<hi type="bold">15-17. the king hearkened not unto the people, for the cause was of God--</hi>Rehoboam, in following an evil counsel, and the Hebrew people, in making a revolutionary movement, each acted as free agents, obeying their own will and passions. But God, who permitted the revolt of the northern tribes, intended it as a punishment of the house of David for Solomon's apostasy. That event demonstrates the immediate superintendence of His providence over the revolutions of kingdoms; and thus it affords an instance, similar to many other striking instances that are found in Scripture, of divine predictions, uttered long before, being accomplished by the operation of human passions, and in the natural course of events. <chapter eID="2Chr.10"/>

15-17. the king hearkened not unto the people, for the cause was of God-- Rehoboam, in following an evil counsel, and the Hebrew people, in making a revolutionary movement, each acted as free agents, obeying their own will and passions. But God, who permitted the revolt of the northern tribes, intended it as a punishment of the house of David for Solomon's apostasy. That event demonstrates the immediate superintendence of His providence over the revolutions of kingdoms; and thus it affords an instance, similar to many other striking instances that are found in Scripture, of divine predictions, uttered long before, being accomplished by the operation of human passions, and in the natural course of events.


<title type="x-s2">CHAPTER 11</title>
 <reference osisRef="2Chr.11.1-2Chr.11.17">2Ch 11:1-17</reference>. Rehoboam, Raising an Army to Subdue Israel, Is Forbidden by Shemaiah.

<hi type="bold">1-4. Rehoboam ... gathered of the house of Judah and Benjamin ... to fight against Israel--</hi>(See <reference osisRef="1Kgs.12.21-1Kgs.12.24">1Ki 12:21-24</reference>).

CHAPTER 11 2Ch 11:1-17. Rehoboam, Raising an Army to Subdue Israel, Is Forbidden by Shemaiah. 1-4. Rehoboam... gathered of the house of Judah and Benjamin... to fight against Israel-- (See 1Ki 12:21-24).


<hi type="bold">5-11. built cities for defence in Judah--</hi>This is evidently used as the name of the southern kingdom. Rehoboam, having now a bitter enemy in Israel, deemed it prudent to lose no time in fortifying several cities that lay along the frontier of his kingdom. Jeroboam, on his side, took a similar precaution (<reference osisRef="1Kgs.12.25">1Ki 12:25</reference>). Of the fifteen cities named, Aijalon, now Yalo, and Zorah, now Surah, between Jerusalem and Jabneh [Robinson], lay within the province of Benjamin. Gath, though a Philistine city, had been subject to Solomon. And Etham, which was on the border of Simeon, now incorporated with the kingdom of Israel, was fortified to repel danger from that quarter. These fortresses Rehoboam placed under able commanders and stocked them with provisions and military stores, sufficient, if necessary, to stand a siege. In the crippled state of his kingdom, he seems to have been afraid lest it might be made the prey of some powerful neighbors.

5-11. built cities for defence in Judah-- This is evidently used as the name of the southern kingdom. Rehoboam, having now a bitter enemy in Israel, deemed it prudent to lose no time in fortifying several cities that lay along the frontier of his kingdom. Jeroboam, on his side, took a similar precaution (1Ki 12:25). Of the fifteen cities named, Aijalon, now Yalo, and Zorah, now Surah, between Jerusalem and Jabneh [Robinson], lay within the province of Benjamin. Gath, though a Philistine city, had been subject to Solomon. And Etham, which was on the border of Simeon, now incorporated with the kingdom of Israel, was fortified to repel danger from that quarter. These fortresses Rehoboam placed under able commanders and stocked them with provisions and military stores, sufficient, if necessary, to stand a siege. In the crippled state of his kingdom, he seems to have been afraid lest it might be made the prey of some powerful neighbors.


<hi type="bold">13-17. the priests and the Levites ... resorted to him out of all their coasts--</hi>This was an accession of moral power, for the maintenance of the true religion is the best support and safeguard of any nation; and as it was peculiarly the grand source of the strength and prosperity of the Hebrew monarchy, the great numbers of good and pious people who sought an asylum within the territories of Judah contributed greatly to consolidate the throne of Rehoboam. The cause of so extensive an emigration from the kingdom of Israel was the deep and daring policy of Jeroboam, who set himself to break the national unity by entirely abolishing, within his dominions, the religious institutions of Judaism. He dreaded an eventual reunion of the tribes if the people continued to repair thrice a year to worship in Jerusalem as they were obliged by law to do. Accordingly, on pretense that the distance of that city was too great for multitudes of his subjects, he fixed upon two more convenient places, where he established a new mode of worshipping God under gross and prohibited symbols [1Ki 12:26-33]. The priests and Levites, refusing to take part in the idolatrous ceremonies, were ejected from their living [2Ch 11:13, 14]. Along with them a large body of the people who faithfully adhered to the instituted worship of God, offended and shocked by the impious innovations, departed from the kingdom.

13-17. the priests and the Levites... resorted to him out of all their coasts-- This was an accession of moral power, for the maintenance of the true religion is the best support and safeguard of any nation; and as it was peculiarly the grand source of the strength and prosperity of the Hebrew monarchy, the great numbers of good and pious people who sought an asylum within the territories of Judah contributed greatly to consolidate the throne of Rehoboam. The cause of so extensive an emigration from the kingdom of Israel was the deep and daring policy of Jeroboam, who set himself to break the national unity by entirely abolishing, within his dominions, the religious institutions of Judaism. He dreaded an eventual reunion of the tribes if the people continued to repair thrice a year to worship in Jerusalem as they were obliged by law to do. Accordingly, on pretense that the distance of that city was too great for multitudes of his subjects, he fixed upon two more convenient places, where he established a new mode of worshipping God under gross and prohibited symbols [1Ki 12:26-33]. The priests and Levites, refusing to take part in the idolatrous ceremonies, were ejected from their living [2Ch 11:13, 14]. Along with them a large body of the people who faithfully adhered to the instituted worship of God, offended and shocked by the impious innovations, departed from the kingdom.


<hi type="bold">18. Rehoboam took Mahalath--</hi>The names of her father and mother are given. Jerimoth, the father, must have been the son of one of David's concubines (<reference osisRef="1Chr.3.9">1Ch 3:9</reference>). Abihail was, of course, his cousin, previous to their marriage.

18. Rehoboam took Mahalath-- The names of her father and mother are given. Jerimoth, the father, must have been the son of one of David's concubines (1Ch 3:9). Abihail was, of course, his cousin, previous to their marriage.


<hi type="bold">20. after her he took Maachah ... daughter--</hi>that is, granddaughter (<reference osisRef="2Sam.14.27">2Sa 14:27</reference>) of Absalom, Tamar being, according to Josephus, her mother. (Compare <reference osisRef="2Sam.18.18">2Sa 18:18</reference>).

20. after her he took Maachah... daughter-- that is, granddaughter (2Sa 14:27) of Absalom, Tamar being, according to Josephus, her mother. (Compare 2Sa 18:18).


<hi type="bold">21. he took eighteen wives, and threescore concubines--</hi>This royal harem, though far smaller than his father's, was equally in violation of the law, which forbade a king to "multiply wives unto himself" [De 17:17].

21. he took eighteen wives, and threescore concubines-- This royal harem, though far smaller than his father's, was equally in violation of the law, which forbade a king to "multiply wives unto himself" [De 17:17].


<hi type="bold">22. made Abijah ... chief ... ruler among his brethren--</hi>This preference seems to have been given to Abijah solely from the king's doting fondness for his mother and through her influence over him. It is plainly implied that Abijah was not the oldest of the family. In destining a younger son for the kingdom, without a divine warrant, as in Solomon's case, Rehoboam acted in violation of the law (<reference osisRef="Deut.21.15">De 21:15</reference>).

22. made Abijah... chief... ruler among his brethren-- This preference seems to have been given to Abijah solely from the king's doting fondness for his mother and through her influence over him. It is plainly implied that Abijah was not the oldest of the family. In destining a younger son for the kingdom, without a divine warrant, as in Solomon's case, Rehoboam acted in violation of the law (De 21:15).


<hi type="bold">23. he dealt wisely--</hi>that is, with deep and calculating policy (<reference osisRef="Exod.1.10">Ex 1:10</reference>).

<hi type="bold">and dispersed of all his children ... unto every fenced city--</hi>The circumstance of twenty-eight sons of the king being made governors of fortresses would, in our quarter of the world, produce jealousy and dissatisfaction. But Eastern monarchs ensure peace and tranquillity to their kingdom by bestowing government offices on their sons and grandsons. They obtain an independent provision, and being kept apart, are not likely to cabal in their father's lifetime. Rehoboam acted thus, and his sagacity will appear still greater if the wives he desired for them belonged to the cities where each son was located. These connections would bind them more closely to their respective places. In the modern countries of the East, particularly Persia and Turkey, younger princes were, till very lately, shut up in the harem during their father's lifetime; and, to prevent competition, they were blinded or killed when their brother ascended the throne. In the former country the old practice of dispersing them through the country as Rehoboam did, has been again revived. <chapter eID="2Chr.11"/>

23. he dealt wisely-- that is, with deep and calculating policy (Ex 1:10). and dispersed of all his children... unto every fenced city-- The circumstance of twenty-eight sons of the king being made governors of fortresses would, in our quarter of the world, produce jealousy and dissatisfaction. But Eastern monarchs ensure peace and tranquillity to their kingdom by bestowing government offices on their sons and grandsons. They obtain an independent provision, and being kept apart, are not likely to cabal in their father's lifetime. Rehoboam acted thus, and his sagacity will appear still greater if the wives he desired for them belonged to the cities where each son was located. These connections would bind them more closely to their respective places. In the modern countries of the East, particularly Persia and Turkey, younger princes were, till very lately, shut up in the harem during their father's lifetime; and, to prevent competition, they were blinded or killed when their brother ascended the throne. In the former country the old practice of dispersing them through the country as Rehoboam did, has been again revived.


<title type="x-s2">CHAPTER 12</title>
 <reference osisRef="2Chr.12.1-2Chr.12.12">2Ch 12:1-12</reference>. Rehoboam, Forsaking God, Is Punished by Shishak.

<hi type="bold">1. when Rehoboam had established the kingdom, and had strengthened himself--</hi>(See on <reference osisRef="2Chr.11.17">2Ch 11:17</reference>). During the first three years of his reign his royal influence was exerted in the encouragement of the true religion. Security and ease led to religious decline, which, in the fourth year, ended in open apostasy. The example of the court was speedily followed by his subjects, for "all Israel was with him," that is, the people in his own kingdom. The very next year, the fifth of his reign, punishment was inflicted by the invasion of Shishak.

