2 Crônicas 12
Charles Spurgeon · Citado em PreceptAustin
2 Crônicas 12
Spurgeon - They prospered, at first, by adhering to Jehovah. The good people out of the neighbouring land of Israel emigrated to them, strengthening them but, as soon as they grew strong, they forsook the law of Jehovah. He was not able to endure the perils of prosperity. He forgot the Lord who had caused him to prosper; and, in the pride of his heart, he turned aside to idols. Raymond Dillard: The Chronicler’s hand in reshaping the account in Kings is transparent here. Kings makes no judgment regarding the reasons for Shishak’s attack, but for the Chronicler defeat and humiliation in warfare are the consequence of divine judgment. “Abandon, forsake” and “be rebellious” are key vehicles for the Chronicler’s theology of retribution. The author does not spell out the precise nature of this abandoning and infidelity; presumably the transgressions are those described in 1 Kgs 14:22–24; cf. 12:14. The Chronicler will later suggest an additional reason for Rehoboam’s political failures, his youth and immaturity (2Ch 13:7). . . Here (12:1) “all Israel” refers to the Southern Kingdom, but also as including citizenry from the other tribes (2Ch 11:13–17). The “law of Yahweh” implies a canonical corpus, at least equivalent to the Pentateuch by the Chronicler’s own time; cf. 2Ch 17:9; 6:16. (BORROW 2 Chronicles) Andrew Hill: The reason for the lapse in Judah’s loyalty to Yahweh after three years of walking faithfully in the ways of David and Solomon is unclear (cf. 2Ch 11:17). The phrase “he had become strong” (12:1) suggests that pride and self-reliance have replaced Rehoboam’s dependence on God (ED: I THINK HILL IS "SPOT ON!"). Perhaps Rehoboam has taken his initiatives to fortify the cities guarding Jerusalem too seriously (cf.2Ch 11:5–12), trusting in his own defensive measures rather than on God. (See NIVAC) John Olley: A Hebrew phrase using the noun khezqah (“strength, being strong”) occurs in Chronicles only here and concerning Uzziah (2 Chron. 26:16), and tragically in both instances “strong” is followed by “unfaithful to the Lord.” It appears that Rehoboam had come to rely on his “strong” fortresses (11:11–12), and he and the people forgot that the “strength” of a supporting population was in their faithful worship at the temple (11:17; cf. 1 Kings 14:23–24). J.A. Thompson: The verb “abandon” (azab) is theologically significant. Externally Rehoboam and his nation suffered defeat at the hands of Shishak, a foreign enemy (cf. 7:19–22; 21:10; 24:24; 28:6; 29:6, 8–9; 34:25). But the real punishment was that God had abandoned Rehoboam. Abandoning God is the exact opposite of “seeking” God. (See 1, 2 Chronicles: An Exegetical and Theological Exposition) Ron Daniel - Rehoboam Acts Wisely, Then Forsakes The Lord - Rehoboam is a guy that I just can't figure out. He foolishly responds to the people's request, but then wisely heeds the warning against attacking his relatives. Now, he wisely distributes his sons throughout Judah, but then foolishly forsakes the Law of God. I think that Rehoboam is a good example of the "double-minded man, unstable in all his ways" (James 1:8). This is a dangerous man. His wise leadership causes people to follow after him, but then his departure from the Word makes people fall with him. Beware of people who are wise in their actions, but walk in defiance of God's commands. Strong (02393) chezqah from chezeq = strength) A feminine noun meaning strength, force, strong, mighty, hard. It is also used to describe the power of kings. When Rehoboam became strong and established his kingdom, he and his people abandoned the Law of the Lord (2 Chr. 12:1). When King Uzziah became strong, he became proud and went into the Temple to burn incense, even though that was the job of the priests (2 Chr. 26:16). In Daniel's vision, the fourth king gained power through his great wealth (Dan. 11:2). Chezqah - 4v -mighty(1), strong(3). 2 Chr. 12:1; 2 Chr. 26:16; Isa. 8:11; Dan. 11:2 Forsook (left) (05800) 'azab basically means to depart from something -- to leave, to forsake (48x), to leave (26x; "left" 22x), to loose, to depart, to abandon. Things that can left behind or forsaken include persons (Ge 44:22; Nu 10:30; Ru 1:16; 2Ki4:30), people who should left behind (Ge 2:24); places (2Ki 8:6; Jer 18:14; 25:38) and objects (Ge 39:12,13; 50:8; Ex 9:21). Men can forsake God (apostatize) (Dt 28:20, 31:16, Jer 1:16), can abandon qualities of virtue (1Ki 12:8, 2Chr 10:8, 13), the way (of righteousness) (Pr 15:10), instruction/wisdom (Pr 4:2, 6), reproof (Pr 10:17 - "ignore" = forsake), kindness (lovingkindness, faithfulness) (Pr 3:3). God promises to not forsake His people (Ge 24:27, 28:15, Dt 31:6,7 contrast what God's people will do = Dt 31:16). In a use similar to Pr 28:13, we are instructed to "forsake wrath." (Ps 37:8) To abandon, reject, desert or leave a former association (1Ki 18:18). Abandoned, deserted or rejected, forsaken (Isa 6:12; 10:14; 17:2, 9; 54:6; 60:15; 62:4; Jer 4:29; Zep 2:4). 1828 Webster - Forsake = To quit or leave entirely; to desert; to abandon; to depart from. 2. To abandon; to renounce; to reject. 