons.' Well may we all pray, Lord! bind me up. and let me lie A prisoner to my liberty, If such a state at all can be As an imprisonment, serving Thee.'

God's service brings solid good, the world's is vain and empty.

God's service brings an approving conscience, a calm heart, strength and gladness. It is in full accord with our best selves. Tranquil joys attend on it. In keeping Thy commandments there is great reward,' and that not merely bestowed after keeping, but realised and inherent in the very act. On the other side, think of the stings of conscience, the illusions on which those feed who will not eat of the heavenly food, the husks of the swine-trough, the ashes for bread, that self and the world, in all their forms set before men. A pathetic character in modern fiction says, If you make believe very much it is nice.' It takes a tremendous amount of make-believe to keep up an appetite for the world's dainties or to find its meats palatable, after a little while. No sin ever yields the fruit it was expected to produce, or if it does it brings something which was not expected, and the bitter tang of the addition spoils the whole. It may be wisely adapted to secure a given end, but that end is only a means to secure the real end, our substantial blessedness, and that is never attained but by one course of life, the life of service of God. We may indeed win a goodly garment, but the plague is in the stuff and, worn, it will burn into the bones like fire. I read somewhere lately of thieves who had stolen a cask of wine, and had their debauch, but they sickened and died. The cask was examined and a huge snake was found dead in it. Its poison had passed into the wine and killed the drinkers. That is how the world serves those who swill its cup. What fruit had ye then in those things whereof ye are now ashamed?' The threatening pronounced against Israel's disobedience enshrines an eternal truth: Because thou servedst not the Lord thy God with joyfulness, and with gladness of heart, by reason of the abundance of all things; therefore shalt thou serve thine enemies … in hunger and in thirst, and in nakedness and in want of all things.'

God's service has final issues and the world's service has final issues.

Only fools try to blink the fact that all our doings have consequences. And it augurs no less levity and insensibility to blink the other fact that these consequences show no indications of being broken short off at the end of our earthly life. Men die into another life, as they have ever, dimly and with many foolish accompaniments, believed; and dead, they are the men that they have made themselves while living. Character is eternal, memory is eternal, death puts the stamp of perpetuity on what life has evolved. Nothing human ever dies. The thought is too solemn to be vulgarised by pulpit rhetoric. Enough to say here that these two tremendous alternatives, Life and Death, express some little part of the eternal issues of our fleeting days. Looking .fixedly into these two great symbols of the ultimate issues of these contrasted services, we can dimly see, as in the one, a wonder of resplendent glories moving in a sphere as calm as it is bright,' so, in the other, whirling clouds and jets of vapour as in the crater of a volcano. One shuddering glance over the rim of it should suffice to warn from lingering near, lest the unsteady soil should crumble beneath our feet.

But the true Lord of our lives loves us too well to let us experience all the bitter issues of our foolish rebellion against His authority, and yet He loves us too well not to let us taste something of them that we may know and see that it is an evil thing and a bitter, that thou hast forsaken the Lord thy God.' The experiences of the consequences of godless living are in some measure allowed to fall on us by God's love, lest we should persist in the evil and so bring clown on ourselves still more fatal issues. It is mercy that here chastises the evildoer with whips, in hope of not having to chastise him with scorpions. God desires to teach us, by the pains and heartaches of an undevout life, by disappointments, foiled plans, wrecked hopes, inner poverty, the difference between His service and that of the kingdoms of the countries,' if haply He may not be forced to let the full flood of fatal results overwhelm us. It is best to be drawn to serve Him by the cords of love, but it is possible to have the beginnings of the desire so to serve roused by the far lower motives of weariness and disgust at the world's wages, and by dread of what these may prove when they are paid in full. Self-interest may sicken a man of serving Mammon, and may be transformed into the self-surrender which makes God's service possible and blessed. The flight into the city of refuge may be quickened by the fear of the pursuer, whose horse's hoofs are heard thundering on the road behind the fugitive, and whose spear is all but felt a yard from his back, but once within the shelter of the city wall, gratitude for deliverance will fill his heart and perfect love will cast out fear.'

The king concerning whom our text was spoken had to suffer humiliation by the Egyptian invasion. His sufferings were meant to be educational, and when they in some measure effected their purpose, God curbed the invader and granted some measure of deliverance. So is it with us, if, moved by whatever impulse, we betake ourselves to Jesus to save us from the bitter fruits of our evil lives. The extreme severity of the results of our sins does not fall on penitent, believing spirits, but some do fall. As the Psalmist says: Thou wast a God that forgavest them though Thou tookest vengeance of their inventions.' A profligate course of life may be forgiven, but health or fortune is ruined all the same. In brief, the so-called natural' consequences are not removed, though the sin which caused them is pardoned. Polluted memories, indulged habits, defiled imaginations, are not got rid of, though the sins that inflicted them are forgiven.

Is it not, then, the part of wise men to lay to heart the lessons of experience, and to let what we have learned of the bitter fruit of godless living turn us away from such service, and draw us by merciful chastisement to yield ourselves to God, whom to serve accords with our deepest needs and brings first fruits and pre-libations of blessedness and peace here, and fullness of joy with pleasures for evermore hereafter?

MHCC: 2Ch 11:1-12

A few good words might have prevented the rebellion of Rehoboam's subjects; but all the force of his kingdom cannot bring them back. And it is in vain to contend with the purpose of God, when it is made known to us. Even those who are destitute of true faith, will at times pay some regard to the word of God, and be kept by it from wrong actions, to which they are prone by nature.

MHCC: 2Ch 11:13-23

When the priests and Levites came to Jerusalem, the devout, pious Israelites followed them. Such as set their hearts to seek the Lord God of Israel, left the inheritance of their fathers, and went to Jerusalem, that they might have free access to the altar of God, and be out of the temptation to worship the calves. That is best for us, which is best for our souls; in all our choices, religious advantages must be sought before all outward conveniences. Where God's faithful priests are, his faithful people should be. And when it has been proved that we are willing to renounce our worldly interests, so far as we are called to do so for the sake of Christ and his gospel, we have good evidence that we are truly his disciples. And it is the interest of a nation to protect religion and religious people.

MHCC: 2Ch 12:1-16

When Rehoboam was so strong that he supposed he had nothing to fear from Jeroboam, he cast off his outward profession of godliness. It is very common, but very lamentable, that men, who in distress or danger, or near death, seem much engaged in seeking and serving God, throw aside all their religion when they have received a merciful deliverance. God quickly brought troubles upon Judah, to awaken the people to repentance, before their hearts were hardened. Thus it becomes us, when we are under the rebukes of Providence, to justify God, and to judge ourselves. If we have humbled hearts under humbling providences, the affliction has done its work; it shall be removed, or the property of it be altered. The more God's service is compared with other services, the more reasonable and easy it will appear. Are the laws of temperance thought hard? The effects of intemperance will be found much harder. The service of God is perfect liberty; the service of our lusts is complete slavery. Rehoboam was never rightly fixed in his religion. He never quite cast off God; yet he engaged not his heart to seek the Lord. See what his fault was; he did not serve the Lord, because he did not seek the Lord. He did not pray, as Solomon, for wisdom and grace; he did not consult the word of God, did not seek to that as his oracle, nor follow its directions. He made nothing of his religion, because he did not set his heart to it, nor ever came up to a steady resolution in it. He did evil, because he never was determined for good.

Matthew Henry: 2Ch 11:1-12

How the ten tribes deserted the house of David we read in the foregoing chapter. They had formerly sat loose to that family (2Sa 20:1, 2Sa 20:2), and now they quite threw it off, not considering how much it would weaken the common interest and take Israel down from that pitch of glory at which it had arrived in the last reign. But thus the kingdom must be corrected as well as the house of David. 1. Rehoboam at length, like a bold man, raises an army, with a design to reduce the revolters, 2Ch 11:1. Judah and Benjamin were not only resolved to continue their allegiance to him, but ready to give him the best assistance they could for the recovery of his right. Judah was his own tribe, that owned him some years before the rest did; Benjamin was the tribe in which Jerusalem, or the greatest part of it, stood, which perhaps was one reason why that tribe clave to him. 2. Yet, like a conscientious man, when God forbade him to prosecute this design, in obedience to him he let it fall, either because he reverenced the divine authority or because he knew that he should not prosper if he should go contrary to God's command, but instead of retrieving what was lost would be in danger of losing what he had. It is dangerous undertaking any thing, but especially undertaking a war, contrary to the will of God. God calls him (2Ch 11:3), Rehoboam the son of Solomon, to intimate that this was determined for the sin of Solomon, and it would be to no purpose to oppose a decree that had gone forth. They obeyed the words of the Lord; and though it looked mean, and would turn to their reproach among their neighbours, yet, because God would have it so, they laid down their arms. 3. Like a discreet man, he fortified his own country. He saw it was to no purpose to think of reducing those that had revolted. A few good words might have prevented their defection, but now all the forces of his kingdom cannot bring them back. The think is done, and so it must rest; it is his wisdom to make the best of it. Perhaps the same young counsellors that had advised him to answer them roughly urged him to fight them, notwithstanding the divine inhibition; but he had paid dearly enough for being advised by them, and therefore now, we may suppose, his aged and experienced counsellors were hearkened to, and they advised him to submit to the will of God concerning what was lost, and to make it his business to keep what he had. It was probably by their advice that, (1.) He fortified his frontiers, and many of the principal cities of his kingdom, which, in Solomon's peaceable reign, no care had been taken for the defence of. (2.) He furnished them with good stores of victuals and arms, 2Ch 11:11, 2Ch 11:12. Because God forbade him to fight, he did not therefore sit down sullenly, and say that he would do nothing for the public safety if he might not do that, but prudently provided against an attack. Those that may not be conquerors, yet may be builders.

Matthew Henry: 2Ch 11:13-23

See here,

I. How Rehoboam was strengthened by the accession of the priests and Levites, and all the devout and pious Israelites, to him, even all that were true to their God and their religion.

1. Jeroboam cast them off, that is, he set up such a way of worship as he knew they could not in conscience comply with, which obliged them to withdraw from his altar, and at the same time he would not allow them to go up to Jerusalem to worship at the altar there; so that he totally cast them off from executing the priest's office, 2Ch 11:14. And very willing he was that they should turn themselves out of their places, that room might be made for those mean and scandalous persons whom he ordained priests for the high places, 2Ch 11:15. Compare 1Ki 12:31. No marvel if he that cast off God cast off his ministers; they were not for his purpose, would not do whatever he might bid them do, would not serve his gods, nor worship the golden image which he had set up.

2. They thereupon left their suburbs and possessions, 2Ch 11:14. Out of the lot of each tribe the Levites had cities allowed them, where they were comfortable provided for and had opportunity of doing much good. But now they were driven out of all their cities except those in Judah and Benjamin. One would think their maintenance well settled, and yet they lost it. It was a comfort to them that the law so often reminded them that the Lord was their inheritance, and so they should find him when they were turned out of their house and possessions. But why did they leave their possessions? (1.) Because they saw they could do no good among their neighbours, in whom (now that Jeroboam set up his calves) the old proneness to idolatry revived. (2.) Because they themselves would be in continual temptation to some base compliances, and in danger of being drawn insensibly to that which was evil. If we pray, in sincerity, not to be led into temptation, we shall get and keep as far as we can out of the way of it. (3.) Because, if they retained their integrity, they had reason to expect persecution from Jeroboam and his sons. The priests they made for the devils would not let the Lord's priests be long among them. No secular advantages whatsoever should draw us thither, or detain us there, where we are in danger of making shipwreck of faith and a good conscience.