CHAPTER 12 2Ch 12:1-12. Rehoboam, Forsaking God, Is Punished by Shishak. 1. when Rehoboam had established the kingdom, and had strengthened himself-- (See on 2Ch 11:17). During the first three years of his reign his royal influence was exerted in the encouragement of the true religion. Security and ease led to religious decline, which, in the fourth year, ended in open apostasy. The example of the court was speedily followed by his subjects, for "all Israel was with him," that is, the people in his own kingdom. The very next year, the fifth of his reign, punishment was inflicted by the invasion of Shishak.


<hi type="bold">2. Shishak king of Egypt came up against Jerusalem--</hi>He was the first king of the twenty-second or Bubastic Dynasty. What was the immediate cause of this invasion? Whether it was in resentment for some provocation from the king of Judah, or in pursuance of ambitious views of conquest, is not said. But the invading army was a vast horde, for Shishak brought along with his native Egyptians an immense number of foreign auxiliaries.

2. Shishak king of Egypt came up against Jerusalem-- He was the first king of the twenty-second or Bubastic Dynasty. What was the immediate cause of this invasion? Whether it was in resentment for some provocation from the king of Judah, or in pursuance of ambitious views of conquest, is not said. But the invading army was a vast horde, for Shishak brought along with his native Egyptians an immense number of foreign auxiliaries.


<hi type="bold">3-5. the Lubims--</hi>the Libyans of northeastern Africa.

<hi type="bold">the Sukkiims--</hi>Some think these were the Kenite Arabs, dwellers in tents, but others maintain more justly that these were Arab troglodytes, who inhabited the caverns of a mountain range on the western coast of the Red Sea.

<hi type="bold">and the Ethiopians--</hi>from the regions south of Egypt. By the overwhelming force of numbers, they took the fortresses of Judah which had been recently put in a state of defense, and marched to lay siege to the capital. While Shishak and his army was before Jerusalem, the prophet Shemaiah addressed Rehoboam and the princes, tracing this calamity to the national apostasy and threatening them with utter destruction in consequence of having forsaken God (<reference osisRef="2Chr.12.6">2Ch 12:6</reference>).

3-5. the Lubims-- the Libyans of northeastern Africa. the Sukkiims-- Some think these were the Kenite Arabs, dwellers in tents, but others maintain more justly that these were Arab troglodytes, who inhabited the caverns of a mountain range on the western coast of the Red Sea. and the Ethiopians-- from the regions south of Egypt. By the overwhelming force of numbers, they took the fortresses of Judah which had been recently put in a state of defense, and marched to lay siege to the capital. While Shishak and his army was before Jerusalem, the prophet Shemaiah addressed Rehoboam and the princes, tracing this calamity to the national apostasy and threatening them with utter destruction in consequence of having forsaken God (2Ch 12:6).


<hi type="bold">6. the princes of Israel--</hi>(compare <reference osisRef="2Chr.12.5">2Ch 12:5</reference>, "the princes of Judah").

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


<hi type="bold">7-8. when the Lord saw that they humbled themselves--</hi>Their repentance and contrition was followed by the best effects; for Shemaiah was commissioned to announce that the phial of divine judgment would not be fully poured out on them--that the entire overthrow of the kingdom of Judah would not take place at that time, nor through the agency of Shishak; and yet, although it should enjoy a respite from total subversion, [Judah] should become a tributary province of Egypt in order that the people might learn how much lighter and better is the service of God than that of idolatrous foreign despots.

7-8. when the Lord saw that they humbled themselves-- Their repentance and contrition was followed by the best effects; for Shemaiah was commissioned to announce that the phial of divine judgment would not be fully poured out on them--that the entire overthrow of the kingdom of Judah would not take place at that time, nor through the agency of Shishak; and yet, although it should enjoy a respite from total subversion, [Judah] should become a tributary province of Egypt in order that the people might learn how much lighter and better is the service of God than that of idolatrous foreign despots.


<hi type="bold">9. So Shishak ... came up against Jerusalem--</hi>After the parenthetical clause (<reference osisRef="2Chr.12.5-2Chr.12.8">2Ch 12:5-8</reference>) describing the feelings and state of the beleaguered court, the historian resumes his narrative of the attack upon Jerusalem, and the consequent pillage both of the temple and the palace.

<hi type="bold">he took all--</hi>that is, everything valuable he found. The cost of the targets and shields has been estimated at about £239,000 [Napier, Ancient Workers in Metal].

<hi type="bold">the shields of gold--</hi>made by Solomon, were kept in the house of the forest of Lebanon (<reference osisRef="2Chr.9.16">2Ch 9:16</reference>). They seem to have been borne, like maces, by the guards of the palace, when they attended the king to the temple or on other public processions. Those splendid insignia having been plundered by the Egyptian conqueror, others were made of inferior metal and kept in the guard room of the palace, to be ready for use; as, notwithstanding the tarnished glory of the court, the old state etiquette was kept up on public and solemn occasions. An account of this conquest of Judah, with the name of "king of Judah" in the cartouche of the principal captive, according to the interpreters, is carved and written in hieroglyphics on the walls of the great palace of Karnak, where it may be seen at the present day. This sculpture is about twenty-seven hundred years old, and is of peculiar interest as a striking testimony from Egypt to the truth of Scripture history.

9. So Shishak... came up against Jerusalem-- After the parenthetical clause (2Ch 12:5-8) describing the feelings and state of the beleaguered court, the historian resumes his narrative of the attack upon Jerusalem, and the consequent pillage both of the temple and the palace. he took all-- that is, everything valuable he found. The cost of the targets and shields has been estimated at about £239,000 [Napier, Ancient Workers in Metal]. the shields of gold-- made by Solomon, were kept in the house of the forest of Lebanon (2Ch 9:16). They seem to have been borne, like maces, by the guards of the palace, when they attended the king to the temple or on other public processions. Those splendid insignia having been plundered by the Egyptian conqueror, others were made of inferior metal and kept in the guard room of the palace, to be ready for use; as, notwithstanding the tarnished glory of the court, the old state etiquette was kept up on public and solemn occasions. An account of this conquest of Judah, with the name of "king of Judah" in the cartouche of the principal captive, according to the interpreters, is carved and written in hieroglyphics on the walls of the great palace of Karnak, where it may be seen at the present day. This sculpture is about twenty-seven hundred years old, and is of peculiar interest as a striking testimony from Egypt to the truth of Scripture history.


<hi type="bold">12. when he humbled himself, the wrath of the Lord turned from him--</hi>The promise (<reference osisRef="2Chr.12.7">2Ch 12:7</reference>) was verified. Divine providence preserved the kingdom in existence, a reformation was made in the court, while true religion and piety were diffused throughout the land.

 <reference osisRef="2Chr.12.13-2Chr.12.16">2Ch 12:13-16</reference>. His Reign and Death.

12. when he humbled himself, the wrath of the Lord turned from him-- The promise (2Ch 12:7) was verified. Divine providence preserved the kingdom in existence, a reformation was made in the court, while true religion and piety were diffused throughout the land. 2Ch 12:13-16. His Reign and Death.


<hi type="bold">13-14. Rehoboam strengthened ... and reigned--</hi>The Egyptian invasion had been a mere predatory expedition, not extending beyond the limits of Judah, and probably, ere long, repelled by the invaded. Rehoboam's government acquired new life and vigor by the general revival of true religion, and his reign continued many years after the departure of Shishak. But

<hi type="bold">he prepared not his heart to seek the Lord--</hi>that is, he did not adhere firmly to the good course of reformation he had begun, "and he did evil," for through the unhappy influence of his mother, a heathen foreigner, he had no doubt received in his youth a strong bias towards idolatry (see on <reference osisRef="1Kgs.14.21">1Ki 14:21</reference>). <chapter eID="2Chr.12"/>

13-14. Rehoboam strengthened... and reigned-- The Egyptian invasion had been a mere predatory expedition, not extending beyond the limits of Judah, and probably, ere long, repelled by the invaded. Rehoboam's government acquired new life and vigor by the general revival of true religion, and his reign continued many years after the departure of Shishak. But he prepared not his heart to seek the Lord-- that is, he did not adhere firmly to the good course of reformation he had begun, "and he did evil," for through the unhappy influence of his mother, a heathen foreigner, he had no doubt received in his youth a strong bias towards idolatry (see on 1Ki 14:21).


<title type="x-s2">CHAPTER 13</title>
 <reference osisRef="2Chr.13.1-2Chr.13.20">2Ch 13:1-20</reference>. Abijah, Succeeding, Makes War against Jeroboam, and Overcomes Him.

<hi type="bold">2. His mother's name also was Michaiah, the daughter of Uriel--</hi>the same as Maachah (see on <reference osisRef="1Kgs.15.2">1Ki 15:2</reference>). She was "the daughter," that is, granddaughter of Absalom (<reference osisRef="1Kgs.15.2">1Ki 15:2</reference>; compare <reference osisRef="2Sam.14.1-2Sam.14.33">2Sa 14:1-33</reference>), mother of Abijah, "mother," that is, grandmother (<reference osisRef="1Kgs.15.10">1Ki 15:10</reference>, Margin) of Asa.

<hi type="bold">of Gibeah--</hi>probably implies that Uriel was connected with the house of Saul.

<hi type="bold">there was war between Abijah and Jeroboam--</hi>The occasion of this war is not recorded (see <reference osisRef="1Kgs.15.6">1Ki 15:6</reference>, <reference osisRef="1Kgs.15.7">7</reference>), but it may be inferred from the tenor of Abijah's address that it arose from his youthful ambition to recover the full hereditary dominion of his ancestors. No prophet now forbade a war with Israel (<reference osisRef="2Chr.11.23">2Ch 11:23</reference>) for Jeroboam had forfeited all claim to protection.

CHAPTER 13 2Ch 13:1-20. Abijah, Succeeding, Makes War against Jeroboam, and Overcomes Him. 2. His mother's name also was Michaiah, the daughter of Uriel-- the same as Maachah (see on 1Ki 15:2). She was "the daughter," that is, granddaughter of Absalom (1Ki 15:2; compare 2Sa 14:1-33), mother of Abijah, "mother," that is, grandmother (1Ki 15:10, Margin) of Asa. of Gibeah-- probably implies that Uriel was connected with the house of Saul. there was war between Abijah and Jeroboam-- The occasion of this war is not recorded (see 1Ki 15:6, 7), but it may be inferred from the tenor of Abijah's address that it arose from his youthful ambition to recover the full hereditary dominion of his ancestors. No prophet now forbade a war with Israel (2Ch 11:23) for Jeroboam had forfeited all claim to protection.


<hi type="bold">3. Abijah set the battle in array--</hi>that is, took the field and opened the campaign.