3. To leave; to withdraw from; to fail. In anger, the color forsakes the cheeks. In severe trials, let not fortitude forsake you. 4. In scripture, God forsakes his people, when he withdraws his aid, or the light of his countenance. Azab - 204v - notice repetition in 2 Chronicles where it is a KEYWORD! Gen. 2:24; Gen. 24:27; Gen. 28:15; Gen. 39:6; Gen. 39:12; Gen. 39:13; Gen. 39:15; Gen. 39:18; Gen. 44:22; Gen. 50:8; Exod. 2:20; Exod. 9:21; Exod. 23:5; Lev. 19:10; Lev. 23:22; Lev. 26:43; Num. 10:31; Deut. 12:19; Deut. 14:27; Deut. 28:20; Deut. 29:25; Deut. 31:6; Deut. 31:8; Deut. 31:16; Deut. 31:17; Deut. 32:36; Jos. 1:5; Jos. 8:17; Jos. 22:3; Jos. 24:16; Jos. 24:20; Jdg. 2:12; Jdg. 2:13; Jdg. 2:21; Jdg. 10:6; Jdg. 10:10; Jdg. 10:13; Ruth 1:16; Ruth 2:11; Ruth 2:16; Ruth 2:20; 1 Sam. 8:8; 1 Sam. 12:10; 1 Sam. 30:13; 1 Sam. 31:7; 2 Sam. 5:21; 2 Sam. 15:16; 1 Ki. 6:13; 1 Ki. 8:57; 1 Ki. 9:9; 1 Ki. 11:33; 1 Ki. 12:8; 1 Ki. 12:13; 1 Ki. 14:10; 1 Ki. 18:18; 1 Ki. 19:10; 1 Ki. 19:14; 1 Ki. 19:20; 1 Ki. 21:21; 2 Ki. 2:2; 2 Ki. 2:4; 2 Ki. 2:6; 2 Ki. 4:30; 2 Ki. 7:7; 2 Ki. 8:6; 2 Ki. 9:8; 2 Ki. 14:26; 2 Ki. 17:16; 2 Ki. 21:22; 2 Ki. 22:17; 1 Chr. 10:7; 1 Chr. 14:12; 1 Chr. 16:37; 1 Chr. 28:9; 1 Chr. 28:20; 2 Chr. 7:19; 2 Chr. 7:22; 2 Chr. 10:8; 2 Chr. 10:13; 2 Chr. 11:14; 2 Chr. 12:1; 2 Chr. 12:5; 2 Chr. 13:10; 2 Chr. 13:11; 2 Chr. 15:2; 2 Chr. 21:10; 2 Chr. 24:18; 2 Chr. 24:20; 2 Chr. 24:24; 2 Chr. 24:25; 2 Chr. 28:6; 2 Chr. 28:14; 2 Chr. 29:6; 2 Chr. 32:31; 2 Chr. 34:25; Ezr. 8:22; Ezr. 9:9; Ezr. 9:10; Neh. 5:10; Neh. 9:17; Neh. 9:19; Neh. 9:28; Neh. 9:31; Neh. 10:39; Neh. 13:11; Job 6:14; Job 9:27; Job 10:1; Job 18:4; Job 20:13; Job 20:19; Job 39:11; Job 39:14; Ps. 9:10; Ps. 10:14; Ps. 16:10; Ps. 22:1; Ps. 27:9; Ps. 27:10; Ps. 37:8; Ps. 37:25; Ps. 37:28; Ps. 37:33; Ps. 38:10; Ps. 38:21; Ps. 40:12; Ps. 49:10; Ps. 71:9; Ps. 71:11; Ps. 71:18; Ps. 89:30; Ps. 94:14; Ps. 119:8; Ps. 119:53; Ps. 119:87; Prov. 2:13; Prov. 2:17; Prov. 3:3; Prov. 4:2; Prov. 4:6; Prov. 9:6; Prov. 10:17; Prov. 15:10; Prov. 27:10; Prov. 28:4; Prov. 28:13; Isa. 1:4; Isa. 1:28; Isa. 7:16; Isa. 10:3; Isa. 10:14; Isa. 17:2; Isa. 17:9; Isa. 18:6; Isa. 27:10; Isa. 32:14; Isa. 41:17; Isa. 42:16; Isa. 49:14; Isa. 54:6; Isa. 54:7; Isa. 55:7; Isa. 58:2; Isa. 60:15; Isa. 62:4; Isa. 62:12; Isa. 65:11; Jer. 1:16; Jer. 2:13; Jer. 2:17; Jer. 2:19; Jer. 4:29; Jer. 5:7; Jer. 5:19; Jer. 9:2; Jer. 9:13; Jer. 9:19; Jer. 12:7; Jer. 14:5; Jer. 16:11; Jer. 17:11; Jer. 17:13; Jer. 18:14; Jer. 19:4; Jer. 22:9; Jer. 25:38; Jer. 48:28; Jer. 49:11; Jer. 49:25; Jer. 51:9; Lam. 5:20; Ezek. 8:12; Ezek. 9:9; Ezek. 20:8; Ezek. 23:8; Ezek. 23:29; Ezek. 24:21; Ezek. 36:4; Dan. 11:30; Hos. 4:10; Jon. 2:8; Zeph. 2:4; Zech. 11:17; Mal. 4:1 G Campbell
2 Crônicas 12
Spurgeon - Shishak did not know that fact, nor did he care about Jehovah. God so ruled in providence that, when his people cast him off, he soon found a rod with which to chasten them. The king of Egypt determined to conquer them. You do not know, my friends, how God will smite you; but if you err from his statutes, he will never be long without a rod. You will bring chastisement on yourself if you depart from the living God. You will have yourself to blame if some dire affliction happens to you....That was not Shishak’s reason for coming up against Jerusalem. He had heard of the riches of Solomon; and doubtless, he came for the sake of the spoil which the palace and the temple would yield to him. But God often overrules, for the accomplishment of his own purposes, the lower motives of men. “I girded thee,” said he of Cyrus, “though thou hast not known me.” So did he gird Shishak for the chastisement of Israel, though Shishak knew him not. Andrew Hill: The Chronicler’s inclusion of the “Sukkites” among the allies of Shishak attests to the antiquity of the sources for the report of Shishak’s campaign, since these Libyan warriors from the oases of the western desert are known primarily from Egyptian records of the thirteenth and twelfth centuries B.C. Matthew
2 Crônicas 12
Spurgeon - How vain is man when he boasts in the strength of his fortifications! These fenced cities fell at once, like houses built of cards, before the power of the mighty king of Egypt, and the vast hordes that accompanied him. Rehoboam had spent his strength in making these defenses, but how soon they were proved to be worthless. “Blessed is the man that trusteth in the Lord, and whose hope the Lord is;” (Jeremiah 17:7KJV) but “cursed is the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord.” (ED: DON'T MISS THAT LAST PHRASE - HIS HEART DEPARTS FROM THE LORD! WHAT A CONTRAST WITH "WHOSE HOPE IS THE LORD!")(Jeremiah 17:5KJV) ISBE - LUBIM loo̅ʹbim [Heb. lûḇîm]. A people in northern Africa, named with Egypt, Cush, Put, and the SUKKIIM (2 Ch. 12:3; 16:8; Dnl. 11:43; Nah. 3:9). The Lubim are to be identified with LIBYA (Gk. Libyes), probably also with LEHABIM, and perhaps with PUT. ISBE - SUKKIIM sukʹ̄e-im [Heb. sukkîyîm; LXX A Trōglodytai, B Trōgodytai, Luc. Souchieim] (2 Ch. 12:3); AV SUKKIIMS; NEB SUKKITE. Foreign mercenaries who, along with the Libyans (AV “Lubims”) and the Ethiopians, campaigned with Shishak king of Egypt during his invasion of Palestine ca 918 b.c. (OTMS, pp. 17f; cf. 1 K. 14:25–28). H. G. M. Williamson, following K. A. Kitchen, suggested that the Sukkiim were perhaps auxiliary Libyan forces from the western desert oases (1 and 2 Chronicles [NCBC, 1982], p 247). ETHIO´PIA (ē-thi-ōʹpi-a; Heb. kûsh). Lying S of Egypt, corresponding to what is now called the Sudan, i.e., the country of the blacks. It was known to the Hebrews (Isa. 18:1; 45:14; Zeph. 3:10). The name Cush (KJV, “Ethiopia”) is found in the Egyptian Keesh, evidently applied to the same territory. In the description of the Garden of Eden, an Asiatic Cush is mentioned (Gen. 2:13). In all other passages the words Ethiopia and the Ethiopians—with one possible exception, “the Arabs who bordered the Ethiopians” (2 Chron. 21:16), which may refer to Arabians opposite Ethiopia—may be safely considered to mean an African country and people or peoples (Kitto). The languages of Ethiopia are as various as the tribes. In Ps. 68:31, Isa. 45:14, and probably Zeph. 3:10, the calling of Ethiopia to the service of the true God is foretold. The case of the Ethiopian eunuch (Acts 8:27–39) indicates the spread of the old dispensation influence in that country and the introduction of the new. The NIV regularly uses the transliteration “Cush” except in Jer. 13:23 and Acts 8:27, where it is “Ethiopian.” BIBLIOGRAPHY: E. A. T. W. Budge, The Egyptian Sudan (1907); id., A History of Ethiopia, Nubia, and Abyssinia (1928); D. Dunham, The Royal Tombs of Kush, 4 vols. (1950–57); G. Steindorff and K. C. Steele, When Egypt Ruled the East (1957); E. Ullendorff, The Ethiopians (1960); id., Ethiopia and the Bible (1968). (BORROW The new Unger's Bible dictionary) 2 Chronicles 12:4 He captured the fortified cities of Judah and came as far as Jerusalem. the fenced: 2Ch 11:5-12 Isa 36:1 Jer 5:10 came: 2Ki 18:17 Isa 8:8 10:11 Related Passages: 2 Chronicles 11:5-12 Rehoboam lived in Jerusalem and built cities for defense in Judah. 