3. They came to Judah and Jerusalem (2Ch 11:14) and presented themselves to Rehoboam, 2Ch 11:13, margin. Where should God's priests and Levites be, but where his altar was? Thither they came because it was their business to attend at the times appointed. (1.) It was a mercy to them that they had a place of refuge to flee to, and that when Jeroboam cast them off there were those so near that would entertain them, and bid them welcome, and they were not forced into the lands of the heathen. (2.) It was an evidence that they loved their work better than their maintenance, in that they left their suburbs and possessions in the country (where they might have lived at ease upon their own), because they were restrained from serving God there, and cast themselves upon God's providence and the charity of their brethren in coming to a place where they might have the free enjoyment of God's ordinances, according to his institution. Poverty in the way of duty is to be chosen rather than plenty in the way of sin. Better live upon alms, or die in a prison, with a good conscience, than roll in wealth and pleasure with a prostituted one. (3.) It was the wisdom and praise of Rehoboam and his people that they bade them welcome, though they crowded themselves perhaps to make room for them. Conscientious refugees will bring a blessing along with them to the countries that entertain them, as they leave a curse behind them with those that expel them. Open the gates, that the righteous nation, which keepeth truth, may enter in; it will be good policy. See Isa 26:1, Isa 26:2.

4. When the priests and Levites came to Jerusalem all the devout pious Israelites of every tribe followed them. Such as set their hearts to seek the Lord God of Israel, that made conscience of their duty to God and were sincere and resolute in it, left the inheritance of their fathers and went and took houses in Jerusalem, that they might have free access to the altar of God and be out of the temptation to worship the calves, 2Ch 11:16. Note, (1.) That is best for us which is best for our souls; and, in all our choices, advantages for religion must take place of all outward conveniences. (2.) Where God's faithful priests are his faithful people should be. If Jeroboam cast off God's ministers, every true-born Israelite will think himself obliged to own them and stand by them. Forsake not the Levite, the out-cast Levite, as long as thou livest. When the ark removes do you remove and go after it, Jos 3:3.

5. They strengthened the kingdom of Judah (2Ch 11:17), not only by the addition of so many persons to it, who, it is likely, brought what they could of their effects with them, but by their piety and their prayers they procured a blessing upon the kingdom which was a sanctuary to them. See Zec 12:5. It is the interest of a nation to protect and encourage religion and religious people, and adds more than any thing to its strength. They made him and his people strong three years; for so long they walked in the way of David and Solomon, their good way. But when they forsook that, and so threw themselves out of God's favour and protection, the best friends they had could no longer help to strengthen them. We retain our strength while we cleave to God and our duty, and no longer.

II. How Rehoboam was weakened by indulging himself in his pleasures. He desired many wives, as his father did (2Ch 11:23), yet, 1. In this he was more wise than his father, that he does not appear to have married strange wives. The wives mentioned here were not only daughters of Israel, but of the family of David; one was a descendant from Eliab, David's brother (2Ch 11:18), another from Absalom, probably that Absalom who was David's son (2Ch 11:20), another from Jerimoth, David's son. 2. In this he was more happy than his father, that he had many sons and daughters; whereas we read not of more than one son that his father had. One can scarcely imagine that he had no more; but, if he had, they were not worth mentioning; whereas several of Rehoboam's sons are here named (2Ch 11:19, 2Ch 11:20) as men of note, and such active men that he thought it his wisdom to disperse them throughout the countries of Judah and Benjamin (2Ch 11:23), either, (1.) That they might not be rivals with his son Abijah, whom he designed for his successor, or rather, (2.) Because he could repose a confidence in them for the preserving of the public peace and safety, could trust them with fenced cities, which he took care to have well victualled, that they might stand him in stead in case of an invasion. After-wisdom is better than none at all; nay, they say, "Wit is never good till it is bought;"though he was dearly bought with the loss of a kingdom.

Matthew Henry: 2Ch 12:1-12

Israel was very much disgraced and weakened by being divided into two kingdoms; yet the kingdom of Judah, having both the temple and the royal city, both the house of David and the house of Aaron, might have done very well if they had continued in the way of their duty; but here we have all out of order there.

I. Rehoboam and his people left God: He forsook the law of the Lord, and so in effect forsook God, and all Israel with him, 2Ch 12:1. He had his happy triennium, when he walked in the way of David and Solomon (2Ch 11:17), but it expired, and he grew remiss in the worship of God; in what instances we are not told, but he fell off, and Judah with him, here called Israel, because they walked in the evil ways into which Jeroboam had drawn the kingdom of Israel. Thus he did when he had established the kingdom and strengthened himself. As long as he thought his throne tottered he kept to his duty, that he might make God his friend; but, when he found it stood pretty firmly, he thought he had no more occasion for religion; he was safe enough without it. Thus the prosperity of fools destroys them. Jeshurun waxed fat and kicked. When men prosper, and are in no apprehension of troubles, they are ready to say to God, Depart from us.

II. God quickly brought troubles upon them, to awaken them, and recover them to repentance, before their hearts were hardened. It was but in the fourth year of Rehoboam that they began to corrupt themselves, and in the fifth year the king of Egypt came up against them with a vast army, took the fenced cities of Judah, and came against Jerusalem, 2Ch 12:2, 2Ch 12:3, 2Ch 12:4. This great calamity coming upon them so soon after they began to desert the worship of God, by a hand they had little reason to suspect (having had a great deal of friendly correspondence with Egypt in the last reign), and coming with so much violence that all the fenced cities of Judah, which Rehoboam had lately fortified and garrisoned and on which he relied much for the safety of his kingdom, fell immediately into the hands of the enemy, without making any resistance, plainly showed that it was from the Lord, because they had transgressed against him.

III. Lest they should not readily or not rightly understand the meaning of this providence, God by the word explains the rod, 2Ch 12:5. When the princes of Judah had all met at Jerusalem, probably in a great council of war, to concert measures for their own safety in this critical juncture, he sent a prophet to them, the same that had brought them an injunction from God not to fight against the ten tribes (2Ch 11:2), Shemaiah by name; he told them plainly that the reason why Shishak prevailed against them was not because they had been impolitic in the management of their affairs (which perhaps the princes in this congress were at this time scrutinizing), but because they had forsaken God. God never leaves any till they first leave him.

IV. The rebukes both of the word and of the rod being thus joined, the king and princes humbled themselves before God for their iniquity, penitently acknowledged the sin, and patiently accepted the punishment of it, saying, The Lord is righteous, 2Ch 12:6. "We have none to blame but ourselves; let God be clear when he judgeth."Thus it becomes us, when we are under the rebukes of Providence, to justify God and judge ourselves. Even kings and princes must either bend or break before God, either be humbled or be ruined.

V. Upon the profession they made of repentance God showed them some favour, saved them from ruin, and yet left them under some remaining fears of the judgment, to prevent their revolt again.

1. God, in mercy, prevented the destruction they were now upon the brink of. Such a vast and now victorious army as Shishak had, having made themselves masters of all the fenced cities, what could be expected but that the whole country, and even Jerusalem itself, would in a little time be theirs? But when God saith, Here shall the proud waves be stayed, the most threatening force strangely dwindles and becomes impotent. Here again the destroying angel, when he comes to Jerusalem, is forbidden to destroy it: " My wrath shall not be poured out upon Jerusalem; not at this time, not by this hand, not utterly to destroy it,"2Ch 12:7, 2Ch 12:12. Note, Those that acknowledge God righteous in afflicting them shall find him gracious. Those that humble themselves before him shall find favour with him. So ready is the God of mercy to take the first occasion to show mercy. If we have humbled hearts under humbling providences, the affliction has done its work, and it shall either be removed or the property of it altered.

2. He granted them some deliverance, not complete, but in part; he gave them some advantages against the enemy, so that they recruited a little; he gave them deliverance for a little while, so some. They reformed but partially, and for a little while, soon relapsing again; and, as their reformation was, so was their deliverance. Yet it is said (2Ch 12:12), in Judah things went well, and began to look with a better face. (1.) In respect of piety. There were good things in Judah (so it is in the margin), good ministers, good people, good families, who were made better by the calamities of their country. Note, In times of great corruption and degeneracy it is some comfort if there be a remnant among whom good things ar found; this is a ground of hope in Israel. (2.) In respect of prosperity. In Judah things went ill when all the fenced cities were taken (2Ch 12:4), but when they repented the posture of their affairs altered, and things went well. Note, If things do not go so well as we could wish, yet we have reason to take notice of it with thankfulness if they go better than was to have been expected, better than formerly, and better than we deserved. We should own God's goodness if he do but grant us some deliverance.

3. Yet he left them to smart sorely by the hand of Shishak, both in their liberty and in their wealth.

(1.) In their liberty (2Ch 12:8): They shall be his servants (that is, they shall lie much at his mercy and be put under contribution by him, and some of them perhaps be taken prisoners and held in captivity by him), that they may know my service, and the service of the kingdoms of the countries. They complained, it may be, of the strictness of their religion, and forsook the law of the Lord (2Ch 12:1) because they thought it a yoke to hard, too heavy, upon them. "Well,"saith God, "let them better themselves if they can; let the neighbouring princes rule them awhile, since they are not willing that I should rule them, and let them try how they like that. They might have served God with joyfulness and gladness of heart, and would not; let them serve their enemies then in hunger and thirst (Deu 28:47, Deu 28:48), till they think of returning to their first Master, for then it was better with them, "Hos 2:7. This, some think, is the meaning of Eze 20:24, Eze 20:25. Because they despised my statutes, I gave them statutes that were not good. Note, [1.] The more God's service is compared with other services the more reasonable and easy it will appear. [2.] Whatever difficulties or hardships we may imagine there are in the way of obedience, it is better a thousand times to go through them than to expose ourselves to the punishment of disobedience. Are the laws of temperance thought hard? The effects of intemperance will be much harder. The service of virtue is perfect liberty; the service of lust is perfect slavery.

(2.) In their wealth. The king of Egypt plundered both the temple and the exchequer, the treasuries of both which Solomon left very full; but he took them away; yea, he took all, all he could lay his hands on, 2Ch 12:9. This was what he came for. David and Solomon, who walked in the way of God, filled the treasuries, one by war and the other by merchandise; but Rehoboam, who forsook the law of God, emptied them. The taking away of the golden shields, and the substituting of brazen ones in their place (2Ch 12:9-11), we had an account of before, 1Ki 14:25-28.

Matthew Henry: 2Ch 12:13-16

The story of Rehoboam's reign is here concluded, much as the story of the other reigns concludes. Two things especially are observable here: - 1. That he was at length pretty well fixed in his kingdom, 2Ch 12:13. His fenced cities in Judah did not answer his expectation, so he now strengthened himself in Jerusalem, which he made it his business to fortify, and there he reigned seventeen years, in the city which the Lord had chosen to put his name there. This intimates his honour and privilege, that he had his royal seat in the holy city, which yet was but an aggravation of his impiety - near the temple, but far from God. Frequent skirmishes there were between his subjects and Jeroboam's, such as amounted to continual wars, (2Ch 12:15), but he held his own, and reigned, and, as it should seem, did not so grossly forsake the law of God as he had done (2Ch 12:1) in his fourth year. 2. That he was never rightly fixed in his religion, 2Ch 12:14. He never quite cast off God; and yet in this he did evil, that he prepared not, he engaged not, his heart to seek the Lord. See what the fault is laid upon. (1.) He did not serve the Lord because he did not seek the Lord. He did not pray, as Solomon did, for wisdom and grace. If we prayed better, we should be every way better. Or he did not consult the word of God, did not seek to that as his oracle, nor take directions from it. (2.) He made nothing of his religion because he did not set his heart to it, never minded it with any closeness of application, and never any hearty disposition to it, nor ever came up to a steady resolution in it. What little goodness he had was transient and passed away like the morning cloud. He did evil because he was never determined for that which is good. Those are easily drawn by Satan to any evil who are wavering and inconstant in that which is good and are never persuaded to make religion their business.

Keil-Delitzsch: 2Ch 11:5-12

Rehoboam's measures for the fortifying of his kingdom . - To defend his kingdom against hostile attacks, Rehoboam built cities for defence in Judah. The sing. למצור is used, because the building of cities served for the defence of the kingdom. Judah is the name of the kingdom, for the fifteen fenced cities enumerated in the following verses were situated in the tribal domains of both Benjamin and Judah.

