II Chronicles 9

Solomon here continues to appear great both at home and abroad. We had this account of his grandeur, 1 Kings 10. Nothing is here added; but his defection towards his latter end, which we have there (ch. 11), is here omitted, and the close of this chapter brings him to the grave with an unstained reputation. Perhaps none of the chapters in the Chronicles agree so much with a chapter in the Kings as this does with 1 Kings 10 verse for verse, only that the first two verses there are put into one here, and verse 25 here is taken from 1 Kings 4:26, and the last three verses here from 1 Kings 11:41 -43. Here is,

I. The honour which the queen of Sheba did to Solomon, in the visit she made him to hear his wisdom, ver. 1 -12.

II. Many instances given of the riches and splendour of Solomon's court, ver. 13 -28.

III. The conclusion of his reign, ver. 29 -31.

II Chronicles 9:1-12

The Queen of Sheba Visit Solomon. B. C. 992.

¹ And when the queen of Sheba heard of the fame of Solomon, she came to prove Solomon with hard questions at Jerusalem, with a very great company, and camels that bare spices, and gold in abundance, and precious stones: and when she was come to Solomon, she communed with him of all that was in her heart. ² And Solomon told her all her questions: and there was nothing hid from Solomon which he told her not. ³ And when the queen of Sheba had seen the wisdom of Solomon, and the house that he had built, ⁴ And the meat of his table, and the sitting of his servants, and the attendance of his ministers, and their apparel; his cupbearers also, and their apparel; and his ascent by which he went up into the house of the LORD; there was no more spirit in her. ⁵ And she said to the king, It was a true report which I heard in mine own land of thine acts, and of thy wisdom: ⁶ Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard. ⁷ Happy are thy men, and happy are these thy servants, which stand continually before thee, and hear thy wisdom. ⁸ Blessed be the LORD thy God, which delighted in thee to set thee on his throne, to be king for the LORD thy God: because thy God loved Israel, to establish them for ever, therefore made he thee king over them, to do judgment and justice. ⁹ And she gave the king a hundred and twenty talents of gold, and of spices great abundance, and precious stones: neither was there any such spice as the queen of Sheba gave king Solomon. ¹⁰ And the servants also of Huram, and the servants of Solomon, which brought gold from Ophir, brought algum trees and precious stones. ¹¹ And the king made of the algum trees terraces to the house of the LORD, and to the king's palace, and harps and psalteries for singers: and there were none such seen before in the land of Judah. ¹² And king Solomon gave to the queen of Sheba all her desire, whatsoever she asked, beside that which she had brought unto the king. So she turned, and went away to her own land, she and her servants.

This passage of story had been largely considered in the Kings; yet, because our Saviour has proposed it as an example to us in our enquiries after him (Matt. 12:42), we must not pass it over without observing briefly,

1. Those who honour God he will honour, 1 Sam. 2:30. Solomon had greatly honoured God, in building, beautifying, and dedicating the temple; all his wisdom and all his wealth were employed for the making of that a consummate piece: and now God made his wisdom and wealth to redound greatly to his reputation. The way to have both the credit and comfort of all our endowments and all our enjoyments is to consecrate them to God and use them for him.

2. Those who know the worth of true wisdom will grudge no pains nor cost to obtain it. The queen of Sheba put herself to a great deal of trouble and expense to hear the wisdom of Solomon; and yet, learning from him to serve God and do her duty, she thought herself well paid for her pains. Heavenly wisdom is that pearl of great price which is a good bargain to purchase by parting with all that we have.

3. As every man has received the gift so he ought to minister the same for the edification of others, as he has opportunity. Solomon was communicative of his wisdom and willing to teach others what he knew himself. Being taught of God, freely he had received, and freely he gave. Let those that are rich in wisdom, as well as wealth, learn to do good and be ready to distribute. Give to every one that asketh.

4. Good order in a family, a great family, especially in the things of God, and a regular discharge of the duties of religious worship, are highly expedient, and to be much admired wherever found. The queen of Sheba was exceedingly affected to see the propriety with which Solomon's servants attended him and with which both he and they attended in the house of God. David's ascent to the house of the Lord was also pleasant and interesting, Ps. 42:4.

5. Those are happy who have the opportunity of a constant converse with such as are knowing, wise, and good. The queen of Sheba thought Solomon's servants happy who continually heard his wisdom; for, it seems, even to them he was communicative. And it is observable that the posterity of those who had places in his court were willing to have the names of their ancestors forgotten, and thought themselves sufficiently distinguished and dignified when they were called the children of Solomon's servants (Ezra 2:55; Neh. 7:57); so eminent were they that it was honour enough to be named from them.

6. We ought to rejoice and give God thanks for the gifts, graces, and usefulness, of others. The queen of Sheba blessed God for the honour he put upon Solomon, and the favour he did to Israel, in advancing him to the throne, v. 8. By giving God the praise of the prosperity of others, we share in the comfort of it; whereas, by envying the prosperity of others, we lose the comfort even of our own. The happiness of both king and kingdom she traces up to the fountain of all bliss, the divine favour: it was because thy God delighted in thee and because he loved Israel. Those mercies are doubly sweet in which we can taste the kindness and good will of God as our God.

7. It becomes those that are wise and good to be generous according to their place and power. The queen of Sheba was so to Solomon, Solomon was so to her, v. 9, 12. They both knew how to value wisdom, and therefore were neither of them covetous of their money, but cultivated the acquaintance and confirmed the friendship they had contracted by mutual presents. Our Lord Jesus has promised to give us all our desire: Ask, and it shall be given you. Let us study what we shall render to him, and not think any thing too much to do, or suffer, or part with, for him.

II Chronicles 9:13-31

The Magnificence of Solomon; the Death of Solomon. B. C. 975.

¹³ Now the weight of gold that came to Solomon in one year was six hundred and threescore and six talents of gold; ¹⁴ Beside that which chapmen and merchants brought. And all the kings of Arabia and governors of the country brought gold and silver to Solomon. ¹⁵ And king Solomon made two hundred targets of beaten gold: six hundred shekels of beaten gold went to one target. ¹⁶ And three hundred shields made he of beaten gold: three hundred shekels of gold went to one shield. And the king put them in the house of the forest of Lebanon. ¹⁷ Moreover the king made a great throne of ivory, and overlaid it with pure gold. ¹⁸ And there were six steps to the throne, with a footstool of gold, which were fastened to the throne, and stays on each side of the sitting place, and two lions standing by the stays: ¹⁹ And twelve lions stood there on the one side and on the other upon the six steps. There was not the like made in any kingdom. ²⁰ And all the drinking vessels of king Solomon were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold: none were of silver; it was not any thing accounted of in the days of Solomon. ²¹ For the king's ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish bringing gold, and silver, ivory, and apes, and peacocks. ²² And king Solomon passed all the kings of the earth in riches and wisdom. ²³ And all the kings of the earth sought the presence of Solomon, to hear his wisdom, that God had put in his heart. ²⁴ And they brought every man his present, vessels of silver, and vessels of gold, and raiment, harness, and spices, horses, and mules, a rate year by year. ²⁵ And Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen; whom he bestowed in the chariot cities, and with the king at Jerusalem. ²⁶ And he reigned over all the kings from the river even unto the land of the Philistines, and to the border of Egypt. ²⁷ And the king made silver in Jerusalem as stones, and cedar trees made he as the sycamore trees that are in the low plains in abundance. ²⁸ And they brought unto Solomon horses out of Egypt, and out of all lands. ²⁹ Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat? ³⁰ And Solomon reigned in Jerusalem over all Israel forty years. ³¹ And Solomon slept with his fathers, and he was buried in the city of David his father: and Rehoboam his son reigned in his stead.

We have here Solomon in his throne, and Solomon in his grave; for the throne would not secure him from the grave. Mors sceptra ligonibus aequat – Death wrenches from the hand the sceptre as well as the spade.

I. Here is Solomon reigning in wealth and power, in ease and fulness, such as, for aught I know, could never since be paralleled by any king whatsoever. In cannot pretend to be critical in comparing the grandeur of Solomon with that of some of the great princes of the earth. But I may observe that the most illustrious of them were famed for their wars, whereas Solomon reigned forty years in profound peace. Some of those that might be thought to vie with Solomon affected retirement, kept people in awe by keeping them at a great distance; nobody must see them, or come near him, upon pain of death: but Solomon went much abroad, and appeared in public business. So that, all things considered, the promise was fulfilled, that God would give him riches, and wealth, and honour, such as no kings have had, or shall have, ch. 1:12.

1. Never any prince appeared in public with great splendour than Solomon did, which to those that judge by the sight of the eye, as most people do, would very much recommend him. He had 200 targets and 300 shields, all of beaten gold, carried before him (v. 15, 16), and sat upon a most stately throne, v. 17 -19. There was not the like in any kingdom. The lustre wherein he appeared was typical of the spiritual glory of the kingdom of the Messiah and but a faint representation of his throne, which is above every throne. Solomon's pomp was all artificial; and therefore our Saviour prefers the natural beauty of the lilies of the field before it. Matt. 6:29, Solomon, in all his glory, was not arrayed like one of these.

2. Never any prince had greater plenty of gold and silver, though there were no gold or silver mines in his own kingdom. Either he made himself master of the mines in other countries, and, having a populous country, sent hands to dig out those rich metals, or, having a fruitful country, he exported the commodities of it and with them fetched home all this gold that is here spoken of, v. 13, 14 -21.

3. Never any prince had such presents brought him by all his neighbours as Solomon had: All the kings of Arabia, and governors of the country, brought him gold and silver (v. 14), not as tribute which he extorted from them, but as freewill offerings to procure his favour, or in a way of exchange for some of the productions of his husbandry, corn or cattle. All the kings of the earth brought him presents, that is, all in those parts of the world (v. 24, 28), because they coveted his acquaintance and friendship. Herein he was a type of Christ, to whom, as soon as he was born, the wise men of the east brought presents, gold, frankincense, and myrrh (Matt. 2:11), and to whom all that are about him must bring presents, Ps. 76:11; Rom. 12:1.

4. Never any prince was so renowned for wisdom, so courted, so consulted, so admired (v. 23): The kings of the earth (for it was too great a favour for common persons to pretend to) sought to hear his wisdom – his natural philosophy, or his skill in physic, or his state policy, or his rules of prudence for the conduct of human life, or perhaps the principles of his religion, and the reasons of it. The application which they then made to Solomon to hear his wisdom will aggravate, shame, and condemn, men's general contempt of Christ and his gospel. Though in them are hidden all the treasures of wisdom and knowledge, yet none of the princes of this world desire to know them, for they are foolishness to them, 1 Cor. 2:8, 14.

II. Here is Solomon dying, stripped of his pomp, and leaving all his wealth and power, not to one concerning whom he knew not whether he would be a wise man or a fool (Eccles. 2:19), but who he knew would be a fool. This was not only vanity but vexation of spirit, v. 29 -31. It is very observable that no mention is here made of Solomon's departure from God in his latter days, not the least hint given of it,

1. Because the Holy Ghost would teach us not to take delight in repeating the faults and follies of others. If those that have been in reputation for wisdom and honour misbehave, though it may be of use to take notice of their misconduct for warning to ourselves and others, yet we must not be forward to mention it, once the speaking of it is enough; why should that unpleasing string be again struck upon? Why can we not do as the sacred historian here does, speak largely of that in others which is praise-worthy, without saying any thing of their blemishes, yea, though they have been gross and obvious? This is but doing as we would be done by.

