2 Chronicles 12:7

Translation
King James Version
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.
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KJV (with Strong's)
And when the LORD H3068 saw H7200 that they humbled H3665 themselves, the word H1697 of the LORD H3068 came to Shemaiah H8098, saying H559, They have humbled H3665 themselves; therefore I will not destroy H7843 them, but I will grant H5414 them some H4592 deliverance H6413; and my wrath H2534 shall not be poured out H5413 upon Jerusalem H3389 by the hand H3027 of Shishak H7895.
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Complete Jewish Bible
When ADONAI saw that they had humbled themselves, this word of ADONAI came to Sh'ma'yah: "Because they have humbled themselves, I will not destroy them but will grant them a measure of deliverance. My wrath will not be poured out on Yerushalayim through Shishak.
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Berean Standard Bible
When the LORD saw that they had humbled themselves, the word of the LORD came to Shemaiah, saying, “They have humbled themselves; I will not destroy them, but will soon grant them deliverance. My wrath will not be poured out on Jerusalem through Shishak.
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American Standard Version
And when Jehovah saw that they humbled themselves, the word of Jehovah came to Shemaiah, saying, They have humbled themselves: 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.
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World English Bible Messianic
When the LORD saw that they humbled themselves, the LORD’s word came to Shemaiah, saying, “They have humbled themselves. I will not destroy them; but I will grant them some deliverance, and my wrath shall not be poured out on Jerusalem by the hand of Shishak.
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Geneva Bible (1599)
And when the Lord sawe that they humbled themselues, the worde of the Lord came to Shemaiah, saying, They haue humbled theselues, therefore I will not destroy them, but I will sende them deliuerance shortly, and my wrath shall not bee powred out vpon Ierusalem by the hand of Shishak.
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Young's Literal Translation
And when Jehovah seeth that they have been humbled, a word of Jehovah hath been unto Shemaiah, saying, `They have been humbled; I do not destroy them, and I have given to them as a little thing for an escape, and I pour not out My fury in Jerusalem by the hand of Shishak;
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See also
2 Chronicles 34:25Isaiah 42:251 Kings 21:281 Kings 21:292 Kings 13:42 Kings 13:7Luke 15:18
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Shishak’s Invasion
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In the KJVVerse 11,445 of 31,102

Study This Verse

SUMMARY

Second Chronicles 12:7 powerfully illustrates God's immediate and compassionate response to the genuine humility of King Rehoboam and the princes of Judah. Following their unfaithfulness, which led to divine judgment through the invasion of Shishak, King of Egypt, their act of humbling themselves before the Lord prompted a divine decree. Through the prophet Shemaiah, God declared He would not utterly destroy them, but would grant a measure of deliverance, thereby preventing His full wrath from being poured out upon Jerusalem at the hands of the Egyptian king. This verse highlights the profound impact of sincere repentance on the trajectory of divine discipline.