2Ch 11:6

In Judah lay Bethlehem, a small city mentioned as early as in Jacob's time (Gen 35:19), two hours south of Jerusalem, the birthplace of David and of Christ (Mic 5:1; Mat 2:5, Mat 2:11), now Beit-Lahm; see on Jos 15:59. Etam is not the place bearing the same name which is spoken of in 1Ch 4:32 and Jdg 15:8, and mentioned in the Talmud as the place where, near Solomon's Pools, the aqueduct which supplied Jerusalem with water commenced (cf. Robins. Pal. sub voce; Tobler, Topogr. v. Jerus. ii. S. 84ff., 855ff.);

(Note: For further information as to the commencement of this aqueduct, see the masterly dissertation of Dr. Herm. Zschokke, "Die versiegelte Quelle Salomo's,"in the Tübingen Theol. Quartalschr . 1867, H. 3, S. 426ff.)

nor is it to be looked for, as Robins. loc. cit ., and New Bibl. Researches , maintains, in the present village Urtâs (Artâs), for it has been identified by Tobl., dritte Wand. S. 89, with Ain Attân, a valley south-west from Artâs. Not only does the name Attân correspond more than Artâs with Etam, but from it the water is conducted to Jerusalem, while according to Tobler's thorough conviction it could not have been brought from Artâs. Tekoa, now Tekua, on the summit of a hill covered with ancient ruins, two hours south of Bethlehem; see on Jos 15:59.

2Ch 11:7

Beth-zur was situated where the ruin Beth-Sur now stands, midway between Urtâs and Hebron; see on Jos 15:58. Shoko, the present Shuweike in Wady Sumt, 3 1/2 hours south-west from Jerusalem; see on Jos 15:35. Adullam, in Jos 15:35 included among the cities of the hill country, reckoned part of the lowland ( Shephelah ), i.e., the slope of the hills, has not yet been discovered. Tobler, dritte Wand. S. 151, conjectures that it is identical with the present Dula, about eight miles to the east of Beit-Jibrin; but this can hardly be correct (see against it, Arnold in Herzog's Realenc. xiv. S. 723. It is much more probable that its site was that of the present Deir Dubban, two hours to the north of Beit-Jibrin; see on Jos 12:15.

2Ch 11:8

Gath, a royal city of the Philistines, which was first made subject to the Israelites by David (1Ch 18:1), and was under Solomon the seat of its own king, who was subject to the Israelite king (1Ki 2:39), has not yet been certainly discovered; see on Jos 13:3.

(Note: C. Schick, Reise in das Philisterland (in "Ausland"1867, Nr. 7, S. 162), identifies Gath with the present Tel Safieh, "an isolated conical hill in the plain, like a sentinel of a watchtower or fortress, and on that account there was so much struggling for its possession."On the other hand, Konr. Furrer, Wanderungen durch Palästina , Zürich 1865, thinks, S. 133, that he has found the true situation of Gath in the Wady el Gat, northward of the ruins of Askalon.)

Mareshah, the city Marissa, on the road from Hebron to the land of the Philistines, was at a later time very important, and is not represented by the ruin Marash, twenty-four minutes to the south of Beit-Jibrin (Eleutheropolis); see on Jos 15:44, and Tobl. dritte Wand. S. 129, 142f. Ziph is probably the Ziph mentioned in Jos 15:55, in the hill country of Judah, of which ruins yet remain on the hill Ziph, about an hour and a quarter south-east of Hebron; see on Jos 15:55. C. v. Raumer thinks, on the contrary, Pal. S. 222, Anm. 249, that our Ziph, as it is mentioned along with Mareshah and other cities of the lowland, cannot be identified with either of the Ziphs mentioned in Jos 15:24 and Jos 15:55, but is probably Achzib in the lowland mentioned along with Mareshah, Jos 15:44; but this is very improbable.

2Ch 11:9

Adoraim ( Ἂδωραΐ́μ in Joseph. Antt. viii. 10. 1), met with in 1 Macc. 13:20 as an Idumean city, Ἄδωρα , and so also frequently in Josephus, was taken by Hyrcanus, and rebuilt by Gabinius (Jos. Antt. xiii. 15. 4, and xiv. 5. 3) under the name Δῶρα , and often spoken of along with Marissa (s. Reland, Palaest. p. 547). Robinson ( Pal. sub voce ) has identified it with the present Dûra, a village about 7 1/2 miles to the westward of Hebron. Lachish, situated in the lowland of Judah, as we learn from Jos 15:39, is probably the present Um Lakis, on the road from Gaza to Beit-Jibrin and Hebron, to the left hand, seven hours to the west of Beit-Jibrin, on a circular height covered with ancient walls and marble fragments, and overgrown with thistles and bushes; see on Jos 10:3, and Pressel in Herz.'s Realenc. viii. S. 157f. Azekah, situated in the neighbourhood of Shoco (2Ch 11:7), and, according to 1Sa 17:1, in an oblique direction near Ephes-dammim, i.e., Damûm, one hour east to the south of Beit-Nettif,

(Note: Compare the interesting note of Breytenbach ( Reybb. des heil. Landes, i. 134) in Tobler, dritte Wand. S. 463: "Thence (from Azekah) three miles is the city Zochot-Jude, not far from Nobah, where David slew Goliath.")

has not been re-discovered; see on Jos 10:10.

2Ch 11:10

Zorah, Samson's birthplace, is represented by the ruin Sura, at the south-west end of the ridge, which encloses the Wady es Surar on the north; see on Jos 15:33. To the north of that again lay Ajalon, now the village Jâlo, on the verge of the plain Merj ibn Omeir , four leagues to the west of Gibeon; see on Jos 10:12 and Jos 19:42. Finally, Hebron, the ancient city of the patriarchs, now called el Khalil (The friend of God, i.e., Abraham); see on Gen 23:2. All these fenced cities lay in the tribal domain of Judah, with the exception of Zorah and Ajalon, which were assigned to the tribe of Dan (Jos 19:41.). These two were probably afterwards, in the time of the judges, when a part of the Danites emigrated from Zorah and Eshtaol to the north of Palestine (Jdg 18:1), taken possession of by Benjamites, and were afterwards reckoned to the land of Benjamin, and are here named as cities which Rehoboam fortified in Benjamin. If we glance for a moment at the geographical position of the whole fifteen cities, we see that they lay partly to the south of Jerusalem, on the road which went by Hebron to Beersheba and Egypt, partly on the western slopes of the hill country of Judah, on the road by Beit-Jibrin to Gaza, while only a few lay to the north of this road towards the Philistine plain, and there were none to the north to defend the kingdom against invasions from that side. "Rehoboam seems, therefore, to have had much more apprehension of an attack from the south and west, i.e., from the Egyptians, than of a war with the northern kingdom"(Berth.). Hence we may conclude that Rehoboam fortified these cities only after the inroad of the Egyptian king Shishak.

2Ch 11:11-12

"And he made strong the fortresses, and put captains in them,"etc.; i.e., he increased their strength by placing them in a thoroughly efficient condition to defend themselves against attacks, appointing commandants ( נגידים ), provisioning them, and (2Ch 11:12) laying up stores of all kinds of arms. In this way he made them exceedingly strong. The last clause, 2Ch 11:12, "And there were to him Judah and Benjamin,"corresponds to the statement, 2Ch 10:19, that Israel revolted from the house of David, and forms the conclusion of the account (vv. 1-17 a ) of that which Rehoboam did to establish his power and consolidate his kingdom. There follows hereupon, in

Keil-Delitzsch: 2Ch 11:13-17

2Ch 11:13-17, the account of the internal spiritual strengthening of the kingdom of Judah by the migration of the priests and Levites, and many pious worshippers of Jahve out of all the tribes, to the kingdom of Judah .

2Ch 11:13-14

The priests and Levites in all Israel went over to him out of their whole domain. על התיצּב , to present oneself before any one, to await his commands, cf. Zec 6:5; Job 1:6; Job 2:1; here in the signification to place oneself at another's disposal, i.e., to go over to one. The suffix in גּבוּלם refers to "all Israel."For - this was the motive of their migration, 2Ch 11:14 -the Levites (in the wider signification of the word, including the priests) forsook their territory and their possessions, i.e., the cities assigned to them, with the pasture lands for their cattle (Num 35:1-8), scil. in the domain of the ten tribes; "for Jeroboam and his sons had driven them out from the priesthood of Jahve."To prevent his subjects from visiting the temple at Jerusalem, which he feared might ultimately cause the people to return to the house of David, Jeroboam had erected his own places of worship for his kingdom in Bethel and Dan, where Jahve was worshipped in the ox images (the golden calves), and had appointed, not the Levites, but men from the body of the people, to be priests in these so-called sanctuaries (1Ki 12:26-31), consecrated by himself. By these innovations not only the priests and Levites, who would not recognise this unlawful image-worship, were compelled to migrate to Judah and Jerusalem, but also the pious worshippers of the Lord, who would not renounce the temple worship which had been consecrated by God Himself. All Jeroboam's successors held firmly by this calf-worship introduced by him, and consequently the driving out of the priests and Levites is here said to have been the act of Jeroboam and his sons. By his sons are meant Jeroboam's successors on the throne, without respect to the fact that of Jeroboam's own sons only Nadab reached the throne, and that his dynasty terminated with him; for in this matter all the kings of Israel walked in the footsteps of Jeroboam.

2Ch 11:15

And had ordained him priests for the high places. ויּעמד־לו is a continuation of הזניחם כּי , 2Ch 11:14. בּמות are the places of worship which were erected by Jeroboam for the image-worship, called in 1Ki 12:31 בּמות בּית ; see on that passage. The gods worshipped in these houses in high places the author of the Chronicle calls שׂעירים from their nature, and עגלים from their form. The word שׂעירים is taken from Lev 17:7, and signifies demons, so named from the Egyptian idolatry, in which the worship of goats, of Pan (Mendes), who was always represented in the form of a goat, occupied a prominent place; see on Lev 17:7. For further details as to the עגלים , see on 1Ki 12:28.

2Ch 11:16

אחריהם , after them, i.e., following after the priests and Levites. With את־לבבם הנּתנים , who turned their hearts thereto, cf. 1Ch 22:19. They went to Jerusalem to sacrifice there; i.e., as we learn from the context, not merely to offer sacrifices, but also to remain in the kingdom of Judah.

2Ch 11:17

These immigrants - priests, Levites, and pious worshippers of Jahve-made the kingdom of Judah strong, by strengthening the religious foundation on which the kingdom was founded, and made Rehoboam strong three years, so that they (king and people) walked in the way of David and Solomon. The strengthening lasted only three years-only while the opposition to Jeroboam's action in the matter of religion was kept alive by the emigration of the pious people from the ten tribes. What occurred after these three years is narrated only in 2 Chron 12. - Here there follows, in

Keil-Delitzsch: 2Ch 11:18-19

2Ch 11:18-23, information as to Rehoboam's family relationships . - 2Ch 11:18. Instead of בּן we must read, with the Keri , many MSS, lxx, and Vulg., בּת : Mahalath the daughter of Jerimoth, the son of David. Among the sons of David (1Ch 3:1-8) no Jerimoth is found. If this name be not another form of יתרעם , 1Ch 3:3, Jerimoth must have been a son of one of David's concubines. Before the name אביחיל , ו must have been dropped out, and is to be supplied; so that Mahalath's father and mother are both named: the daughter of Jerimoth the son of David, and Abihail the daughter of Eliab the son of Jesse, i.e., David's eldest brother (1Ch 2:13; 1Sa 17:13). For Abihail cannot be held to be a second wife of Rehoboam, because 2Ch 11:19, "and she bore,"and 2Ch 11:20, "and after her,"show that in 2Ch 11:18 only one wife is named. She bare him three sons, whose names occur only here (2Ch 11:19).

Keil-Delitzsch: 2Ch 11:20

Maachah the daughter, i.e., the granddaughter, of Absalom; for she cannot have been Absalom's daughter, because Absalom, according to 2Sa 14:27, had only one daughter, Tamar by name, who must have been fifty years old at Solomon's death. According to 2Sa 18:18, Absalom left no son; Maachah therefore can only be a daughter of Tamar, who, according to 2Ch 13:2, was married to Uriel of Gibeah: see on 1Ki 15:2. Abijah, the oldest son of Maachah, whom his father nominated his successor (2Ch 11:22 and 2Ch 12:16), is called in the book of Kings constantly Abijam, the original form of the name, which was afterwards weakened into Abijah.