2. Because, though he fell, yet he was not utterly cast down. His sin is not again recorded, because it was repented of, and pardoned, and became as if it had never been. Scripture-silence sometimes speaks. I am willing to believe that its silence here concerning the sin of Solomon is an intimation that none of the sins he committed were mentioned against him, Ezek. 33:16. When God pardons sin he casts it behind his back and remembers it no more.

II Chronicles 10

This chapter is copied almost verbatim from 1 Kings 12:1 -19, where it was opened at large. Solomon's defection from God was not repeated, but the defection of the ten tribes from his family is, in this chapter, where we find,

I. How foolish Rehoboam was in his treating with them, ver. 1, 5 -14.

II. How wicked the people were in complaining of Solomon (ver. 2 -4) and forsaking Rehoboam, ver. 16 -19.

III. How just and righteous God was in all this, ver. 15. His counsel was thereby fulfilled. With him are strength and wisdom; both the deceived and the deceiver (the fool and the knave) are his (Job 12:16), that is, are made use of by him to suit his purposes.

II Chronicles 10:1-11

Rehoboam Succeeds Solomon. B. C. 975.

¹ And Rehoboam went to Shechem: for to Shechem were all Israel come to make him king. ² And it came to pass, when Jeroboam the son of Nebat, who was in Egypt, whither he had fled from the presence of Solomon the king, heard it, that Jeroboam returned out of Egypt. ³ And they sent and called him. So Jeroboam and all Israel came and spake to Rehoboam, saying, ⁴ Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee. ⁵ And he said unto them, Come again unto me after three days. And the people departed. ⁶ And king Rehoboam took counsel with the old men that had stood before Solomon his father while he yet lived, saying, What counsel give ye me to return answer to this people? ⁷ And they spake unto him, saying, If thou be kind to this people, and please them, and speak good words to them, they will be thy servants for ever. ⁸ But he forsook the counsel which the old men gave him, and took counsel with the young men that were brought up with him, that stood before him. ⁹ And he said unto them, What advice give ye that we may return answer to this people, which have spoken to me, saying, Ease somewhat the yoke that thy father did put upon us? ¹⁰ And the young men that were brought up with him spake unto him, saying, Thus shalt thou answer the people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it somewhat lighter for us; thus shalt thou say unto them, My little finger shall be thicker than my father's loins. ¹¹ For whereas my father put a heavy yoke upon you, I will put more to your yoke: my father chastised you with whips, but I will chastise you with scorpions.

We may observe here,

1. The wisest and best cannot give every body content. Solomon enriched and advanced his kingdom, did all (one would think) that could be done to make then happy and easy; and yet either he was indiscreet in burdening them with the imposition of taxes and services, or at least there was some colour of reason to think him so. No man is perfectly wise. It is probable that it was when Solomon had declined from God and his duty that his wisdom failed him, and God left him to himself to act in this impolitic manner. Even Solomon's treasures were exhausted by his love of women; and probably it was to maintain them, and their pride, luxury, and idolatry, that he burdened his subjects.

2. Turbulent and ungrateful spirits will find fault with the government, and complain of grievances, when they have very little reason to do so. Had they not peace in Solomon's time? They were never plundered by invaders, as formerly, never put in fear by the alarms of war, nor obliged to hazard their lives in the high places of the field. Had they not plenty – meat enough, and money enough? What would they more? O fortunatos nimium, sua si bona norint! – O happy, if they knew their happy state! And yet they complain that Solomon made their yoke grievous. If any complain thus of the yoke of Christ, that they might have a pretence to break his bands in sunder and cast away his cords from them, we are sure that he never gave them any cause at all for the complaint, whatever Solomon did. His yoke is easy, and his burden is light. He never made us serve with an offering, nor wearied us with incense.

3. Many ruin themselves and their interests by trampling upon and provoking their inferiors. Rehoboam thought that because he was king he might assume as much authority as his father had done, might have what he would, and do what he would, and carry all before him. But, though he wore his father's crown, he wanted his father's brains, and ought to have considered that, being quite a different man from what his father was, he ought to take other measures. Such a wise man as Solomon may do as we will, but such a fool as Rehoboam must do as he can. The high-mettled horse may be kicked and spurred by him that has the art of managing him; but, if an unskilful horseman do it, it is at his peril. Rehoboam paid dearly for threatening, and talking big, and thinking to carry matters with a high hand. It was Job's wisdom, as well as his virtue, that he despised not the cause of his man-servant or maid-servant, when they argued with him (Job 31:13), but heard them patiently, considered their reasons, and gave them a soft answer. And a similar tender consideration of those in subjection, and a forwardness to make them easy, will be the comfort and praise of all in authority, in the church, in the state, and in families.

4. Moderate counsels are generally wisest and best. Gentleness will do what violence will not do. Most people love to be accosted mildly. Rehoboam's old experienced counsellors directed him to this method (v. 7): "Be kind to this people, and please them, and speak good words to them, and thou art sure of them for ever." Good words cost nothing but a little self-denial, and yet they purchase good things.

5. God often fulfils the counsels of his own wisdom by infatuating men, and giving them up to the counsels of their own folly. No more needs to be done to ruin men than to leave them to themselves, and their own pride and passion.

II Chronicles 10:12-19

Rehoboam's Folly. B. C. 975.

¹² So Jeroboam and all the people came to Rehoboam on the third day, as the king bade, saying, Come again to me on the third day. ¹³ And the king answered them roughly; and king Rehoboam forsook the counsel of the old men, ¹⁴ And answered them after the advice of the young men, saying, My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions. ¹⁵ So the king hearkened not unto the people: for the cause was of God, that the LORD might perform his word, which he spake by the hand of Ahijah the Shilonite to Jeroboam the son of Nebat. ¹⁶ And when all Israel saw that the king would not hearken unto them, the people answered the king, saying, What portion have we in David? and we have none inheritance in the son of Jesse: every man to your tents, O Israel: and now, David, see to thine own house. So all Israel went to their tents. ¹⁷ But as for the children of Israel that dwelt in the cities of Judah, Rehoboam reigned over them. ¹⁸ Then king Rehoboam sent Hadoram that was over the tribute; and the children of Israel stoned him with stones, that he died. But king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. ¹⁹ And Israel rebelled against the house of David unto this day.

We may learn here,

1. That when public affairs are in a ferment violent proceedings do but make bad worse. Rough answers (such as Rehoboam here gave) do but stir up anger and bring oil to the flames. The pilot has need to steer steadily in a storm. Many have been driven to the mischief they did not intend by being too severely dealt with for what they did intend.

2. That, whatever the devices and designs of men are, God is, by all, doing his own work, and fulfilling the word which he has spoken, no iota or tittle of which shall fall to the ground. The cause of the king's obstinacy and thoughtlessness was of God, that he might perform the word which he spoke by Ahijah, v. 15. This does not at all excuse Rehoboam's folly, nor lessen the guilt of his haughtiness and passion, that God was pleased to serve his own ends by them.

3. That worldly wealth, honour, and dominion, are very uncertain things. Solomon reigned over all Israel, and, one would think, had done enough to secure the monarchy entire to his family for many ages; and yet he is scarcely cold in his grave before ten of the twelve tribes finally revolt from his son. All the good services he had done for Israel were now forgotten: What portion have we in David? Thus is the government of Christ cast off by many, notwithstanding all he has done to bind the children of men for ever to himself; they say, We will not have this man to reign over us. But this rebellion will certainly be their ruin.

4. That God often visits the iniquities of the fathers upon the children. Solomon forsakes God, and therefore not he, but his son after him, is forsaken by the greatest part of his people. Thus God, by making the penal consequences of sin to last long and visibly to continue after the sinner's death, would give an indication of its malignity, and perhaps some intimation of the perpetuity of its punishment. He that sins against God not only wrongs his soul, but perhaps wrongs his seed more than he thinks of.

5. That, when God is fulfilling his threatenings, he will take care of that, at the same time, promises do not fall to the ground. When Solomon's iniquity is remembered, and for it his son loses ten tribes, David's piety is not forgotten, nor the promise made to him; but for the sake of that his grandson had two tribes preserved to him. The failings of the saints shall not frustrate any promise made to Christ their Head. They shall be chastised, but the covenant not broken, Ps. 89:31 -34.

II Chronicles 11

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, ver. 1 -4.

II. His successful endeavours to preserve the two tribes that remained, ver. 5 -12.

III. The resort of the priests and Levites to him, ver. 13 -17.

IV. An account of his wives and children, ver. 18 -23.

II Chronicles 11:1-12

Rehoboam Forbidden to Make War. B. C. 975.

¹ And when Rehoboam was come to Jerusalem, he gathered of the house of Judah and Benjamin a hundred and fourscore thousand chosen men, which were warriors, to fight against Israel, that he might bring the kingdom again to Rehoboam. ² But the word of the LORD came to Shemaiah the man of God, saying, ³ Speak unto Rehoboam the son of Solomon, king of Judah, and to all Israel in Judah and Benjamin, saying, ⁴ Thus saith the LORD, Ye shall not go up, nor fight against your brethren: return every man to his house: for this thing is done of me. And they obeyed the words of the LORD, and returned from going against Jeroboam. ⁵ And Rehoboam dwelt in Jerusalem, and built cities for defence in Judah. ⁶ He built even Beth-lehem, and Etam, and Tekoa, ⁷ And Beth-zur, and Shoco, and Adullam, ⁸ And Gath, and Mareshah, and Ziph, ⁹ And Adoraim, and Lachish, and Azekah, ¹⁰ And Zorah, and Aijalon, and Hebron, which are in Judah and in Benjamin fenced cities. ¹¹ And he fortified the strong holds, and put captains in them, and store of victual, and of oil and wine. ¹² And in every several city he put shields and spears, and made them exceeding strong, having Judah and Benjamin on his side.

How the ten tribes deserted the house of David we read in the foregoing chapter. They had formerly sat loose to that family (2 Sam. 20:1, 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, v. 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 (v. 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, v. 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.

II Chronicles 11:13-23

The Priests Adhere to Rehoboam. B. C. 974.

¹³ And the priests and the Levites that were in all Israel resorted to him out of all their coasts. ¹⁴ For the Levites left their suburbs and their possession, and came to Judah and Jerusalem: for Jeroboam and his sons had cast them off from executing the priest's office unto the LORD: ¹⁵ And he ordained him priests for the high places, and for the devils, and for the calves which he had made. ¹⁶ And after them out of all the tribes of Israel such as set their hearts to seek the LORD God of Israel came to Jerusalem, to sacrifice unto the LORD God of their fathers. ¹⁷ So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years: for three years they walked in the way of David and Solomon. ¹⁸ And Rehoboam took him Mahalath the daughter of Jerimoth the son of David to wife, and Abihail the daughter of Eliab the son of Jesse; ¹⁹ Which bare him children; Jeush, and Shamariah, and Zaham. ²⁰ And after her he took Maachah the daughter of Absalom; which bare him Abijah, and Attai, and Ziza, and Shelomith. ²¹ And Rehoboam loved Maachah the daughter of Absalom above all his wives and his concubines: (for he took eighteen wives, and threescore concubines; and begat twenty and eight sons, and threescore daughters.) ²² And Rehoboam made Abijah the son of Maachah the chief, to be ruler among his brethren: for he thought to make him king. 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 desired many wives.