<hi type="bold">with ... four hundred thousand chosen men ... Jeroboam with eight hundred thousand--</hi>These are, doubtless, large numbers, considering the smallness of the two kingdoms. It must be borne in mind, however, that Oriental armies are mere mobs--vast numbers accompanying the camp in hope of plunder, so that the gross numbers described as going upon an Asiatic expedition are often far from denoting the exact number of fighting men. But in accounting for the large number of soldiers enlisted in the respective armies of Abijah and Jeroboam, there is no need of resorting to this mode of explanation; for we know by the census of David the immense number of the population that was capable of bearing arms (<reference osisRef="1Chr.21.5">1Ch 21:5</reference>; compare <reference osisRef="2Chr.14.8">2Ch 14:8</reference>; <reference osisRef="2Chr.17.14">17:14</reference>).

3. Abijah set the battle in array-- that is, took the field and opened the campaign. with... four hundred thousand chosen men... Jeroboam with eight hundred thousand-- These are, doubtless, large numbers, considering the smallness of the two kingdoms. It must be borne in mind, however, that Oriental armies are mere mobs--vast numbers accompanying the camp in hope of plunder, so that the gross numbers described as going upon an Asiatic expedition are often far from denoting the exact number of fighting men. But in accounting for the large number of soldiers enlisted in the respective armies of Abijah and Jeroboam, there is no need of resorting to this mode of explanation; for we know by the census of David the immense number of the population that was capable of bearing arms (1Ch 21:5; compare 2Ch 14:8; 17:14).


<hi type="bold">4-12. Abijah stood up upon Mount Zemaraim--</hi>He had entered the enemy's territory and was encamped on an eminence near Beth-el (<reference osisRef="Josh.18.22">Jos 18:22</reference>). Jeroboam's army lay at the foot of the hill, and as a pitched battle was expected, Abijah, according to the singular usage of ancient times, harangued the enemy. The speakers in such circumstances, while always extolling their own merits, poured out torrents of invective and virulent abuse upon the adversary. So did Abijah. He dwelt on the divine right of the house of David to the throne; and sinking all reference to the heaven-condemned offenses of Solomon and the divine appointment of Jeroboam, as well as the divine sanction of the separation, he upbraided Jeroboam as a usurper, and his subjects as rebels, who took advantage of the youth and inexperience of Rehoboam. Then contrasting the religious state of the two kingdoms, he drew a black picture of the impious innovations and gross idolatry introduced by Jeroboam, with his expulsion and impoverishment (<reference osisRef="2Chr.11.14">2Ch 11:14</reference>) of the Levites. He dwelt with reasonable pride on the pure and regular observance of the ancient institutions of Moses in his own dominion [2Ch 13:11] and concluded with this emphatic appeal: "O children of Israel, fight ye not against Jehovah, the God of your fathers, for ye shall not prosper."

4-12. Abijah stood up upon Mount Zemaraim-- He had entered the enemy's territory and was encamped on an eminence near Beth-el (Jos 18:22). Jeroboam's army lay at the foot of the hill, and as a pitched battle was expected, Abijah, according to the singular usage of ancient times, harangued the enemy. The speakers in such circumstances, while always extolling their own merits, poured out torrents of invective and virulent abuse upon the adversary. So did Abijah. He dwelt on the divine right of the house of David to the throne; and sinking all reference to the heaven-condemned offenses of Solomon and the divine appointment of Jeroboam, as well as the divine sanction of the separation, he upbraided Jeroboam as a usurper, and his subjects as rebels, who took advantage of the youth and inexperience of Rehoboam. Then contrasting the religious state of the two kingdoms, he drew a black picture of the impious innovations and gross idolatry introduced by Jeroboam, with his expulsion and impoverishment (2Ch 11:14) of the Levites. He dwelt with reasonable pride on the pure and regular observance of the ancient institutions of Moses in his own dominion [2Ch 13:11] and concluded with this emphatic appeal: "O children of Israel, fight ye not against Jehovah, the God of your fathers, for ye shall not prosper."


<hi type="bold">13-17. But Jeroboam caused an ambushment to come about behind them--</hi>The oration of Abijah, however animating an effect it might have produced on his own troops, was unheeded by the party to whom it was addressed; for while he was wasting time in useless words, Jeroboam had ordered a detachment of his men to move quietly round the base of the hill, so that when Abijah stopped speaking, he and his followers found themselves surprised in the rear, while the main body of the Israelitish forces remained in front. A panic might have ensued, had not the leaders "cried unto the Lord," and the priests "sounded with the trumpets"--the pledge of victory (<reference osisRef="Num.10.9">Nu 10:9</reference>; <reference osisRef="Num.31.6">31:6</reference>). Reassured by the well-known signal, the men of Judah responded with a war shout, which, echoed by the whole army, was followed by an impetuous rush against the foe. The shock was resistless. The ranks of the Israelites were broken, for "God smote Jeroboam and all Israel." They took to flight, and the merciless slaughter that ensued can be accounted for only by tracing it to the rancorous passions enkindled by a civil war.

13-17. But Jeroboam caused an ambushment to come about behind them-- The oration of Abijah, however animating an effect it might have produced on his own troops, was unheeded by the party to whom it was addressed; for while he was wasting time in useless words, Jeroboam had ordered a detachment of his men to move quietly round the base of the hill, so that when Abijah stopped speaking, he and his followers found themselves surprised in the rear, while the main body of the Israelitish forces remained in front. A panic might have ensued, had not the leaders "cried unto the Lord," and the priests "sounded with the trumpets"--the pledge of victory (Nu 10:9; 31:6). Reassured by the well-known signal, the men of Judah responded with a war shout, which, echoed by the whole army, was followed by an impetuous rush against the foe. The shock was resistless. The ranks of the Israelites were broken, for "God smote Jeroboam and all Israel." They took to flight, and the merciless slaughter that ensued can be accounted for only by tracing it to the rancorous passions enkindled by a civil war.


<hi type="bold">19. Abijah pursued after Jeroboam, and took cities from him--</hi>This sanguinary action widened the breach between the people of the two kingdoms. Abijah abandoned his original design of attempting the subjugation of the ten tribes, contenting himself with the recovery of a few border towns, which, though lying within Judah or Benjamin, had been alienated to the new or northern kingdom. Among these was Beth-el, which, with its sacred associations, he might be strongly desirous to wrest from profanation.

19. Abijah pursued after Jeroboam, and took cities from him-- This sanguinary action widened the breach between the people of the two kingdoms. Abijah abandoned his original design of attempting the subjugation of the ten tribes, contenting himself with the recovery of a few border towns, which, though lying within Judah or Benjamin, had been alienated to the new or northern kingdom. Among these was Beth-el, which, with its sacred associations, he might be strongly desirous to wrest from profanation.


<hi type="bold">20. Neither did Jeroboam recover strength again in the days of Abijah--</hi>The disastrous action at Zemaraim, which caused the loss of the flower and chivalry of his army, broke his spirits and crippled his power.

<hi type="bold">the Lord struck him, and he died--</hi>that is, Jeroboam. He lived, indeed, two years after the death of Abijah (<reference osisRef="1Kgs.14.20">1Ki 14:20</reference>; <reference osisRef="1Kgs.15.9">15:9</reference>). But he had been threatened with great calamities upon himself and his house, and it is apparently to the execution of these threatenings, which issued in his death, that an anticipatory reference is here made. <chapter eID="2Chr.13"/>

20. Neither did Jeroboam recover strength again in the days of Abijah-- The disastrous action at Zemaraim, which caused the loss of the flower and chivalry of his army, broke his spirits and crippled his power. the Lord struck him, and he died-- that is, Jeroboam. He lived, indeed, two years after the death of Abijah (1Ki 14:20; 15:9). But he had been threatened with great calamities upon himself and his house, and it is apparently to the execution of these threatenings, which issued in his death, that an anticipatory reference is here made.


<title type="x-s2">CHAPTER 14</title>
 <reference osisRef="2Chr.14.1-2Chr.14.5">2Ch 14:1-5</reference>. Asa Destroys Idolatry.

<hi type="bold">1. In his days the land was quiet ten years--</hi>This long interval of peace was the continued effect of the great battle of Zemaraim (compare <reference osisRef="1Kgs.15.11-1Kgs.15.14">1Ki 15:11-14</reference>).

CHAPTER 14 2Ch 14:1-5. Asa Destroys Idolatry. 1. In his days the land was quiet ten years-- This long interval of peace was the continued effect of the great battle of Zemaraim (compare 1Ki 15:11-14).


<hi type="bold">2. Asa did that which was good and right--</hi>(compare <reference osisRef="1Kgs.15.14">1Ki 15:14</reference>). Still his character and life were not free from faults (<reference osisRef="2Chr.16.7">2Ch 16:7</reference>, <reference osisRef="2Chr.10.12">10, 12</reference>).

2. Asa did that which was good and right-- (compare 1Ki 15:14). Still his character and life were not free from faults (2Ch 16:7, 10, 12).


<hi type="bold">3. brake down the images--</hi>of Baal (see on <reference osisRef="2Chr.34.4">2Ch 34:4</reference>; <reference osisRef="Lev.26.30">Le 26:30</reference>).

<hi type="bold">cut down the groves--</hi>rather, "Asherim."

3. brake down the images-- of Baal (see on 2Ch 34:4; Le 26:30). cut down the groves-- rather, "Asherim."


<hi type="bold">5. he took away ... the high places--</hi>that is, those devoted to idolatrous rites.

<hi type="bold">took away out of all the cities of Judah the high places and the images--</hi>All public objects and relics of idolatry in Jerusalem and other cities through his kingdom were destroyed; but those high places where God was worshipped under the figure of an ox, as at Beth-el, were allowed to remain (<reference osisRef="1Kgs.15.14">1Ki 15:14</reference>); so far the reformation was incomplete.

 <reference osisRef="2Chr.14.6-2Chr.14.8">2Ch 14:6-8</reference>. Having Peace, He Strengthens His Kingdom with Forts and Armies.

5. he took away... the high places-- that is, those devoted to idolatrous rites. took away out of all the cities of Judah the high places and the images-- All public objects and relics of idolatry in Jerusalem and other cities through his kingdom were destroyed; but those high places where God was worshipped under the figure of an ox, as at Beth-el, were allowed to remain (1Ki 15:14); so far the reformation was incomplete. 2Ch 14:6-8. Having Peace, He Strengthens His Kingdom with Forts and Armies.


<hi type="bold">6. he built fenced cities in Judah--</hi>(See on <reference osisRef="1Kgs.15.22">1Ki 15:22</reference>).

6. he built fenced cities in Judah-- (See on 1Ki 15:22).


<hi type="bold">7. while the land is yet before us--</hi>that is, while we have free and undisputed progress everywhere; no foe is near; but, as this happy time of peace may not last always and the kingdom is but small and weak, let us prepare suitable defenses in case of need. He had also an army of five hundred eighty thousand men. Judah furnished the heavily armed soldiers, and Benjamin the archers. This large number does not mean a body of professional soldiers, but all capable of bearing arms and liable to be called into service.

 <reference osisRef="2Chr.14.9-2Chr.14.15">2Ch 14:9-15</reference>. He Overcomes Zerah, and Spoils the Ethiopians.