Keil-Delitzsch: 2Ch 11:21-22

Only these wives with their children are mentioned by name, though besides these Rehoboam had a number of wives, 18 wives and 60 (according to Josephus, 30) concubines, who bore him twenty-eight sons and sixty daughters. Rehoboam trod in his father's footsteps in this not quite praise-worthy point. The eldest son of Maachah he made head ( לראשׁ ), i.e., prince, among his brethren; להמליכו כּי , for to make him king, scil. was his intention. The infin. with ל is here used in the swiftness of speech in loose connection to state with what further purpose he had appointed him נגיד ; cf. Ew. §351, c , at the end.

Keil-Delitzsch: 2Ch 11:23

And he did wisely, and dispersed of all his sons in all the countries of Judah and Benjamin, i.e., dispersed all his sons so, that they were placed in all parts of Judah and Benjamin in the fenced cities, and he gave them victual in abundance, and he sought (for them) a multitude of wives. שׁאל , to ask for, for the father brought about the marriage of his sons. He therefore took care that his sons, by being thus scattered in the fenced cities of the country as their governors, were separated from each other, but also that they received the necessary means for living in a way befitting their princely rank, in the shape of an abundant maintenance and a considerable number of wives. They were thus kept in a state of contentment, so that they might not make any attempt to gain the crown, which he had reserved for Abijah; and in this lay the wisdom of his conduct.

Keil-Delitzsch: 2Ch 12:1

Rehoboam's defection from the Lord, and his humiliation by the Egyptian king Shishak . - 2Ch 12:1. The infinitive כּהכין , "at the time of the establishing,"with an indefinite subject, may be expressed in English by the passive: when Rehoboam's royal power was established. The words refer back to 2Ch 11:17. כּחזקתו , "when he had become strong"( חזקה is a nomen verbale: the becoming strong; cf. 2Ch 26:16; 2Ch 11:2), he forsook the Lord, and all Israel with him. The inhabitants of the kingdom of Judah are here called Israel, to hint at the contrast between the actual conduct of the people in their defection from the Lord, and the destiny of Israel, the people of God. The forsaking of the law of Jahve is in substance the fall into idolatry, as we find it stated more definitely in 1Ki 14:22.

Keil-Delitzsch: 2Ch 12:2-3

In punishment of this defection ( בי מעלוּ כּי , because they had acted faithlessly to Jahve), Shishak, the king of Egypt, marched with a great host against Jerusalem. This hostile invasion is also briefly narrated in 1Ki 14:25-28. Shishak (Sisak) is, as we have remarked on 1 Kings 14, Sesonchis or Sechonchosis, the first king of the 22nd dynasty, who has celebrated his victory in a relief at Karnak. In this sculpture the names of the cities captured are recorded on shields, and a considerable number have been deciphered with some certainty, and by them our account is completely confirmed. According to 2Ch 12:3, Shishak's host consisted of 1200 chariots, 60,000 horsemen-numbers which, of course, are founded only upon a rough estimate-and an innumerable multitude of footmen, among whom were לוּבים , Libyans, probably the Libyaegyptii of the ancients (see on Gen 10:13); סכּיּים , according to the lxx and Vulg. Troglodytes, probably the Ethiopian Troglodytes, who dwelt in the mountains on the west coast of the Arabian Gulf; and Cushites, i.e., Ethiopians. The Libyans and Cushites are mentioned in Nah 3:9 also as auxiliaries of the Egyptians.

Keil-Delitzsch: 2Ch 12:4-7

After the capture of the fenced cities of Judah, he marched against Jerusalem. - 2Ch 12:5. Then the prophet Shemaiah announced to the king and the princes, who had retired to Jerusalem before Shishak, that the Lord had given them into the power of Shishak because they had forsaken Him. בּיד עזב , forsaken and given over into the hand of Shishak. When the king and the priests immediately humbled themselves before God, acknowledging the righteousness of the Lord, the prophet announced to them further that the Lord would not destroy them since they had humbled themselves, but would give them deliverance in a little space. כּמעט , according to a little, i.e., in a short time. פּליטה is accusative after ונתתּי . My anger shall not pour itself out upon Jerusalem. The pouring out of anger is the designation of an exterminating judgment; cf. 2Ch 34:25.

Keil-Delitzsch: 2Ch 12:8

But ( כּי after a negative clause) they shall be his servants, sc. for a short time (see 2Ch 12:7), "that they may know my service, and the service of the kingdoms of the countries"(cf. 1Ch 29:30); i.e., that they may learn to know by experience the difference between the rule of God and that of the heathen kings, and that God's rule was not so oppressive as that of the rulers of the world.

Keil-Delitzsch: 2Ch 12:9-12

With 2Ch 12:9 the account of the war is taken up again and continued by the repetition of the words, "Then marched Shishak ... against Jerusalem"(2Ch 12:4). Shishak plundered the treasures of the temple and the palace; he had consequently captured Jerusalem. The golden shields also which had been placed in the house of the forest of Lebanon, i.e., the palace built by Solomon in Jerusalem, which Solomon had caused to be made (cf. 2Ch 9:16), Shishak took away, and in their place Rehoboam caused brazen shields to be prepared; see on 1Ki 14:26-28. - In 2Ch 12:12 the author of the Chronicle concludes the account of this event with the didactic remark, "Because he (Rehoboam) humbled himself, the anger of Jahve was turned away from him." להשׁחית ולא , and it was not to extermination utterly ( לכלה , properly to destruction, i.e., completely; cf. Eze 13:13). And also in Judah were good things. This is the other motive which caused the Lord to turn away His wrath. Good things are proofs of piety and fear of God, cf. 2Ch 19:3.

Keil-Delitzsch: 2Ch 12:13-14

The length of Rehoboam's reign, his mother, and the judgment about him. Cf. 1Ki 14:21 and 1Ki 14:22 . ויּתחזּק here, as in 2Ch 13:21, can, in its connection with what precedes, be only understood to mean that Rehoboam, after his humiliation at the hands of Shishak, by which his kingdom was utterly weakened and almost destroyed, again gained strength and power. Cf. also 2Ch 1:1, where יתחזּק is used of Solomon in the beginning of his reign, after he overcame Adonijah, the pretender to the crown, and his party. - As to the age of Rehoboam, etc., see on 1Ki 14:21. הרע ויּעשׂ , 2Ch 12:14, is defined by the addition, "for he prepared not his heart to seek the Lord."For the expression cf. 2Ch 19:3; 2Ch 30:19; Ezr 7:10.

Keil-Delitzsch: 2Ch 12:15-16

Close of his reign. On the authorities, see the Introduction, and in reference to the other statements, the commentary on 1Ki 14:29-31. מלחמות , wars, i.e., a state of hostility, was between Rehoboam and Jeroboam all days, can only be understood of the hostile attitude of the two rulers to each other, like מלחמה in Kings; for we have no narrative of wars between them after Rehoboam had abandoned, at the instance of the prophet, his proposed war with the Israelites at the commencement of his reign.

Constable: 2Ch 10:1--36:23

IV. THE REIGNS OF SOLOMON'S SUCCESSORS chs. 10--36

"With the close of Solomon's reign we embark upon a new phase in Chr.'s account of Israel's history. That account can be broadly divided . . . into the pre-Davidic era, the time of David and Solomon, and the period of the divided monarchy up until the Babylonian exile."²⁴

". . . the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family."²⁵

The writer continued his sermon by evaluating each of Solomon's successors with the same yardstick he had used on Solomon, namely, the example of David. His intent appears to have been to show that none of David's descendants measured up to him much less surpassed him. Consequently the promised Son of David was yet to appear. The relationship of each king to temple worship showed his heart commitment to God. Consequently there is much in what follows that deals with the kings' relationship to the temple and temple worship.

Constable: 2Ch 11:1-23

2. Rehoboam's kingdom ch. 11

This chapter is unique to Chronicles. It contains an evaluation of both Northern and Southern Kingdoms. Israel set up a humanly devised form of worship (v. 15). This resulted in many of the faithful followers of Yahweh moving from Israel to Judah so they could continue to worship God as He had specified (v. 16).

The faithful worshippers of Yahweh thus populated Judah. The true Israel was now in Judah (cf. v. 3; 12:1).²⁷ Faithfulness lasted only three years, however (v. 17). Rehoboam, like Solomon, was not entirely faithful.

"Each of the three short paragraphs which make up this section [11:5-23] uses a motif (building; defection of the faithful from the north to the south; large family) which the Chronicler regularly uses to demonstrate God's reward for faithfulness."²⁸

Constable: 2Ch 12:1-16

3. The invasion by Egypt ch. 12

The writer pointed out the connection between Shishak's invasion and Rehoboam's unfaithfulness clearly (vv. 1-5; cf. Prov. 3:12).

"The passage makes use of terms that are characteristic of the Chronicler's theology of divine retribution, namely, forsake' or abandon' (vv. 1, 5), be unfaithful' (v. 2), and humble oneself' (vv. 6-7, 12). The Shishak incident provided a model of the sort of thing that could happen again."²⁹

"After three years of stability, Rehoboam led Judah into apostasy. There are conscious parallels with Saul. The unfaithfulness' of v. 2 is the same term as that which was applied to Israel's first king (1 Chr. 10:13). Rehoboam, therefore, has entered upon what might be termed a Saul' period in his reign, which contrasts with the early phase, in which he walked . . . in the way of David and Solomon'."³⁰

Rehoboam's repentance caused God to grant deliverance from the Egyptians (vv. 6-7, 12; cf. Ps. 51:17). Over all, Rehoboam failed to set his heart on the Lord (v. 14). This resulted in his doing evil, namely, not leading the people to follow Yahweh as David had done.

"The case of Rehoboam has shown particularly clearly how much the Chronicler is concerned to show that obedience and blessing, disobedience and impoverishment are closely linked."³¹

"The destiny of any country depends to a great extent on the character of its leaders; and this was particularly the case among the Hebrews, into whose history God chose to intervene more directly than he has for other nations."³²

Guzik: 2Ch 11:1-23

2 Chronicles 11 - The Defection of the Levites

A. The reign of Rehoboam, the son of Solomon.

1. (1-4) A prophet prevents a civil war, allowing the northern tribes to secede.

Now when Rehoboam came to Jerusalem, he assembled from the house of Judah and Benjamin one hundred and eighty thousand chosen men who were warriors, to fight against Israel, that he might restore the kingdom to Rehoboam. But the word of the LORD came to Shemaiah the man of God, saying, "Speak to Rehoboam the son of Solomon, king of Judah, and to all Israel in Judah and Benjamin, saying, 'Thus says the LORD: "You shall not go up or fight against your brethren! Let every man return to his house, for this thing is from Me." ' " Therefore they obeyed the words of the LORD, and turned back from attacking Jeroboam.

a. When Rehoboam came to Jerusalem, he assembled from the house of Judah and Benjamin one hundred and eighty thousand chosen men who were warriors: This was the time of Jeroboam's rebellion against the house of David. Rehoboam intended to keep the kingdom united by force.

b. To fight against the house of Israel, that he might restore the kingdom to Rehoboam: Rehoboam intended to make war against the seceding tribes of Israel, but God spoke through a prophet and stopped him. To his credit - or perhaps due to a lack of courage - Rehoboam listened to God's word through Shemaiah the man of God.

i. "Here is one Shemaiah, - some of you never heard of him before, perhaps you will never hear of him again; he appears once in this history, and then he vanishes; he comes, and he goes, - only fancy this one man constraining to peace a hundred and eighty thousand chosen men, warriors ready to fight against the house of Israel, by giving to them in very plain, unpolished words, the simple command of God . . . Why have we not such power? Peradventure, brethren, we do not always speak in the name of the Lord, or speak God's Word as God's Word. If we are simply tellers out of our own thoughts, why should men mind us?" (Spurgeon)

2. (5-12) Rehoboam turns his attention to defense.