6 Thus he built Bethlehem, Etam, Tekoa, 7 Beth-zur, Soco, Adullam, 8 Gath, Mareshah, Ziph, 9 Adoraim, Lachish, Azekah, 10 Zorah, Aijalon and Hebron, which are fortified cities in Judah and in Benjamin. 11 He also strengthened the fortresses and put officers in them and stores of food, oil and wine. 12 He put shields and spears in every city and strengthened them greatly. So he held Judah and Benjamin. (NOTE THE WORDS AND PHRASES THAT SPEAK OF WHAT HE DID, WHAT HE ACCOMPLISHED!) EXTENT OF SHISHAK'S INVASION He captured the fortified cities of Judah and came as far as Jerusalem - These are the very cities mentioned in 2Ch 11:5-12 (SEE NOTE ABOVE) and were the cities managed by Rehoboam's sons (2Ch 11:23). How easily these so-called "fortified cities" fell to Shishak's forces! Prior to this Rehoboam surely felt confident, but he had placed his trust in what he had done, which caused him to take his eyes off the only One Who provides complete "fortification" from enemy assaults! And he also forgot (or did not know) the warning of Solomon... Unless the LORD builds the house, They labor in vain who build it; Unless the LORD guards the city, The watchman keeps awake in vain. - Ps 127:1 Notice the phrase as far as Jerusalem - Limited only by Divine Providence in protecting God’s holy city from utter devastation. And this divine protection was in response to the leaders humbling themselves before the Lord (2Ch 12:6). Leslie Allen writes "The “fortified cities” which featured so prominently in chapter 11 as the medium of the king’s trust in God to protect Judah, now crumble (12:4). They are only as strong as their builder’s faith. In the absence of true trust they become houses built on sand. (BORROW 1, 2 Chronicles) As Paul Apple says you can mark it down as an immutable, axiomatic principle that "Apostasy Leaves Us Defenseless! Human attempts at defense and fortification proved futile in the face of God’s agency for judgment" I would add, running willfully into sin produces a very similar state! Spurgeon - When God means to chasten a people, he does not take long to do it neither can their weakened strength successfully oppose their enemy. 2 Chronicles 12:5 Then Shemaiah the prophet came to Rehoboam and the princes of Judah who had gathered at Jerusalem because of Shishak, and he said to them, “Thus says the LORD, ‘You have forsaken Me, so I also have forsaken you to Shishak.’” Shemaiah: 2Ch 11:2 1Ki 12:22 Ye have forsaken me: 2Ch 12:1,2 2Ch 15:2 De 28:15-68 Jdg 10:9-14 1Ch 28:9 Jer 2:19 4:18 5:19 Jer 23:33 left you: 2Sa 24:14 Ps 37:33 Related Passages: 1 Chronicles 28:9 “As for you, my son Solomon, know the God of your father, and serve Him with a whole heart and a willing mind; for the LORD searches all hearts, and understands every intent of the thoughts. If you seek Him, He will let you find Him; but if you forsake Him, He will reject you forever. 2 Chronicles 15:2 and he (Azariah the son of Oded) went out to meet Asa and said to him, “Listen to me, Asa, and all Judah and Benjamin: the LORD is with you when you are with Him. And if you seek Him, He will let you find Him; but if you forsake Him, He will forsake you. TURN ABOUT IS FAIR PLAY! Then - Praise God for this "time phrase" which marks progression in the narrative. Had this not occurred Judah would have been overrun by the Egyptians, but in the midst of wrath, God remembered mercy. Shemaiah was a man of God, a manifestation of God's grace, for "where sin abounded, grace did much more abound (SUPER- ABOUNDED)." (Ro 5:20KJV+). Shemaiah the prophet came to Rehoboam and the princes of Judah who had gathered at Jerusalem because of Shishak, and he said to them, “Thus says the LORD, ‘You have forsaken (azab) Me, so I also have forsaken (azab) you to Shishak.’” - Shemaiah (heard by Jehovah) is the same prophet who had warned them in 2Ch 11:2. The Septuagint translates both uses of forsook....forsaken (azab) with the verb egkataleipo which is in the active voice signifying on one hand that Judah made a conscious, willful choice to forsake God and His Law, which was tantamount to forsaking the LORD Himself! On the other hand the choice of God's will was to abandon Judah. There is a saying "tit for tat" and here we see a divine variant, forsake Me and I will forsake you, a repeated refrain in 1Ch 28:9; 2Ch 15:2 and 2Ch 24:20. When they forsook God, He forsook them into the hands of an adversary. His divine discipline matched their human disobedience! THOUGHT - Look out when you forsake God and tell Him to leave you alone, because He just might take you up on your request! Spurgeon The prophet gave them no invitation to repentance; but just an explanation of the sorrow which had come upon them. Leslie Allen writes "There is a striking double use of the verb “forsake” (azab) in the Hebrew of verse 5, although the inflexibility of the English language does not permit its repetition: compare the RSV “You abandoned Me, so I have abandoned you to the hand of Shishak.” There is spiritual logic at work here. The Chronicler’s theology has a strongly moral tone: throughout his history he insists that God keeps short accounts and that to backslide is to forfeit His blessing in a life-shattering way. (BORROW 1, 2 Chronicles) Peter Wallace: It would be wrong to say: “If you feel like God has abandoned you then God has abandoned you!” Your feelings do not provide sufficient evidence to explain what God is doing! But one possibility for your feeling that God has abandoned you is that you have abandoned God. Ron Daniel - Humbling Themselves - Five years previously, Shem-aw-YAW the prophet had come to Rehoboam with the word of God regarding the impending attack