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2 Chronicles 11 -
Rehoboam raises an array, purposing to reduce the ten tribes; but is prevented by Shemaiah the prophet, 2Ch_11:1-4. He builds several cities of defense, and fortifies others, 2Ch_11:5-12. The priests and Levites being turned out by Jeroboam, come to Rehoboam, 2Ch_11:13, 2Ch_11:14. Jeroboam’s gross idolatry, 2Ch_11:15. The pious of the land join with Judah, and strengthen the kingdom of Rehoboam, 2Ch_11:16, 2Ch_11:17. His wives, concubines, and numerous issue, 2Ch_11:18-21. He places his own sons for governors in the different provinces, 2Ch_11:22, 2Ch_11:23. — Clarke 

2 Chronicles 11 -
We are here going on with the history of Rehoboam.  I. His attempt to recover the ten tribes he has lost, and the letting fall of that attempt in obedience to the divine command (2Ch_11:1-4).  II. His successful endeavours to preserve the two tribes that remained (2Ch_11:5-12).  III. The resort of the priests and Levites to him (2Ch_11:13-17).  IV. An account of his wives and children (2Ch_11:18-23). — Henry 

2Ch 11:1-12 -
A few good words might have prevented the rebellion of Rehoboam's subjects; but all the force of his kingdom cannot bring them back. And it is in vain to contend with the purpose of God, when it is made known to us. Even those who are destitute of true faith, will at times pay some regard to the word of God, and be kept by it from wrong actions, to which they are prone by nature. — MHCC

2Ch 11:1-12 -

How the ten tribes deserted the house of David we read in the foregoing chapter. They had formerly sat loose to that family (2Sa_20:1, 2Sa_20:2), and now they quite threw it off, not considering how much it would weaken the common interest and take Israel down from that pitch of glory at which it had arrived in the last reign. But thus the kingdom must be corrected as well as the house of David.

1. Rehoboam at length, like a bold man, raises an army, with a design to reduce the revolters, 2Ch_11:1. Judah and Benjamin were not only resolved to continue their allegiance to him, but ready to give him the best assistance they could for the recovery of his right. Judah was his own tribe, that owned him some years before the rest did; Benjamin was the tribe in which Jerusalem, or the greatest part of it, stood, which perhaps was one reason why that tribe clave to him.

2. Yet, like a conscientious man, when God forbade him to prosecute this design, in obedience to him he let it fall, either because he reverenced the divine authority or because he knew that he should not prosper if he should go contrary to God's command, but instead of retrieving what was lost would be in danger of losing what he had. It is dangerous undertaking any thing, but especially undertaking a war, contrary to the will of God. God calls him (2Ch_11:3), Rehoboam the son of Solomon, to intimate that this was determined for the sin of Solomon, and it would be to no purpose to oppose a decree that had gone forth. They obeyed the words of the Lord; and though it looked mean, and would turn to their reproach among their neighbours, yet, because God would have it so, they laid down their arms.

3. Like a discreet man, he fortified his own country. He saw it was to no purpose to think of reducing those that had revolted. A few good words might have prevented their defection, but now all the forces of his kingdom cannot bring them back. The think is done, and so it must rest; it is his wisdom to make the best of it. Perhaps the same young counsellors that had advised him to answer them roughly urged him to fight them, notwithstanding the divine inhibition; but he had paid dearly enough for being advised by them, and therefore now, we may suppose, his aged and experienced counsellors were hearkened to, and they advised him to submit to the will of God concerning what was lost, and to make it his business to keep what he had. It was probably by their advice that,

(1.) He fortified his frontiers, and many of the principal cities of his kingdom, which, in Solomon's peaceable reign, no care had been taken for the defence of.