So Rehoboam dwelt in Jerusalem, and built cities for defense in Judah. And he built Bethlehem, Etam, Tekoa, Beth Zur, Sochoh, Adullam, Gath, Mareshah, Ziph, Adoraim, Lachish, Azekah, Zorah, Aijalon, and Hebron, which are in Judah and Benjamin, fortified cities. And he fortified the strongholds, and put captains in them, and stores of food, oil, and wine. Also in every city he put shields and spears, and made them very strong, having Judah and Benjamin on his side.

a. Built cities for defense in Judah: Stung by the civil war that more than halved his kingdom, Rehoboam set his focus on defense, building a series of fortified cities for defense.

i. "The fifteen cities that Ezra lists lie towards Judah's southern and western borders. Their choice seems to have been dictated by threat from Egypt (12:2-4)." (Payne)

b. In every city he put shields and spears, and made them very strong: Rehoboam sought to strengthen his kingdom and succeeded to some extent. Yet overall he neglected the spiritual things necessary to strengthen his kingdom.

i. "In these places he laid up stores of provisions, not only to enable them to endure a siege; but also that they might be able, from their situation, to supply desolate places." (Clarke)

B. The defection of the priests, Levites, and the godly remnant from Israel to Judah.

1. (13-16) The godly of the northern kingdom migrate to the southern kingdom.

And from all their territories the priests and the Levites who were in all Israel took their stand with him. For the Levites left their common-lands and their possessions and came to Judah and Jerusalem, for Jeroboam and his sons had rejected them from serving as priests to the LORD. Then he appointed for himself priests for the high places, for the demons, and the calf idols which he had made. And after the Levites left, those from all the tribes of Israel, such as set their heart to seek the LORD God of Israel, came to Jerusalem to sacrifice to the LORD God of their fathers.

a. And from all their territories the priests and the Levites who were in all Israel took their stand with him: This was in response to the state-sponsored idolatry of Jeroboam, the first king of the northern kingdom (1 Kings 12:26-33). These godly servants of the LORD refused to live in a kingdom where worshipping God as He commanded was against the law.

i. "They would not suffer them to instruct and assist the Israelites in the worship and service of God, nor to go up to Jerusalem to worship in their courses; and these priests would not join with them in the worship of calves, as they were desired and commanded to do; and therefore they willingly forsook all their patrimonies and possessions for God's sake." (Poole)

ii. "He attempted to adapt religion in the interest of the State, and thus destroyed both." (Morgan)

b. For the Levites left their common-lands and their possessions and came to Judah and Jerusalem: This meant that since the days of Jeroboam the southern kingdom of Judah was made up not only of the tribes of Judah and Benjamin, but also of a godly remnant from all the ten northern tribes.

i. Spiritually speaking, Israel was struck twice - by the ungodly religion of Jeroboam and by the departure of the godly and faithful. There were few godly people left in the northern kingdom.

ii. "Viewed even as a stroke of policy, this ejection of the Lord's priests and Levites was a blunder. They went over in a body, almost, to Jeroboam's rival, and thereby 'strengthened the kingdom of Judah.' " (Knapp)

iii. "Note that the laymen followed the Levites to Jerusalem . . . it stresses again the people's unity, with every tribe being represented." (Selman)

iv. This migration of the godly did not end in the days of Jeroboam. "The expression 'Jeroboam and his sons,' i.e., his successors, indicates that migrations by the faithful to Judah was a process that continued down through the years." (Payne)

v. "This remnant of loyal souls, gathered out of all the tribes, left their own country and went to Judah. . . . Exodus and emigration have very often been the ways of God's advance in the course of time. Such movements have always been sacrificial, but they have been deliverances." (Morgan)

c. He appointed for himself priests for the high places, for the demons, and the calf idols which he had made: 1 Kings tells us about the calf idols, which were false representations of the true God. However, we also learn here that Jeroboam established altars for the demons (that is, the pagan gods of Canaan).

i. "So he erected two sorts of high places, some for Baal, and some for the true God, whom he pretended and would be thought to worship in and by the calves." (Poole)

2. (17) The true strength of Judah.

So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong for three years, because they walked in the way of David and Solomon for three years.

a. So they strengthened the kingdom of Judah: This was the true strength of Judah; the godly men and women from the northern kingdom who migrated to the southern kingdom to live there.

b. Because they walked in the way of David and Solomon for three years: Sadly, this period did not last longer because of Rehoboam's general bent towards ungodliness.

3. (18-23) The family of Rehoboam.

Then Rehoboam took for himself as wife Mahalath the daughter of Jerimoth the son of David, and of Abihail the daughter of Eliah the son of Jesse. And she bore him children: Jeush, Shamariah, and Zaham. After her he took Maacah the granddaughter of Absalom; and she bore him Abijah, Attai, Ziza, and Shelomith. Now Rehoboam loved Maachah the granddaughter of Absalom more than all his wives and his concubines; for he took eighteen wives and sixty concubines, and begot twenty-eight sons and sixty daughters. And Rehoboam appointed Abijah the son of Maachah as chief, to be leader among his brothers; for he intended to make him king. He dealt wisely, and dispersed some of his sons throughout all the territories of Judah and Benjamin, to every fortified city; and he gave them provisions in abundance. He also sought many wives for them.

a. For he took eighteen wives and sixty concubines: Rehoboam obviously did not learn from his father Solomon's error. Though he had far fewer wives and concubines (he was probably less able to support as many), he still had a heart that broke the command of Deuteronomy 17:17.

i. "By taking 'eighteen wives' Rehoboam willfully disregarded the law of God, both in respect to kingly abuse (Deuteronomy 17:17) and in respect to polygamous marriage . . . not to mention his disregard of the disastrous precedent set by his father, Solomon, from which he should have learned caution." (Payne)

ii. "He was, however, the son of his father; and, even in the years of peace and prosperity, the animal nature came out in the multiplicity of wives and concubines, until he had practically established, as did his father, a harem on the pattern of the corrupt kings around him." (Morgan)

b. Rehoboam appointed Abijah the son of Maachah as chief, to be leader among his brothers: This means that he appointed Abijah to be his successor, the crown prince and perhaps for some period of time co-regent.

i. "Abijah certainly was not the first-born of Rehoboam; but as he loved Maachah more than any of his wives, so he preferred her son, probably through his mother's influence." (Clarke)

c. He dealt wisely, and dispersed some of his sons throughout all the territories of Judah and Benjamin: This was wise because it kept his many sons apart and less likely to form an alliance against Abijah, who might be considered an illegitimate successor to the throne.

i. "It was true policy to disperse his own sons through the different provinces who were not likely to form any league with Jeroboam against their father." (Clarke)

© 2006 David Guzik - No distribution beyond personal use without permission

Guzik: 2Ch 12:1-16

2 Chronicles 12 - The Chastisement of Rehoboam and Judah

A. Egypt comes against a disobedient kingdom of Judah.

1. (1) The sin of Rehoboam and his people.

Now it came to pass, when Rehoboam had established the kingdom and had strengthened himself, that he forsook the law of the LORD, and all Israel along with him.

a. That he forsook the law of the LORD: Rehoboam did this when he was strong and secure. He trusted in God so long as he felt he needed Him; but he grew independent of God instead of more dependent on Him.

i. 1 Kings 14:21-24 tells us that this forsaking of the law of the LORD went so far as the allowance of perverted persons in the land, specifically describing prostitutes associated with the worship of idols. It is possible that the term perverted persons refers to both men and women cultic prostitutes. However, the term was used in Deuteronomy 23:17-18 in distinction to feminine cultic prostitutes.

b. And all Israel along with him: The worst part about Rehoboam's sin was that it led the entire kingdom into sin with him.

i. 1 Kings 14:21-24 describes Judah's apostasy like this: "Judah did evil in the sight of the LORD, and they provoked Him to jealousy with their sins. These sins provoked the LORD to jealousy because they were essentially sins of idolatry. Israel turned their back on the God who loved and redeemed them, and like an unfaithful spouse, they pursued spiritual adultery with idols.

2. (2-4) Egypt attacks a disobedient Judah.

And it happened in the fifth year of King Rehoboam, that Shishak king of Egypt came up against Jerusalem, because they had transgressed against the LORD, with twelve hundred chariots, sixty thousand horsemen, and people without number who came with him out of Egypt; the Lubim and the Sukkiim and the Ethiopians. And he took the fortified cities of Judah and came to Jerusalem.

a. Shishak king of Egypt: "Known in Egyptian history as Sheshonk I, he was the founder of the Twenty-Second Dynasty and its most energetic Pharaoh. This particular campaign is documented by a list of conquered Palestinian cities that stands to this day carved on the wall of his temple of Amon at Karnak, Thebes." (Payne)

b. Because they had transgressed against the LORD: One might give any number of geopolitical explanations of why the Egyptians attacked the Kingdom of Judah at this time. The Chronicler understood that it was really the hand of the LORD in motion because of their disobedience.

i. The word transgressed (translated unfaithful in the NIV) is an important term here. "To be unfaithful to God is one of Chronicles' key terms (it never occurs in Samuel and Kings), and its regular occurrence shows Israel's constant estrangement from God. . . . It involves denying God the worship due to him, usually on a national scale, and is the primary reason given in Chronicles for the exile." (Selman)

c. He took the fortified cities of Judah and came to Jerusalem: This was a serious threat to the entire southern kingdom. It might very well perish in just two generations since David.

3. (5) God's word to Rehoboam and Judah.

Then Shemaiah the prophet came to Rehoboam and the leaders of Judah, who were gathered together in Jerusalem because of Shishak, and said to them, "Thus says the LORD: 'You have forsaken Me, and therefore I also have left you in the hand of Shishak.'"

a. Shemaiah the prophet: This was the same prophet that discouraged Rehoboam from attacking the 10 tribes of Israel that rejected his leadership and formed the northern kingdom of Israel (2 Chronicles 11:1-4). He had the opportunity to speak to all the leaders of Judah because they were gathered on account of Shishak's invasion.

b. You have forsaken Me, and therefore I also have left you in the hand of Shishak: This was a correction that matched the offence. If Judah insisted on forsaking God, they would find themselves forsaken in the day of their need. The great danger of telling God "Leave me alone" is that someday He may answer that prayer.

B. Repentance and servitude comes of Judah.

1. (6) The repentance of Rehoboam and Judah.

So the leaders of Israel and the king humbled themselves; and they said, "The LORD is righteous."

a. So the leaders of Israel and the king humbled themselves: This national repentance was initiated by the leaders of the kingdom. Historically, great moves of God's Spirit are seen when leaders are zealous about repentance and humility.

b. The LORD is righteous: This was the summary of their confession of sin. To recognize that the LORD is righteous is also recognize that we are not. To say this meant they understood that they deserved their present misfortune at the hands of Shishak.

2. (7-8) Deliverance with a reminder.

Now when the LORD saw that they humbled themselves, the word of the LORD came to Shemaiah, saying, "They have humbled themselves; therefore I will not destroy them, but I will grant them some deliverance. My wrath shall not be poured out on Jerusalem by the hand of Shishak. Nevertheless they will be his servants, that they may distinguish My service from the service of the kingdoms of the nations."

a. I will not destroy them, but I will grant them some deliverance: In response to the repentance of His people, God granted Judah some deliverance. He would not allow them to be completely destroyed, but He would allow some difficult to come to them.

b. They will be his servants, that they may distinguish My service from the service of the kingdoms of the nations: When Judah forsook the law of the LORD, it was as if they offered themselves as servants to another master. God will allow them to experience some of the consequences of serving another master.

i. "They shall be preserved, and serve their enemies, that they may see the difference between the service of God and that of man. While they were pious, they found the service of the Lord to be perfect freedom; when they forsook the Lord, they found the fruit to be perfect bondage. A sinful life is both expensive and painful." (Clarke)

ii. "Know by woeful experience, the worth of my work and wages by the want thereof, and the contrary miseries." (Trapp)

3. (9-12) The "some deliverance" granted to Judah.