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, v. 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, v. 15. Compare 1 Kings 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, v. 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 (v. 14) and presented themselves to Rehoboam, v. 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, 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, v. 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, Josh. 3:3.

5. They strengthened the kingdom of Judah (v. 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 Zech. 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 (v. 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 (v. 18), another from Absalom, probably that Absalom who was David's son (v. 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 (v. 19, 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 (v. 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.

II Chronicles 12

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, ver. 1.

II. God thereupon sold them into the hands of Shishak, king of Egypt, who greatly oppressed them, ver. 2 -4.

III. God sent a prophet to them, to expound to them the judgment and to call them to repentance, ver. 5.

IV. They thereupon humbled themselves, ver. 6.

V. God, upon their repentance, turned from his anger (ver. 7, 12) and yet left them under the marks of his displeasure, ver. 8 -11. Lastly, Here is a general character of Rehoboam and his reign, with the conclusion of it, ver. 13 -16.

II Chronicles 12:1-12

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. 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, 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. 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, 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 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 (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. 28:47, 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 Ezek. 20:24, 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 14:25 -28.

II Chronicles 12:13-16

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.

II Chronicles 13

We have here a much fuller account of the reign of Abijah, the son of Rehoboam, than we had in the Kings. There we found that his character was no better than his father's – he "walked in the sins of his father, and his heart was not right with God," 1 Kings 15:2, 3. But here we find him more brave and successful in war than his father was. He reigned but three years, and was chiefly famous for a glorious victory he obtained over the forces of Jeroboam. Here we have,

I. The armies brought into the field on both sides, ver. 3. The remonstrance which Abijah made before the battle, setting forth the justice of his cause, ver. 4 -12.

III. The distress which Judah was brought into by the policy of Jeroboam, ver. 13, 14.

IV. The victory they obtained notwithstanding, by the power of God, ver. 15 -20.

V. The conclusion of Abijah's reign, ver. 21, 22.

II Chronicles 13:1-12

Abijah's Reign over Judah. B. C. 957.

¹ Now in the eighteenth year of king Jeroboam began Abijah to reign over Judah. ² He reigned three years in Jerusalem. His mother's name also was Michaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam. ³ And Abijah set the battle in array with an army of valiant men of war, even four hundred thousand chosen men: Jeroboam also set the battle in array against him with eight hundred thousand chosen men, being mighty men of valour. ⁴ And Abijah stood up upon mount Zemaraim, which is in mount Ephraim, and said, Hear me, thou Jeroboam, and all Israel; ⁵ Ought ye not to know that the LORD God of Israel gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt? ⁶ Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, is risen up, and hath rebelled against his lord. ⁷ And there are gathered unto him vain men, the children of Belial, and have strengthened themselves against Rehoboam the son of Solomon, when Rehoboam was young and tenderhearted, and could not withstand them. ⁸ And now ye think to withstand the kingdom of the LORD in the hand of the sons of David; and ye be a great multitude, and there are with you golden calves, which Jeroboam made you for gods. ⁹ Have ye not cast out the priests of the LORD, the sons of Aaron, and the Levites, and have made you priests after the manner of the nations of other lands? so that whosoever cometh to consecrate himself with a young bullock and seven rams, the same may be a priest of them that are no gods. ¹⁰ But as for us, the LORD is our God, and we have not forsaken him; and the priests, which minister unto the LORD, are the sons of Aaron, and the Levites wait upon their business: ¹¹ And they burn unto the LORD every morning and every evening burnt sacrifices and sweet incense: the showbread also set they in order upon the pure table; and the candlestick of gold with the lamps thereof, to burn every evening: for we keep the charge of the LORD our God; but ye have forsaken him. ¹² And, behold, God himself is with us for our captain, and his priests with sounding trumpets to cry alarm against you. O children of Israel, fight ye not against the LORD God of your fathers; for ye shall not prosper.

Abijah's mother was called Maachah, the daughter of Absalom, ch. 11:20; here she is called Michaiah, the daughter of Uriel. It is most probable that she was a grand-daughter of Absalom, by his daughter Tamar (2 Sam. 14:27), and that her immediate father was this Uriel. But we are here to attend Abijah into the field of battle with Jeroboam king of Israel.

I. God gave him leave to engage with Jeroboam, and owned him in the conflict, though he would not permit Rehoboam to do it, ch. 11:4.

1. Jeroboam, it is probable, was now the aggressor, and what Abijah did was in his own necessary defence. Jeroboam, it may be, happening to survive Rehoboam, claimed the crown of Judah be survivorship, at least hoped to get it from this young king, upon his accession to the throne. Against these impudent pretensions it was brave in Abijah to take up arms, and God stood by him.

2. When Rehoboam attempted to recover his ten tribes Jeroboam was upon his good behaviour, and there must be some trial of him; but now that he had discovered what manner of man he was, by setting up the calves and casting off the priests, Abijah is allowed to chastise him, and it does not appear that he intended any more; whereas Rehoboam aimed at no less than the utter reduction of the ten tribes, which was contrary to the counsel of God.

II. Jeroboam's army was double in number to that of Abijah (v. 3), for he had ten tribes to raise an army out of, while Abijah had but two. Of the army on both sides it is said, they were mighty men, chosen men, and valiant; but the army of Judah consisted only of 400,000, while Jeroboam's army amounted to 800,000. The inferior number however proved victorious; for the battle is not always to the strong nor the cause to the majority.

III. Abijah, before he fought them, reasoned with them, to persuade them, though not to return to the house of David (that matter was settled by the divine determination and he acquiesced), yet to desist from fighting against the house of David. He would not have them withstand the kingdom of the Lord in the hands of the sons of David (v. 8), but at least to be content with what they had. Note, It is good to try reason before we use force. If the point may be gained by dint of argument, better so than by dint of sword. We must never fly to violent methods till all the arts of persuasion have been tried in vain. War must be the ultima ratio regum – the last resort of kings. Fair reasoning may do a great deal of good and prevent a good deal of mischief. How forcible are right words! Abijah had got with his army into the heart of their country; for he made this speech upon a hill in Mount Ephraim, where he might be heard by Jeroboam and the principal officers, with whom it is probable he desired to have a treaty, to which they consented. It has been usual for great generals to make speeches to their soldiers to animate them, and this speech of Abijah had some tendency to do this, but was directed to Jeroboam and all Israel. Two things Abijah undertakes to make out, for the satisfaction of his own men and the conviction of the enemy: –

1. That he had right on his side, a jus divinum – a divine right: "You know, or ought to know, that God gave the kingdom to David and his sons for ever" (v. 5), not by common providence, his usual way of disposing of kingdoms, but by a covenant of salt, a lasting covenant, a covenant made by sacrifice, which was always salted; so bishop Patrick. All Israel had owned that David was a king of God's making, and that God had entailed the crown upon his family; so that Jeroboam's taking the crown of Israel at first was not justifiable: yet it is not certain that Abijah referred chiefly to that, for he knew that Jeroboam had a grant from God of the ten tribes. His attempt, however, to disturb the peace and possession of the king of Judah was by no means excusable; for when the ten tribes were given to him two were reserved for the house of David. Abijah shows, (1.) That there was a great deal of dishonesty and disingenuousness in Jeroboam's first setting himself up: He rebelled against his lord (v. 6) who had preferred him (1 Kings 11:28), and basely took advantage of Rehoboam's weakness in a critical juncture, when, in gratitude to his old master and in justice to his title, he ought rather to have stood by him, and helped to secure the people in their allegiance to him, than to head a party against him and make a prey of him, which was unworthily done and what he could not expect to prosper in. Those that supported him are here called vain men (a character perhaps borrowed from Judg. 11:3), men that did not act from any steady principle, but were given to change, and men of Belial, that were for shaking off the yoke of government and setting those over them that would do just as they would have them do. (2.) That there was a great deal of impiety in his present attempt; for, in fighting against the house of David, he fought against the kingdom of the Lord. Those who oppose right oppose the righteous God who sits in the throne judging right, and cannot promise themselves success in so doing. Right may indeed go by the worst for a time, but it will prevail at last.

2. That he had God on his side. This he insisted much upon, that the religion of Jeroboam and his army was false and idolatrous, but that he and his people, the men of Judah, had the pure worship of the true and living God among them. It appears from the character given of Abijah (1 Kings 15:3) that he was not himself in this war chiefly from the religion of his kingdom. For, (1.) Whatever he was otherwise, it should seem that he was no idolator, or, if he connived at the high places and images (ch. 14:3, 5), yet he constantly kept up the temple-service. (2.) Whatever corruptions there were in the kingdom of Judah, the state of religion among them was better than in the kingdom of Israel, with which they were now contending. (3.) It is common for those that deny the power of godliness to boast of the form of it. (4.) It was the cause of his kingdom that he was pleading; and, though he was not himself so good as he should have been, yet he hoped that, for the sake of the good men and good things that were in Judah, God would now appear for them. Many that have little religion themselves yet have so much sense and grace as to value it in others. See how he describes, [1.] The apostasy of Israel from God. "You are a great multitude," said he, "far superior to us in number; but we need not fear you, for you have that among yourselves which is enough to ruin you. For," First, "You have calves for your gods (v. 8), that are unable to protect and help you and will certainly cause the true and living God to oppose you. Those will be Achans, troublers of your camp." Secondly, "You have base men for your priests, v. 9. You have cast off the tribes of Levi, and the house of Aaron, whom God appointed to minister in holy things; and, in conformity to the custom of the idolatrous nations, make any man a priest that has a mind to the office and will be at the charge of the consecration, though ever so much a scandal to the office." Yet such, though very unfit to be priests, were fittest of all to be their priests; for what more agreeable to gods that were no gods than priests that were no priests? Like to like, both pretenders and usurpers. [2.] The adherence of Judah to God: "But as for us (v. 10) we have not forsaken God. Jehovah is our God, the God of our fathers, the God of Israel, who is able to protect us, and give us success. He is with us, for we are with him." First, "At home in his temple: We keep his charge, v. 10, 11. We worship no images, have no priests but what he has ordained, no rites of worship but what he has prescribed. Both the temple service and the temple furniture are of his appointing. His appointment we abide by, and neither add nor diminish. These we have the comfort of, these we now stand up in the defence of: so that upon a religious as well as a civil account we have the better cause. Secondly, Here in the camp; he is our captain, and we may therefore be sure that he is with us, because we are with him, v. 12. And, as a token of his presence, we have here with us his priests, sounding his trumpets according to the law, as a testimony against you, and an assurance to us that in the day of battle we shall be remembered before the Lord our God and saved from our enemies;" for so this sacred signal is explained, Num. 10:9. Nothing is more effectual to embolden men, and put spirit into them, than to be sure that God is with them and fights for them. He concludes with fair warning to his enemies. "Fight not against the God of your fathers. It is folly to fight against the God of almighty power; but it is treachery and base ingratitude to fight against your fathers' God, and you cannot expect to prosper."