on his relatives to the north. Now, he tells it straight again: God was saying, "You have forsaken Me, so I also have forsaken you to Shee-SHAK." Fortunately, Rehoboam and the other leaders listened. They humbled themselves and acknowledged that the Lord had indeed said this. It was their actions towards the Lord which had brought about this attack from Egypt. Bob Utley on forsaken Me, so I also have forsaken you - This is the direct opposite of "seek" (see 2 Chr. 11:16 vs. 2 Chr. 12:14). The Tyndale OT Commentary by Martin Selman, p. 372, makes this excellent comment that the violation of covenant law mentioned in 2 Chr. 12:1 was in reality a rejection of YHWH Himself (i.e., "Me"). There is always the tension between obedience (i.e., legalism) vs. heart faith (i.e., a circumcised heart; with all their heart, cf. Lev. 26:41; Deut. 10:16; 30:6; 1 Kgs. 8:61; 2 Kgs. 20:3; 1 Chr. 28:9; 29:19; 2 Chr. 12:4; Jer. 4:4). Attitude and motive, not just actions, are crucial in biblical faith. God sees the heart (cf. 1 Chr. 28:9; 2 Chr. 6:30; 12:14; 15:12,15,17; 16:9; 19:3,9; 28:2; 30:19; 34:31). Shemaiah is a frequent name in the OT. Here is the ISBE note on Shemaiah - A prophet who, together with Ahijah, protested against Rehoboam's contemplated war against the ten revolted tribes (1 Ki 12:22-24 = 2 Ch 11:2-4). He declared that the rebellion had divine sanction. The second Greek account knows nothing of Ahijah in this connection and introduces Shemaiah at the gathering at Shechem where both Jeroboam and Rehoboam were present; it narrates that on this occasion Shemaiah (not Ahijah) rent his garment and gave ten parts to Jeroboam to signify the ten tribes over which he was to become king. (This version, however, is not taken very seriously, because of its numerous inconsistencies.) Shemaiah also prophesied at the invasion of Judah by Shishak (2 Ch 12:5-7). His message was to the effect that as the princes of Israel had humbled themselves, God's wrath against their idolatrous practices would not be poured out upon Jerusalem by the hand of Shishak (2 Ch 13:7). He is mentioned as the author of a history of Rehoboam (2 Ch 12:15). 2 Chronicles 12:6 So the princes of Israel and the king humbled themselves and said, “The LORD is righteous.” humbled: 2Ch 32:26 33:12,19,23 Ex 10:3 Lev 26:40,41 1Ki 8:37-39 Ps 78:34,35 Jer 13:15,18 44:10 Da 5:22 Ho 5:15 Lu 18:14 Jas 4:6,10 the Lord: Ex 9:27 Judges 1:7 Job 33:27 Ps 129:4 La 1:18 Da 9:14 Ro 10:3 HUMBLING ONESELF A GOOD THING TO DO! So the princes of Israel and the king humbled (kana) themselves and said, “The LORD is righteous.” - Their humility is shown to be true humility by their acknowledgement that Yahweh was righteous (aka "right") in disciplining them (and by inference, they are not right, not righteous). Their humbling and the Lord's response illustrates fulfillment of the promise of 2Ch 7:14+! When the nation's leaders humble themselves, God moved in with a measure of deliverance for Judah. Humbled (kana) is used 4x in this section (2Ch 12:6, 7, 12) and in each case is translated in the Septuagint with the verb entrepo which strictly speaking means to turn oneself toward someone; to show deference to a person in recognition of special status, to turn about. Entrepo also conveys the meaning of to shame or cause to turn in shame. THOUGHT - What would happen in America if our president and congressmen would have a sense of shame and humble themselves before the Lord because they had forsaken Him and rejected His Word of Truth? That's rhetorical. This section gives us the clear answer! Oh, if all His true children in Christ would pray the prayer of (Ps 119:25) "My soul cleaves to the dust; Revive me according to Your word." Spurgeon - That was well done. They had not yet become so confirmed in their rebellion as to reject the prophet of God, and to turn in willful, wanton, resolute disobedience against him....Now, that is the very essence of true humility, the acknowledgment that God is righteous in whatever punishment he brings upon us on account of our sin. It is a very short sentence, but there is a great fullness of meaning in it: “Jehovah is righteous.” Leslie Allen Rehoboam has allowed himself to be sucked into the fatal vortex of 1 Chronicles 10:13 and 1Ch 28:9: death and being cast off forever loom ominously near. In fact the gracious revelation of 2 Chronicles 7:14 comes to his rescue. He does not fall to his merited doom. Near the top of the precipice God has provided a cleft in the rock, a foothold from which he may call for help. “Where sin abounded, grace abounded much more” (Rom. 5:20): this is the good news of the Chronicler and the apostle alike. Self-humbling, prayer, and repentance are for the Chronicler God’s appointed way back to Himself and to a new lease on life. Four times he tells his readers about Rehoboam’s and his ministers’ humbling themselves (vv. 6, 7, 12). It is surely his call to whoever has ears to hear that the gospel of 2Ch 7:14 is true and that, as it worked for Rehoboam, it can work for anybody else. The liturgical formula “The LORD is righteous” is a confession of sin, implying that He is in the right and correspondingly they are in the wrong and receiving their just deserts (compare Ex. 9:27; Dan. 9:14). (See The Preacher's Commentary - Vol. 10: 1 and 2 Chronicles - Page 25) Peter Wallace: What does it mean to humble yourself? There may be outward signs of humility (fasting, tearing clothes, sackcloth and ashes – are all outward signs) – but the Chronicler isn’t interested in that. He wants to focus on the one thing that is essential to humility: what you say to him. The princes and the king say, “The LORD is righteous.” They are not merely stating a general theological truth (although it is always true!). (Yahweh is always righteous!) They are saying that in this case, the LORD is righteous. They are acknowledging that God is just – and that he has passed just judgment in this case. Raymond Dillard: The outworking of the programmatic statement that “if my people . . . will humble themselves . . .” (2Ch 7:14) is vividly portrayed in this narrative; Yahweh does take account of the humility and penitence of king and people and lessens the consequences of Shishak’s attack. (BORROW 2 Chronicles) Andrew Hill: Shemaiah the prophet (2Ch 12:5) is known as a “man of God” (2Ch 11:2) and earlier warned Rehoboam not to wage war against the northern tribes of Israel after the split of Solomon’s kingdom (2Ch 11:4). He now brings a message of both judgment (2Ch 12:5) and mercy to Rehoboam and the leaders of Judah (2Ch 12:7–8). The principle that God “abandons” those who “abandon” him is candidly presented and basic to the Chronicler’s theology (cf. 1 Chron. 