So Shishak king of Egypt came up against Jerusalem, and took away the treasures of the house of the LORD and the treasures of the king's house; he took everything. He also carried away the gold shields which Solomon had made. Then King Rehoboam made bronze shields in their place, and committed them to the hands of the captains of the guard, who guarded the doorway of the king's house. And whenever the king entered the house of the LORD, the guard would go and bring them out; then they would take them back into the guardroom. When he humbled himself, the wrath of the LORD turned from him, so as not to destroy him completely; and things also went well in Judah.

a. Took away the treasures of the house of the LORD and the treasures of the king's house: Solomon left great wealth to his son Rehoboam, both in the temple and in the palace. After only five years, that wealth was largely gone - because Rehoboam and Judah forsook the law of the LORD.

b. He also carried away the gold shields which Solomon had made: 1 Kings 10:16-17 mentions these 500 shields, 200 large and 300 small. These shields made beautiful displays in the House of the Forest of Lebanon, but they were of no use in battle. Gold was too heavy and too soft to be used as a metal for effective shields. This was an example of the emphasis of image over substance that began in the days of Solomon and worsened in the days of Rehoboam.

i. "Rehoboam made in their stead shields of bronze, and with these pathetically tried to keep up former appearances. It is like souls, who, when despoiled of their freshness and power by the enemy, laboriously endeavor to keep up an outward appearance of spiritual prosperity; or, like a fallen church, shorn of its strength, and robbed of its purity, seeking to hide its helplessness, and cover its nakedness, with the tinsel of ritualism, spurious revivalism, union, and anything that promises to give them some appearance." (Knapp)

ii. According to Dilday, each large shield was worth about $120,000. The smaller shields were worth $30,000. $33 million was invested in gold ceremonial shields - and now in the hands of the Egyptians.

c. King Rehoboam made bronze shields in their place: The replacement of gold with bronze is a perfect picture of the decline under the days of Rehoboam. They dynasty of David went from gold to bronze in five years.

i. "They wished to emphasize how far Rehoboam fell in a mere few years. He had inherited an empire; five years later, master of a small state, he could protect his capital itself only by denuding his palace of its treasures. Solomon's court had despised silver; his son's court had to be content with bronze!" (Payne)

ii. "The picture of Rehoboam's substitution of brass for gold is unutterably pathetic. Yet how often do the people of Jehovah masquerade amid imitations because they have lost the things of pure gold through unfaithfulness and sin." (Morgan)

d. And committed them to the hands of the captains of the guard: In the days of Solomon, the gold shields hung on display in the House of the House of the Forest of Lebanon (1 Kings 10:16-17). Under Rehoboam, the replacement bronze shields were kept in a protected guardroom until they were specifically needed for state occasions.

e. When he humbled himself, the wrath of the LORD turned from him, so as not to destroy him completely: This great humbling of Rehoboam came after he had humbled himself as described in 2 Chronicles 12:6. It shows that God knew there was more humbling to do even after Rehoboam did it himself. Even so, this was God's favor and mercy to him because both Rehoboam and Judah deserved far worse. By the measure of justice alone God had the right to destroy him completely.

i. "If God could show favour to a man such as Rehoboam, who typified the attitude which resulted in Judah's eventual collapse, there was always hope for those who humbled themselves before God. Indeed, the interest in the people was surely a direct encouragement to the Chronicler's contemporaries to seek God for themselves." (Selman)

ii. Many in sin humble themselves before God hoping that He will not humble them further. Nevertheless, God knows just how much humbling someone needs and if more is necessary, God will certainly bring it.

f. Things also went well in Judah: According to Poole this is literally, "There were good things." The idea is either that despite their corruption there was still a remnant of good in Judah and for that reason God held back judgment; or, that despite the terrible loss to the Egyptians there was still a remnant of prosperity in Judah.

4. (13-16) A summary of Rehoboam's reign.

Thus Rehoboam strengthened himself in Jerusalem and reigned. Now Rehoboam was forty-one years old when he became king; and he reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put His name there. His mother's name was Naamah, an Ammonitess. And he did evil, because he did not prepare his heart to seek the LORD. The acts of Rehoboam, first and last, are they not written in the book of Shemaiah the prophet, and of Iddo the seer concerning genealogies? And there were wars between Rehoboam and Jeroboam all their days. So Rehoboam rested with his fathers, and was buried in the City of David. Then Abijah his son reigned in his place.

a. Thus Rehoboam strengthened himself in Jerusalem and reigned: Out of God's mercy, he survived the threat from Shishak and reigned until his natural death.

b. And he did evil, because he did not prepare his heart to seek the LORD: This was the root of the problem with Rehoboam. He had even less of a relationship with God than his father Solomon did. At times he did seek the LORD, but never with a prepared heart.

i. "You see how readily Rehoboam went, first towards God, then towards idols, and then back again, towards God; he was always ready to shift and change, he wrought no great reforms in the land; we do not read that, he held a great passover, as Hezekiah did, or that the high places were taken away; but, as soon as Shishak was gone, he felt perfectly content. There was not anything real and permanent in his religion; it did not hold him. He held it sometimes, but it never held him." (Spurgeon)

c. So Rehoboam rested with his fathers: The Chronicler seems to give more attention to the life of Rehoboam than the writer of 1 Kings. This may be because Rehoboam is somewhat of a pattern and an encouragement to the returning exiles to whole the Chronicler first wrote.

i. "Chronicles' over-all view of Rehoboam [has] quite a different feel from Kings. While accepting Rehoboam's very real failings as a leader, Chronicles is keen to demonstrate the value of repentance and the extent of God's mercy." (Selman)

ii. "As the first king of Judah, Rehoboam is an example of God's dealings with David's whole dynasty." (Selman) Therefore, the following themes are seen in Chronicles' description of Rehoboam:

· Obedience to the prophetic word (2 Chronicles 11:1-4)

· Strengthening the kingdom through building work (2 Chronicles 11:5-12)

· Activities of priests, Levites, and those who seek God (2 Chronicles 11:13-17)

· An expanding royal family (2 Chronicles 11:18-21)

· Humble repentance (2 Chronicles 12:5-12)

© 2006 David Guzik - No distribution beyond personal use without permission

Commentary -- Other

Contradiction: 2Ch 11:11

8. Did the chief of the mighty men of David lift up his spear and killed 800 men (2 Samuel 23:8) or only 300 men (1 Chronicles 11:11)?

(Category:misunderstood the historical context or misunderstood the author's intent)

It is quite possible that both authors may have described two different incidents, though by the same man, or one author may have only mentioned in part what the other author mentions in full.

(Light of Life II 1992:187)

Contradiction: 2Ch 11:20

24. Was King Abijah's mother's name Michaiah, daughter of Uriel of Gibeah (2 Chronicles 13:2) or Maachah, daughter of Absalom (2 Chronicles 11:20 & 2 Samuel 13:27)?

(Category: misunderstood the Hebrew usage)

This apparent contradiction rests on the understanding of the Hebrew word bat, equivalent to the English daughter. Although usually used to denote a first generation female descendant, it can equally refer to more distant kinship. An example of this is 2 Samuel 1:24, which states: 'O daughters of Israel, weep for Saul...' As this is approximately 900 years after Israel (also called Jacob) actually lived, it is clear that this refers to the Israelite women, his distant female descendants.

When seen in this light, the 'contradiction' vanishes. 2 Chronicles 13:2 correctly states that Michaiah is a daughter of Uriel. We can assume that Uriel married Tamar, Absalom's only immediate daughter. Together they had Michaiah who then married king Rehoboam and became the mother of Abijah. 2 Chronicles 11:20 and 1 Kings 15:2, in stating that Maachah was a daughter of Absalom, simply link her back to her more famous grandfather, instead of her lesser known father, to indicate her royal lineage. Abishalom is a variant of Absalom and Michaiah is a variant of Maachah. Therefore, the family tree looks like this:

Absalom/Abishalom

|

Tamar-----Uriel

|

Rehoboam-----Maachah/Michaiah

|

Abijah

Introduction / Outline

JFB: 2 Chronicles (Book Introduction)

THE FIRST AND SECOND BOOKS OF CHRONICLES were also considered as one by the ancient Jews, who called them "words of days," that is, diaries or journals, being probably compiled from those registers that were kept by the king's historiographers of passing occurrences. In the Septuagint the title given them is Paraleipomenon, "of things omitted," that is, the books are supplementary because many things unnoticed in the former books are here recorded; and not only the omissions are supplied, but some narratives extended while others are added. The authorship is commonly ascribed to Ezra, whose leading object seems to have been to show the division of families, possessions, &c., before the captivity, with a view to the exact restoration of the same order after the return from Babylon. Although many things are restated and others are exact repetitions of what is contained in Kings, there is so much new and important information that, as JEROME has well said, the Chronicles furnish the means of comprehending parts of the New Testament, which must have been unintelligible without them. They are frequently referred to by Christ and the Apostles as forming part of "the Word of God" (see the genealogies in Mat. 1:1-16; Luk. 3:23-38; compare 2Ch 19:7 with 1Pe 1:17; 2Ch 24:19-21 with Mat 23:32-35).

JFB: 2 Chronicles (Outline)