(2.) He furnished them with good stores of victuals and arms, 2Ch_11:11, 2Ch_11:12. Because God forbade him to fight, he did not therefore sit down sullenly, and say that he would do nothing for the public safety if he might not do that, but prudently provided against an attack. Those that may not be conquerors, yet may be builders. — Henry 

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  2Ch 11:13-23 -
When the priests and Levites came to Jerusalem, the devout, pious Israelites followed them. Such as set their hearts to seek the Lord God of Israel, left the inheritance of their fathers, and went to Jerusalem, that they might have free access to the altar of God, and be out of the temptation to worship the calves. That is best for us, which is best for our souls; in all our choices, religious advantages must be sought before all outward conveniences. Where God's faithful priests are, his faithful people should be. And when it has been proved that we are willing to renounce our worldly interests, so far as we are called to do so for the sake of Christ and his gospel, we have good evidence that we are truly his disciples. And it is the interest of a nation to protect religion and religious people. — MHCC

2Ch 11:13-23 -
See here,
I. How Rehoboam was strengthened by the accession of the priests and Levites, and all the devout and pious Israelites, to him, even all that were true to their God and their religion.

1. Jeroboam cast them off, that is, he set up such a way of worship as he knew they could not in conscience comply with, which obliged them to withdraw from his altar, and at the same time he would not allow them to go up to Jerusalem to worship at the altar there; so that he totally cast them off from executing the priest's office, 2Ch_11:14. And very willing he was that they should turn themselves out of their places, that room might be made for those mean and scandalous persons whom he ordained priests for the high places, 2Ch_11:15. Compare 1Ki_12:31. No marvel if he that cast off God cast off his ministers; they were not for his purpose, would not do whatever he might bid them do, would not serve his gods, nor worship the golden image which he had set up.

2. They thereupon left their suburbs and possessions, 2Ch_11:14. Out of the lot of each tribe the Levites had cities allowed them, where they were comfortable provided for and had opportunity of doing much good. But now they were driven out of all their cities except those in Judah and Benjamin. One would think their maintenance well settled, and yet they lost it. It was a comfort to them that the law so often reminded them that the Lord was their inheritance, and so they should find him when they were turned out of their house and possessions. But why did they leave their possessions?

(1.) Because they saw they could do no good among their neighbours, in whom (now that Jeroboam set up his calves) the old proneness to idolatry revived.

(2.) Because they themselves would be in continual temptation to some base compliances, and in danger of being drawn insensibly to that which was evil. If we pray, in sincerity, not to be led into temptation, we shall get and keep as far as we can out of the way of it.

(3.) Because, if they retained their integrity, they had reason to expect persecution from Jeroboam and his sons. The priests they made for the devils would not let the Lord's priests be long among them. No secular advantages whatsoever should draw us thither, or detain us there, where we are in danger of making shipwreck of faith and a good conscience.

3. They came to Judah and Jerusalem (2Ch_11:14) and presented themselves to Rehoboam, 2Ch_11:13, margin. Where should God's priests and Levites be, but where his altar was? Thither they came because it was their business to attend at the times appointed.

(1.) It was a mercy to them that they had a place of refuge to flee to, and that when Jeroboam cast them off there were those so near that would entertain them, and bid them welcome, and they were not forced into the lands of the heathen.

(2.) It was an evidence that they loved their work better than their maintenance, in that they left their suburbs and possessions in the country (where they might have lived at ease upon their own), because they were restrained from serving God there, and cast themselves upon God's providence and the charity of their brethren in coming to a place where they might have the free enjoyment of God's ordinances, according to his institution. Poverty in the way of duty is to be chosen rather than plenty in the way of sin. Better live upon alms, or die in a prison, with a good conscience, than roll in wealth and pleasure with a prostituted one.

(3.) It was the wisdom and praise of Rehoboam and his people that they bade them welcome, though they crowded themselves perhaps to make room for them. Conscientious refugees will bring a blessing along with them to the countries that entertain them, as they leave a curse behind them with those that expel them. Open the gates, that the righteous nation, which keepeth truth, may enter in; it will be good policy. See Isa_26:1, Isa_26:2.

4. When the priests and Levites came to Jerusalem all the devout pious Israelites of every tribe followed them. Such as set their hearts to seek the Lord God of Israel, that made conscience of their duty to God and were sincere and resolute in it, left the inheritance of their fathers and went and took houses in Jerusalem, that they might have free access to the altar of God and be out of the temptation to worship the calves, 2Ch_11:16. Note,

(1.) That is best for us which is best for our souls; and, in all our choices, advantages for religion must take place of all outward conveniences.