II Chronicles 13:13-22

Jeroboam Defeated by Abijah. B. C. 957.

¹³ But Jeroboam caused an ambushment to come about behind them: so they were before Judah, and the ambushment was behind them. ¹⁴ And when Judah looked back, behold, the battle was before and behind: and they cried unto the LORD, and the priests sounded with the trumpets. ¹⁵ Then the men of Judah gave a shout: and as the men of Judah shouted, it came to pass, that God smote Jeroboam and all Israel before Abijah and Judah. ¹⁶ And the children of Israel fled before Judah: and God delivered them into their hand. ¹⁷ And Abijah and his people slew them with a great slaughter: so there fell down slain of Israel five hundred thousand chosen men. ¹⁸ Thus the children of Israel were brought under at that time, and the children of Judah prevailed, because they relied upon the LORD God of their fathers. ¹⁹ And Abijah pursued after Jeroboam, and took cities from him, Beth-el with the towns thereof, and Jeshanah with the towns thereof, and Ephrain with the towns thereof. ²⁰ Neither did Jeroboam recover strength again in the days of Abijah: and the LORD struck him, and he died. ²¹ But Abijah waxed mighty, and married fourteen wives, and begat twenty and two sons, and sixteen daughters. ²² And the rest of the acts of Abijah, and his ways, and his sayings, are written in the story of the prophet Iddo.

We do not find that Jeroboam offered to make any answer at all to Abijah's speech. Though it was much to the purpose, he resolved not to heed it, and therefore he heard it as though he heard it not. He came to fight, not to dispute. The longest sword, he thought, would determine the matter, not the better cause. Let us therefore see the issue, whether right and religion carried the day or no.

I. Jeroboam, who trusted to his politics, was beaten. He was so far from fair reasoning that he was not for fair fighting. We may suppose that he felt a sovereign contempt for Abijah's harangue. "One stratagem," thinks he, "is worth twenty such speeches; we will soon give him an answer to all his arguments; he shall soon find himself overpowered with numbers, surrounded on every side with the instruments of death, and then let him boast of his religion and his title to the crown." A parley, it is probable, was agreed on, yet Jeroboam basely takes the advantage of it, and, while he was treating, laid his ambushment behind Judah, against all the laws of arms. What honour could be expected in a servant when he reigned? Abijah was for peace, but, when he spoke, they were for war, Ps. 120:7.

II. Abijah and his people, who trusted in their God, came off conquerors, notwithstanding the disproportion of their strength and numbers.

1. They were brought into a great strait, put into a great fright, for the battle was before and behind. A good cause, and one which is designed to be victorious, may for a season be involved in embarrassment and distress. It was David's case. They compassed me about like bees, Ps. 118:10 -12.

2. In their distress, when danger was on every side, which way should they look but upwards for deliverance? It is an unspeakable comfort that no enemy (not the most powerful or politic), no stratagem or ambushment, can cut off our communication with heaven; our way thitherward is always open. (1.) They cried unto the Lord, v. 14. We hope they did this before they engaged in this war, but the distress they were in made them renew their prayers and quickened them to be importunate. God brings his people into straits, that he may teach them to cry unto him. Earnest praying is crying. (2.) They relied on the God of their fathers, depended upon his power to help them and committed themselves to him, v. 18. The prayer of faith is the prevailing prayer, and this is that by which we overcome the world, even our faith, 1 John 5:4. (3.) The priests sounded the trumpets to animate them by giving them an assurance of God's presence with them. It was not only a martial but a sacred sound, and put life into their faith. (4.) They shouted in confidence of victory: "The day is our own, for God is with us." To the cry of the prayer they added the shout of faith, and so became more than conquerors.

3. Thus they obtained a complete victory: As the men of Judah shouted for joy in God's salvation, God smote Jeroboam and his army with such terror and amazement that they could not strike a stroke, but fled with the greatest precipitation imaginable, and the conquerors gave no quarter, so that they put to the sword 500,000 chosen men (v. 17), more, it is said, than ever we read of in any history to have been killed in one battle; but the battle was the Lord's, who would thus chastise the idolatry of Israel and own the house of David. But see the sad effect of division: it was the blood of Israelites that was thus shed like water by Israelites, while the heathen, their neighbours, to whom the name of Israel had formerly been a terror, cried, Aha! so would we have it.

4. The consequence of this was that the children of Israel, though they were not brought back to the house of David (which by so great a blow surely they would have been had not the determinate counsel of God been otherwise), yet, for that time, were brought under, v. 18. Many cities were taken, and remained in the possession of the kings of Judah; as Bethel particularly, v. 19. What became of the golden calf there, when it came into the hands of the king of Judah, we are not told; perhaps it was removed to some place of greater safety, and at length to Samaria (Hos. 8:5); yet in Jehu's time we find it at Bethel, 2 Kings 10:29. Perhaps Abijah, when it was in his power to demolish it, suffered it to stand, for his heart was not perfect with God; and, not improving what he had got for the honour of God, he soon lost it all again.

Lastly, The death of both of the conquered and of the conqueror, not long after.

1. Jeroboam never looked up after this defeat, though he survived it two or three years. He could not recover strength again, v. 20. The Lord struck him either with some bodily disease, of which he languished, or with melancholy and trouble of mind; his heart was broken, and vexation at his loss brought his head, probably by this time a hoary head, with sorrow to the grave. He escaped the sword of Abijah, but God struck him: and there is no escaping his sword.

2. Abijah waxed mighty upon it. What number of wives and children he had before does not appear; but now he multiplied his wives to fourteen in all, by whom he had thirty-eight children, v. 21. Happy is the man that hath his quiver full of those arrows. It seems, he had ways peculiar to himself, and sayings of his own, which were recorded with his acts in the history of those times, v. 22. But the number of his months was cut off in the midst, and, soon after his triumphs, death conquered the conqueror. Perhaps he was too much lifted up with his victories, and therefore God would not let him live long to enjoy the honour of them.

II Chronicles 14

In this and the two following chapters we have the history of the reign of Asa, a good reign and a long one. In this chapter we have,

I. His piety, ver. 1 -5.

II. His policy, ver. 6 -8.

III. His prosperity, and particularly a glorious victory he obtained over a great army of Ethiopians that came out against him, ver. 9 -15.

II Chronicles 14:1-8

Asa King of Judah. B. C. 955.

¹ So Abijah slept with his fathers, and they buried him in the city of David: and Asa his son reigned in his stead. In his days the land was quiet ten years. ² And Asa did that which was good and right in the eyes of the LORD his God: ³ For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves: ⁴ And commanded Judah to seek the LORD God of their fathers, and to do the law and the commandment. ⁵ Also he took away out of all the cities of Judah the high places and the images: and the kingdom was quiet before him. ⁶ And he built fenced cities in Judah: for the land had rest, and he had no war in those years; because the LORD had given him rest. ⁷ Therefore he said unto Judah, Let us build these cities, and make about them walls, and towers, gates, and bars, while the land is yet before us; because we have sought the LORD our God, we have sought him, and he hath given us rest on every side. So they built and prospered. ⁸ And Asa had an army of men that bare targets and spears, out of Judah three hundred thousand; and out of Benjamin, that bare shields and drew bows, two hundred and fourscore thousand: all these were mighty men of valour.

Here is,

I. Asa's general character (v. 2): He did that which was good and right in the eyes of the Lord his God.

1. He aimed at pleasing God, studied to approve himself to him. Happy are those that walk by this rule, to do that which is right, not in their own eyes, or in the eye of the world, but in the eyes of God.

2. He saw God's eye always upon him, and that helped much to keep him to what was good and right.

3. God graciously accepted him in what he did, and approved his conduct as good and right.

II. A blessed work of reformation which he set on foot immediately upon his accession to the crown.

1. He removed and abolished idolatry. Since Solomon admitted idolatry, in the latter end of his reign, nothing had been done to suppress it, and so, we presume, it had got ground. Strange gods were worshipped and had their altars, images, and groves; and the temple service, though kept up by the priests (ch. 13:10), was neglected by many of the people. Asa, as soon as he had power in his hands, made it his business to destroy all those idolatrous altars and images (v. 3, 5), they being a great provocation to a jealous God and a great temptation to a careless unthinking people. He hoped by destroying the idols to reform the idolaters, which he aimed at, rather than to ruin them.

2. He revived and established the pure worship of God; and, since the priests did their part in attending God's altars, he obliged the people to do theirs (v. 4): He commanded Judah to seek the Lord God of their fathers, and not the gods of the heathen, and to do the law and the commandments, that is, to observe all divine institutions, which many had utterly neglected. In doing this, the land was quiet before him, v. 5. Though they were much in love with their idols, and very loth to leave them, yet the convictions of their consciences sided with the commands of Asa, and they could not, for shame, refuse to comply with them. Note, Those that have power in their hands, and will use it vigorously for the suppression of profaneness and the reformation of manners, will not meet with so much difficulty and opposition therein as perhaps they feared. Vice is a sneaking thing, and virtue has reason enough on its side to make all iniquity stop her mouth, Ps. 107:42.

III. The tranquillity of his kingdom, after constant alarms of war during the last two reigns: In his days the land was quiet ten years (v. 1), no war with the kingdom of Israel, who did not recover the blow given them in the last reign for a great while. Abijah's victory, which was owing, under God, to his courage and bravery, laid a foundation for Asa's peace, which was the reward of his piety and reformation. Though Abijah had little religion himself, he was instrumental to prepare the way for one that had much. If Abijah had not done what he did to quiet the land, Asa could not have done what he did to reform it; for inter arma silent leges – amidst the din of arms the voice of law is unheard.

IV. The prudent improvement he made of that tranquillity: The land had rest, for the Lord had given him rest. Note, If God give quietness, who then can make trouble? Job 34:29. Those have rest indeed to whom God gives rest, peace indeed to whom Christ gives peace, not as the world giveth, John 14:27. Now,

1. Asa takes notice of the rest they had as the gift of God (He hath given us rest on every side. Note, God must be acknowledged with thankfulness in the rest we are blessed with, of body and mind, family and country), and as the reward of the reformation begun: Because we have sought the Lord our God, he has given us rest. Note, As the frowns and rebukes of Providence should be observed for a check to us in an evil way, so the smiles of Providence should be taken notice of for our encouragement in that which is good. See Hag. 2:18, 19; Mal. 3:10. We find by experience that it is good to seek the Lord; it gives us rest. While we pursue the world we meet with nothing but vexation.

