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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Chronicles 12:1–12. His four-level outline is real structure in the source text, so it is rendered as structure.
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, Ch2 12:1. He had his happy triennium, when he walked in the way of David and Solomon (Ch2 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, Ch2 12:2, Ch2 12:3, Ch2 12:4. This great calamity coming upon them so soon after they began to desert the worship of God, by a hand they had little reason to suspect (having had a great deal of friendly correspondence with Egypt in the last reign), and coming with so much violence that all the fenced cities of Judah, which Rehoboam had lately fortified and garrisoned and on which he relied much for the safety of his kingdom, fell immediately into the hands of the enemy, without making any resistance, plainly showed that it was from the Lord, because they had transgressed against him.
III.Lest they should not readily or not rightly understand the meaning of this providence, God by the word explains the rod, Ch2 12:5.
When the princes of Judah had all met at Jerusalem, probably in a great council of war, to concert measures for their own safety in this critical juncture, he sent a prophet to them, the same that had brought them an injunction from God not to fight against the ten tribes (Ch2 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, Ch2 12:6. "We have none to blame but ourselves; let God be clear when he judgeth." Thus it becomes us, when we are under the rebukes of Providence, to justify God and judge ourselves. Even kings and princes must either bend or break before God, either be humbled or be ruined.
V.Upon the profession they made of repentance God showed them some favour, saved them from ruin, and yet left them under some remaining fears of the judgment, to prevent their revolt again.
1.God, in mercy, prevented the destruction they were now upon the brink of. Such a vast and now victorious army as Shishak had, having made themselves masters of all the fenced cities, what could be expected but that the whole country, and even Jerusalem itself, would in a little time be theirs? But when God saith, Here shall the proud waves be stayed, the most threatening force strangely dwindles and becomes impotent. Here again the destroying angel, when he comes to Jerusalem, is forbidden to destroy it: "My wrath shall not be poured out upon Jerusalem; not at this time, not by this hand, not utterly to destroy it," Ch2 12:7, Ch2 12:12. Note, Those that acknowledge God righteous in afflicting them shall find him gracious. Those that humble themselves before him shall find favour with him. So ready is the God of mercy to take the first occasion to show mercy. If we have humbled hearts under humbling providences, the affliction has done its work, and it shall either be removed or the property of it altered.
2.He granted them some deliverance, not complete, but in part; he gave them some advantages against the enemy, so that they recruited a little; he gave them deliverance for a little while, so some. They reformed but partially, and for a little while, soon relapsing again; and, as their reformation was, so was their deliverance. Yet it is said (Ch2 12:12), in Judah things went well, and began to look with a better face.
(1.)In respect of piety. There were good things in Judah (so it is in the margin), good ministers, good people, good families, who were made better by the calamities of their country. Note, In times of great corruption and degeneracy it is some comfort if there be a remnant among whom good things ar found; this is a ground of hope in Israel.
(2.)In respect of prosperity. In Judah things went ill when all the fenced cities were taken (Ch2 12:4), but when they repented the posture of their affairs altered, and things went well. Note, If things do not go so well as we could wish, yet we have reason to take notice of it with thankfulness if they go better than was to have been expected, better than formerly, and better than we deserved. We should own God's goodness if he do but grant us some deliverance.
3.Yet he left them to smart sorely by the hand of Shishak, both in their liberty and in their wealth.
(1.)In their liberty (Ch2 12:8): They shall be his servants (that is, they shall lie much at his mercy and be put under contribution by him, and some of them perhaps be taken prisoners and held in captivity by him), that they may know my service, and the service of the kingdoms of the countries. They complained, it may be, of the strictness of their religion, and forsook the law of the Lord (Ch2 12:1) because they thought it a yoke to hard, too heavy, upon them. "Well," saith God, "let them better themselves if they can; let the neighbouring princes rule them awhile, since they are not willing that I should rule them, and let them try how they like that. They might have served God with joyfulness and gladness of heart, and would not; let them serve their enemies then in hunger and thirst (Deu 28:47, Deu 28:48), till they think of returning to their first Master, for then it was better with them," Hos 2:7. This, some think, is the meaning of Eze 20:24, Eze 20:25. Because they despised my statutes, I gave them statutes that were not good. Note,
[1.]The more God's service is compared with other services the more reasonable and easy it will appear.
[2.]Whatever difficulties or hardships we may imagine there are in the way of obedience, it is better a thousand times to go through them than to expose ourselves to the punishment of disobedience. Are the laws of temperance thought hard? The effects of intemperance will be much harder. The service of virtue is perfect liberty; the service of lust is perfect slavery.