CONTEXT

  • Literary Context: This pivotal verse is situated within the early, tumultuous reign of Rehoboam, Solomon's son, specifically detailing the consequences of Judah's abandonment of the Law of the LORD and the subsequent divine judgment manifested through Shishak's invasion. The Chronicler's theological purpose is vividly displayed here: to demonstrate God's consistent and immediate response to the spiritual state of His people, whether in obedience or disobedience. Prior to this, the prophet Shemaiah had delivered God's explicit message, clarifying that the invasion was a direct consequence of their forsaking the Lord, as recorded in 2 Chronicles 12:5. In a critical turn, Rehoboam and the princes responded to this prophetic warning and the imminent threat by humbling themselves, acknowledging God's righteousness in their affliction, as detailed in 2 Chronicles 12:6. Verse 7, therefore, records God's swift and merciful reply to their repentance, once again communicated through His trusted prophet Shemaiah, underscoring the direct correlation between human action (humility) and divine reaction (mercy), a recurring motif throughout the book of Chronicles.
  • Historical & Cultural Context: The events of 2 Chronicles 12 unfold around 925 BCE, during the fifth year of Rehoboam's reign, a mere five years after the traumatic division of the united kingdom of Israel. Shishak, historically identified with Pharaoh Sheshonq I of the 22nd Dynasty of Egypt, was a formidable military power whose campaign into Judah and Israel is corroborated by both biblical accounts and Egyptian historical records, notably a relief on the temple of Amun at Karnak. Judah, having recently lost the economically vital northern tribes, was politically and militarily vulnerable. Jerusalem, though the capital and the site of the Temple, was not impregnable. The cultural context reveals a society where political and military fortunes were deeply intertwined with perceived divine favor or disfavor. Kings were expected to uphold the covenant, and deviation often led to national calamity, understood as divine judgment. The act of "humbling oneself" involved not just a physical posture but a profound internal acknowledgment of guilt, submission to a higher authority, and a plea for mercy, a common practice in the ancient Near East when seeking to appease an offended deity or sovereign.
  • Key Themes: This verse powerfully illustrates several core themes central to the book of Chronicles and broader biblical theology. Firstly, it underscores the theme of Divine Justice and Mercy, demonstrating that while God is just in bringing judgment upon sin, He is also abundantly merciful and responsive to genuine repentance. His judgment is not absolute if humility is demonstrated, showcasing His desire for restoration rather than annihilation. Secondly, the verse highlights The Power of Humility and Repentance. Humility is presented as a potent catalyst for averting complete destruction, an act of submission to God's will and an acknowledgment of one's own sin and dependence on Him. This resonates deeply with the principle found throughout Scripture that God opposes the proud but gives grace to the humble, as articulated in Proverbs 3:34 and reiterated in James 4:6. Thirdly, the concept of Consequences of Sin is evident; while destruction was averted, the phrase "grant them some deliverance" indicates that the people would still experience repercussions for their unfaithfulness. Jerusalem would suffer loss and tribute, serving as a tangible reminder of their rebellion, illustrating that repentance may mitigate the severity of judgment but does not always erase all consequences. Lastly, the verse affirms God's Sovereignty over Nations, as even the actions of foreign kings like Shishak are ultimately under God's control. He uses them as instruments of judgment but also limits their power according to His purposes and the people's response, ensuring His ultimate plan for His people.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • LORD (Hebrew, Yᵉhôvâh', H3068): This is the sacred covenant name of God, YHWH, often translated as "the LORD" or "Jehovah." It signifies "the self-Existent or Eternal One," emphasizing God's unchanging, sovereign nature and His covenant faithfulness to His people. In this context, it highlights that the divine response is from the very God who established the covenant with Israel, underscoring His authority and commitment to justice and mercy within that relationship.
  • humbled themselves (Hebrew, kânaʻ', H3665): The Hebrew verb kânaʻ means "to bend the knee; hence, to humiliate, vanquish; bring down (low), into subjection, under, humble (self), subdue." In this context, it signifies a voluntary act of submission, self-abasement, and acknowledgment of one's dependence on God. It implies a change of heart and attitude, moving from pride and rebellion to a posture of contriteness and recognition of God's righteousness in His judgment. This is not merely an external act but a profound internal disposition that God "saw."
  • deliverance (Hebrew, pᵉlêyṭâh', H6413): This noun, pᵉlêyṭâh, refers to "deliverance; concretely, an escaped portion; deliverance, (that is) escape(-d), remnant." It denotes a rescue from danger or destruction, often implying that only a portion or a few are spared. In 2 Chronicles 12:7, it underscores that the rescue is partial, not a complete restoration to their former prosperity or an eradication of all consequences. They would survive, but not without suffering losses and enduring the effects of Shishak's invasion.
  • wrath (Hebrew, chêmâh', H2534): The term chêmâh signifies "heat; figuratively, anger, poison (from its fever); anger, bottles, hot displeasure, furious(-ly, -ry), heat, indignation, poison, rage, wrath(-ful)." When applied to God, it refers to His righteous displeasure and judgment against sin and rebellion. The phrase "my wrath shall not be poured out" indicates a mitigation of the full, destructive force of God's anger, which would have resulted in complete annihilation, had they not humbled themselves.