2. He consults with his people, by their representatives, how to make a good use of the present gleams of peace they enjoyed, and concludes with them, (1.) That they must not be idle, but busy. Times of rest from war should be employed in work, for we must always find ourselves something to do. In the years when he had no war he said, "Let us build; still let us be doing." When the churches had rest they were built up, Acts 9:31. When the sword is sheathed take up the trowel. (2.) That they must not be secure, but prepare for wars. In times of peace we must be getting ready for trouble, expect it and lay up in store for it. [1.] He fortified his principle cities with walls, towers, gates, and bars, v. 7. "This let us do," says he, "while the land is yet before us," that is, "while we have opportunity and advantage for it and have nothing to hinder us." He speaks as if he expected that, some way or other, trouble would arise, when it would be too late to fortify, and when they would wish they had done it. So they built and prospered. [2.] He had a good army ready to bring into the field (v. 8), not a standing army, but the militia or trained-bands of the country. Judah and Benjamin were mustered severally; and Benjamin (which not long ago was called little Benjamin, Ps. 68:27) had almost as many soldiers as Judah, came as near as 28 to 30, so strangely had that tribe increased of late. The blessing of God can make a little one to become a thousand. It should seem, these two tribes were differently armed, both offensively and defensively. The men of Judah guarded themselves with targets, the men of Benjamin with shields, the former of which were much larger than the latter, 1 Kings 10:16, 17. The men of Judah fought with spears when they closed in with the enemy; the men of Benjamin drew bows, to reach the enemy at a distance. Both did good service, and neither could say to the other, I have no need of thee. Different gifts and employments are for the common good.

II Chronicles 14:9-15

Asa Defeats the Ethiopians. B. C. 945.

⁹ And there came out against them Zerah the Ethiopian with an host of a thousand thousand, and three hundred chariots; and came unto Mareshah. ¹⁰ Then Asa went out against him, and they set the battle in array in the valley of Zephathah at Mareshah. ¹¹ And Asa cried unto the LORD his God, and said, LORD, it is nothing with thee to help, whether with many, or with them that have no power: help us, O LORD our God; for we rest on thee, and in thy name we go against this multitude. O LORD, thou art our God; let not man prevail against thee. ¹² So the LORD smote the Ethiopians before Asa, and before Judah; and the Ethiopians fled. ¹³ And Asa and the people that were with him pursued them unto Gerar: and the Ethiopians were overthrown, that they could not recover themselves; for they were destroyed before the LORD, and before his host; and they carried away very much spoil. ¹⁴ And they smote all the cities round about Gerar; for the fear of the LORD came upon them: and they spoiled all the cities; for there was exceeding much spoil in them. ¹⁵ They smote also the tents of cattle, and carried away sheep and camels in abundance, and returned to Jerusalem.

Here is,

I. Disturbance given to the peace of Asa's kingdom by a formidable army of Ethiopians that invaded them, v. 9, 10. Though still they sought God, yet this fear came upon them, that their faith in God might be tried, and that God might have an opportunity of doing great things for them. It was a vast number that the Ethiopians brought against him: 1,000,000 men; and now he found the benefit of having an army ready raised against such a time of need. That provision which we thought needless may soon appear to be of great advantage.

II. The application Asa made to God on occasion of the threatening cloud which now hung over his head, v. 11. He that sought God in the day of his peace and prosperity could with holy boldness cry to God in the day of his trouble, and call him his God. His prayer is short, but has much in it.

1. He gives to God the glory of his infinite power and sovereignty: It is nothing with thee to help and save by many or few, by those that are mighty or by those that have no power. See 1 Sam. 14:6. God works in his own strength, not in the strength of instruments (Ps. 21:13), nay, it is his glory to help the weakest and to perfect strength out of the mouth of babes and sucklings. "We do not say, Lord, take our part, for we have a good army for thee to work by; but, take our part, for without thee we have no power."

2. He takes hold of their covenant-relation to God as theirs. O Lord, our God! and again, "Thou art our God, whom we have chosen and cleave to as ours, and who hast promised to be ours."

3. He pleads their dependence upon God, and the eye they had to him in this expedition. He was well prepared for it, yet trusted not to his preparations; but, "Lord, we rest on thee, and in thy name we go against this multitude, by warrant from thee, aiming at thy glory, and trusting to thy strength."

4. He interests God in their cause: "Let not man" (mortal man, so the word is) "prevail against thee. If he prevail against us, it will be said that he prevails against thee, because thou art our God, and we rest on thee and go forth in thy name, which thou hast encouraged us to do. The enemy is a mortal man; make it to appear what an unequal match he is for an immortal God. Lord, maintain thy own honour; hallowed by thy name."

III. The glorious victory God gave him over his enemies.

1. God defeated the enemy, and put their forces into disorder (v. 12): The Lord smote the Ethiopians, smote them with terror, and an unaccountable consternation, so that they fled, and knew neither why nor whither.

2. Asa and his soldiers took the advantage God gave them against the enemy. (1.) They destroyed them. They fell before the Lord (for who can stand before him?) and before his host, either an invisible host of angels that were employed to destroy them or the host of Israel, called God's host because owned by him. (2.) They took the plunder of their camp, carried away very much spoil from the slain and from the baggage. (3.) They smote the cities that were in league with them, to which they fled for shelter, and carried off the spoil of them (v. 14); and they were not able to make any resistance, for the fear of the Lord came upon them, that is, a fear which God struck them with to such a degree that they had no heart to withstand the conquerors. (4.) They fetched away the cattle out of the enemy's country, in vast numbers, v. 15. Thus the wealth of the sinner is laid up for the just.

II Chronicles 15

Asa and his army were now returning in triumph from the battle, laden with spoils and adorned with the trophies of victory, the pious prince, we may now suppose, studying what he should render to God for this great favour. He knew that the work of reformation, which he had begun in his kingdom, was not perfected; his enemies abroad were subdued, but there were more dangerous enemies at home that were yet unconquered – idols in Judah and Benjamin: his victory over the former emboldened him vigorously to renew his attack upon the latter. Now here we have,

I. The message which God sent to him, by a prophet, to engage him to, and encourage him in, the prosecution of his reformation, ver. 1 -7.

II. The life which this message put into that good cause, and their proceedings in pursuance of it. Idols removed, ver. 8. The spoil dedicated to God, ver. 9 -11. A covenant made with God, and a law for the punishing of idolaters, ver. 12 -15. A reformation at court, ver. 16. Dedicated things brought into the house of God, ver. 18. All well, but that the high places were permitted, ver. 17. And the effect of this was great peace, ver. 19.

II Chronicles 15:1-7

God's Message to Asa. B. C. 945.

¹ And the Spirit of God came upon Azariah the son of Oded: ² And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The LORD is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. ³ Now for a long season Israel hath been without the true God, and without a teaching priest, and without law. ⁴ But when they in their trouble did turn unto the LORD God of Israel, and sought him, he was found of them. ⁵ And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the countries. ⁶ And nation was destroyed of nation, and city of city: for God did vex them with all adversity. ⁷ Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded.

It was a great happiness to Israel that they had prophets among them; yet, while they were thus blessed, they were strangely addicted to idolatry, whereas, when the spirit of prophecy had ceased under the second temple, and the canon of the Old Temple was completed (which was constantly read in their synagogues), they were pure from idolatry; for the scriptures are of all other the most sure word of prophecy, and most effectual, and the church could not be so easily imposed upon by a counterfeit Bible as by a counterfeit prophet. Here was a prophet sent to Asa and his army, when they returned victorious from the war with the Ethiopians, not to compliment them and congratulate them on their success, but to quicken them to their duty; this is the proper business of God's ministers, even with princes and the greatest men. The Spirit of God came upon the prophet (v. 1), both to instruct him what he should say and to enable him to say it with clearness and boldness.

I. He told them plainly upon what terms they stood with God. Let them not think that, having obtained this victory, all was their own for ever; no, he must let them know they were upon their good behaviour. Let them do well, and it will be well with them, otherwise not.

1. The Lord is with you while you are with him. This is both a word of comfort, that those who keep close to God shall always have his presence with them, and also a word of caution: "He is with you, while you are with him, but no longer; you have now a signal token of his favourable presence with you, but the continuance of it depends upon your perseverance in the way of your duty."

2. "If you seek him, he will be found of you. Sincerely desire his favour, and aim at it, and you shall obtain it. Pray, and you shall prevail. He never said, nor ever will, Seek you me in vain." See Heb. 11:6. But,

3. "If you forsake him and his ordinances, he is not tied to you, but will certainly forsake you, and then you are undone, your present triumphs will be no security to you; woe to you when God departs."

II. He set before them the dangerous consequence of forsaking God and his ordinances, and that there was no way of having grievances redressed, but by repenting, and returning unto God. When Israel forsook their duty they were over-run with a deluge of atheism, impiety, irreligion, and all irregularity (v. 3), and were continually embarrassed with vexatious and destroying wars, foreign and domestic, v. 5, 6. But when their troubles drove them to God they found it not in vain to seek him, v. 4. But the question is, What time does this refer to?

1. Some think it looks as far back as the days of the Judges. A long season ago Israel was without the true God, for they worshipped false gods; it was a time of ignorance, for, though they had priests, they had no teaching priests, though they had elders, yet no law to any purpose, v. 3. These were sad times, when they were frequently oppressed by one enemy or other and grievously harassed by Moabites, Midianites, Ammonites, and other nations. They were vexed with all adversity (v. 6), yet when, in their perplexity, they turned to God by repentance, prayer, and reformation, he raised up deliverers for them. Then was that maxim often verified, that God is with us while we are with him. Whatsoever things of this kind were written aforetime were written for our admonition.

2. Others think it describes the state of the ten tribes (who were now properly called Israel) in the days of Asa. "Now, since Jeroboam set up the calves, though he pretended to honour the God that brought them out of Egypt, yet his idolatry has brought them to downright infidelity; they are without the true God," and no marvel when they were without teaching priests. Jeroboam's priests were not teachers, and thus they came to be without law. It is next to impossible that any thing of religion should be kept up without a preaching ministry. In those times there was no peace, v. 5. Their war with Judah gave them frequent alarms; so did the late insurrection of Baasha and other occasions not mentioned. They provoked God with all iniquity, and then he vexed them with all adversity; yet, when they turned to God, he was entreated for them. Let Judah take notice of this; let their neighbours' harms be their warnings. Give no countenance to graven images for you see what mischiefs they produce.

3. Others think the whole passage may be read in the future tense, and that it looks forward: Hereafter Israel will be without the true God and a teaching priest, and they will be destroyed by one judgment after another till they return to God and seek him. See Hos. 3:4.

III. Upon this he grounded his exhortation to prosecute the work of reformation with vigour (v. 7): Be strong, for your work shall be rewarded. Note,

1. God's work should be done with diligence and cheerfulness, but will not be done without resolution.

2. This should quicken us to the work of religion, that we shall be sure not to lose by it ultimately. It will not go unrewarded. How should it, when the work is its own reward?

II Chronicles 15:8-19

Asa Reforms His Kingdom. B. C. 940.