• SOLEMN OFFERING OF SOLOMON AT GIBEON. (2Ch 1:1-6)
• HIS CHOICE OF WISDOM IS BLESSED BY GOD. (2Ch 1:7-13)
• HIS STRENGTH AND WEALTH. (2Ch 1:14-17)
• SOLOMON'S LABORERS FOR BUILDING THE TEMPLE. (2Ch 2:1-2)
• HIS MESSAGE TO HURAM FOR SKILFUL ARTIFICERS. (2Ch 2:3-10)
• HURAM'S KIND ANSWER. (2Ch 2:11-18)
• PLACE AND TIME OF BUILDING THE TEMPLE. (2Ch 3:1-2)
• MEASURES AND ORNAMENTS OF THE HOUSE. (2Ch 3:3-7)
• DIMENSIONS, &C., OF THE MOST HOLY HOUSE. (2Ch 3:8-13)
• ALTAR OF BRASS. (2Ch 4:1)
• MOLTEN SEA. (2Ch 4:2-5)
• THE TEN LAVERS, CANDLESTICKS, AND TABLES. (2Ch 4:6-18)
• THE DEDICATED TREASURES. (2Ch 5:1)
• BRINGING UP OF THE ARK OF THE COVENANT. (2Ch 5:2-13)
• SOLOMON BLESSES THE PEOPLE AND PRAISES GOD. (2Ch. 6:1-41)
• GOD GIVES TESTIMONY TO SOLOMON'S PRAYER; THE PEOPLE WORSHIP. (2Ch 7:1-3)
• SOLOMON'S SACRIFICES. (2Ch 7:4-11)
• GOD APPEARS TO HIM. (2Ch 7:12-22)
• SOLOMON'S BUILDINGS. (2Ch 8:1-6)
• THE CANAANITES MADE TRIBUTARIES. (2Ch 8:7-11)
• SOLOMON'S FESTIVAL SACRIFICES. (2Ch 8:15-18)
• THE QUEEN OF SHEBA VISITS SOLOMON; SHE ADMIRES HIS WISDOM AND MAGNIFICENCE. (2Ch 9:1-12)
• HIS RICHES. (2Ch. 9:13-28)
• REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (2Ch 10:1-15)
• REHOBOAM, RAISING AN ARMY TO SUBDUE ISRAEL, IS FORBIDDEN BY SHEMAIAH. (2Ch. 11:1-17)
• HIS WIVES AND CHILDREN. (2Ch 11:18-23)
• REHOBOAM, FORSAKING GOD, IS PUNISHED BY SHISHAK. (2Ch 12:1-12)
• HIS REIGN AND DEATH. (2Ch 12:13-16)
• ABIJAH, SUCCEEDING, MAKES WAR AGAINST JEROBOAM, AND OVERCOMES HIM. (2Ch. 13:1-20)
• ASA DESTROYS IDOLATRY. (2Ch 14:1-5)
• HAVING PEACE, HE STRENGTHENS HIS KINGDOM WITH FORTS AND ARMIES. (2Ch 14:6-8)
• HE OVERCOMES ZERAH, AND SPOILS THE ETHIOPIANS. (2Ch 14:9-15)
• JUDAH MAKES A SOLEMN COVENANT WITH GOD. (2Ch 15:1-15)
• ASA, BY A LEAGUE WITH THE SYRIANS, DIVERTS BAASHA FROM BUILDING RAMAH. (2Ch 16:1-14)
• JEHOSHAPHAT REIGNS WELL AND PROSPERS. (2Ch 17:1-6)
• HE SENDS LEVITES TO TEACH IN JUDAH. (2Ch 17:7-11)
• HIS GREATNESS, CAPTAINS, AND ARMIES. (2Ch 17:12-19)
• JEHOSHAPHAT AND AHAB GO AGAINST RAMOTH-GILEAD. (2Ch. 18:1-34)
• JEHOSHAPHAT VISITS HIS KINGDOM. (2Ch 19:1-4)
• HIS INSTRUCTIONS TO THE JUDGES. (2Ch 19:5-7)
• TO THE PRIESTS AND LEVITES. (2Ch 19:8-11)
• JEHOSHAPHAT, INVADED BY THE MOABITES, PROCLAIMS A FAST. (2Ch. 20:1-21)
• THE OVERTHROW OF HIS ENEMIES. (2Ch 20:22-30)
• HIS REIGN. (2Ch 20:31-37)
• JEHORAM SUCCEEDS JEHOSHAPHAT. (2Ch 21:1-4)
• HIS WICKED REIGN. (2Ch 21:5-7)
• EDOM AND LIBNAH REVOLT. (2Ch 21:8-17)
• AHAZIAH SUCCEEDING JEHORAM, REIGNS WICKEDLY. (2Ch 22:1-9)
• ATHALIAH, DESTROYING THE SEED ROYAL SAVE JOASH, USURPS THE KINGDOM. (2Ch 22:10-12)
• JEHOIADA MAKES JOASH KING. (2Ch 23:1-11)
• ATHALIAH SLAIN. (2Ch 23:12-15)
• JEHOIADA RESTORES THE WORSHIP OF GOD, AND SETTLES THE KING. (2Ch 23:16)
• JOASH REIGNS WELL ALL THE DAYS OF JEHOIADA. (2Ch 24:1-14)
• JEHOIADA BEING DEAD. (2Ch 24:15-16)
• JOASH FALLS INTO IDOLATRY. (2Ch 24:17-22)
• HE IS SLAIN BY HIS SERVANTS. (2Ch 24:23-27)
• AMAZIAH BEGINS TO REIGN WELL. (2Ch 25:1-4)
• HAVING HIRED AN ARMY OF ISRAELITES AGAINST THE EDOMITES, AT THE WORD OF A PROPHET HE LOSES A HUNDRED TALENTS AND DISMISSES THEM. (2Ch 25:5-10)
• HE PROVOKES JOASH TO HIS OVERTHROW. (2Ch 25:17)
• UZZIAH SUCCEEDS AMAZIAH AND REIGNS WELL IN THE DAYS OF ZECHARIAH. (2Ch 26:1-8)
• HIS BUILDINGS. (2Ch 26:9-10)
• HIS HOST, AND ENGINES OF WAR. (2Ch 26:11-15)
• HE INVADES THE PRIEST'S OFFICE, AND IS SMITTEN WITH LEPROSY. (2Ch 26:16-21)
• JOTHAM, REIGNING WELL, PROSPERS. (2Ch 27:1-4)
• HE SUBDUES THE AMMONITES. (2Ch 27:5-9)
• AHAZ, REIGNING WICKEDLY, IS AFFLICTED BY THE SYRIANS. (2Ch. 28:1-21)
• HIS IDOLATRY IN HIS DISTRESS. (2Ch 28:22-27)
• HEZEKIAH'S GOOD REIGN. (2Ch 29:1-2)
• HE RESTORES RELIGION. (2Ch 29:3-11)
• THE HOUSE OF GOD CLEANSED. (2Ch. 29:12-36)
• HEZEKIAH PROCLAIMS A PASSOVER. (2Ch 30:1-12)
• THE ASSEMBLY DESTROYS THE ALTARS OF IDOLATRY. (2Ch 30:13-27)
• THE PEOPLE FORWARD IN DESTROYING IDOLATRY. (2Ch 31:1-10)
• HEZEKIAH APPOINTS OFFICERS TO DISPOSE OF THE TITHES. (2Ch 31:11-19)
• HIS SINCERITY OF HEART. (2Ch 31:20-21)
• SENNACHERIB INVADES JUDAH. (2Ch. 32:1-20)
• AN ANGEL DESTROYS THE ASSYRIANS. (2Ch 32:21-23)
• HEZEKIAH'S SICKNESS AND RECOVERY. (2Ch 32:24-26)
• HIS RICHES AND WORKS. (2Ch 32:27-33)
• MANASSEH'S WICKED REIGN. (2Ch 33:1-10)
• HE IS CARRIED UNTO BABYLON, WHERE HE HUMBLES HIMSELF BEFORE GOD, AND IS RESTORED TO HIS KINGDOM. (2Ch 33:11-19)
• HE DIES AND AMON SUCCEEDS HIM. (2Ch 33:20-25)
• JOSIAH'S GOOD REIGN. (2Ch 34:1-2)
• HE DESTROYS IDOLATRY. (2Ch 34:3-7)
• HE REPAIRS THE TEMPLE. (2Ch 34:8-18)
• AND, CAUSING THE LAW TO BE READ, RENEWS THE COVENANT BETWEEN GOD AND THE PEOPLE. (2Ch 34:19-33)
• JOSIAH KEEPS A SOLEMN PASSOVER. (2Ch. 35:1-19)
• HIS DEATH. (2Ch 35:20-27)
• JEHOAHAZ, SUCCEEDING, IS DEPOSED BY PHARAOH. (2Ch 36:1-4)
• JEHOIAKIM, REIGNING ILL, IS CARRIED INTO BABYLON. (2Ch 36:5-8)
• ZEDEKIAH'S REIGN. (2Ch 36:11-21)
• CYRUS' PROCLAMATION. (2Ch 36:22-23)

TSK: 2 Chronicles 11 (Chapter Introduction)

Overview

2Ch 11:1, Rehoboam raising an army to subdue Israel, is forbidden by Shemaiah; 2Ch 11:5, He strengthens his kingdom with forts and provisions; 2Ch 11:13, The priests and Levites, and such as feared God, forsaken by Jeroboam, strengthen the kingdom of Judah; 2Ch 11:18, The wives and children of Rehoboam.

TSK: 2 Chronicles 12 (Chapter Introduction)

Overview

2Ch 12:1, Rehoboam, forsaking the Lord, is punished by Shishak; 2Ch 12:5, He and the princes, repenting at the preaching of Shemaiah, are delivered from destruction, but not from spoil; 2Ch 12:13, The reign and death of Rehoboam.

Poole: 2 Chronicles 11 (Chapter Introduction)

CHRONICLES CHAPTER 11

Rehoboam raising an army to subdue Israel, is forbidden by Shemaiah, 1Ch 11:1-4 . He strengtheneth his kingdom with forts and provision, 2Ch 11:5-12 . The priests and Levites, and such as feared God, forsaken by Jeroboam, who turneth idolater, strengthen the kingdom of Judah, 2Ch 11:13-17 . The wives and children of Rehoboam, 2Ch 11:18-23 .

Of this verse, and verses 2-4, See Poole "1Ki 12:21" .

Poole: 2 Chronicles 12 (Chapter Introduction)

CHRONICLES CHAPTER 12

Rehoboam, forsaking the Lord, is punished by Shishak, 2Ch 12:1-4 . Shemaiah reproveth him: he with the princes repenteth; is preserved in his kingdom; but is spoiled of the treasures of the temple, and of his royal palace, 2Ch 12:5-12 . His reign and death, and Abijah his son is made king, 2Ch 12:13-16 .

MHCC: 2 Chronicles 11 (Chapter Introduction)

(2Ch 11:1-12) Rehoboam forbidden to war against Israel.

(2Ch 11:13-23) The priests and Levites find refuge in Judah.

MHCC: 2 Chronicles 12 (Chapter Introduction)

Rehoboam, forsaking the Lord, is punished.

Matthew Henry: 2 Chronicles (Book Introduction)

An Exposition, with Practical Observations, of The Second Book of Chronicles

This book begins with the reign of Solomon and the building of the temple, and continues the history of the kings of Judah thenceforward to the captivity and so concludes with the fall of that illustrious monarchy and the destruction of the temple. That monarchy of the house of David, as it was prior in time, so it was superior in worth and dignity to all those four celebrated ones of which Nebuchadnezzar dreamed. The Babylonian monarchy I reckon to begin in Nebuchadnezzar himself - Thou art that head of gold, and that lasted but about seventy years; The Persian monarchy, in several families, about 130; the Grecian, in their several branches, about 300; and 300 more went far with the Roman. But as I reckon David a greater hero than any of the founders of those monarchies, and Solomon a more magnificent prince than any of those that were the glories of them, so the succession was kept up in a lineal descent throughout the whole monarchy, which continued considerable between 400 and 500 years, and, after a long eclipse, shone forth again in the kingdom of the Messiah, of the increase of whose government and peace there shall be no end. This history of the Jewish monarchy, as it is more authentic, so it is more entertaining and more instructive, than the histories of any of those monarchies. We had the story of the house of David before, in the first and second books of Kings, intermixed with that of the kings of Israel, which there took more room than that of Judah; but here we have it entire. Much is repeated here which we had before, yet many of the passages of the story are enlarged upon, and divers added, which we had not before, especially relating to the affairs of religion; for it is a church-history, and it is written for our learning, to let nations and families know that then, and then only, they can expect to prosper, when they keep in the way of their duty to God: for all along the good kings prospered and the wicked kings suffered. The peaceable reign of Solomon we have (ch. 1-9), the blemished reign of Rehoboam (ch. 10-12), the short but busy reign of Abijah (ch. 13), the long and happy reign of Asa (ch. 14-16), the pious and prosperous reign of Jehoshaphat (ch. 17-20), the impious and infamous reigns of Jehoram and Ahaziah (ch. 21-22), the unsteady reigns of Joash and Amaziah (ch. 24, 25), the long and prosperous reign of Uzziah (ch. 26), the regular reign of Jotham (2Ch 27:1-9), the profane and wicked reign of Ahaz (ch. 28), the gracious glorious reign of Hezekiah (ch. 29-32), the wicked reigns of Manasseh and Amon (ch. 33), the reforming reign of Josiah (ch. 34, 35), the ruining reigns of his sons (ch. 36). Put all these together, and the truth of that word of God will appear, Those that honour me I will honour, but those that despise me shall be lightly esteemed. The learned Mr. Whiston, in his chronology, suggests that the historical books which were written after the captivity (namely, the two books of Chronicles, Ezra, and Nehemiah) have more mistakes in names and numbers than all the books of the Old Testament besides, through the carelessness of transcribers: but, though that should be allowed, the things are so very minute that we may be confident the foundation of God stands sure notwithstanding.

Matthew Henry: 2 Chronicles 11 (Chapter Introduction)

We are here going on with the history of Rehoboam. I. His attempt to recover the ten tribes he has lost, and the letting fall of that attempt in obedience to the divine command (2Ch 11:1-4). II. His successful endeavours to preserve the two tribes that remained (2Ch 11:5-12). III. The resort of the priests and Levites to him (2Ch 11:13-17). IV. An account of his wives and children (2Ch 11:18-23).

Matthew Henry: 2 Chronicles 12 (Chapter Introduction)

This chapter gives us a more full account of the reign of Rehoboam than we had before in Kings and it is a very melancholy account. Methinks we are in the book of Judges again; for, I. Rehoboam and his people did evil in the sight of the Lord (2Ch 12:1). II. God thereupon sold them into the hands of Shishak, king of Egypt, who greatly oppressed them (2Ch 12:2-4) III. God sent a prophet to them, to expound to them the judgment and to call them to repentance (2Ch 12:5). IV. They thereupon humbled themselves (2Ch 12:6). V. God, upon their repentance, turned from his anger (2Ch 12:7, 2Ch 12:12) and yet left them under the marks of his displeasure (2Ch 12:8-11). Lastly, Here is a general character of Rehoboam and his reign, with the conclusion of it (2Ch 12:13-16).