(2.) Where God's faithful priests are his faithful people should be. If Jeroboam cast off God's ministers, every true-born Israelite will think himself obliged to own them and stand by them. Forsake not the Levite, the out-cast Levite, as long as thou livest. When the ark removes do you remove and go after it, Jos_3:3.

5. They strengthened the kingdom of Judah (2Ch_11:17), not only by the addition of so many persons to it, who, it is likely, brought what they could of their effects with them, but by their piety and their prayers they procured a blessing upon the kingdom which was a sanctuary to them. See Zec_12:5. It is the interest of a nation to protect and encourage religion and religious people, and adds more than any thing to its strength. They made him and his people strong three years; for so long they walked in the way of David and Solomon, their good way. But when they forsook that, and so threw themselves out of God's favour and protection, the best friends they had could no longer help to strengthen them. We retain our strength while we cleave to God and our duty, and no longer.

II. How Rehoboam was weakened by indulging himself in his pleasures. He desired many wives, as his father did (2Ch_11:23), yet,

1. In this he was more wise than his father, that he does not appear to have married strange wives. The wives mentioned here were not only daughters of Israel, but of the family of David; one was a descendant from Eliab, David's brother (2Ch_11:18), another from Absalom, probably that Absalom who was David's son (2Ch_11:20), another from Jerimoth, David's son. 2. In this he was more happy than his father, that he had many sons and daughters; whereas we read not of more than one son that his father had. One can scarcely imagine that he had no more; but, if he had, they were not worth mentioning; whereas several of Rehoboam's sons are here named (2Ch_11:19, 2Ch_11:20) as men of note, and such active men that he thought it his wisdom to disperse them throughout the countries of Judah and Benjamin (2Ch_11:23), either,

(1.) That they might not be rivals with his son Abijah, whom he designed for his successor, or rather,

(2.) Because he could repose a confidence in them for the preserving of the public peace and safety, could trust them with fenced cities, which he took care to have well victualled, that they might stand him in stead in case of an invasion. After-wisdom is better than none at all; nay, they say, “Wit is never good till it is bought;” though he was dearly bought with the loss of a kingdom. — Henry 

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(2 Chr 12)  "And it came to pass, when Rehoboam had established the kingdom, and had strengthened himself, he forsook the law of the LORD, and all Israel with him. {2} And it came to pass, that in the fifth year of king Rehoboam Shishak king of Egypt came up against Jerusalem, because they had transgressed against the LORD, {3} With twelve hundred chariots, and threescore thousand horsemen: and the people were without number that came with him out of Egypt; the Lubims, the Sukkiims, and the Ethiopians. {4} And he took the fenced cities which pertained to Judah, and came to Jerusalem. {5} Then came Shemaiah the prophet to Rehoboam, and to the princes of Judah, that were gathered together to Jerusalem because of Shishak, and said unto them, Thus saith the LORD, Ye have forsaken me, and therefore have I also left you in the hand of Shishak. {6} Whereupon the princes of Israel and the king humbled themselves; and they said, The LORD is righteous. {7} And when the LORD saw that they humbled themselves, the word of the LORD came to Shemaiah, saying, They have humbled themselves; therefore I will not destroy them, but I will grant them some deliverance; and my wrath shall not be poured out upon Jerusalem by the hand of Shishak. {8} Nevertheless they shall be his servants; that they may know my service, and the service of the kingdoms of the countries.

{9} So Shishak king of Egypt came up against Jerusalem, and took away the treasures of the house of the LORD, and the treasures of the king's house; he took all: he carried away also the shields of gold which Solomon had made. {10} Instead of which king Rehoboam made shields of brass, and committed them to the hands of the chief of the guard, that kept the entrance of the king's house. {11} And when the king entered into the house of the LORD, the guard came and fetched them, and brought them again into the guard chamber. {12} And when he humbled himself, the wrath of the LORD turned from him, that he would not destroy him altogether: and also in Judah things went well.

