2 Chronicles 12 commentary

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.

CHAPTER 12

2Ch 12:1-12. Rehoboam, Forsaking God, Is Punished by Shishak.

1. when Rehoboam had established the kingdom, and had strengthened himself--(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.

2. Shishak king of Egypt came up against Jerusalem--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.

3-5. the Lubims--the Libyans of northeastern Africa.

the Sukkiims--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.

and the Ethiopians--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).

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

7-8. when the Lord saw that they humbled themselves--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.

9. So Shishak ... came up against Jerusalem--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.

he took all--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].

the shields of gold--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.

12. when he humbled himself, the wrath of the Lord turned from him--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.

2Ch 12:13-16. His Reign and Death.

13-14. Rehoboam strengthened ... and reigned--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

he prepared not his heart to seek the Lord--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).

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

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

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

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.

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.

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.

Whereupon the princes of Israel and the king humbled themselves - This is not mentioned in the parallel place, 1Kgs 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.

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.

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

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.

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, 2Chr 10:8, 2Chr 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, 2Chr 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.

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

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

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

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

Lubims - A people of Africk bordering upon Egypt. Sukkiims - A people living in tents, as the word signifies; and such there were not far from Egypt, both in Africk and in Arabia. Ethiopians - Either those beyond Egypt, or the Arabians.

Some deliverance - 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.

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

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

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

2 And it came to pass, that in the fifth year of king Rehoboam, Shishak king of Egypt came up against Jerusalem ( because they had transgressed against the LORD)

Presently after the Apostacy of the King and People, which was in his fourth year, by comparing this with ch. 11. 17.

Marginal references: 1 Kin. 14. 24, 25.

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 Sukkiims , and the Ethiopians .

A People of Africa bordering upon Egypt: of whom see ch. 16. 8. Dan. 11. 43. Nah. 3. 9.

A People living in Tents, as the Word signifies; and such there were not far from Egypt both in Africa and in Arabia.

Either those beyond Egypt, or the Arabians.

7 And when the LORD saw that they humbled themselves , the word of the LORD came to Shemajah, saying, They have humbled themselves, therefore I will not destroy them, but I will grant them some deliverance, and my wrath shall not be poured out upon Jerusalem by the hand of Shishak.

Which though they did but forcedly, yet God was pleased so far to regard it as to mitigate their Calamity.

I will give some stop to the course of my Wrath which was ready to be poured forth upon them to their utter Destruction.

Marginal references: Or, a l[illegible: 1+ letters]ttle while.

8 Nevertheless, they shall be his servants; that they may know my service, and the service of the kingdoms of the countries .

That they may experimentally know and feel the Difference between my Yoke and the Yoke of a Foraign and Idolatrous Prince, and what Mischief they have done to themselves by forsaking me and my Service.

9 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 kings house , he took all: he carried away also the shields of gold, which Solomon had made.

Upon which Condition and Rehoboams Submission to him he delivered up to him the fenced Cities of Judah, which he had taken v. 4. But of this and the two next verses see on 1 Kin. 14. 26, &c.

Marginal references: 1 Ki[illegible: 1+ letters]. 10. 16. Ch. 9. 15.

12 And when he humbled himself, the wrath of the LORD turned from him, that he would not destroy him altogether: and also in Judah things went well .

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 Gods 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 reg[illegible: 1+ letters]in some degree of their former Prosperity. Whence it follows, v. 13. So, there being some respite given and Peace being restored, Rehoboam strengthened himself, &c.

Marginal references: Or, and yet in Iudah there wer[illegible: 1+ letters] good things.

14 And he did evil, because he prepared not his heart to seek the LORD.

Or, directed n[illegible: 1+ letters]t: 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.

Marginal references: Or, fixed, 1 Sam. 7. 3.

15 Now the acts of Rehoboam, first and last, are they not written in the book of Shemajah the prophet, and of Iddo the seer, concerning genea logies ? And there were wars between Rehoboam and Jeroboam con[illegible: 1+ letters]inually.

In an Historical Account written by him of the Genealogies and Actions of the Kings of Judah.

Marginal references: Heb. words.

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.

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.

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.

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.

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.

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.

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.

Abijah's Reign over Judah. (b. c. 970.)

1 And it came to pass, when Rehoboam had established the kingdom, and had strengthened himself, he forsook the law of the Lord , and all Israel with him. 2 And it came to pass, that in the fifth year of king Rehoboam Shishak king of Egypt came up against Jerusalem, because they had transgressed against the Lord , 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 Sukkiims, and the Ethiopians. 4 And he took the fenced cities which pertained to Judah, and came to Jerusalem. 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 therefore have I also left you in the hand of Shishak. 6 Whereupon the princes of Israel and the king humbled themselves; and they said, The Lord is righteous. 7 And 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; and my wrath shall not be poured out upon Jerusalem by the hand of Shishak. 8 Nevertheless they shall be his servants; that they may know my service, and the service of the kingdoms of the countries. 9 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 all: he carried away also the shields of gold which Solomon had made. 10 Instead of which king Rehoboam made shields of brass, and committed them to the hands of the chief of the guard, that kept the entrance of the king's house. 11 And when the king entered into the house of the Lord , the guard came and fetched them, and brought them again into the guard chamber. 12 And when he humbled himself, the wrath of the Lord turned from him, that he would not destroy him altogether: and also in Judah things went well.

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, v. 1. He had his happy triennium, when he walked in the way of David and Solomon (ch. xi. 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, v. 2, 3, 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, v. 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 (ch. xi. 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, v. 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," v. 7, 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 (v. 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 are 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 (v. 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 (v. 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 (v. 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 (Deut. xxviii. 47, 48), till they think of returning to their first Master, for then it was better with them," Hos. ii. 7. This, some think, is the meaning of Ezek. xx. 24, 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, v. 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 (v. 9-11), we had an account of before, 1 Kings xiv. 25-28.

Jeroboam Defeated by Abijah. (b. c. 965.)

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 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. 14 And he did evil, because he prepared not his heart to seek the Lord . 15 Now 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 continually. 16 And Rehoboam slept with his fathers, and was buried in the city of David: and Abijah his son reigned in his stead.

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, v. 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, (v. 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 (v. 1) in his fourth year. 2. That he was never rightly fixed in his religion, v. 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.