Constable: 2 Chronicles (Book Introduction)

Introduction

For an explanation of the title, writer, date, scope, and purpose of this book, see my comments in my notes on 1 Chronicles. Second Chronicles continues the historical narrative begun in 1 Chronicles.

Message¹

Even though 1 and 2 Chronicles give one continuous story the emphasis in 2 Chronicles is different from that in 1 Chronicles. In 1 Chronicles the emphasis is the importance of the temple in national life. However in 2 Chronicles the emphasis is the impotence of the temple in national life. First Chronicles condemns rationalism in national life, the idea that we can get along without God. Second Chronicles condemns ritualism in national life, the idea that what satisfies God is external conformity rather than internal reality. First Chronicles emphasizes the importance of recognizing God in national life. Second Chronicles emphasizes the importance of following up that formal recognition with actual recognition in attitudes and actions. Second Chronicles is a negative lesson because in it we see that the Israelites' recognition of God was only formal, not actual.

In the first part of the book (chs. 1-9) we have the story of Solomon. It is a demonstration of the impotence and uselessness of merely formal religion. This comes through in four respects.

First, Solomon's inheritance was more than the throne of Israel. His throne only gave him the opportunity to fulfill God's purpose for his life. That purpose was to enable the people to acknowledge Yahweh's rule over them that the temple symbolized. This had been David's great passion in life. He wanted the people to realize that national strength came from submission to God's heavenly throne. Solomon appreciated that fact. When he offered his first sacrifice as king to God he did so at the old tabernacle, not at the temporary tent where the ark resided. He realized that Israel's strength lay in her relationship to God that the tabernacle symbolized. His temple was to become the tabernacle's successor. Solomon's real inheritance then was his opportunity to build the temple as a reminder to the people of how important it was for them to recognize Yahweh as their real Ruler.

Second, Solomon's greatness was not really his wealth and political influence. These were the results of his greatness. His real greatness lay in his humility before God and in his intercession for the people with God. He got away from these things, but when he began to reign he had the essentials of greatness.

Third, Solomon's service was not most importantly the administration of Israel, though he did that well. His primary service to the nation was the erection of the temple, which the writer emphasized.

Fourth, Solomon's failure was more significant than that he oppressed the people and that he set the stage for the division of the kingdom. It was essentially the fact that he ceased to recognize God's rule over him and his kingdom, the very thing the temple he had built promoted. His life became self-centered rather than God-centered. He stopped submitting to the Word of God. For Solomon the temple became only an outward form, not the expression of his inward life. It became an object of ritual rather than the expression of reality. In the years that followed, what had become true of Solomon became true of the whole nation.

In the second part of the book (chs. 10-36) we have the history of the nation Solomon ruled. It is an illustration of the impotence and uselessness of merely formal religion. Let me point this out in four respects.

First, the division of the kingdom resulted because Rehoboam did not acknowledge God's sovereignty over the nation in reality even though he did so formally. Rehoboam continued the true form of worship in Judah, but Jeroboam substituted a new form of worship in Israel. In both cases the worship was only a matter of formal observance, not a matter of reality. That is why both nations failed.

Second, the degeneracy of the kingdom of Judah, as well as Israel, continued because most of the kings and people that followed continued worship only as a matter of formal observance. This resulted too in increasing neglect of even the form. People do not continue to observe a form of worship that is devoid of power very long. Mere formalism dies eventually, as it should. The real issue in Judah was apostasy, infidelity.

Third, the reformations in the kingdom began at the temple. Asa restored the altar. Jehoshaphat sent messengers throughout the land to read the Word of God to the people. Joash renovated the temple. Hezekiah reopened it and revitalized worship in it. Josiah repaired it. In each case, conditions were appalling when these reformations began. In Asa's day the altar was in disrepair. In Jehoshaphat's day the people were ignorant of God's Word. In Joash's day Athaliah had damaged the temple. In Hezekiah's day no one came to the temple. Its doors were shut and its worship abandoned. In Josiah's day not one copy of the Law was available. When the king heard the copy that someone had found in the rubble of the temple read, he was completely unfamiliar with it. Throughout this period of history, about 350 years in chapters 10-36, the nation moved farther and farther from God.

Fourth, the ultimate disaster in the kingdom was the burning of the temple and the captivity of the people. All through the years Solomon's temple had stood as a reminder to the people to recognize God's rule over them as a nation. It had become a hollow symbol, the symbol of a formal ritualism rather than the symbol of a vital relationship. It was only fitting that when the nation ceased to exist and the people left their land the Babylonians destroyed the temple.

If 1 Chronicles teaches that it was necessary that the people recognize God, 2 Chronicles teaches that if that recognition is only formal and ceremonial it is not only useless but impotent.

That is the message of this book. If our recognition of God is only formal and not real, that recognition will be useless for us and impotent in us.

I would like to apply this lesson to us.

First, let me remind you of the similarity that exists between ourselves and the Israelites. They had a physical, material temple. We are a spiritual temple (1 Cor. 3:16; cf. 1 Pet. 2:4-10, esp. vv. 5, 9-10). As the presence of God filled Solomon's temple at its beginning, God's presence filled the church at its beginning (2 Chron. 5:13-14; Acts 2:1-4). As Solomon's temple was the center of national life in Israel, so the church is to be the center of international life in the world. As God intended Solomon's temple to remind His people of His heavenly rule over them, so God intended the church to remind all people of God's rule over them. As Solomon's temple became simply a symbol of a form of worship, so can the church. We must remember what we are here to do, namely to call people to recognize God's gracious and beneficent rule over them that can result in their blessing.

Second, let me point out some manifestations of formalism in the church today. One of these is insistence on doctrinal orthodoxy without a corresponding vital spiritual life. This is what James called dead faith (James 2:20). This can be the possession of both individual Christians and local churches. I do not mean to suggest that doctrinal orthodoxy is unimportant. I am not suggesting that we tear down the temple. But let us make sure that our theological edifice is having its full effect and not merely giving us a false sense of God's approval. It is possible to argue for the correctness of our views and to curse the person who does not share them. That is an evidence of formalism. It is possible to go to church faithfully and yet to live out of church as though there were no God. That is ritualism. It is possible to worship God earnestly and then to goof off at work. That is formalism, ritualism, empty hypocrisy.

Third, let me point out the consequences of formalism. The most serious consequence is not only that a church will fail to be what God wants it to be. It is also that it will fail to do what God has placed it on the earth to do. As Israel failed to bring the light of God's revelation to the world, the church can fail to do so too. Our nation and our world can rush headlong toward godlessness if we are content merely with playing church. We Christians can bear the marks of unworthy conduct, cowardice in the face of wrong, and carelessness about what is right. If we do, we will be useless and impotent. Why is the modern church unlike the Jerusalem church in Acts 2? It is different because of formalism, ritualism, lack of reality. The world has no time or patience with formalism. Why are so many local churches not growing? They are stagnant because the Christians in them are just going through motions. There is no evidence to others that they are anything but useless and impotent. Is your Christian life vital, or are you just going through motions?

Constable: 2 Chronicles (Outline)

Outline

(Continued from notes on 1 Chronicles)

III. The reign of Solomon chs. 1-9

A. Solomon's wisdom and prosperity ch. 1

B. The building of the temple 2:1-5:1

1. Preparations for building the temple ch. 2

2. The temple proper 3:1-9

3. The temple furnishings 3:10-5:1

C. The dedication of the temple 5:2-7:10

1. The installation of the ark 5:2-14

2. Solomon's address 6:1-11

3. Solomon's prayer 6:12-42

4. The celebration of the people 7:1-10

D. God's blessings and curses 7:11-22

E. Solomon's successes chs. 8-9

1. Solomon's political success 8:1-11

2. Solomon's religious success 8:12-16

3. Solomon's economic success 8:17-9:28

4. Solomon's death 9:29-31

IV. The reigns of Solomon's successors chs. 10-36

A. Rehoboam chs. 10-12

1. The division of the nation ch. 10

2. Rehoboam's kingdom ch. 11

3. The invasion by Egypt ch. 12

B. Abijah 13:1-14:1

C. Asa 14:2-16:14

1. Asa's wisdom 14:2-15

2. Asa's reform ch. 15

3. Asa's failure ch. 16

D. Jehoshaphat chs. 17-20

1. Summary of Jehoshaphat's reign 17:1-6

2. The strength of Jehoshaphat's kingdom 17:7-19

3. Jehoshaphat and Ahab ch. 18

4. Jehoshaphat's appointment of judges ch. 19

5. Victory over the Moabite-Ammonite alliance 20:1-30

6. Jehoshaphat's failures 20:31-37

E. Jehoram ch. 21

F. Ahaziah ch. 22

G. Athaliah ch. 23

H. Joash ch. 24

I. Amaziah ch. 25

J. Uzziah ch. 26

K. Jotham ch. 27

L. Ahaz ch. 28

M. Hezekiah chs. 29-32

1. The cleansing and rededication of the temple ch. 29

2. Hezekiah's Passover 30:1-31:1

3. Re-establishment of proper worship 31:2-21

4. The invasion by Sennacherib 32:1-23

5. Hezekiah's humility and greatness 32:24-33

N. Manasseh 33:1-20

O. Amon 33:21-25

P. Josiah chs. 34-35

1. Josiah's reforms ch. 34

2. Josiah's Passover 35:1-19

3. Josiah's death 35:20-27

Q. The last four kings 36:1-21

1. Jehoahaz 36:1-4

2. Jehoiakim 36:5-8

3. Jehoiachin 36:9-10

4. Zedekiah 36:11-21

R. The edict of Cyrus 36:22-23

Constable: 2 Chronicles

2 Chronicles

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Chronicles (Book Introduction)

THE SECOND BOOK OF PARALIPOMENON.

INTRODUCTION.

As the former Book shews how David was chosen to rule over God's peculiar people, so this [Book] explains briefly the reign of Solomon, in the nine first chapters; and in the rest, that of nineteen of his successors, who governed two tribes till the captivity, while Israel was divided. (Worthington)

Gill: 2 Chronicles (Book Introduction)

INTRODUCTION TO 2 CHRONICLES

This, and the preceding, were but one book originally, but divided into two because of the size of it, so that this is only a continuation of the former history; that ends at the death of David; this begins with the reign of Solomon, goes through that, and the reigns of all the kings of the house of David; of the kings of Judah only, after the separation of the ten tribes, quite down to the captivity of Judah in Babylon, and reaches to the deliverance of the Jews from thence by Cyrus, and contains an history of four hundred and seventy nine years. It treats not at all of the kings of Israel, after the separation, only of the kings of Judah, through whom the line of the Messiah was drawn; and though it omits several things recorded of them in the book of Kings, yet it gives abundance of anecdotes not to be met with there, which are of great use and advantage in history to know.

Gill: 2 Chronicles 11 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 11

In this chapter are related the preparations Rehoboam made to regain the ten tribes that revolted from him, but was forbid making the attempt by a prophet of the Lord, which he paid a regard unto, 2Ch 11:1, the fortification of several cities in Judah and Benjamin for his defence, 2Ch 11:5, the resort of several priests and Levites to him from Jeroboam, which served to strengthen his kingdom, 2Ch 11:13, and an account of his wives, and of his children, and of his disposal of them, 2Ch 11:18.

Gill: 2 Chronicles 12 (Chapter Introduction)

INTRODUCTION TO 2 CHRONICLES 12

Rehoboam and his people forsaking the law of the Lord, Shishak king of Egypt is allowed by God to invade his land, and take his fenced cities, 2Ch 12:1, upon which a prophet of the Lord was sent to him and his princes, to show them the reason of it; whereupon they humbled themselves, and the Lord was pleased not to allow the enemy utterly to destroy them, yet to reduce them to servitude, and take away their riches, 2Ch 12:5, and the chapter is closed with an account of the reign and death of Rehoboam, 2Ch 12:13.