{13} So king Rehoboam strengthened himself in Jerusalem, and reigned: for Rehoboam was one and forty years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put his name there. And his mother's name was Naamah an Ammonitess. {14} And he did evil, because he prepared not his heart to seek the LORD. {15} Now the acts of Rehoboam, first and last, are they not written in the book of Shemaiah the prophet, and of Iddo the seer concerning genealogies? And there were wars between Rehoboam and Jeroboam continually. {16} And Rehoboam slept with his fathers, and was buried in the city of David: and Abijah his son reigned in his stead."

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2 Chronicles 12 -
Rehoboam and his subjects, forsaking the Lord, are delivered into the hands of Shishak, king of Egypt, 2Ch_12:1-4. Shemaiah the prophet remonstrates with them, and they humble themselves, and Jerusalem is not destroyed; but Shishak takes away all the treasures, and the golden shields, instead of which Rehoboam makes shields of brass, 2Ch_12:5-12. He reigns badly seventeen years, dies, and is succeeded by his son Abijah, 2Ch_12:13-16. — Clarke 

2 Chronicles 12 -
This chapter gives us a more full account of the reign of Rehoboam than we had before in Kings and it is a very melancholy account. Methinks we are in the book of Judges again; for, 

I. Rehoboam and his people did evil in the sight of the Lord (2Ch_12:1). 

II. God thereupon sold them into the hands of Shishak, king of Egypt, who greatly oppressed them (2Ch_12:2-4)  III. God sent a prophet to them, to expound to them the judgment and to call them to repentance (2Ch_12:5). 

IV. They thereupon humbled themselves (2Ch_12:6). 

V. God, upon their repentance, turned from his anger (2Ch_12:7, 2Ch_12:12) and yet left them under the marks of his displeasure (2Ch_12:8-11).

Lastly, Here is a general character of Rehoboam and his reign, with the conclusion of it (2Ch_12:13-16). — Henry 

2Ch 12:1-16 -
When Rehoboam was so strong that he supposed he had nothing to fear from Jeroboam, he cast off his outward profession of godliness. It is very common, but very lamentable, that men, who in distress or danger, or near death, seem much engaged in seeking and serving God, throw aside all their religion when they have received a merciful deliverance. God quickly brought troubles upon Judah, to awaken the people to repentance, before their hearts were hardened. Thus it becomes us, when we are under the rebukes of Providence, to justify God, and to judge ourselves. If we have humbled hearts under humbling providences, the affliction has done its work; it shall be removed, or the property of it be altered. The more God's service is compared with other services, the more reasonable and easy it will appear. Are the laws of temperance thought hard? The effects of intemperance will be found much harder. The service of God is perfect liberty; the service of our lusts is complete slavery. Rehoboam was never rightly fixed in his religion. He never quite cast off God; yet he engaged not his heart to seek the Lord. See what his fault was; he did not serve the Lord, because he did not seek the Lord. He did not pray, as Solomon, for wisdom and grace; he did not consult the word of God, did not seek to that as his oracle, nor follow its directions. He made nothing of his religion, because he did not set his heart to it, nor ever came up to a steady resolution in it. He did evil, because he never was determined for good. — MHCC

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2Ch 12:1-12 -

Israel was very much disgraced and weakened by being divided into two kingdoms; yet the kingdom of Judah, having both the temple and the royal city, both the house of David and the house of Aaron, might have done very well if they had continued in the way of their duty; but here we have all out of order there.

I. Rehoboam and his people left God: He forsook the law of the Lord, and so in effect forsook God, and all Israel with him, 2Ch_12:1. He had his happy triennium, when he walked in the way of David and Solomon (2Ch_11:17), but it expired, and he grew remiss in the worship of God; in what instances we are not told, but he fell off, and Judah with him, here called Israel, because they walked in the evil ways into which Jeroboam had drawn the kingdom of Israel. Thus he did when he had established the kingdom and strengthened himself. As long as he thought his throne tottered he kept to his duty, that he might make God his friend; but, when he found it stood pretty firmly, he thought he had no more occasion for religion; he was safe enough without it. Thus the prosperity of fools destroys them. Jeshurun waxed fat and kicked. When men prosper, and are in no apprehension of troubles, they are ready to say to God, Depart from us.