7. while the land is yet before us-- that is, while we have free and undisputed progress everywhere; no foe is near; but, as this happy time of peace may not last always and the kingdom is but small and weak, let us prepare suitable defenses in case of need. He had also an army of five hundred eighty thousand men. Judah furnished the heavily armed soldiers, and Benjamin the archers. This large number does not mean a body of professional soldiers, but all capable of bearing arms and liable to be called into service. 2Ch 14:9-15. He Overcomes Zerah, and Spoils the Ethiopians.


<hi type="bold">9. there came out against them Zerah the Ethiopian--</hi>This could not have been from Ethiopia south of the cataracts of the Nile, for in the reign of Osorkon I, successor of Shishak, no foreign army would have been allowed a free passage through Egypt. Zerah must, therefore, have been chief of the Cushites, or Ethiopians of Arabia, as they were evidently a nomad horde who had a settlement of tents and cattle in the neighborhood of Gerar.

<hi type="bold">a thousand thousand, and three hundred chariots--</hi>"Twenty camels employed to carry couriers upon them might have procured that number of men to meet in a short time. As Zerah was the aggressor, he had time to choose when he would summon these men and attack the enemy. Every one of these Cushite shepherds, carrying with them their own provisions of flour and water, as is their invariable custom, might have fought with Asa without eating a loaf of Zerah's bread or drinking a pint of his water" [Bruce, Travels].

9. there came out against them Zerah the Ethiopian-- This could not have been from Ethiopia south of the cataracts of the Nile, for in the reign of Osorkon I, successor of Shishak, no foreign army would have been allowed a free passage through Egypt. Zerah must, therefore, have been chief of the Cushites, or Ethiopians of Arabia, as they were evidently a nomad horde who had a settlement of tents and cattle in the neighborhood of Gerar. a thousand thousand, and three hundred chariots-- "Twenty camels employed to carry couriers upon them might have procured that number of men to meet in a short time. As Zerah was the aggressor, he had time to choose when he would summon these men and attack the enemy. Every one of these Cushite shepherds, carrying with them their own provisions of flour and water, as is their invariable custom, might have fought with Asa without eating a loaf of Zerah's bread or drinking a pint of his water" [Bruce, Travels].


<hi type="bold">10. Then Asa went out against him, and they set the battle in array ... at Mareshah--</hi>one of the towns which Rehoboam fortified (<reference osisRef="2Chr.11.8">2Ch 11:8</reference>), near a great southern pass in the low country of Judah (<reference osisRef="Josh.15.44">Jos 15:44</reference>). The engagement between the armies took place in a plain near the town, called "the valley of Zephathah," supposed to be the broad way coming down Beit Jibrin towards Tell Es-Safren [Robinson].

10. Then Asa went out against him, and they set the battle in array... at Mareshah-- one of the towns which Rehoboam fortified (2Ch 11:8), near a great southern pass in the low country of Judah (Jos 15:44). The engagement between the armies took place in a plain near the town, called "the valley of Zephathah," supposed to be the broad way coming down Beit Jibrin towards Tell Es-Safren [Robinson].


<hi type="bold">11-13. Asa cried unto the Lord his God--</hi>Strong in the confidence that the power of God was able to give the victory equally with few as with many, the pious king marched with a comparatively small force to encounter the formidable host of marauders at his southern frontier. Committing his cause to God, he engaged in the conflict--completely routed the enemy, and succeeded in obtaining, as the reward of his victory, a rich booty in treasure and cattle from the tents of this pastoral horde. <chapter eID="2Chr.14"/>

11-13. Asa cried unto the Lord his God-- Strong in the confidence that the power of God was able to give the victory equally with few as with many, the pious king marched with a comparatively small force to encounter the formidable host of marauders at his southern frontier. Committing his cause to God, he engaged in the conflict--completely routed the enemy, and succeeded in obtaining, as the reward of his victory, a rich booty in treasure and cattle from the tents of this pastoral horde.


<title type="x-s2">CHAPTER 15</title>
 <reference osisRef="2Chr.15.1-2Chr.15.15">2Ch 15:1-15</reference>. Judah Makes a Solemn Covenant with God.

<hi type="bold">1. Azariah the son of Oded--</hi>This prophet, who is mentioned nowhere else, appears at this stage of the sacred story in the discharge of an interesting mission. He went to meet Asa, as he was returning from his victorious pursuit of the Ethiopians, and the congratulatory address here recorded was publicly made to the king in presence of his army.

CHAPTER 15 2Ch 15:1-15. Judah Makes a Solemn Covenant with God. 1. Azariah the son of Oded-- This prophet, who is mentioned nowhere else, appears at this stage of the sacred story in the discharge of an interesting mission. He went to meet Asa, as he was returning from his victorious pursuit of the Ethiopians, and the congratulatory address here recorded was publicly made to the king in presence of his army.


<hi type="bold">2. The Lord is with you, while ye be with him--</hi>You have had, in your recent signal success, a remarkable proof that God's blessing is upon you; your victory has been the reward of your faith and piety. If you steadfastly adhere to the cause of God, you may expect a continuance of His favor; but if you abandon it, you will soon reap the bitter fruits of apostasy.

2. The Lord is with you, while ye be with him-- You have had, in your recent signal success, a remarkable proof that God's blessing is upon you; your victory has been the reward of your faith and piety. If you steadfastly adhere to the cause of God, you may expect a continuance of His favor; but if you abandon it, you will soon reap the bitter fruits of apostasy.


<hi type="bold">3-6. Now for a long season Israel hath been without the true God, &c.--</hi>Some think that Azariah was referring to the sad and disastrous condition to which superstition and idolatry had brought the neighboring kingdom of Israel. His words should rather be taken in a wider sense, for it seems manifest that the prophet had his eye upon many periods in the national history, when the people were in the state described--a state of spiritual destitution and ignorance--and exhibited its natural result as widespread anarchy, mutual dissension among the tribes, and general suffering (<reference osisRef="Judg.9.23">Jud 9:23</reference>; <reference osisRef="Judg.12.4">12:4</reference>; <reference osisRef="Judg.20.21">20:21</reference>; <reference osisRef="2Chr.13.17">2Ch 13:17</reference>). These calamities God permitted to befall them as the punishment of their apostasy. Azariah's object in these remarks was to establish the truth of his counsel (<reference osisRef="2Chr.15.2">2Ch 15:2</reference>), threatening, in case of neglecting it by describing the uniform course of the divine procedure towards Israel, as shown in all periods of their history. Then after this appeal to national experience, he concluded with an earnest exhortation to the king to prosecute the work of reformation so well begun [2Ch 15:7].

3-6. Now for a long season Israel hath been without the true God, &c.-- Some think that Azariah was referring to the sad and disastrous condition to which superstition and idolatry had brought the neighboring kingdom of Israel. His words should rather be taken in a wider sense, for it seems manifest that the prophet had his eye upon many periods in the national history, when the people were in the state described--a state of spiritual destitution and ignorance--and exhibited its natural result as widespread anarchy, mutual dissension among the tribes, and general suffering (Jud 9:23; 12:4; 20:21; 2Ch 13:17). These calamities God permitted to befall them as the punishment of their apostasy. Azariah's object in these remarks was to establish the truth of his counsel (2Ch 15:2), threatening, in case of neglecting it by describing the uniform course of the divine procedure towards Israel, as shown in all periods of their history. Then after this appeal to national experience, he concluded with an earnest exhortation to the king to prosecute the work of reformation so well begun [2Ch 15:7].


<hi type="bold">7. Be ye strong--</hi>Great resolution and indomitable energy would be required to persevere in the face of the opposition your reforming measures will encounter.

<hi type="bold">your work shall be rewarded--</hi>What you do in the cause and for the glory of God will assuredly be followed by the happiest results both to yourself and your subjects.

7. Be ye strong-- Great resolution and indomitable energy would be required to persevere in the face of the opposition your reforming measures will encounter. your work shall be rewarded-- What you do in the cause and for the glory of God will assuredly be followed by the happiest results both to yourself and your subjects.


<hi type="bold">8. when Asa heard ... the prophecy of Oded the prophet--</hi>The insertion of these words, "of Oded the prophet," is generally regarded as a corruption of the text. "The sole remedy is to erase them. They are, probably, the remains of a note, which crept in from the margin into the text" [Bertheau].

<hi type="bold">he took courage--</hi>Animated by the seasonable and pious address of Azariah, Asa became a more zealous reformer than ever, employing all his royal authority and influence to extirpate every vestige of idolatry from the land.

<hi type="bold">and out of the cities which he had taken from mount Ephraim--</hi>He may have acquired cities of Ephraim, the conquest of which is not recorded (<reference osisRef="2Chr.17.2">2Ch 17:2</reference>); but it has been commonly supposed that the reference is to cities which his father Abijah had taken in that quarter (<reference osisRef="2Chr.13.19">2Ch 13:19</reference>).

<hi type="bold">renewed the altar of the Lord ... before the porch--</hi>that is, the altar of burnt offering. As this was done on or about the fifteenth year of the reign of this pious king, the renewal must have consisted in some splendid repairs or embellishments, which made it look like a new dedication, or in a reconstruction of a temporary altar, like that of Solomon (<reference osisRef="2Chr.7.7">2Ch 7:7</reference>), for extraordinary sacrifices to be offered on an approaching occasion.

8. when Asa heard... the prophecy of Oded the prophet-- The insertion of these words, "of Oded the prophet," is generally regarded as a corruption of the text. "The sole remedy is to erase them. They are, probably, the remains of a note, which crept in from the margin into the text" [Bertheau]. he took courage-- Animated by the seasonable and pious address of Azariah, Asa became a more zealous reformer than ever, employing all his royal authority and influence to extirpate every vestige of idolatry from the land. and out of the cities which he had taken from mount Ephraim-- He may have acquired cities of Ephraim, the conquest of which is not recorded (2Ch 17:2); but it has been commonly supposed that the reference is to cities which his father Abijah had taken in that quarter (2Ch 13:19). renewed the altar of the Lord... before the porch-- that is, the altar of burnt offering. As this was done on or about the fifteenth year of the reign of this pious king, the renewal must have consisted in some splendid repairs or embellishments, which made it look like a new dedication, or in a reconstruction of a temporary altar, like that of Solomon (2Ch 7:7), for extraordinary sacrifices to be offered on an approaching occasion.


<hi type="bold">9-15. he gathered all Judah and Benjamin--</hi>Not satisfied with these minor measures of purification and improvement, Asa meditated a grand scheme which was to pledge his whole kingdom to complete the work of reformation, and with this in view he waited for a general assembly of the people.

<hi type="bold">and the strangers with them out of Ephraim and Manasseh--</hi>The population of Asa's kingdom had been vastly increased by the continued influx of strangers, who, prompted by motives either of interest or of piety, sought in his dominions that security and freedom which they could not enjoy amid the complicated troubles which distracted Israel.