⁸ And when Asa heard these words, and the prophecy of Oded the prophet, he took courage, and put away the abominable idols out of all the land of Judah and Benjamin, and out of the cities which he had taken from mount Ephraim, and renewed the altar of the LORD, that was before the porch of the LORD. ⁹ And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon: for they fell to him out of Israel in abundance, when they saw that the LORD his God was with him. ¹⁰ So they gathered themselves together at Jerusalem in the third month, in the fifteenth year of the reign of Asa. ¹¹ And they offered unto the LORD the same time, of the spoil which they had brought, seven hundred oxen and seven thousand sheep. ¹² And they entered into a covenant to seek the LORD God of their fathers with all their heart and with all their soul; ¹³ That whosoever would not seek the LORD God of Israel should be put to death, whether small or great, whether man or woman. ¹⁴ And they sware unto the LORD with a loud voice, and with shouting, and with trumpets, and with cornets. ¹⁵ And all Judah rejoiced at the oath: for they had sworn with all their heart, and sought him with their whole desire; and he was found of them: and the LORD gave them rest round about. ¹⁶ And also concerning Maachah the mother of Asa the king, he removed her from being queen, because she had made an idol in a grove: and Asa cut down her idol, and stamped it, and burnt it at the brook Kidron. ¹⁷ But the high places were not taken away out of Israel: nevertheless the heart of Asa was perfect all his days. ¹⁸ And he brought into the house of God the things that his father had dedicated, and that he himself had dedicated, silver, and gold, and vessels. ¹⁹ And there was no more war unto the five and thirtieth year of the reign of Asa.

We are here told what good effect the foregoing sermon had upon Asa.

I. He grew more bold for God than he had been. His victory would inspire him with some new degrees of resolution, but this message from God with much more. Now he took courage. he saw how necessary a further reformation was, and what assurance he had of God's presence with him in it; and this made him daring, and helped him over the difficulties which had before deterred him and driven him off from the undertaking. Now he ventured to destroy all the abominable idols (and all idolatries are abominable, 1 Pet. 4:3) as far as ever his power went. Away with them all. He also renewed the altar of the Lord, which, it seems, had gone out of repair, though it was not above thirty-five years since Solomon's head was laid, who erected it. So soon did these ceremonial institutions begin to wax old, as things which, in the fulness of time, must vanish away, Heb. 8:13.

II. He extended his influence further than before, v. 9. He summoned a solemn assembly, and particularly brought the strangers to it, who had come over to him from the ten tribes.

1. Their coming was a great encouragement to him; for the reason of their coming was because they saw that the Lord his God was with him. It is good to be with those that have God with them, to come into relation to, and contract acquaintance and friendship with, those that live in the fear and favour of God. We will go with you, for we have heard that God is with you, Zech. 8:23.

2. The cognizance he took of them, and the invitation he gave them to the general assembly, were a great encouragement to them. All strangers are to be helped, but those that cast themselves upon God's good providence, purely to keep a good conscience, are worthy of double honour. Asa gave orders for the gathering of them together (v. 9), yet it is said (v. 10) that they gathered themselves together, made it their own act, so forward were they to obey the king's orders. This meeting was held in the third month, probably at the feast of Pentecost, which was in that month.

III. He and his people offered sacrifices to God, as his share of the spoil they had got, v. 11. Their offering here was nothing to Solomon's (ch. 7:5), which was owing to the diminution either of their zeal or of their wealth, or of both. These sacrifices were intended by way of thanksgiving for the favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. And, as he took care that the altar should have its gift, so he took care that the temple should have its gold: He brought into the house of God all the dedicated things, v. 18. It is honesty to render to God the things that are his. What has been long designed for him, and long laid by for him, as it should seem these dedicated things had been, should at length be laid out for him. Will a man rob God, or make slow payment to him, who is always ready to do us good?

IV. They entered into covenant with God, repenting that they had violated their engagements to him and resolving to do better for the future. It is proper for penitents, for converts, to renew their covenants. It should seem, the motion came not from Asa, but from the people themselves. Let every man be a volunteer that covenants with God. Thy people shall be willing, Ps. 110:3. Observe,

1. What was the matter of this covenant. Nothing but what they were before obliged to; and, though no vow or promise of theirs could lay any higher obligation upon them than they were already under from the divine precept, yet it would help to increase their sense of the obligation, to arm them against temptations, and would be a testimony to the equity and goodness of the precept. And, by joining all together in this covenant, they strengthened the hands one of another. Two things they engaged themselves to: – (1.) That they would diligently seek God themselves, seek his precepts, seek his favour. What is religion but seeking God, enquiring after him, applying to him, upon all occasions? We shall not enjoy him till we come to heaven; while we are here we must continue seeking. They would seek God as the God of their fathers, in the way that their fathers sought him and in dependence upon the promise made to their fathers; and they would do it with all their heart and with all their soul, for those only seek God acceptably and successfully that are inward with him, intent upon him, and entire for him, in their seeking him. We make nothing of our religion if we do not make heart-work of it. God will have all the heart or none; and, when a jewel of such inestimable value as the divine favour is to be found, it is worth while to seek it with all our soul. (2.) That they would, to the utmost of their power, oblige others to seek him, v. 13. They agreed that whosoever would not seek the Lord God of Israel (that is, would either worship other gods or refuse to join with them in the worship of the true God, that was either an obstinate idolater or an obstinate atheist) he should be put to death. This was no new law of their own making, but an order to put in execution that law of God to this purport, Deut. 17:2, etc. If this law had been duly executed, there would not have been so many abominable idols found in Judah and Benjamin, v. 8. Whether men may now, under the gospel, be compelled by such methods as these to seek the Lord is justly questioned; for the weapons of our warfare are not carnal, and yet mighty.

2. In what manner they made this covenant. (1.) With great cheerfulness, and all possible expressions of joy: The swore unto the Lord; not secretly, as if they were either ashamed of what they did or afraid of binding themselves too fast to him, but with a loud voice, to express their own zeal and to animate one another; and they all rejoiced at the oath, v. 14, 15. They did not swear to God with reluctancy (as the poor debtor confesses a judgment to his creditor), but with all the pleasure and satisfaction imaginable, as the bridegroom plights his troth to the bride in the marriage covenant. Every honest Israelite was pleased with his own engagements to God, and they were all pleased with one another's. They rejoiced in it as a hopeful expedient to prevent their apostasy from God and a happy indication of God's presence with them. Note, The times of renewing our covenant with God should be times of rejoicing, and national reformation cannot but give general satisfaction to all that are good. It is an honour and happiness to be in bonds to God. (2.) They did it with great sincerity, zeal and resolution: They swore to God with all their hearts, and sought him with their whole desire. The Israelites were now in an extraordinarily good frame. O that there had always been such a heart in them! This comes in as the reason why they rejoiced so much in what they did: it was because they were hearty in it. Note, Those only experience the pleasure and comfort of religion that are sincere and upright in it. What is done in hypocrisy is a mere drudgery. But, if God has the heart, we have the joy.

V. We are told what was the effect of this their solemn covenanting with God.

1. God did well for them: He was found of them, and gave them rest round about (v. 15), so that there was no war for a long time after (v. 19), no open general war, though there were constant bickerings between Judah and Israel upon the frontiers, 1 Kings 15:16. National piety procures national blessings.

2. They did, on the whole, well for him. They carried on the reformation so far that Maachah the queen-mother was deposed for idolatry and her idol destroyed, v. 16. This was bravely done of Asa, that he would not connive at idolatry in those that were nearest to him, like Levi, that said to his father and mother, I have not seen him, Deut. 33:9. Asa knows he must honour God more than his grandmother, and dares not leave an idol in an apartment of his palace while he is destroying idols in the cities of his kingdom. We may suppose this Maachah was so far convinced of her sin that she was willing to subscribe the association mentioned (v. 12, 13), binding herself to seek the Lord, and therefore was not put to death as those were that refused to sign it, great as well as small, women as well as men: probably it was with an eye to her that women were specified. But because she had been an idolater Asa thought fit to divest her of the dignity and authority she had, and probably he banished her the court and confined her to privacy, lest she should influence and infect others. But the reformation was not complete; the high places were not all taken away, though many of them were, ch. 14:3, 5. Those in the cities were removed, but not those in the cities of Judah, but not those in the cities of Israel which were reduced to the house of David; or those that were used in the service of false gods, but not those that were used in the service of the God of Israel. These he connived at, and yet his heart was perfect. There may be defects in some particular duties where yet the heart, in the man, is upright with God. Sincerity is something less than sinless perfection.

II Chronicles 16

This chapter concludes the history of the reign of Asa, but does not furnish so pleasing an account of his latter end as we had of his beginning.

I. Here is a foolish treaty with Benhadad king of Syria, ver. 1 -6.

II. The reproof which God sent him for it by a prophet, ver. 7 -9.

III. Asa's displeasure against the prophet for his faithfulness, ver. 10.

IV. The sickness, death, and burial of Asa, ver. 11 -14.

II Chronicles 16:1-6

Asa's League with Benhadad. B. C. 929.

¹ In the six and thirtieth year of the reign of Asa Baasha king of Israel came up against Judah, and built Ramah, to the intent that he might let none go out or come in to Asa king of Judah. ² Then Asa brought out silver and gold out of the treasures of the house of the LORD and of the king's house, and sent to Ben-hadad king of Syria, that dwelt at Damascus, saying, ³ There is a league between me and thee, as there was between my father and thy father: behold, I have sent thee silver and gold; go, break thy league with Baasha king of Israel, that he may depart from me. ⁴ And Ben-hadad hearkened unto king Asa, and sent the captains of his armies against the cities of Israel; and they smote Ijon, and Dan, and Abel-maim, and all the store cities of Naphtali. ⁵ And it came to pass, when Baasha heard it, that he left off building of Ramah, and let his work cease. ⁶ Then Asa the king took all Judah; and they carried away the stones of Ramah, and the timber thereof, wherewith Baasha was building; and he built therewith Geba and Mizpah.

How to reconcile the date of this event with the history of the kings I am quite at a loss. Baasha died in the twenty-sixth year of Asa, 1 Kings 16:8. How then could this be done in his thirty-sixth year, when Baasha's family was quite cut off, and Omri was upon the throne? It is generally said to be meant of the thirty-sixth year of the kingdom of Asa, namely, that of Judah, beginning from the first of Rehoboam, and so it coincides with the sixteenth of Asa's reign; but then (ch. 15:19 must be so understood; and how could it be spoken of as a great thing that there was no more war till the fifteenth year of Asa, when that passage immediately before was in his fifteenth year? (ch. 15:10), and after this miscarriage of his, here recorded, he had wars, v. 9. Josephus places it in his twenty-sixth year, and then we must suppose a mistake in the transcriber here and (ch. 15:19, the admission of which renders the computation easy. This passage we had before (1 Kings 15:17, etc.) and Asa was in several ways faulty in it.

1. He did not do well to make a league with Benhadad, a heathen king, and to value himself so much upon it as he seems to have done, v. 3. Had he relied more upon his covenant, and his father's, with God, he would not have boasted so much of his league, and his father's, with the royal family of Syria.

2. If he had had a due regard to the honour of Israel in general, he would have found some other expedient to give Baasha a diversion than by calling in a foreign force, and inviting into the country a common enemy, who, in process of time, might be a plague to Judah too.

3. It was doubtless a sin in Benhadad to break his league with Baasha upon no provocation, but merely through the influence of a bribe; and, if so, certainly it was a sin in Asa to move him to it, especially to hire him to do it. The public faith of kings and kingdoms must not be made so cheap a thing.

4. To take silver and gold out of the house of the Lord for this purpose was a great aggravation of the sin, v. 2. Must the temple be plundered to serve his carnal politics? He had better have brought gifts and offerings with prayers and supplications, to the house of the Lord, that he might have engaged God on his side and made him his friend; then he would not have needed to be at this expense to make Benhadad his friend.