(2.)In their wealth. The king of Egypt plundered both the temple and the exchequer, the treasuries of both which Solomon left very full; but he took them away; yea, he took all, all he could lay his hands on, Ch2 12:9. This was what he came for. David and Solomon, who walked in the way of God, filled the treasuries, one by war and the other by merchandise; but Rehoboam, who forsook the law of God, emptied them. The taking away of the golden shields, and the substituting of brazen ones in their place (Ch2 12:9-11), we had an account of before, Kg1 14:25-28.
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Summary
Second Chronicles 12:5 records a pivotal encounter where Shemaiah the prophet confronts King Rehoboam and the leaders of Judah. As Jerusalem faces an imminent siege by the formidable Egyptian King Shishak, Shemaiah delivers a divine message, unequivocally declaring that the national crisis is a direct consequence of their spiritual rebellion. God pronounces that because they have deliberately "forsaken" Him through their unfaithfulness, He has, in turn, "left" them vulnerable to the invading forces, thereby underscoring the immutable principle of divine justice and the direct link between covenant disobedience and its resulting judgment.
Context
Literary Context
This verse is strategically placed within the narrative of King Rehoboam's early reign, immediately following the catastrophic division of the united monarchy (2 Chronicles 10-11). After an initial period of fortifying his kingdom and building strategic cities, Rehoboam and all of Judah are explicitly stated to have "abandoned the law of the LORD" (2 Chronicles 12:1). This spiritual declension directly precipitates the invasion by Shishak, King of Egypt, which the Chronicler presents not as a random geopolitical event, but as a divinely ordained consequence (2 Chronicles 12:2). Shemaiah, the prophet, is not a new figure; he previously intervened to prevent Rehoboam from waging war against Jeroboam and the northern tribes, delivering a similar "Thus saith the LORD" message (2 Chronicles 11:2). His reappearance in the face of a foreign invasion serves to provide the crucial divine interpretation of the crisis, ensuring that the king and the people understand their suffering as righteous judgment rather than mere misfortune. This prophetic confrontation sets the stage for the leaders' subsequent humbling and God's merciful, albeit partial, relenting (2 Chronicles 12:6).
Historical & Cultural Context
The events described in 2 Chronicles 12 are typically dated to approximately 925 BC, roughly five years after the division of Solomon's kingdom. Shishak is widely identified with Pharaoh Sheshonk I, a powerful and expansionist monarch of the Egyptian 22nd Dynasty (Libyan Dynasty). His campaign into the Levant is not only recorded in the biblical text but also corroborated by extra-biblical sources, most notably a detailed relief at the Karnak Temple in Egypt that lists numerous conquered cities, many of which are located within Judah. The gathering of Rehoboam and the princes in Jerusalem "because of Shishak" underscores the gravity of the situation; Jerusalem, the capital and the spiritual heart of the nation with God's Temple, was under direct and imminent threat. In the broader ancient Near Eastern context, military defeats were often attributed to the weakness of a nation's gods compared to the gods of the victorious power. However, within Israelite theology, such calamities were consistently interpreted through the lens of the covenant: God's people were subject to divine discipline for their disobedience to the covenant stipulations, as vividly outlined in passages like Deuteronomy 28. The prophet's role, exemplified by Shemaiah, was indispensable in articulating this theological framework, ensuring that the people understood their suffering as a consequence of God's righteous judgment and His unwavering faithfulness to His covenant warnings.
Key Themes
This verse powerfully encapsulates several foundational themes that permeate the Deuteronomistic History (Joshua through Kings, and significantly echoed in Chronicles). The most prominent is the theme of Covenant Fidelity and Consequence. The explicit divine declaration, "Ye have forsaken me, and therefore have I also left you," establishes a direct, reciprocal relationship between Judah's spiritual abandonment of God and God's subsequent withdrawal of His protective presence, leading to their vulnerability to Shishak. This directly illustrates the principle that obedience brings blessing, while disobedience invites curses, a core tenet found in the Mosaic covenant (Leviticus 26 and Deuteronomy 28). Another crucial theme is Divine Sovereignty in Judgment: God is not a passive observer but an active participant in human history, even employing foreign powers like Shishak as instruments of His righteous judgment. The verse also highlights the Indispensable Role of the Prophet as God's authoritative mouthpiece, providing divine interpretation of national crises and calling the people back to covenant loyalty. Finally, while primarily a declaration of judgment, this verse implicitly sets the stage for the theme of Divine Mercy in Response to Humility, as the subsequent verses demonstrate God's willingness to relent when His people humble themselves (2 Chronicles 12:6).