28:9, 20; 2 Chron. 15:2; 24:20). The response by Rehoboam and the leaders of Judah that “the LORD is just” (2 Chron. 12:6) is essentially a confession of sin—an acknowledgment that God is in the right (cf. Dan. 9:14). God accepts this confession as an act of “humbling oneself” (2 Chron. 12:6–7), a form of repentance that brings the sinner back to God. (See 1 and 2 Chronicles - Page 7) De Vries - Perhaps the most important theological statement in this entire account is 2Ch 12:6, ‘Righteous is Yahweh!’ Even in humbling himself at Shemaiah’s reproach, this meant that Rehoboam could not escape Shishak. The principle of divine righteousness governs Chr[onicler]H[istorian]’s entire pattern of coming punishments on apostasy.” (BORROW 1 and 2 Chronicles) Humbled (03665) kana is a verb which has the basic meaning of being lowly, meek. This biblical Hebrew word is also found in modern Hebrew. The word can mean "to humble, to subdue," and it can have a passive or reflexive use, "to be humble" or "to humble oneself." The most common meaning to subdue (akin to "political humiliation") and the second meaning to humble oneself (Lev 26:41, 1 Ki 21:29 twice, 2 Ki 22:19, 2 Chr 7:14, 2 Chr 12:5-7, 12:12, 30:11, 32:26, 33:12, 19, 23, 34:27, 36:12). In regard to nations being subdued Judges 3:30+ says "So Moab was subdued that day under the hand of Israel. And the land was undisturbed for eighty years." But then we see that they power to subdue is from God for Judges 4:23+ says "So God subdued on that day Jabin the king of Canaan before the sons of Israel." This is a wonderful truth and comforting thought for all God's people living in a world where evil seems to be out of control, but it is not out of control because God is sovereign and in control and as Paul says "And the God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you." (Ro 16:20+)!Kana is is often used of a person falling on his knees in subjugation or humiliation. 2 Chronicles 12:7 When the LORD saw that they humbled themselves, the word of the LORD came to Shemaiah, saying, “They have humbled themselves so I will not destroy them, but I will grant them some measure of deliverance, and My wrath shall not be poured out on Jerusalem by means of Shishak. MSG When God saw that they were humbly repentant, the word of God came to Shemaiah: “Because they are humble, I’ll not destroy them—I’ll give them a break; I won’t use Shishak to express my wrath against Jerusalem. What I will do, though, is make them Shishak’s subjects—they’ll learn the difference between serving me and serving human kings.” the Lord: Judges 10:15,16 1Ki 21:28,29 Jer 3:13 Lu 15:18-21 therefore: Lev 26:41,42 some: or, a little while, 2Ki 13:4-7,23 Am 7:6-8 and my wrath: 2Ch 34:21,25 Ps 79:6 Isa 42:25 Jer 7:20 Rev 14:10 16:2-17 Related Passages: Leviticus 26:41-42+ (GOD'S PROMISE EVEN WHEN ISRAEL WAS UNFAITHFUL) I also was acting with hostility against them, to bring them into the land of their enemies–or if their uncircumcised heart becomes humbled so that they then make amends for their iniquity, 42 then (CONDITIONAL PROMISE) I will remember My covenant with Jacob, and I will remember also My covenant with Isaac, and My covenant with Abraham as well, and I will remember the land. GOD HEARS, REMEMBERS AND RESPONDS When the LORD saw that they humbled (kana) themselves, the word of the LORD came to Shemaiah, saying, “They have humbled (kana)themselves so I will not destroy them, but I will grant them some measure of deliverance, and My wrath shall not be poured out on Jerusalem by means of Shishak - There would be discipline but not destruction, consequences but not catastrophe! Leslie Allen - As Jacob was left with a limp as a material reminder of his fight with God, so Rehoboam evidently becomes a vassal of Shishak, although the capital and throne are spared. The king is to be taught a lesson by this partial “deliverance”. Ron Daniel - They had humbled themselves just in time. And, because God is gracious and merciful to the repentant sinner, He committed that Jerusalem would not be destroyed. They would receive some measure of deliverance. (See The Preacher's Commentary - Vol. 10: 1 and 2 Chronicles - Page 25) Andrew Hill: God mercifully decrees that Judah will experience a “qualified” deliverance from Shishak (2Ch 12:7b), but they will not escape the consequences of their disobedience—they will “become subject to him [i.e., Shishak]” for a time (2Ch 12:8). The so-called “school of hard knocks” is a trying way to learn that it is better to serve the Lord than to be subjects of a foreign king (2Ch 12:8). At times God uses whatever means are necessary to teach his people important lessons about the nature of his covenant relationship with them (in this case “fearing” God and not Shishak, 2Ch 12:5). (1 and 2 Chronicles - Page 7) John