5. It was well if Asa had not to answer for all the mischief that the army of Benhadad did unjustly to the cities of Israel, all the blood they shed and all the spoil they made, v. 4. Perhaps Asa intended not that they should carry the matter so far. But those that draw others to sin know not what they do, nor where it will end. The beginning of sin is as the letting forth of water. However the project succeeded. Benhadad gave Baasha a powerful diversion, obliged him to leave off building Ramah and betake himself to the defence of his own country northward, which gave Asa an opportunity, not only to demolish his fortifications, but to seize the materials and convert them to his own use.

II Chronicles 16:7-14

Asa's Death and Burial. B. C. 914.

⁷ And at that time Hanani the seer came to Asa king of Judah, and said unto him, Because thou hast relied on the king of Syria, and not relied on the LORD thy God, therefore is the host of the king of Syria escaped out of thine hand. ⁸ Were not the Ethiopians and the Lubims a huge host, with very many chariots and horsemen? yet, because thou didst rely on the LORD, he delivered them into thine hand. ⁹ For the eyes of the LORD run to and fro throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward him. Herein thou hast done foolishly: therefore from henceforth thou shalt have wars. ¹⁰ Then Asa was wroth with the seer, and put him in a prison house; for he was in a rage with him because of this thing. And Asa oppressed some of the people the same time. ¹¹ And, behold, the acts of Asa, first and last, lo, they are written in the book of the kings of Judah and Israel. ¹² And Asa in the thirty and ninth year of his reign was diseased in his feet, until his disease was exceeding great: yet in his disease he sought not to the LORD, but to the physicians. ¹³ And Asa slept with his fathers, and died in the one and fortieth year of his reign. ¹⁴ And they buried him in his own sepulchres, which he had made for himself in the city of David, and laid him in the bed which was filled with sweet odours and divers kinds of spices prepared by the apothecaries' art: and they made a very great burning for him.

Here is,

I. A plain and faithful reproof given to Asa by a prophet of the Lord, for making this league with Baasha. The reprover was Hanani the seer, the father of Jehu, another prophet, whom we read of 1 Kings 16:1; 2 Chron. 19:2. We observed several things amiss in Asa's treaty with Benhadad. But that which the prophet here charges upon him as the greatest fault he was guilty of in that matter is his relying on the king of Syria and not on the Lord his God, v. 7. He thought that, though God was on his side, this would not stand him in stead unless he had Benhadad on his side, that God either could not or would not help him, but he must take this indirect course to help himself. Note, God is much displeased when he is distrusted and when an arm of flesh is relied on more than his power and goodness. By putting our confidence in God we give honour to him, and therefore he thinks himself affronted if we give that honour to another. He plainly tells the king that herein he had done foolishly, v. 9. It is a foolish thing to lean on a broken reed, when we have the rock of ages to rely upon. To convince him of his folly he shows him,

1. That he acted against his experience, v. 8. He, of all men, had no reason to distrust God, who had found him such a present powerful helper, by whom he had been made to triumph over a threatening enemy, as his father before him, because he relied upon the Lord his God, (ch. 13:18; 14:11. "What!" said the prophet, "Were not the Ethiopians and the Lubim a huge host, enough to swallow up a kingdom? And yet, because thou didst rely on the Lord, he delivered them into thy hand; and was not he sufficient to help thee against Baasha?" Note, The many experiences we have had of the goodness of God to us aggravate our distrust of him. Has he not helped us in six troubles? And have we any reason to suspect him in the seventh? But see how deceitful our hearts are! We trust in God when we have nothing else to trust to, when need drives us to him; but, when we have other things to stay on, we are apt to stay too much on them and to lean on our own understanding as long as that has any thing to offer; but a believing confidence will be in God only, when a smiling world courts it most.

2. That he acted against his knowledge of God and his providence, v. 9. Asa could not be ignorant that the eyes of the Lord run to and fro through the earth, strongly to hold with those (so it may be read) whose heart is perfect towards him; that is, (1.) That God governs the world in infinite wisdom, and the creatures, and all their actions, are continually under his eye. The eye of Providence is quick-sighted – it runs; it is intent – it runs to and fro; it reaches far – through the whole earth, no corner of which is from under it, not the most dark or distant; and his eye directs his hand, and the arm of his power; for he shows himself strong. Does Satan walk to and fro in the earth? Providence runs to and fro, is never out of the way, never to seek, never at a loss. (2.) That God governs the world for the good of his people, does all in pursuance of the counsels of his love concerning their salvation, all for Jacob his servant's sake, and Israel his elect, Isa. 45:4. Christ is head over all things to his church, Eph. 1:22. (3.) That those whose hearts are upright with him may be sure of his protection and have all the reason in the world to depend upon it. He is able to protect them in the way of their duty (for wisdom and might are his), and he actually intends their protection. A practical disbelief of this is at the bottom of all our departures from God and double-dealing with him. Asa could not trust God and therefore made court to Benhadad.

3. That he acted against his interest. (1.) He had lost an opportunity of checking the growing greatness of the king of Syria, (v. 7): His host has escaped out of thy hand, which otherwise would have joined with Baasha's and fallen with it. (2.) He had incurred God's displeasure and henceforth must expect no peace, but the constant alarms of war, v. 9. Those that cannot find in their hearts to trust God forfeit his protection and throw themselves out of it.

II. Asa's displeasure at this reproof. Though it came from God by one that was known to be his messenger, though the reproof was just and the reasoning fair, and all intended for his good, yet he was wroth with the seer for telling him of his folly; nay, he was in a rage with him, v. 10. Is this Asa? Is this he whose heart was perfect with the Lord all his days? Well, let him that thinks he stands take heed lest he fall. A wise man, and yet in a rage! An Israelite, and yet in a rage with a prophet! A good man, and yet impatient of reproof, and that cannot bear to be told of his faults! Lord, what is man, when God leaves him to himself? Those that idolize their own conduct cannot bear contradiction; and those that indulge a peevish passionate temper may be transported by it into impieties as well as into indecencies, and will, some time or other, fly in the face of God himself. See what gall and wormwood this root of bitterness bore.

1. In his rage he committed the prophet to the jail, put him in a prison-house, as a malefactor, in the stocks (so some read it,) or into little-ease. God's prophets meet with many that cannot bear reproof, but take it much amiss, yet they must do their duty.

2. Having proceeded thus far, he oppressed some of the people, probably such as owned the prophet in his sufferings, or were known to be his particular friends. He that abused his power for the persecuting of God's prophet was left to himself further to abuse it for the crushing of his own subjects, whereby he weakened himself and lost his interest. Most persecutors have been tyrants.

III. His sickness. Two years before he died he was diseased in his feet (v. 12), afflicted with the gout in a high degree. He had put the prophet in the stocks, and now God put him in the stocks; so his punishment answered his sin. His disease was exceedingly great; it came to the height (so some); it flew up to his head (so others), and then it was mortal. This was his affliction; but his sin was that in his disease, instead of seeking to the Lord for relief, he sought to the physicians. His making use of physicians was his duty; but trusting to them, and expecting that from them which was to be had from God only, were his sin and folly. The help of creatures must always be used with an eye to the Creator, and in dependence upon him, who makes every creature that to us which it is, and without whom the most skilful and faithful are physicians of no value. Some think that these physicians were strangers to the commonwealth of Israel, and were a sort of conjurers, to whom he applied as if there were not a God in Israel.

IV. His death and burial. His funeral had something of extraordinary solemnity in it, v. 14. They made a very magnificent burying for him. I am loth to think (as some do) that he himself ordered this funeral pomp, and that it was an instance of his vanity, that he would be buried like the Gentiles, and not after the way of the Jews. It is said indeed, He digged the sepulchre for himself, as one mindful of his grave; but I am willing to believe that this funeral pomp was rather an expression of the great respect his people retained for him, notwithstanding the failings and infirmities of his latter days. It was agreed to do him honour at his death. Note, The eminent piety and usefulness of good men ought to be remembered to their praise, though they have had their blemishes. Let their faults be buried in their graves, while their services are remembered over their graves. He that said, There is not a just man that doeth good and sinneth not, yet said also, The memory of the just is blessed; and let it be so.

II Chronicles 17

Here begin the life and reign of Jehoshaphat, who was one of the first three among the royal worthies, one of the best that ever swayed the sceptre of Judah since David's head was laid. He was the good son of a good father, so that, as this time, grace ran in the blood, even in the blood-royal. Happy the son that had such a father, to lay a good foundation in him and for him. Happy the father that had such a son, to build so wall upon the foundation he had laid! Happy the kingdom that was blessed with two such kings, two such reigns, together! In this chapter we have,

I. His accession to and establishment in the throne, ver. 1, 2, 5.

II. His persona piety, ver. 3, 4, 6.

III. The course he took to promote religion in his kingdom, ver. 7 -9.

IV. The mighty sway he bore among the neighbours, ver. 10, 11.

V. The great strength of his kingdom, both in garrisons and standing forces, ver. 12 -19. Thus was his prosperity the reward of his piety and his piety the brightest grace and ornament of his prosperity.

II Chronicles 17:1-9

Jehoshaphat Succeeds Asa. B. C. 914.

¹ And Jehoshaphat his son reigned in his stead, and strengthened himself against Israel. ² And he placed forces in all the fenced cities of Judah, and set garrisons in the land of Judah, and in the cities of Ephraim, which Asa his father had taken. ³ And the LORD was with Jehoshaphat, because he walked in the first ways of his father David, and sought not unto Baalim; ⁴ But sought to the LORD God of his father, and walked in his commandments, and not after the doings of Israel. ⁵ Therefore the LORD stablished the kingdom in his hand; and all Judah brought to Jehoshaphat presents; and he had riches and honour in abundance. ⁶ And his heart was lifted up in the ways of the LORD: moreover he took away the high places and groves out of Judah. ⁷ Also in the third year of his reign he sent to his princes, even to Ben-hail, and to Obadiah, and to Zechariah, and to Nethaneel, and to Michaiah, to teach in the cities of Judah. ⁸ And with them he sent Levites, even Shemaiah, and Nethaniah, and Zebadiah, and Asahel, and Shemiramoth, and Jehonathan, and Adonijah, and Tobijah, and Tob-adonijah, Levites; and with them Elishama and Jehoram, priests. ⁹ And they taught in Judah, and had the book of the law of the LORD with them, and went about throughout all the cities of Judah, and taught the people.

Here we find concerning Jehoshaphat,

I. What a wise man he was. As soon as he came to the crown he strengthened himself against Israel, v. 1. Ahab, an active warlike prince, had now been three years upon the throne of Israel, the vigour of his beginning falling in with the decay of Asa's conclusion. It is probable that the kingdom of Israel had, of late, got ground of the kingdom of Judah and began to grow formidable to it; so that the first thing Jehoshaphat had to do was to make his part good on that side, and to check the growing greatness of the king of Israel, which he did so effectually, and without bloodshed, that Ahab soon courted his alliance, so far was he from giving him any disturbance, and proved more dangerous as a friend than he could have been as an enemy. Jehoshaphat strengthened himself not to act offensively against Israel or invade them, but only to maintain his own, which he did by fortifying the cities that were on his frontiers, and putting garrisons, stronger than had been, in the cities of Ephraim, which he was master of, v. 2. He did not strengthen himself, as his father did, by a league with the king of Syria, but by fair and regular methods, on which he might expect the blessing of God and in which he trusted God.