Exposition and Analysis
Key Word Analysis
From the root meaning "to hear" and "Yah" (a shortened form of Yahweh), this name literally means "Yahweh has heard" or "Heard by Yahweh." The name itself carries prophetic significance, indicating that this individual is one through whom God's voice is heard, or perhaps that God has indeed heard the cries of His people, even in their apostasy, and responds with a message of truth and judgment. His arrival underscores that God is not silent in their distress but actively communicating the divine perspective on their suffering.
This verb, H5800, signifies to "loosen, relinquish, permit, fail, forsake, or leave (destitute)." When God declares, "Ye have forsaken me," it denotes a profound and deliberate breach of the covenant relationship. It implies a conscious act of spiritual infidelity, a turning away from God's commands, His worship, and the intimate relationship He desired with His people. It is a choice to abandon divine allegiance for other pursuits or gods.
The powerful repetition of the identical Hebrew root (H5800) for God's reciprocal action, "I have also left you," creates a striking literary and theological parallel. It emphasizes the direct, just, and proportional consequence of Judah's actions. God's "leaving" is not an act of abandonment in the sense of ceasing to care for His people, but rather a withdrawal of His protective hand and favor, allowing them to experience the natural and divine consequences of their chosen path of disobedience. It is a disciplinary act, designed to bring them to repentance.
Verse Breakdown
"Then came Shemaiah the prophet to Rehoboam, and [to] the princes of Judah, that were gathered together to Jerusalem because of Shishak,"
This opening clause establishes the critical timing and the specific audience for the divine message. Shemaiah, identified as "the prophet," arrives at a moment of acute national crisis and fear. The king and the "princes of Judah" are "gathered together to Jerusalem," indicating a council of war, a desperate search for security, or a collective plea for divine intervention as the formidable Egyptian army under Shishak threatens the capital. Shemaiah's timely appearance signifies that God is not absent from their crisis but is actively intervening to provide the indispensable divine interpretation of their predicament.
"and said unto them, Thus saith the LORD,"
This is the quintessential prophetic formula, serving as an authoritative declaration that the words that follow are not Shemaiah's personal opinion or political analysis, but a direct, infallible, and binding oracle from Yahweh, the sovereign God of Israel. This phrase lends immense weight and gravity to the pronouncement, demanding immediate and serious attention from the highest authorities in Judah. It underscores God's active involvement in the affairs of His people and His world.
"Ye have forsaken me, and therefore have I also left you in the hand of Shishak."
This is the core of the divine oracle, a clear and concise statement of cause and effect, judgment, and divine justice. "Ye have forsaken me" refers to Judah's deliberate turning away from covenant obedience and the exclusive worship of Yahweh, as evidenced by Rehoboam's and the people's apostasy described earlier in 2 Chronicles 12:1. The consequence, "therefore have I also left you in the hand of Shishak," means God has withdrawn His protective presence and handed them over to the power and dominion of their enemy. This is a profound act of divine judgment, demonstrating God's justice and His unwavering commitment to upholding the terms of His covenant, even when it necessitates disciplinary action against His own chosen people.
Literary Devices
The verse masterfully employs several potent Literary Devices to convey its powerful message. Foremost is Direct Discourse, as God's precise words are quoted through the prophet Shemaiah, lending immediate authority, authenticity, and profound impact to the divine message. The structure of the divine statement itself is a clear example of Cause and Effect, explicitly linking Judah's act of "forsaking" God to God's reciprocal act of "leaving" them vulnerable to Shishak. This direct causal relationship powerfully underscores the principle of divine justice and accountability inherent in the covenant. Furthermore, the deliberate repetition of the same Hebrew root word (ʻazab) for both Judah's "forsaking" and God's "leaving" creates a striking Reciprocity or Lex Talionis (law of retaliation) in divine judgment, where the punishment precisely mirrors the crime: they abandoned God, so God, in turn, allowed them to be abandoned to their enemies. This entire message is delivered in the form of a Prophetic Oracle, a divinely inspired pronouncement intended to reveal God's will, interpret current events from a divine perspective, and call the people to repentance.