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Spurgeon - The Lord’s people were to know the difference between the service of God and the service of the kings of the countries round about them. It would be a very sharp contrast, and a very bitter one....That is a very instructive expression. I believe that, when God’s people go astray from him, he sometimes allows them to fall into great bondage, in order that they may realize the difference between his happy service and the servitude in which they may be held by any other lord. All masters, to whom we surrender our minds and hearts, will turn out to be tyrants, except the blessed Prince of peace. His yoke is easy, and his burden is light; but all other yokes gall the shoulders sooner or later; and God has sometimes made his wandering people feel this so bitterly that they have longed to get back again to the service of their God. 2 Chronicles 12:9 So Shishak king of Egypt came up against Jerusalem, and took the treasures of the house of the LORD and the treasures of the king’s palace. He took everything; he even took the golden shields which Solomon had made. Shishak: 1Ki 14:25,26 took away: 1Ki 15:18 2Ki 16:8 18:15,16 La 1:10 the shields: 2Ch 9:15,16 1Ki 10:16,17 Related Passages: 1 Kings 10:16; 17 King Solomon made 200 large shields of beaten gold, using 600 shekels of gold on each large shield. 17 He made 300 shields of beaten gold, using three minas of gold on each shield, and the king put them in the house of the forest of Lebanon. 1 Kings 14:26-28 He (SHISHAK) took away the treasures of the house of the LORD and the treasures of the king’s house, and he took everything, even taking all the shields of gold which Solomon had made. 27 So King Rehoboam made shields of bronze in their place, and committed them to the care of the commanders of the guard who guarded the doorway of the king’s house. 28 Then it happened as often as the king entered the house of the LORD, that the guards would carry them and would bring them back into the guards’ room. PEOPLE SPARED BUT KINGDOM SPOILED! So Shishak king of Egypt came up against Jerusalem, and took the treasures of the house of the LORD and the treasures of the king’s palace. He took everything; he even took the golden shields which Solomon had made - This is amazing turnaround -- Solomon had left the most abundant wealth of any king to his son and in only 5 years it was largely depleted! Why? They forsook the Law of the LORD! In fact what Solomon had accumulated over many years was gone in a matter of days! Proverbs 23:5 says "When you set your eyes on it, it is gone. For wealth certainly makes itself wings Like an eagle that flies toward the heavens." Solomon's gold was gone! Rehoboam, forsaking the way of David and Solomon (2Ch 11:17), has forfeited their divine blessings. THOUGHT - Look out when you set your sights on treasure for you may soon forsake your greatest Treasure, the LORD! Guzik on taking of the shields - 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. 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. Cyril
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Spurgeon - "The temple was always very rich. Shishak came and stripped it. Everything there that was really valuable was taken away. That is generally the way with the devil. God is satisfied with tithes; but Shishak and Satan take all." (Spurgeon) Spurgeon - He did not plunder the people; he was contented with the loot of the temple and the palace. These were comparatively easy terms for the conquered nation, and one wonders how such a powerful king as Shishak should have been thus satisfied in those days; but God has the hearts of all men under his control, and even when he lets a powerful foe go forth against his people, he still restrains him when he pleases. What a mercy it is for us that, when God chastens us, there is an end to it! It is always in measure, he does not let loose the fullness and the fierceness of his wrath, as he will upon the castaways in eternity; but when he lays his rod upon us, he counts every stripe. Forty stripes save one was all that an Israelite might have to endure; and, surely, God often stops far short of that number when he deals with us. However, Shishak humiliated the king and his people by taking away the treasures of the temple and the palace; and, among the rest of his plunder, “he carried away the shields of gold, which Solomon had made.” Henry
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Spurgeon - That was a come-down indeed, from shield’s of gold to shields of copper; that is, I suppose, what is meant here by the brass. This is what the king suffered at the hands of Shishak; and it was an emblem of the condition of his people. The golden kingdom had became a brazen one. August Konkel: The gold shields served a ritual function. They were carried by the guard accompanying the king when he moved from the palace to the temple. Royal processionals lost much of their splendor with the bronze shields, but these were safely stored in the huge armory Solomon had built. (Multipart Video Series on 1-2 Chronicles) David
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Spurgeon - Or, some behaved well. Even a measure of humiliation is acceptable with God; and though he did not save the nation from being plundered, yet he did rescue it from being altogether smitten. Alas for Rehoboam, he did a bad day’s work when he turned away from God!.... Spurgeon conditions were good in Judah - Or, rather, “things in Judah even went well.” There was comparative prosperity; they were not altogether prosperous, for they were not altogether right with God; but there was a sufficient proportion of godly men, the Puritanic party, the Evangelical party, was strong enough in the land, for God still to look upon it with favor, yet not unmixed with disapprobation; for the party that worshipped idols, the party composed of the superstitious, the party belonging to the world was still very strong. Ron Daniel - 12:12-16 Summary Of Rehoboam's Life. As we see again, Rehoboam's double-mindedness lasted throughout his lifetime. He humbled himself, but then did evil. David