<hi type="bold">and out of Simeon--</hi>Although a portion of that tribe, located within the territory of Judah, were already subjects of the southern kingdom, the general body of the Simeonites had joined in forming the northern kingdom of Israel. But many of them now returned of their own accord.

9-15. he gathered all Judah and Benjamin-- Not satisfied with these minor measures of purification and improvement, Asa meditated a grand scheme which was to pledge his whole kingdom to complete the work of reformation, and with this in view he waited for a general assembly of the people. and the strangers with them out of Ephraim and Manasseh-- The population of Asa's kingdom had been vastly increased by the continued influx of strangers, who, prompted by motives either of interest or of piety, sought in his dominions that security and freedom which they could not enjoy amid the complicated troubles which distracted Israel. and out of Simeon-- Although a portion of that tribe, located within the territory of Judah, were already subjects of the southern kingdom, the general body of the Simeonites had joined in forming the northern kingdom of Israel. But many of them now returned of their own accord.


<hi type="bold">18. the things that his father had dedicated--</hi>probably part of the booty obtained by his signal victory over Jeroboam, but which, though dedicated, had hitherto been unrepresented.

<hi type="bold">and that he himself had dedicated--</hi>of the booty taken from the Ethiopians. Both of these were now deposited in the temple as votive offerings to Him whose right hand and holy arm had given them the victory. <chapter eID="2Chr.15"/>

18. the things that his father had dedicated-- probably part of the booty obtained by his signal victory over Jeroboam, but which, though dedicated, had hitherto been unrepresented. and that he himself had dedicated-- of the booty taken from the Ethiopians. Both of these were now deposited in the temple as votive offerings to Him whose right hand and holy arm had given them the victory.


<title type="x-s2">CHAPTER 16</title>
 <reference osisRef="2Chr.16.1-2Chr.16.14">2Ch 16:1-14</reference>. Asa, by a League with the Syrians, Diverts Baasha from Building Ramah.

<hi type="bold">1-6. In the six and thirtieth year of the reign of Asa, Baasha ... came up against Judah--</hi>Baasha had died several years before this date (<reference osisRef="1Kgs.15.33">1Ki 15:33</reference>), and the best biblical critics are agreed in considering this date to be calculated from the separation of the kingdoms, and coincident with the sixteenth year of Asa's reign. This mode of reckoning was, in all likelihood, generally followed in the book of the kings of Judah and Israel, the public annals of the time (<reference osisRef="2Chr.16.11">2Ch 16:11</reference>), the source from which the inspired historian drew his account.

<hi type="bold">Baasha ... built Ramah--</hi>that is, fortified it. The blessing of God which manifestly rested at this time on the kingdom of Judah, the signal victory of Asa, the freedom and purity of religious worship, and the fame of the late national covenant, were regarded with great interest throughout Israel, and attracted a constantly increasing number of emigrants to Judah. Baasha, alarmed at this movement, determined to stem the tide; and as the high road to and from Jerusalem passed by Ramah, he made that frontier town, about six miles north of Asa's capital, a military station, where the vigilance of his sentinels would effectually prevent all passage across the boundary of the kingdom (see on <reference osisRef="1Kgs.15.16-1Kgs.15.22">1Ki 15:16-22</reference>; also <reference osisRef="Jer.41.9">Jr 41:9</reference>).

CHAPTER 16 2Ch 16:1-14. Asa, by a League with the Syrians, Diverts Baasha from Building Ramah. 1-6. In the six and thirtieth year of the reign of Asa, Baasha... came up against Judah-- Baasha had died several years before this date (1Ki 15:33), and the best biblical critics are agreed in considering this date to be calculated from the separation of the kingdoms, and coincident with the sixteenth year of Asa's reign. This mode of reckoning was, in all likelihood, generally followed in the book of the kings of Judah and Israel, the public annals of the time (2Ch 16:11), the source from which the inspired historian drew his account. Baasha... built Ramah-- that is, fortified it. The blessing of God which manifestly rested at this time on the kingdom of Judah, the signal victory of Asa, the freedom and purity of religious worship, and the fame of the late national covenant, were regarded with great interest throughout Israel, and attracted a constantly increasing number of emigrants to Judah. Baasha, alarmed at this movement, determined to stem the tide; and as the high road to and from Jerusalem passed by Ramah, he made that frontier town, about six miles north of Asa's capital, a military station, where the vigilance of his sentinels would effectually prevent all passage across the boundary of the kingdom (see on 1Ki 15:16-22; also Jr 41:9).


<hi type="bold">7-10. Hanani the seer came to Asa ... and said--</hi>His object was to show the king his error in forming his recent league with Ben-hadad. The prophet represented the appropriation of the temple treasures to purchase the services of the Syrian mercenaries, as indicating a distrust in God most blameable with the king's experience. He added, that in consequence of this want of faith, Asa had lost the opportunity of gaining a victory over the united forces of Baasha and Ben-hadad, more splendid than that obtained over the Ethiopians. Such a victory, by destroying their armies, would have deprived them of all power to molest him in the future; whereas by his foolish and worldly policy, so unworthy of God's vicegerent, to misapply the temple treasures and corrupt the fidelity of an ally of the king of Israel, he had tempted the cupidity of the one, and increased the hostility of the other, and rendered himself liable to renewed troubles (<reference osisRef="1Kgs.15.32">1Ki 15:32</reference>). This rebuke was pungent and, from its truth and justness, ought to have penetrated and afflicted the heart of such a man as Asa. But his pride was offended at the freedom taken by the honest reprover of royalty, and in a burst of passionate resentment, he ordered Hanani to be thrown into prison.

7-10. Hanani the seer came to Asa... and said-- His object was to show the king his error in forming his recent league with Ben-hadad. The prophet represented the appropriation of the temple treasures to purchase the services of the Syrian mercenaries, as indicating a distrust in God most blameable with the king's experience. He added, that in consequence of this want of faith, Asa had lost the opportunity of gaining a victory over the united forces of Baasha and Ben-hadad, more splendid than that obtained over the Ethiopians. Such a victory, by destroying their armies, would have deprived them of all power to molest him in the future; whereas by his foolish and worldly policy, so unworthy of God's vicegerent, to misapply the temple treasures and corrupt the fidelity of an ally of the king of Israel, he had tempted the cupidity of the one, and increased the hostility of the other, and rendered himself liable to renewed troubles (1Ki 15:32). This rebuke was pungent and, from its truth and justness, ought to have penetrated and afflicted the heart of such a man as Asa. But his pride was offended at the freedom taken by the honest reprover of royalty, and in a burst of passionate resentment, he ordered Hanani to be thrown into prison.


<hi type="bold">12. Asa ... was diseased in his feet--</hi>probably the gout.

<hi type="bold">yet his disease was exceeding great--</hi>better, "moved upwards" in his body, which proves the violent and dangerous type of the malady.

<hi type="bold">yet in his disease he sought not to the Lord, but to the physicians--</hi>most probably Egyptian physicians, who were anciently in high repute at foreign courts, and who pretended to expel diseases by charms, incantations, and mystic arts. Asa's fault consisted in his trusting to such physicians, while he neglected to supplicate the aid and blessing of God. The best and holiest men have been betrayed for a time into sins, but through repentance have risen again; and as Asa is pronounced a good man (<reference osisRef="2Chr.15.17">2Ch 15:17</reference>), it may be presumed that he also was restored to a better state of mind.

12. Asa... was diseased in his feet-- probably the gout. yet his disease was exceeding great-- better, "moved upwards" in his body, which proves the violent and dangerous type of the malady. yet in his disease he sought not to the Lord, but to the physicians-- most probably Egyptian physicians, who were anciently in high repute at foreign courts, and who pretended to expel diseases by charms, incantations, and mystic arts. Asa's fault consisted in his trusting to such physicians, while he neglected to supplicate the aid and blessing of God. The best and holiest men have been betrayed for a time into sins, but through repentance have risen again; and as Asa is pronounced a good man (2Ch 15:17), it may be presumed that he also was restored to a better state of mind.


<hi type="bold">14. they buried him in his own sepulchres--</hi>The tombs in the neighborhood of Jerusalem were excavated in the side of a rock. One cave contained several tombs or sepulchres.

<hi type="bold">laid him in the bed ... filled with sweet odours and divers kinds of spices--</hi>It is evident that a sumptuous public funeral was given him as a tribute of respect and gratitude for his pious character and patriotic government. But whether "the bed" means a state couch on which he lay exposed to public view, the odoriferous perfumes being designed to neutralize the offensive smell of the corpse, or whether it refers to an embalmment, in which aromatic spices were always used in great profusion, it is impossible to say.

<hi type="bold">they made a very great burning for him--</hi>according to some, for consuming the spices. According to others, it was a magnificent pile for the cremation of the corpse--a usage which was at that time, and long after, prevalent among the Hebrews, and the omission of which in the case of royal personages was reckoned a great indignity (<reference osisRef="2Chr.21.19">2Ch 21:19</reference>; <reference osisRef="1Sam.31.12">1Sa 31:12</reference>; <reference osisRef="Jer.34.5">Jr 34:5</reference>; <reference osisRef="Amos.6.10">Am 6:10</reference>). <chapter eID="2Chr.16"/>

14. they buried him in his own sepulchres-- The tombs in the neighborhood of Jerusalem were excavated in the side of a rock. One cave contained several tombs or sepulchres. laid him in the bed... filled with sweet odours and divers kinds of spices-- It is evident that a sumptuous public funeral was given him as a tribute of respect and gratitude for his pious character and patriotic government. But whether "the bed" means a state couch on which he lay exposed to public view, the odoriferous perfumes being designed to neutralize the offensive smell of the corpse, or whether it refers to an embalmment, in which aromatic spices were always used in great profusion, it is impossible to say. they made a very great burning for him-- according to some, for consuming the spices. According to others, it was a magnificent pile for the cremation of the corpse--a usage which was at that time, and long after, prevalent among the Hebrews, and the omission of which in the case of royal personages was reckoned a great indignity (2Ch 21:19; 1Sa 31:12; Jr 34:5; Am 6:10).


<title type="x-s2">CHAPTER 17</title>
 <reference osisRef="2Chr.17.1-2Chr.17.6">2Ch 17:1-6</reference>. Jehoshaphat Reigns Well and Prospers.

<hi type="bold">1. Jehoshaphat ... strengthened himself against Israel--</hi>The temper and proceedings of the kings of Israel rendered it necessary for him to prepare vigorous measures of defense on the northern frontier of his kingdom. These consisted in filling all the fortresses with their full complement of troops and establishing military stations in various parts of the country, as well as in the cities of Mount Ephraim, which belonged to Jehoshaphat (<reference osisRef="2Chr.15.8">2Ch 15:8</reference>).