Verse Breakdown

  • "And when the LORD saw that they humbled themselves,": This opening clause emphasizes God's omniscience and His attentiveness to the internal posture of the heart. It highlights that God's response is contingent upon genuine human action, specifically their humility, rather than merely external rituals or superficial gestures. His "seeing" implies a deep understanding of their contrite spirit and a recognition of the authenticity of their repentance.
  • "the word of the LORD came to Shemaiah, saying, They have humbled themselves; therefore I will not destroy them,": This segment underscores the crucial role of the prophet Shemaiah as God's messenger, confirming the divine communication. God's direct affirmation, "They have humbled themselves," validates the sincerity of their repentance. The immediate consequence is the divine promise, "I will not destroy them," signifying a reversal or mitigation of the previously threatened complete annihilation, demonstrating God's mercy in the face of genuine contrition.
  • "but I will grant them some deliverance;": This clause specifies the nature of God's mercy: it is a "some" or partial deliverance. It implies that while the worst of the judgment (total destruction) is averted, the consequences of their sin will still be felt. This partial rescue serves as a reminder of their transgression and God's justice, preventing a full return to their previous state of prosperity without any repercussions.
  • "and my wrath shall not be poured out upon Jerusalem by the hand of Shishak.": This final phrase clarifies the specific nature of the averted judgment. God's full, destructive "wrath" would not be unleashed upon Jerusalem, the holy city, through Shishak. While Shishak would still plunder and impose tribute (as seen in 2 Chronicles 12:9-10), the city itself would not be utterly destroyed or its inhabitants annihilated, preserving a remnant and the sacred space, thereby maintaining the lineage and the place of worship.

Literary Devices

The verse employs several significant literary devices to convey its powerful theological message. Divine Observation is prominent as the text begins with "when the LORD saw," emphasizing God's active engagement and perceptive awareness of human actions and heart conditions. This sets up a clear cause-and-effect relationship, where God's response is directly tied to the people's humility. Prophetic Mediation is central, with Shemaiah serving as the conduit for God's word, highlighting the importance of divine communication through chosen individuals in the Chronicler's narrative. There is a clear Contrast or Juxtaposition between what could have been (total destruction) and what was granted ("some deliverance"), illustrating the mitigating power of repentance. The phrase "I will not destroy them, but I will grant them some deliverance" effectively uses this contrast to show God's balanced approach of justice and mercy. Furthermore, the concept of God's "wrath" being "poured out" is an example of Anthropomorphism, attributing a human action (pouring out) to God to vividly describe the intensity and totality of His judgment. This imagery underscores the severity of the impending doom that was ultimately averted. The entire verse functions as a powerful example of Conditional Covenant, where God's actions are directly conditioned by the people's faithfulness and response to His warnings, demonstrating His desire for relationship and repentance over unmitigated judgment.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse profoundly illustrates the biblical principle that God is both just and merciful, and that genuine repentance has the power to alter the course of divine judgment. It reveals that God's primary desire is not annihilation but restoration, even if that restoration involves enduring consequences for past sin. The immediate response of God to Rehoboam and the princes' humility underscores His attentiveness to the heart's posture and His readiness to relent from full wrath when His people turn back to Him. This passage serves as a powerful reminder that while God's discipline is certain for disobedience, His compassion is equally certain for those who humble themselves under His mighty hand. It teaches that acknowledging one's sin and submitting to God's righteousness is the pathway to mitigating judgment and experiencing a measure of His saving grace, ultimately pointing to a God who delights in mercy.

REFLECTION AND APPLICATION

The narrative of 2 Chronicles 12:7 offers a timeless and deeply relevant lesson for believers today: God remains profoundly responsive to genuine humility and repentance. In a world that often values pride, self-sufficiency, and the avoidance of accountability, this verse calls us to embrace a counter-cultural posture of dependence on God. When we face the natural or divine consequences of our own sin, or when we perceive God's corrective hand in our lives, our most potent and effective response is not to resist, rationalize, or blame, but to humble ourselves before Him. This involves acknowledging our wrongdoing, confessing our sins with a contrite heart, and submitting to His righteous judgment, trusting implicitly in His compassionate and redemptive nature. While God may not always remove all difficulties or erase every consequence of our choices, sincere repentance can lead to His mercy, preventing complete ruin and granting a measure of deliverance that preserves hope and future grace. It encourages us to take full responsibility for our actions, turn back to the Lord with sincerity, and remember that His justice is always balanced by His profound and redemptive mercy, offering a pathway to restoration even in the midst of discipline.