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Spurgeon - He was one of that fickle sort, neither here nor there; a compromising gentleman, not very definite in anything; he would go right if he were driven that way, and he would go wrong if he were led in that direction. Oh, how many there are who never prepare their hearts to seek the Lord! They are not determinately bad; they have not enough backbone in them to be leaders in evil; but they are never good for much, because they have never made up their minds to do the right at all costs; they have never had their heart prepared by the Holy Spirit to seek the Lord. Spurgeon - 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.” Martin Selman - “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.” (BORROW 2 Chronicles : a commentary) J.A. Thompson: The evil associated with his reign is explained in the parallel account in 1 Kgs 14:22–24 to be idolatry, but there it is attributed to the whole nation of Judah. The Chronicler focuses only on the sins of Rehoboam. He had not set his heart on seeking the Lord. Despite his early good impression (11:5–23) he finally was judged in unfavorable terms (see 13:5–7). Geoffrey Kirkland: We learn 4 things from v.14: 1. the REVIEW — he did evil… 2. the REASON — because… 3. the ROOT — he did not set his heart… 4. the RESOLVE — to seek the LORD Frederick Mabie: As anticipated in Solomon’s temple-dedication prayer, God abounds in mercy and forgiveness when his people seek him in humility and contrition. This is a theme stressed over and again by the Chronicler, no doubt for the instruction and encouragement of the postexilic community still reeling from the sting of drastic divine judgment. Although there is some “good” to be found in Judah (cf. 11:2-4, 16-17; 12:5-7), Rehoboam is nonetheless described at the beginning of chapter 12 as abandoning God’s covenantal law (cf. v. 1), and he is summarized at the end of the chapter as doing evil because he did not set his heart on the Lord (v. 14). Peter Wallace: There is only one thing that God requires of us. You can say it a lot of different ways – but it is really just one thing. Set your heart to seek the LORD. (the idea of “set your heart” has to do with “firmly establishing” your heart; this is the word used to describe how God has firmly established the heavens and the earth). The point here is that this must be your fixed and determined purpose. This is not something that you can “try” for a few weeks to see if it works. It must be your settled conviction – the one thing that drives you in everything else – To seek the LORD. David
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Spurgeon - Sermon Notes on 2Ch 12:14 —“And he did evil, because he prepared not his heart to seek the Lord.” See his sermon Rehoboam the Unready This is the summing up of Rehoboam’s life: he was not so bad as some, but he did evil in various ways, not so much from design as from neglect. The evil effects of the father’s sin and the mother’s idolatry were seen in their son, yet there was another cause, namely, a want of heart-preparation. The son of Solomon very naturally desired many wives—2 Chron. 11:23; and it was no marvel that the child of Naamah the Ammonitess allowed images and groves to defile the land; yet there was a deeper cause of his life’s evil, and that lay in himself. His heart was not thorough with the Lord, and he, himself, was not carefully consecrated to the worship of Jehovah. He might have done well had he not been Rehoboam the Unready. I. HE DID NOT BEGIN LIFE WITH SEEKING THE LORD. 1. He was young, and should have sought wisdom of God; but he went to Shechem to meet the people without prayer or sacrifice. 2 Chron. 10:1. That which commences without God will end in failure. 2. He leaned on counsellors, saying, “What advice give ye?” Of those counsellors he chose the worst, namely, the younger and prouder nobles. 2 Chron. 10:8. Those who reject divine wisdom generally refuse all other wisdom. 3. He committed great folly by threatening the people, and refusing their just demands; and that while as yet he had not been accepted as their king. 2 Chron. 10:13, 14. He had none of his father’s wisdom. How can they act prudently and prosperously who are not guided of the Lord? II. HE SHOWED NO HEART IN SEEKING THE LORD AFTERWARDS. 1. He obeyed the prophet’s voice when the man of God forbade him to fight with Israel; yet afterwards he forsook the law of the Lord. 2 Chron. 12:1. He is said to have been “young and tender-hearted,” which means soft. 2 Chron. 13:7. 2. He winked at the most horrible crimes among the people whom he ought to have judged. 1 Kings 14:24. 3. He fell into his father’s sins. 4. He busied himself more for the world than for God. We hear nothing of his worship but much of his building, nothing of his faith but much of his fickleness. 2 Chron. 11:5–12. III. HE WAS NOT FIXED AND PERSEVERING IN HIS SEEKING THE LORD. 1. For three years his loyalty to his God made him prosper, by bringing into Judah all the better sort of people who fled from Jeroboam’s calf-worship. (2 Chron. 11:13–17), yet he forsook the Lord who had prospered him. 2. He grew proud, and God handed him over to Shishak. Verse 5. 3. He humbled himself and was pardoned, yet he stripped the Lord’s house to buy off the king of Egypt. 4. He wrought no great reforms and celebrated no great passover, yet he owned, “the Lord is righteous.” Verse 6. IV. HE HAD NO CARE TO SEEK THE LORD THOROUGHLY. Yet no man is good by accident: no one goes right who has not intended to do so. Without heart, religion must die. 1. Human nature departs from the right way, especially in kings, who are tolerated in more sin than others. 