CHAPTER 17 2Ch 17:1-6. Jehoshaphat Reigns Well and Prospers. 1. Jehoshaphat... strengthened himself against Israel-- The temper and proceedings of the kings of Israel rendered it necessary for him to prepare vigorous measures of defense on the northern frontier of his kingdom. These consisted in filling all the fortresses with their full complement of troops and establishing military stations in various parts of the country, as well as in the cities of Mount Ephraim, which belonged to Jehoshaphat (2Ch 15:8).


<hi type="bold">3-5. he walked in the first ways of his father David--</hi>He imitated the piety of his great ancestor in the early part of his reign before he made those unhappy lapses which dishonored his character.

<hi type="bold">and sought not unto Baalim--</hi>a term used for idols generally in contradistinction to the Lord God of his father.

3-5. he walked in the first ways of his father David-- He imitated the piety of his great ancestor in the early part of his reign before he made those unhappy lapses which dishonored his character. and sought not unto Baalim-- a term used for idols generally in contradistinction to the Lord God of his father.


<hi type="bold">6. his heart was lifted up in the ways of the Lord--</hi>Full of faith and piety, he possessed zeal and courage to undertake the reformation of manners, to suppress all the works and objects of idolatry (see on <reference osisRef="2Chr.20.33">2Ch 20:33</reference>), and he held out public encouragement to the pure worship of God.

 <reference osisRef="2Chr.17.7-2Chr.17.11">2Ch 17:7-11</reference>. He Sends Levites to Teach in Judah.

6. his heart was lifted up in the ways of the Lord-- Full of faith and piety, he possessed zeal and courage to undertake the reformation of manners, to suppress all the works and objects of idolatry (see on 2Ch 20:33), and he held out public encouragement to the pure worship of God. 2Ch 17:7-11. He Sends Levites to Teach in Judah.


<hi type="bold">7-11. Also in the third year of his reign he sent to his princes, ... to teach in the cities of Judah--</hi>The ordinary work of teaching devolved on the priests. But extraordinary commissioners were appointed, probably to ascertain whether the work had been done or neglected. This deputation of five princes, assisted by two priests and nine Levites, was to make a circuit of the towns in Judah. It is the first practical measure we read of as being adopted by any of the kings for the religious instruction of the people. Time and unbroken opportunities were afforded for carrying out fully this excellent plan of home education, for the kingdom enjoyed internal tranquillity as well as freedom for foreign wars. It is conformable to the pious style of the sacred historian to trace this profound peace to the "fear of the Lord having fallen on all kingdoms of the lands that were round about Judah."

7-11. Also in the third year of his reign he sent to his princes,... to teach in the cities of Judah-- The ordinary work of teaching devolved on the priests. But extraordinary commissioners were appointed, probably to ascertain whether the work had been done or neglected. This deputation of five princes, assisted by two priests and nine Levites, was to make a circuit of the towns in Judah. It is the first practical measure we read of as being adopted by any of the kings for the religious instruction of the people. Time and unbroken opportunities were afforded for carrying out fully this excellent plan of home education, for the kingdom enjoyed internal tranquillity as well as freedom for foreign wars. It is conformable to the pious style of the sacred historian to trace this profound peace to the "fear of the Lord having fallen on all kingdoms of the lands that were round about Judah."


<hi type="bold">14. these are the numbers--</hi>The warriors were arranged in the army according to their fathers houses. The army of Jehoshaphat, commanded by five great generals and consisting of five unequal divisions, comprised one million one hundred and sixty thousand men, without including those who garrisoned the fortresses. No monarch, since the time of Solomon, equalled Jehoshaphat in the extent of his revenue, in the strength of his fortifications, and in the number of his troops. <chapter eID="2Chr.17"/>

14. these are the numbers-- The warriors were arranged in the army according to their fathers houses. The army of Jehoshaphat, commanded by five great generals and consisting of five unequal divisions, comprised one million one hundred and sixty thousand men, without including those who garrisoned the fortresses. No monarch, since the time of Solomon, equalled Jehoshaphat in the extent of his revenue, in the strength of his fortifications, and in the number of his troops.


<title type="x-s2">CHAPTER 18</title>
 <reference osisRef="2Chr.18.1-2Chr.18.34">2Ch 18:1-34</reference>. Jehoshaphat and Ahab Go against Ramoth-gilead.

<hi type="bold">2. after certain years he went down to Ahab to Samaria--</hi>This is word for word, the same as <reference osisRef="1Kgs.22.1-1Kgs.22.53">1Ki 22:1-53</reference>. (See commentary on that chapter). <chapter eID="2Chr.18"/>

CHAPTER 18 2Ch 18:1-34. Jehoshaphat and Ahab Go against Ramoth-gilead. 2. after certain years he went down to Ahab to Samaria-- This is word for word, the same as 1Ki 22:1-53. (See commentary on that chapter).


<title type="x-s2">CHAPTER 19</title>
 <reference osisRef="2Chr.19.1-2Chr.19.4">2Ch 19:1-4</reference>. Jehoshaphat Visits His Kingdom.

<hi type="bold">1-4. Jehoshaphat ... returned to his house in peace--</hi>(See <reference osisRef="2Chr.18.16">2Ch 18:16</reference>). Not long after he had resumed the ordinary functions of royalty in Jerusalem, he was one day disturbed by an unexpected and ominous visit from a prophet of the Lord [2Ch 19:2]. This was Jehu, of whose father we read in <reference osisRef="2Chr.16.7">2Ch 16:7</reference>. He himself had been called to discharge the prophetic office in Israel. But probably for his bold rebuke to Baasha (<reference osisRef="1Kgs.16.1">1Ki 16:1</reference>), he had been driven by that arbitrary monarch within the territory of Judah, where we now find him with the privileged license of his order, taking the same religious supervision of Jehoshaphat's proceedings as he had formerly done of Baasha's. At the interview here described, he condemned, in the strongest terms, the king of Judah's imprudent and incongruous league with Ahab--God's open enemy (<reference osisRef="1Kgs.22.2">1Ki 22:2</reference>)--as an unholy alliance that would be conducive neither to the honor and comfort of his house nor to the best interests of his kingdom. He apprised Jehoshaphat that, on account of that grave offense, "wrath was upon him from before the Lord," a judgment that was inflicted soon after (see on <reference osisRef="2Chr.20.1-2Chr.20.37">2Ch 20:1-37</reference>). The prophet's rebuke, however, was administered in a mingled strain of severity and mildness; for he interposed "a nevertheless" (<reference osisRef="2Chr.19.3">2Ch 19:3</reference>), which implied that the threatened storm would be averted, in token of the divine approval of his public efforts for the promotion of the true religion, as well as of the sincere piety of his personal character and life.

CHAPTER 19 2Ch 19:1-4. Jehoshaphat Visits His Kingdom. 1-4. Jehoshaphat... returned to his house in peace-- (See 2Ch 18:16). Not long after he had resumed the ordinary functions of royalty in Jerusalem, he was one day disturbed by an unexpected and ominous visit from a prophet of the Lord [2Ch 19:2]. This was Jehu, of whose father we read in 2Ch 16:7. He himself had been called to discharge the prophetic office in Israel. But probably for his bold rebuke to Baasha (1Ki 16:1), he had been driven by that arbitrary monarch within the territory of Judah, where we now find him with the privileged license of his order, taking the same religious supervision of Jehoshaphat's proceedings as he had formerly done of Baasha's. At the interview here described, he condemned, in the strongest terms, the king of Judah's imprudent and incongruous league with Ahab--God's open enemy (1Ki 22:2)--as an unholy alliance that would be conducive neither to the honor and comfort of his house nor to the best interests of his kingdom. He apprised Jehoshaphat that, on account of that grave offense, "wrath was upon him from before the Lord," a judgment that was inflicted soon after (see on 2Ch 20:1-37). The prophet's rebuke, however, was administered in a mingled strain of severity and mildness; for he interposed "a nevertheless" (2Ch 19:3), which implied that the threatened storm would be averted, in token of the divine approval of his public efforts for the promotion of the true religion, as well as of the sincere piety of his personal character and life.


<hi type="bold">5-7. he set judges in the land--</hi>There had been judicial courts established at an early period. But Jehoshaphat was the first king who modified these institutions according to the circumstances of the now fragmentary kingdom of Judah. He fixed local courts in each of the fortified cities, these being the provincial capitals of every district (see on <reference osisRef="Deut.16.18">De 16:18</reference>).

 <reference osisRef="2Chr.19.8-2Chr.19.11">2Ch 19:8-11</reference>. To the Priests and Levites.

5-7. he set judges in the land-- There had been judicial courts established at an early period. But Jehoshaphat was the first king who modified these institutions according to the circumstances of the now fragmentary kingdom of Judah. He fixed local courts in each of the fortified cities, these being the provincial capitals of every district (see on De 16:18). 2Ch 19:8-11. To the Priests and Levites.


<hi type="bold">8. set of the Levites ... priests, and of the chief of the fathers of Israel--</hi>A certain number of these three classes constituted a supreme court, which sat in Jerusalem to review appellate cases from the inferior courts. It consisted of two divisions: the first of which had jurisdiction in ecclesiastical matters; the second, in civil, fiscal, and criminal cases. According to others, the two divisions of the supreme court adjudicated: the one according to the law contained in the sacred books; the other according to the law of custom and equity. As in Eastern countries at the present day, the written and unwritten law are objects of separate jurisdiction. <chapter eID="2Chr.19"/>

8. set of the Levites... priests, and of the chief of the fathers of Israel-- A certain number of these three classes constituted a supreme court, which sat in Jerusalem to review appellate cases from the inferior courts. It consisted of two divisions: the first of which had jurisdiction in ecclesiastical matters; the second, in civil, fiscal, and criminal cases. According to others, the two divisions of the supreme court adjudicated: the one according to the law contained in the sacred books; the other according to the law of custom and equity. As in Eastern countries at the present day, the written and unwritten law are objects of separate jurisdiction.


<title type="x-s2">CHAPTER 20</title>
 <reference osisRef="2Chr.20.1-2Chr.20.21">2Ch 20:1-21</reference>. Jehoshaphat, Invaded by the Moabites, Proclaims a Fast.

<hi type="bold">1. the children of Moab ... Ammon, and with them other beside the Ammonites--</hi>supposed to be rather the name of a certain people called Mohammonim or Mehunim (<reference osisRef="2Chr.26.7">2Ch 26:7</reference>), who dwelt in Mount Seir--either a branch of the old Edomite race or a separate tribe who were settled there.

CHAPTER 20 2Ch 20:1-21. Jehoshaphat, Invaded by the Moabites, Proclaims a Fast. 1. the children of Moab... Ammon, and with them other beside the Ammonites-- supposed to be rather the name of a certain people called Mohammonim or Mehunim (2Ch 26:7), who dwelt in Mount Seir--either a branch of the old Edomite race or a separate tribe who were settled there.