Theological and Thematic Connections
This verse profoundly illustrates the consistent biblical principle that divine judgment is a direct and inevitable consequence of covenant unfaithfulness. God's act of "leaving" His people is not an arbitrary or capricious abandonment, but a just and often redemptive withdrawal of His protective hand, allowing the natural and spiritual consequences of sin to manifest. This discipline is designed not for destruction, but to bring about repentance, humility, and a return to Him, demonstrating His enduring commitment to His covenant and His desire for reconciliation. It powerfully underscores God's absolute sovereignty over nations and history, showing that He can even use pagan kings and their armies as instruments of His righteous will and disciplinary purposes for His own people. The message delivered by Shemaiah serves as a stark reminder that God takes His covenant seriously, and His people are held accountable for their choices and their allegiance.
Reflection and Application
The profound message of 2 Chronicles 12:5 resonates with timeless relevance for believers today. It serves as a powerful call to deep spiritual accountability, reminding us that our choices, both individually and corporately, carry significant consequences. When we subtly or overtly "forsake" the Lord by neglecting His Word, prayer, fellowship, or by prioritizing worldly pursuits and allegiances over our devotion to Him, we risk experiencing a withdrawal of His protective hand. This is not an act of vindictive punishment, but often a loving, albeit painful, discipline intended to get our attention, expose our misplaced loyalties, and draw us back into a right and vital relationship with Him. When we face trials, feel vulnerable, or experience a sense of spiritual desolation, this verse prompts us to engage in honest self-examination, asking if there are areas where we have drifted or "forsaken" the Lord. It encourages us to recognize divine discipline not as an end in itself, but as a gracious invitation to humility, repentance, and renewed reliance on God, knowing that He is always ready to extend mercy and restoration to those who genuinely turn back to Him, just as He did for Rehoboam and the princes in the verses that follow.
Questions for Reflection
FAQ
Who was Shishak and why was his invasion significant?
Shishak was the Egyptian Pharaoh Sheshonk I, a powerful ruler of the 22nd Dynasty (c. 945-924 BC). His invasion of Judah, described in 2 Chronicles 12, is historically attested by his own monumental inscriptions at the Karnak Temple in Egypt, which list cities he conquered in the Levant, including many in Judah. His invasion was significant for several reasons: it was a major geopolitical event demonstrating Egypt's renewed power in the region; it resulted in the plundering of the treasures of the Temple and the royal palace in Jerusalem (2 Chronicles 12:9), a major blow to Judah's wealth and prestige; and most importantly, from a biblical perspective, it served as God's direct instrument of judgment against Rehoboam and Judah for their unfaithfulness, as explicitly stated in 2 Chronicles 12:5.
How does God "leave" His people, and is this abandonment permanent?
When God says, "I have also left you," it signifies a withdrawal of His special protection, favor, and blessing, allowing His people to experience the natural and divine consequences of their disobedience. It doesn't mean God ceases to exist or care, but rather that He lifts the hedge of protection that previously shielded them, exposing them to the pressures and dangers of a fallen world, often through the agency of their enemies. This "leaving" is a form of divine discipline, not permanent abandonment. The very next verses in 2 Chronicles 12:6 demonstrate that upon Rehoboam and the princes humbling themselves, God relented and did not allow Jerusalem to be utterly destroyed. This illustrates that God's discipline is always intended to bring about repentance and restoration, never ultimate destruction for His covenant people. His faithfulness endures even in judgment, always with a view towards His redemptive purposes.
Christ-Centered Fulfillment
The declaration in 2 Chronicles 12:5, "Ye have forsaken me, and therefore have I also left you," powerfully foreshadows humanity's universal condition of sin and God's ultimate redemptive response. All humanity, through Adam's foundational rebellion and our own subsequent acts of disobedience, has "forsaken" God, turning away from His righteous rule and perfect fellowship. The ultimate consequence of this cosmic forsaking is spiritual death and separation from God, as articulated in Romans 6:23. Yet, in the profound mystery of the cross, God did not permanently "leave" humanity to its fate. Instead, in an act of unparalleled love and justice, He "left" His own Son, Jesus, to bear the full weight of that divine abandonment. On the cross, Jesus cried out, "My God, my God, why have you forsaken me?" (Matthew 27:46), experiencing the ultimate separation from the Father so that those who believe in Him would never be truly forsaken. Through Christ's atoning sacrifice, the covenant curses for forsaking God were fulfilled in Him, and believers are now brought into an unbreakable new covenant relationship where God promises, "I will never leave you nor forsake you" (Hebrews 13:5), echoing the steadfast promises of the Old Testament (Deuteronomy 31:6). Jesus is the true Prophet who delivers God's final and complete word (Hebrews 1:1), not of judgment for those in Him, but of eternal life, reconciliation, and an enduring presence, secured by His perfect obedience and ultimate sacrifice.