2. Courtiers usually run the wrong way, especially the young, proud, and frivolous. Rehoboam loved the gay and proud, and gave himself up to their lead. 3. Underlings are apt to follow us and applaud us if we go in an evil path, even as Judah followed Rehoboam. Thus those who should lead are themselves led. The kind of preparation required by me, in order to the diligent and acceptable seeking of the Lord, my God, is somewhat after this fashion:— To feel and confess my need of God in the whole of my life. To cry unto him for help and wisdom. To yield to his guidance, and not to follow the counsel of vain persons, nor to bluster at those around me. To be anxious to be right in everything, searching the Scriptures, and seeking by prayer, to know what I should do. To serve the Lord carefully and earnestly, leaving nothing to chance, passion, fashion, or whim. Are there any professors among us of the same sort as Rehoboam? Are there any hopeful young men who lack whole-hearted devotion to the Lord? Are there any older men who have suffered already from vacillation, hesitation, or double-mindedness? Are there any just escaped from such trouble who nevertheless are not firm, and ready even now? Oh, for a clear sense of the evil and folly of such a condition! Oh, for the confirming power of the Holy Ghost! Oh, for vital union with the Lord Jesus! EXAMPLES Before the University Boat-race comes off, the men undergo a long and severe training. They would not think of contending for the mastery without preparation; and do we imagine that we can win the race of life at a venture, without bringing under the body and cultivating the mind? The preacher studies his discourse carefully, though it will only occupy part of an hour; and is our life-sermon worthy of no care and consideration? A saintly life is a work of far higher art than the most valuable painting or precious statue, yet neither of these can be produced without thought. A man must be at his best to produce an immortal poem, yet a few hundred lines will sum it all up. Let us not dream that the far greater poem of a holy life can be made to flow forth like impromptu verse. Well known to me was a kindly, well-disposed gentleman, who, like Rehoboam, was tender-hearted or persuasible. He was a worldling of pleasing manners, who delighted in the esteem of the circle which surrounded him. He had a great respect for religious persons, and especially for ministers; but he could not afford to be a godly man himself, for then he might have become unpopular with a large circle of worldly fashionables. He once quitted an assembly which I addressed, because he said, “I felt almost on the go, and should soon have been converted if I had not rushed out.” “There,” said he, “Spurgeon, I am like an india-rubber doll when you are preaching; you can make me into any shape you like; but then I get back into my old form when you have done.” He was an accurate reproduction of the soft-souled son of Solomon: a very Pliable, easily persuaded to set out on pilgrimage, but equally ready to return at the world’s call. The parable of the two sons will come in here. Rehoboam said, “I go, Sir”; but he went not. The modern Rehoboam is a perfect gentleman: if he did but know his own mind, he would also be a man. He is inclined to obey God, but others incline him to keep in the fashion. He is like the pear which the French call Bon Chrétien, very promising, but apt to become sleepy, and to rot at the core. This sort of people is not of much use either to the good cause or to its opposite. 2 Chronicles 12:15 Now the acts of Rehoboam, from first to last, are they not written in the records of Shemaiah the prophet and of Iddo the seer, according to genealogical enrollment? And there were wars between Rehoboam and Jeroboam continually. first and last: 2Ch 9:29 book: Heb. words Shemaiah: 2Ch 12:5 1Ki 12:22 Iddo: 2Ch 9:29 13:22 wars: 1Ki 14:30 Related Passages: 1 Kings 14:29-31 Now the rest of the acts of Rehoboam and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? 30 There was war between Rehoboam and Jeroboam continually. 31 And Rehoboam slept with his fathers and was buried with his fathers in the city of David; and his mother’s name was Naamah the Ammonitess. And Abijam his son became king in his place. REHOBOAM'S REIGN RECORDED BY A PROPHET AND A SEER Now the acts of Rehoboam, from first to last, are they not written in the records of Shemaiah the prophet and of Iddo the seer, according to genealogical enrollment? - Shemaiah's records provided some of the source material for the book (2Ch 11:2; 12:5). (Ryrie) And there were wars between Rehoboam and Jeroboam continually - This was a "civil war" with brother fighting brother like in the American Civil War but this one did not come to an end as did America's civil war (after 4 years, 1 month and 2 weeks).
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Spurgeon - So they pass away. One generation dies, and another follows. God grant that, when we fall asleep, it may not be with the sin of Rehoboam lying upon us, neither may we be succeeded by evil sons; but may we serve God in our day, and be followed by those who shall serve him still better! The Lord grant it! Amen. Spurgeon - Where are those books now? It is of no consequence whatever where they are. There are a great many other books that have perished because they were not inspired. They were books of genealogies, valuable in their day; but if they had been of any use to us spiritually, they would have been preserved. Now, as other ancient books have evidently been lost, let us devoutly bless God that the inspired Books have been preserved to us. By what a continuous miracle of Providence, every inspired letter has been continued in existence, it would be hard to tell; but we ought constantly to praise the Lord that, out of the Book of this prophecy, not a line has been removed. Payne - “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.” (See The Expositor's Bible Commentary - Abridged Edition- Page 50) 2 Chronicles 12:16 And Rehoboam slept with his fathers and was buried in the city of David; and his son Abijah became king in his place. slept: 1Ki 14:29-31 Abijah: 2Ch 13:1 1Ki 14:31, Abijam, 1Ch 3:10 Mt 1:7, Abia ABIJAH ASCENDS TO THRONE And Rehoboam slept with his fathers and was buried in the city of David; and his son Abijah became king in his place This was Rehoboam's favorite son (2Ch 11:21-22). In 1Ki 14:31 Abijah is called Abijam. Related Resource: Who was King Abijah in the Bible? | GotQuestions.org Steven