II. What a good man he was. It is an excellent character that is here given him.

1. He walked in the ways of his father David. In the characters of the kings, David's ways are often made the standard, as 1 Kings 15:3, 11; 2 Kings 14:3; 16:2; 18:3. But the distinction is nowhere so strongly marked as here between his first ways and his last ways; for the last were not so good as the first. His ways, before he fell so foully in the matter of Uriah (which is mentioned long afterwards as the bar in his escutcheon, 1 Kings 15:5), were good ways, and, though he happily recovered from that fall, yet perhaps he never, while he lived, fully retrieved the spiritual strength and comfort he lost by it. Jehoshaphat followed David as far as he followed God and no further. Paul himself thus limits our imitation of him (1 Cor. 11:1): Follow me, as I follow Christ, and not otherwise. Many good people have had their first ways, which were their best ways, their first love, which was their strongest love; and in every copy we propose to write after, as we must single out that only which is good, so that chiefly which is best. The words here will admit another reading; they run thus: He walked in the ways of David his father (Hareshonim), those first ways, or those ancient ways. He proposed to himself, for his example, the primitive times of the royal family, those purest times, before the corruptions of the late reigns came in. See Jer. 6:16. The LXX. leaves out David, and so refers it to Asa: He walked in the first ways of his father, and did not imitate him in what was amiss in him, towards the latter end of his time. It is good to be cautious in following the best men, lest we step aside after them.

2. He sought not to Baalim, but sought to the Lord God of his father, v. 3, 4. The neighbouring nations had their Baalim, one had one Baal and another had another; but he abhorred them all, had nothing to do with them. He worshipped the Lord God of his father and him only, prayed to him only and enquired of him only; both are included in seeking him.

3. That he walked in God's commandments, not only worshipped the true God, but worshipped him according to his own institution, and not after the doings of Israel, v. 4. Though the king of Israel was his neighbour and ally, yet he did not learn his way. Whatever dealings he had with him in civil matters, he would not have communion with him, nor comply with him in his religion. In this he kept close to the rule.

4. His heart was lifted up in the ways of the Lord (v. 6), or he lifted up his heart. He brought his heart to his work, and lifted up his heart in it; that is, he had a sincere regard to God in it. Unto thee, O Lord! do I lift up my soul. His heart was enlarged in that which is good, Ps. 119:32. He never thought he could do enough for God. He was lively and affectionate in his religion, fervent in spirit, serving the Lord, cheerful and pleasant in it; he went on in his work with alacrity, as Jacob, who, after his vision of God at Bethel, lifted up his feet, Gen. 29:1, margin. He was bold and resolute in the ways of God and went on with courage. His heart was lifted up above the consideration of the difficulties that were in the way of his duty; he easily got over them all, and was not frightened with winds and clouds from sowing and reaping, Eccl. 11:4. Let us walk in the same spirit.

III. What a useful man he was, not only a good man, but a good king. He not only was good himself, but did good in his generation, did a great deal of good.

1. He took away the teachers of lies, so images are called (Hab. 2:18), the high places and the groves, v. 6. It is meant of those in which idols were worshipped; for those that were dedicated to the true God only were not taken away, ch. 20:33. It was only idolatry that he abolished. Nothing debauched the nation more than those idolatrous groves or images which he took away.

2. He sent forth teachers of truth. When he enquired into the state of religion in his kingdom he found his people generally very ignorant: they knew not that they did evil. Even in the last good reign there had been little care taken to instruct them in their duty; and therefore Jehoshaphat resolves to begin his work at the right end, deals with them as reasonable creatures, will not lead them blindfold, no, not into a reformation, but endeavours to have them well taught, knowing that that was the way to have them well cured. In this good work he employed, (1.) His princes. Those about him he sent forth; those in the country he sent to teach in the cities of Judah, v. 7. He ordered them, in the administration of justice, not only to correct the people when they did ill, but to teach them how to do better, and to give a reason for what they did, that the people might be informed of the difference between good and evil. The princes or judges upon the bench have a great opportunity of teaching people their duty to God and man, and it is not out of their province, for the laws of God are to be looked upon as laws of the land. (2.) The Levites and priests went with the princes, and taught in Judah, having the book of the law with them, v. 8, 9. They were teachers by office, Deut. 33:10. Teaching was part of the work for which they had their maintenance. The priests and the Levites had little else to do. But, it seems, they had neglected it, pretending perhaps that they could not get the people to hear them. "Well," says Jehoshaphat, "you shall go along with the princes, and they with their authority shall oblige the people to come and hear you; and then, if they be not well instructed, it is your fault." What an abundance of good may be done when Moses and Aaron thus go hand in hand in the doing of it, when princes with their power, and priests and Levites with their scripture learning, agree to teach the people the good knowledge of God and their duty! These itinerant judges and itinerant preachers together were instrumental to diffuse a blessed light throughout the cities of Judah. But it is said, They had the book of the law of the Lord with them. [1.] For their own direction, that thence they might fetch all the instructions they gave to the people, and not teach for doctrines the commandments of men. [2.] For the conviction of the people, that they might see that they had a divine warrant for what they said and delivered to them that only which they received from the Lord. Note, Ministers, when they go to teach the people, should have their Bibles with them.

IV. What a happy man he was.

1. How happy he was in the favour of his God, who signally owned and blessed him: The Lord was with him (v. 3); the word of the Lord was his helper (so the Chaldee paraphrase); the Lord established the kingdom in his hand, v. 5. Those stand firmly that have the presence of God with them. If the beauty of the Lord our God be upon us, that will establish the work of our hands and establish us in our integrity.

2. How happy he was in the affections of his people (v. 5): All Judah brought him presents, in acknowledgment of his kindness in sending preachers among them. The more there is of true religion among a people the more there will be of conscientious loyalty. A government that answers the end of government will be supported. The effect of the favour both of God and his kingdom was that he had riches and honour in abundance. It is undoubtedly true, though few will believe it, that religion and piety are the best friends to outward prosperity. And, observe, it follows immediately, His heart was lifted up in the ways of the Lord. Riches and honour in abundance prove to many a clog and a hindrance in the ways of the Lord, an occasion of pride, security, and sensuality; but they had a quite contrary effect upon Jehoshaphat: his abundance was oil to the wheels of his obedience, and the more he had of the wealth of this world the more was his heart lifted up in the ways of the Lord.

II Chronicles 17:10-19

Jehoshaphat's Prosperity. B. C. 911.

¹⁰ And the fear of the LORD fell upon all the kingdoms of the lands that were round about Judah, so that they made no war against Jehoshaphat. ¹¹ Also some of the Philistines brought Jehoshaphat presents, and tribute silver; and the Arabians brought him flocks, seven thousand and seven hundred rams, and seven thousand and seven hundred he goats. ¹² And Jehoshaphat waxed great exceedingly; and he built in Judah castles, and cities of store. ¹³ And he had much business in the cities of Judah: and the men of war, mighty men of valour, were in Jerusalem. ¹⁴ And these are the numbers of them according to the house of their fathers: Of Judah, the captains of thousands; Adnah the chief, and with him mighty men of valour three hundred thousand. ¹⁵ And next to him was Jehohanan the captain, and with him two hundred and fourscore thousand. ¹⁶ And next him was Amasiah the son of Zichri, who willingly offered himself unto the LORD; and with him two hundred thousand mighty men of valour. ¹⁷ And of Benjamin; Eliada a mighty man of valour, and with him armed men with bow and shield two hundred thousand. ¹⁸ And next him was Jehozabad, and with him a hundred and fourscore thousand ready prepared for the war. ¹⁹ These waited on the king, beside those whom the king put in the fenced cities throughout all Judah.

We have here a further account of Jehoshaphat's great prosperity and the flourishing state of his kingdom.

I. He had good interest in the neighbouring princes and nations. Though he was not perhaps so great a soldier as David (which might have made him their terror), nor so great a scholar as Solomon (which might have made him their oracle), yet the fear of the Lord fell so upon them (that is, God so influenced and governed their spirits) that they had all a reverence for him, v. 10. And,

1. None of them made war against him. God's good providence so ordered it that, while the princes and priests were instructing and reforming the country, none of his neighbours gave him any molestations, to take him off from that good work. Thus when Jacob and his sons were going to worship at Bethel the terror of God was upon the neighbouring cities, that they did not pursue after them, Gen. 35:5, and see Exod. 34:24.

2. Many of them brought presents to him (v. 11), to secure his friendship. Perhaps these were a tribute imposed upon them by Asa, who made himself master of the cities of the Philistines, and the tents of the Arabians, ch. 14:14, 15. With the 7700 rams, and the same number of he-goats, which the Arabians brought, there was probably a proportionable number of ewes and lambs, she-goats and kids.

II. He had a very considerable stores laid up in the cities of Judah. He pulled down his barns, and built larger (v. 12), castles and cities of store, for arms and victuals. He was a man of business, and aimed at the public good in all his undertakings, either to preserve the peace or prepare for war.

III. He had the militia in good order. It was never in better since David modelled it. Five lord-lieutenants (if I may so call them) are here named, with the numbers of those under their command (the serviceable men, that were fit for war in their respective districts), three in Judah, and two in Benjamin. It is said of one of these great commanders, Amasiah, that he willingly offered himself unto the Lord (v. 16), not only to the king, to serve him in this post, but to the Lord, to glorify him in it. He was the most eminent among them for religion, he accepted the place, not for the honour, or power, or profit of it, but for conscience' sake towards God, that he might serve his country,. It was usual for great generals then to offer of their spoils to the Lord, 1 Chron. 26:26. But this good man offered himself first to the Lord, and then his dedicated things. The number of the soldiers under these five generals amounts to 1,160,000 men, a vast number for so small a compass of ground as Judah's and Benjamin's lot to furnish out and maintain. Abijah could bring into the field but 400,000 (ch. 13:3), Asa not 600,000 (ch. 14:8), yet Jehoshaphat has at command almost 1,200,000. But it must be considered,

1. That God had promised to make the seed of Abraham like the sand of the sea for number.

2. There had now been a long peace.

3. We may suppose that the city of Jerusalem was very much enlarged.

4. Many had come over to them from the kingdom of Israel (ch. 15:19), which would increase the numbers of the people.

5. Jehoshaphat was under a special blessing of God, which made his affairs to prosper greatly. The armies, we may suppose, were dispersed all the country over, and each man resided for the most part on his own estate; but they appeared often, to be mustered and trained, and were ready at call whenever there was occasion. The commanders waited on the king (v. 19) as officers of his court, privy-counsellors, and ministers of state.

But, lastly, observe, It was not this formidable army that struck a terror upon the neighbouring nations, that restrained them from attempting any thing against Israel, or obliged them to pay tribute, but the fear of God which fell upon them when Jehoshaphat reformed his country and set up a preaching ministry in it, v. 10. The ordinances of God are more the strength and safety of a kingdom than its military force – its men of God more than its men of war.