<hi type="bold">2. from beyond the sea on this side Syria--</hi>Instead of "Syria," some versions read "Edom," and many able critics prefer this reading, both because the nomad tribes here mentioned were far from Syria, and because express mention is made of Mount Seir, that is, Edom. The meaning then is: this confederate horde was composed of the different tribes that inhabited the far distant regions bordering on the northern and eastern coasts of the Red Sea. Their progress was apparently by the southern point of the Dead Sea, as far as En-gedi, which, more anciently, was called Hazezon-tamar (<reference osisRef="Gen.14.7">Ge 14:7</reference>). This is the uniform route taken by the Arabs in their marauding expeditions at the present day; and in coming round the southern end of the Dead Sea, they can penetrate along the low-lying Ghor far north, without letting their movements be known to the tribes and villages west of the mountain chain [Robinson]. Thus, anciently, the invading horde in Jehoshaphat's time had marched as far north as En-gedi, before intelligence of their advance was conveyed to the court. En-gedi is recognized in the modern Ainjidy and is situated at a point of the western shore, nearly equidistant from both extremities of the lake [Robinson].

2. from beyond the sea on this side Syria-- Instead of "Syria," some versions read "Edom," and many able critics prefer this reading, both because the nomad tribes here mentioned were far from Syria, and because express mention is made of Mount Seir, that is, Edom. The meaning then is: this confederate horde was composed of the different tribes that inhabited the far distant regions bordering on the northern and eastern coasts of the Red Sea. Their progress was apparently by the southern point of the Dead Sea, as far as En-gedi, which, more anciently, was called Hazezon-tamar (Ge 14:7). This is the uniform route taken by the Arabs in their marauding expeditions at the present day; and in coming round the southern end of the Dead Sea, they can penetrate along the low-lying Ghor far north, without letting their movements be known to the tribes and villages west of the mountain chain [Robinson]. Thus, anciently, the invading horde in Jehoshaphat's time had marched as far north as En-gedi, before intelligence of their advance was conveyed to the court. En-gedi is recognized in the modern Ainjidy and is situated at a point of the western shore, nearly equidistant from both extremities of the lake [Robinson].


<hi type="bold">3-4. Jehoshaphat ... proclaimed a fast throughout all Judah--</hi>Alarmed by the intelligence and conscious of his total inability to repel this host of invaders, Jehoshaphat felt his only refuge was at the horns of the altar. He resolved to employ the aid of his God, and, in conformity with this resolution, he summoned all his subjects to observe a solemn fast at the sanctuary. It was customary with the Hebrew kings to proclaim fasts in perilous circumstances, either in a city, a district, or throughout the entire kingdom, according to the greatness of the emergency. On this occasion, it was a universal fast, which extended to infants (<reference osisRef="2Chr.20.13">2Ch 20:13</reference>; see also <reference osisRef="Joel.2.15">Joe 2:15</reference>, <reference osisRef="2Cor.2.16">16</reference>; <reference osisRef="Jonah.3.7">Jon 3:7</reference>).

3-4. Jehoshaphat... proclaimed a fast throughout all Judah-- Alarmed by the intelligence and conscious of his total inability to repel this host of invaders, Jehoshaphat felt his only refuge was at the horns of the altar. He resolved to employ the aid of his God, and, in conformity with this resolution, he summoned all his subjects to observe a solemn fast at the sanctuary. It was customary with the Hebrew kings to proclaim fasts in perilous circumstances, either in a city, a district, or throughout the entire kingdom, according to the greatness of the emergency. On this occasion, it was a universal fast, which extended to infants (2Ch 20:13; see also Joe 2:15, 16; Jon 3:7).


<hi type="bold">5-13. Jehoshaphat stood ... in the house of the Lord, before the new court--</hi>that is, the great or outer court (<reference osisRef="2Chr.4.9">2Ch 4:9</reference>) called the new court, probably from having been at that time enlarged or beautified.

5-13. Jehoshaphat stood... in the house of the Lord, before the new court-- that is, the great or outer court (2Ch 4:9) called the new court, probably from having been at that time enlarged or beautified.


<hi type="bold">14-18. Then upon Jahaziel ... came the Spirit of the Lord--</hi>This prophet is not elsewhere mentioned, but his claim to the inspiration of a prophetic spirit was verified by the calm and distinct announcement he gave, both of the manner and the completeness of the deliverance he predicted.

14-18. Then upon Jahaziel... came the Spirit of the Lord-- This prophet is not elsewhere mentioned, but his claim to the inspiration of a prophetic spirit was verified by the calm and distinct announcement he gave, both of the manner and the completeness of the deliverance he predicted.


<hi type="bold">19. the Levites ... stood up to praise the Lord--</hi>doubtless by the king's command. Their anthem was sung with such a joyful acclaim as showed that they universally regarded the victory as already obtained.

19. the Levites... stood up to praise the Lord-- doubtless by the king's command. Their anthem was sung with such a joyful acclaim as showed that they universally regarded the victory as already obtained.


<hi type="bold">20-21. as they went forth, Jehoshaphat stood ... Hear me, O Judah, and ye inhabitants of Jerusalem--</hi>probably in the gate of Jerusalem, the place of general rendezvous; and as the people were on the eve of setting out, he exhorted them to repose implicit trust in the Lord and His prophet, not to be timid or desponding at sight of the enemy, but to remain firm in the confident assurance of a miraculous deliverance, without their striking a single stroke.

20-21. as they went forth, Jehoshaphat stood... Hear me, O Judah, and ye inhabitants of Jerusalem-- probably in the gate of Jerusalem, the place of general rendezvous; and as the people were on the eve of setting out, he exhorted them to repose implicit trust in the Lord and His prophet, not to be timid or desponding at sight of the enemy, but to remain firm in the confident assurance of a miraculous deliverance, without their striking a single stroke.


<hi type="bold">22. when they began to sing and to praise the Lord set ambushments against the children of Ammon, Moab, and Mount Seir--</hi>Some think that this was done by angels in human form, whose sudden appearance diffused an uncontrollable panic. Others entertain the more probable opinion that, in the camp of this vast horde, composed of different tribes, jealousies and animosities had sprung up, which led to widespread dissensions and fierce feuds, in which they drew the sword against each other. The consequence was, that as the mutual strife commenced when the Hebrew procession set out from Jerusalem, the work of destruction was completed before Jehoshaphat and his people arrived at the battlefield. Thus easy is it for God to make the wrath of man to praise Him, to confound the counsels of His enemies and employ their own passions in defeating the machinations they have devised for the overthrow of His Church and people.

22. when they began to sing and to praise the Lord set ambushments against the children of Ammon, Moab, and Mount Seir-- Some think that this was done by angels in human form, whose sudden appearance diffused an uncontrollable panic. Others entertain the more probable opinion that, in the camp of this vast horde, composed of different tribes, jealousies and animosities had sprung up, which led to widespread dissensions and fierce feuds, in which they drew the sword against each other. The consequence was, that as the mutual strife commenced when the Hebrew procession set out from Jerusalem, the work of destruction was completed before Jehoshaphat and his people arrived at the battlefield. Thus easy is it for God to make the wrath of man to praise Him, to confound the counsels of His enemies and employ their own passions in defeating the machinations they have devised for the overthrow of His Church and people.


<hi type="bold">24-26. when Judah came toward the watchtower in the wilderness--</hi>Most probably the conical hill, Jebel Fereidis, or Frank Mountain, from the summit of which they obtained the first view of the scene of slaughter. Jehoshaphat and his people found the field strewed with dead bodies, so that they had not to fight at all, but rather to take possession of an immense booty, the collection of which occupied three days. On the fourth they set out on their return to Jerusalem in the same order and joyful mood as they came. The place where they mustered previous to departure was, from their public thanksgiving service, called, "The Valley of Berachah" ("benediction"), now Wady Bereikut.

 <reference osisRef="2Chr.20.31-2Chr.20.37">2Ch 20:31-37</reference>. His Reign.

24-26. when Judah came toward the watchtower in the wilderness-- Most probably the conical hill, Jebel Fereidis, or Frank Mountain, from the summit of which they obtained the first view of the scene of slaughter. Jehoshaphat and his people found the field strewed with dead bodies, so that they had not to fight at all, but rather to take possession of an immense booty, the collection of which occupied three days. On the fourth they set out on their return to Jerusalem in the same order and joyful mood as they came. The place where they mustered previous to departure was, from their public thanksgiving service, called, "The Valley of Berachah" ("benediction"), now Wady Bereikut. 2Ch 20:31-37. His Reign.


<hi type="bold">31. Jehoshaphat reigned over Judah--</hi>(See <reference osisRef="2Chr.24.1">2Ch 24:1</reference>).

31. Jehoshaphat reigned over Judah-- (See 2Ch 24:1).


<hi type="bold">32. walked in the way of Asa his father, and departed not from it--</hi>He was more steadfast and consistently religious (compare <reference osisRef="2Chr.15.18">2Ch 15:18</reference>).

32. walked in the way of Asa his father, and departed not from it-- He was more steadfast and consistently religious (compare 2Ch 15:18).


<hi type="bold">33. the high places were not taken away--</hi>Those on which idolatry was practised were entirely destroyed (<reference osisRef="2Chr.17.6">2Ch 17:6</reference>); but those where the people, notwithstanding the erection of the temple, continued to worship the true God, prudence required to be slowly and gradually abolished, in deference to popular prejudice.

33. the high places were not taken away-- Those on which idolatry was practised were entirely destroyed (2Ch 17:6); but those where the people, notwithstanding the erection of the temple, continued to worship the true God, prudence required to be slowly and gradually abolished, in deference to popular prejudice.


<hi type="bold">35-37. after this did Jehoshaphat ... join himself with Ahaziah ... to make ships--</hi>A combined fleet was built at Ezion-geber, the destination of which was to voyage to Tartessus, but it was wrecked. Jehoshaphat's motive for entering into this partnership was to secure a free passage through Israel, for the vessels were to be conveyed across the Isthmus of Suez, and to sail to the west of Europe from one of the ports of Palestine on the Mediterranean. Eliezer, a prophet, denounced this unholy alliance, and foretold, as divine judgment, the total wreck of the whole fleet. The consequence was, that although Jehoshaphat broke off--in obedience to the divine will--his league with Ahaziah, he formed a new scheme of a merchant fleet, and Ahaziah wished to be admitted a partner [1Ki 22:48]. The proposal of the Israelitish king was respectfully declined [1Ki 22:49]. The destination of this new fleet was to Ophir, because the Israelitish seaports were not accessible to him for the Tartessus trade; but the ships, when just off the docks, were wrecked in the rocky creek of Ezion-geber. <chapter eID="2Chr.20"/>

35-37. after this did Jehoshaphat... join himself with Ahaziah... to make ships-- A combined fleet was built at Ezion-geber, the destination of which was to voyage to Tartessus, but it was wrecked. Jehoshaphat's motive for entering into this partnership was to secure a free passage through Israel, for the vessels were to be conveyed across the Isthmus of Suez, and to sail to the west of Europe from one of the ports of Palestine on the Mediterranean. Eliezer, a prophet, denounced this unholy alliance, and foretold, as divine judgment, the total wreck of the whole fleet. The consequence was, that although Jehoshaphat broke off--in obedience to the divine will--his league with Ahaziah, he formed a new scheme of a merchant fleet, and Ahaziah wished to be admitted a partner [1Ki 22:48]. The proposal of the Israelitish king was respectfully declined [1Ki 22:49]. The destination of this new fleet was to Ophir, because the Israelitish seaports were not accessible to him for the Tartessus trade; but the ships, when just off the docks, were wrecked in the rocky creek of Ezion-geber.