Questions for Reflection

  • How does the example of Rehoboam and the princes challenge our understanding of genuine repentance in the face of consequences, and what does it teach us about God's character?
  • In what specific areas of your life might God be calling you to humble yourself before Him, trusting in His mercy and not merely seeking an escape from difficulties?
  • How can we discern the difference between God's full wrath (which is ultimately satisfied in Christ) and His corrective discipline in our lives or in society, and what is our appropriate response to each?

FAQ

Why did God not completely remove Shishak's threat and restore Judah to its former glory immediately?

Answer: God's decision to grant "some deliverance" rather than total restoration or the complete removal of Shishak's threat highlights a crucial aspect of divine justice and mercy. Even after genuine repentance, consequences for sin often remain. These lingering consequences serve multiple purposes: they act as a tangible reminder of the seriousness of disobedience, a deterrent against future rebellion, and a means for further humbling and reliance on God. While God's mercy averted the ultimate destruction of Jerusalem, the plundering of the Temple treasures and the imposition of tribute (2 Chronicles 12:9-10) served as a severe, yet limited, judgment. This partial deliverance ensured that Judah understood the cost of forsaking the Lord, preventing them from taking His grace for granted. It demonstrated that while God is quick to forgive, His righteous order still requires a reckoning for sin, even if mitigated. This principle is consistent with God's character throughout Scripture, where even after forgiveness, discipline or natural consequences may persist to foster deeper faithfulness, as seen in the warnings of Deuteronomy 28:15-68.

What does "humbled themselves" truly mean in this context, and how is it demonstrated?

Answer: In 2 Chronicles 12:7, "humbled themselves" (Hebrew: kâna') signifies more than a superficial act or a mere physical posture. It denotes a genuine, internal turning away from pride, self-reliance, and rebellion, acknowledging God's righteousness and their own sinfulness. It is a heart posture of submission, contrition, and dependence on God. This internal change was demonstrated not just by a verbal declaration, but by their actions, as described in 2 Chronicles 12:6: "Then the princes of Israel and the king humbled themselves and said, 'The LORD is righteous.'" Their verbal confession of God's righteousness in His judgment, rather than blaming Him or others, indicated a profound shift in their perspective. It showed they recognized that their suffering was a just consequence of their unfaithfulness, leading to a willingness to submit to God's will and seek His mercy. This genuine humility is what God "saw" and to which He responded with partial deliverance, highlighting that God looks upon the heart (1 Samuel 16:7).

CHRIST-CENTERED FULFILLMENT

The partial deliverance granted to Rehoboam and Judah in 2 Chronicles 12:7, stemming from their humility and God's mercy, finds its ultimate and complete fulfillment in Jesus Christ. The people's humbling themselves to avert total destruction foreshadows the perfect humility of Christ, who, "though he was in the form of God, did not count equality with God a thing to be grasped, but emptied himself, by taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross" (Philippians 2:6-8). Whereas Judah's humility merely mitigated God's wrath, Christ's perfect obedience and sacrificial death fully absorbed and satisfied God's righteous wrath against sin, ensuring complete deliverance for all who believe. On the cross, the "wrath" that was merely "not poured out" upon Jerusalem in part was fully poured out upon the Lamb of God, who "bore our sins in his body on the tree" (1 Peter 2:24). Through His atoning work, Jesus provides not just "some deliverance" but a full and eternal rescue from the power and penalty of sin, liberating us from the domain of darkness and transferring us into the kingdom of His beloved Son (Colossians 1:13-14). Thus, the temporary and conditional mercy shown to Judah points forward to the permanent, unconditional, and perfect salvation offered through Christ, the ultimate act of divine grace and deliverance, where God's justice and mercy perfectly converge.

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Commentary on 2 Chronicles 12 verses 1–12

I. II. Main points1. 2. Sub-points(1.) (2.) Details

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.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–12. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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