<title type="x-s2">CHAPTER 21</title>
 <reference osisRef="2Chr.21.1-2Chr.21.4">2Ch 21:1-4</reference>. Jehoram Succeeds Jehoshaphat.

<hi type="bold">1-4. Jehoshaphat slept with his fathers ... Jehoram ... reigned--</hi>The late king left seven sons; two of them are in our version named Azariah; but in the Hebrew they appear considerably different, the one being spelt "Azariah," and the other "Azariahu." Though Jehoshaphat had made his family arrangements with prudent precaution, and while he divided the functions of royalty in his lifetime (compare <reference osisRef="2Kgs.8.16">2Ki 8:16</reference>), as well as fixed the succession to the throne in his oldest son, he appointed each of the others to the government of a fenced city, thus providing them with an honorable independence. But this good intentions were frustrated; for no sooner did Jehoram find himself in the sole possession of sovereign power than, from jealousy, or on account of their connections, he murdered all his brothers, together with some leading influential persons who, he suspected, were attached to their interest, or would avenge their deaths. Similar tragedies have been sadly frequent in Eastern courts, where the heir of the crown looks upon his brothers as his most formidable enemies, and is therefore tempted to secure his power by their death.

 <reference osisRef="2Chr.21.5-2Chr.21.7">2Ch 21:5-7</reference>. His Wicked Reign.

CHAPTER 21 2Ch 21:1-4. Jehoram Succeeds Jehoshaphat. 1-4. Jehoshaphat slept with his fathers... Jehoram... reigned-- The late king left seven sons; two of them are in our version named Azariah; but in the Hebrew they appear considerably different, the one being spelt "Azariah," and the other "Azariahu." Though Jehoshaphat had made his family arrangements with prudent precaution, and while he divided the functions of royalty in his lifetime (compare 2Ki 8:16), as well as fixed the succession to the throne in his oldest son, he appointed each of the others to the government of a fenced city, thus providing them with an honorable independence. But this good intentions were frustrated; for no sooner did Jehoram find himself in the sole possession of sovereign power than, from jealousy, or on account of their connections, he murdered all his brothers, together with some leading influential persons who, he suspected, were attached to their interest, or would avenge their deaths. Similar tragedies have been sadly frequent in Eastern courts, where the heir of the crown looks upon his brothers as his most formidable enemies, and is therefore tempted to secure his power by their death. 2Ch 21:5-7. His Wicked Reign.


<hi type="bold">6-7. he walked ... as did the house of Ahab, for he had the daughter of Ahab to wife--</hi>The precepts and examples of his excellent father were soon obliterated by his matrimonial alliance with a daughter of the royal house of Israel. Through the influence of Athaliah he abolished the worship of the Lord, and encouraged an introduction of all the corruptions prevalent in the sister kingdom. The divine vengeance was denounced against him, and would have utterly destroyed him and his house, had it not been for a tender regard to the promise made to David (<reference osisRef="2Sam.7.29">2Sa 7:29</reference>; <reference osisRef="2Kgs.8.19">2Ki 8:19</reference>).

 <reference osisRef="2Chr.21.8-2Chr.21.17">2Ch 21:8-17</reference>. Edom and Libnah Revolt.

6-7. he walked... as did the house of Ahab, for he had the daughter of Ahab to wife-- The precepts and examples of his excellent father were soon obliterated by his matrimonial alliance with a daughter of the royal house of Israel. Through the influence of Athaliah he abolished the worship of the Lord, and encouraged an introduction of all the corruptions prevalent in the sister kingdom. The divine vengeance was denounced against him, and would have utterly destroyed him and his house, had it not been for a tender regard to the promise made to David (2Sa 7:29; 2Ki 8:19). 2Ch 21:8-17. Edom and Libnah Revolt.


<hi type="bold">8-10. the Edomites revolted--</hi>That nation had been made dependent by David, and down to the time of Jehoshaphat was governed by a tributary ruler (<reference osisRef="1Kgs.22.47">1Ki 22:47</reference>; <reference osisRef="2Kgs.3.9">2Ki 3:9</reference>). But that king having been slain in an insurrection at home, his successor thought to ingratiate himself with his new subjects by raising the flag of independence [Josephus]. The attempt was defeated in the first instance by Jehoram, who possessed all the military establishments of his father; but being renewed unexpectedly, the Edomites succeeded in completely emancipating their country from the yoke of Judah (<reference osisRef="Gen.27.40">Ge 27:40</reference>). Libnah, which lay on the southern frontier and towards Edom, followed the example of that country.

8-10. the Edomites revolted-- That nation had been made dependent by David, and down to the time of Jehoshaphat was governed by a tributary ruler (1Ki 22:47; 2Ki 3:9). But that king having been slain in an insurrection at home, his successor thought to ingratiate himself with his new subjects by raising the flag of independence [Josephus]. The attempt was defeated in the first instance by Jehoram, who possessed all the military establishments of his father; but being renewed unexpectedly, the Edomites succeeded in completely emancipating their country from the yoke of Judah (Ge 27:40). Libnah, which lay on the southern frontier and towards Edom, followed the example of that country.


<hi type="bold">12-15. there came a writing to him from Elijah the prophet--</hi>That prophet's translation having taken place in the reign of Jehoshaphat [2Ki 2:11, 12], we must conclude that the name of Elijah has, by the error of a transcriber, been put for that of Elisha.

12-15. there came a writing to him from Elijah the prophet-- That prophet's translation having taken place in the reign of Jehoshaphat [2Ki 2:11, 12], we must conclude that the name of Elijah has, by the error of a transcriber, been put for that of Elisha.


<title type="x-s2">CHAPTER 22</title>
 <reference osisRef="2Chr.22.1-2Chr.22.9">2Ch 22:1-9</reference>. Ahaziah Succeeding Jehoram, Reigns Wickedly.

<hi type="bold">1. the inhabitants of Jerusalem made Ahaziah ... king--</hi>or Jehoahaz (<reference osisRef="2Chr.21.17">2Ch 21:17</reference>). All his older brothers having been slaughtered by the Arab marauders, the throne of Judah rightfully belonged to him as the only legitimate heir.

CHAPTER 22 2Ch 22:1-9. Ahaziah Succeeding Jehoram, Reigns Wickedly. 1. the inhabitants of Jerusalem made Ahaziah... king-- or Jehoahaz (2Ch 21:17). All his older brothers having been slaughtered by the Arab marauders, the throne of Judah rightfully belonged to him as the only legitimate heir.


<hi type="bold">2. Forty and two years old was Ahaziah when he began to reign--</hi>(Compare <reference osisRef="2Kgs.8.26">2Ki 8:26</reference>). According to that passage, the commencement of his reign is dated in the twenty-second year of his age, and, according to this, in the forty-second year of the kingdom of his mother's family [Lightfoot]. "If Ahaziah ascended the throne in the twenty-second year of his life, he must have been born in his father's nineteenth year. Hence, it may seem strange that he had older brothers; but in the East they marry early, and royal princes had, besides the wife of the first rank, usually concubines, as Jehoram had (<reference osisRef="2Chr.21.17">2Ch 21:17</reference>); he might, therefore, in the nineteenth year of his age, very well have several sons" [Keil] (compare <reference osisRef="2Chr.21.20">2Ch 21:20</reference>; <reference osisRef="2Kgs.8.17">2Ki 8:17</reference>).

<hi type="bold">Athaliah the daughter of Omri--</hi>more properly, "granddaughter." The expression is used loosely, as the statement was made simply for the purpose of intimating that she belonged to that idolatrous race.

2. Forty and two years old was Ahaziah when he began to reign-- (Compare 2Ki 8:26). According to that passage, the commencement of his reign is dated in the twenty-second year of his age, and, according to this, in the forty-second year of the kingdom of his mother's family [Lightfoot]. "If Ahaziah ascended the throne in the twenty-second year of his life, he must have been born in his father's nineteenth year. Hence, it may seem strange that he had older brothers; but in the East they marry early, and royal princes had, besides the wife of the first rank, usually concubines, as Jehoram had (2Ch 21:17); he might, therefore, in the nineteenth year of his age, very well have several sons" [Keil] (compare 2Ch 21:20; 2Ki 8:17). Athaliah the daughter of Omri-- more properly, "granddaughter." The expression is used loosely, as the statement was made simply for the purpose of intimating that she belonged to that idolatrous race.


<hi type="bold">3-4. his mother was his counsellor ... they were his counsellors--</hi>The facile king surrendered himself wholly to the influence of his mother and her relatives. Athaliah and her son introduced a universal corruption of morals and made idolatry the religion of the court and the nation. By them he was induced not only to conform to the religion of the northern kingdom, but to join a new expedition against Ramoth-gilead (see <reference osisRef="2Kgs.9.10">2Ki 9:10</reference>).

3-4. his mother was his counsellor... they were his counsellors-- The facile king surrendered himself wholly to the influence of his mother and her relatives. Athaliah and her son introduced a universal corruption of morals and made idolatry the religion of the court and the nation. By them he was induced not only to conform to the religion of the northern kingdom, but to join a new expedition against Ramoth-gilead (see 2Ki 9:10).


<hi type="bold">5. went ... to war against Hazael, king of Syria--</hi>It may be mentioned as a very minute and therefore important confirmation of this part of the sacred history that the names of Jehu and Hazael, his contemporary, have both been found on Assyrian sculptures; and there is also a notice of Ithbaal, king of Sidon, who was the father of Jezebel.

5. went... to war against Hazael, king of Syria-- It may be mentioned as a very minute and therefore important confirmation of this part of the sacred history that the names of Jehu and Hazael, his contemporary, have both been found on Assyrian sculptures; and there is also a notice of Ithbaal, king of Sidon, who was the father of Jezebel.


<hi type="bold">6. Azariah went down--</hi>that is, from Ramoth-gilead, to visit the king of Israel, who was lying ill of his wounds at Jezreel, and who had fled there on the alarm of Jehu's rebellion.

6. Azariah went down-- that is, from Ramoth-gilead, to visit the king of Israel, who was lying ill of his wounds at Jezreel, and who had fled there on the alarm of Jehu's rebellion.