II. God quickly brought troubles upon them, to awaken them, and recover them to repentance, before their hearts were hardened. It was but in the fourth year of Rehoboam that they began to corrupt themselves, and in the fifth year the king of Egypt came up against them with a vast army, took the fenced cities of Judah, and came against Jerusalem, 2Ch_12:2, 2Ch_12:3, 2Ch_12:4. This great calamity coming upon them so soon after they began to desert the worship of God, by a hand they had little reason to suspect (having had a great deal of friendly correspondence with Egypt in the last reign), and coming with so much violence that all the fenced cities of Judah, which Rehoboam had lately fortified and garrisoned and on which he relied much for the safety of his kingdom, fell immediately into the hands of the enemy, without making any resistance, plainly showed that it was from the Lord, because they had transgressed against him.

III. Lest they should not readily or not rightly understand the meaning of this providence, God by the word explains the rod, 2Ch_12:5. When the princes of Judah had all met at Jerusalem, probably in a great council of war, to concert measures for their own safety in this critical juncture, he sent a prophet to them, the same that had brought them an injunction from God not to fight against the ten tribes (2Ch_11:2), Shemaiah by name; he told them plainly that the reason why Shishak prevailed against them was not because they had been impolitic in the management of their affairs (which perhaps the princes in this congress were at this time scrutinizing), but because they had forsaken God. God never leaves any till they first leave him.

IV. The rebukes both of the word and of the rod being thus joined, the king and princes humbled themselves before God for their iniquity, penitently acknowledged the sin, and patiently accepted the punishment of it, saying, The Lord is righteous, 2Ch_12:6. “We have none to blame but ourselves; let God be clear when he judgeth.” Thus it becomes us, when we are under the rebukes of Providence, to justify God and judge ourselves. Even kings and princes must either bend or break before God, either be humbled or be ruined.

V. Upon the profession they made of repentance God showed them some favour, saved them from ruin, and yet left them under some remaining fears of the judgment, to prevent their revolt again.

1. God, in mercy, prevented the destruction they were now upon the brink of. Such a vast and now victorious army as Shishak had, having made themselves masters of all the fenced cities, what could be expected but that the whole country, and even Jerusalem itself, would in a little time be theirs? But when God saith, Here shall the proud waves be stayed, the most threatening force strangely dwindles and becomes impotent. Here again the destroying angel, when he comes to Jerusalem, is forbidden to destroy it: “My wrath shall not be poured out upon Jerusalem; not at this time, not by this hand, not utterly to destroy it,” 2Ch_12:7, 2Ch_12:12. Note, Those that acknowledge God righteous in afflicting them shall find him gracious. Those that humble themselves before him shall find favour with him. So ready is the God of mercy to take the first occasion to show mercy. If we have humbled hearts under humbling providences, the affliction has done its work, and it shall either be removed or the property of it altered.

2. He granted them some deliverance, not complete, but in part; he gave them some advantages against the enemy, so that they recruited a little; he gave them deliverance for a little while, so some. They reformed but partially, and for a little while, soon relapsing again; and, as their reformation was, so was their deliverance. Yet it is said (2Ch_12:12), in Judah things went well, and began to look with a better face.

(1.) In respect of piety. There were good things in Judah (so it is in the margin), good ministers, good people, good families, who were made better by the calamities of their country. Note, In times of great corruption and degeneracy it is some comfort if there be a remnant among whom good things ar found; this is a ground of hope in Israel.

(2.) In respect of prosperity. In Judah things went ill when all the fenced cities were taken (2Ch_12:4), but when they repented the posture of their affairs altered, and things went well. Note, If things do not go so well as we could wish, yet we have reason to take notice of it with thankfulness if they go better than was to have been expected, better than formerly, and better than we deserved. We should own God's goodness if he do but grant us some deliverance.

3. Yet he left them to smart sorely by the hand of Shishak, both in their liberty and in their wealth.

(1.) In their liberty (2Ch_12:8 ): They shall be his servants (that is, they shall lie much at his mercy and be put under contribution by him, and some of them perhaps be taken prisoners and held in captivity by him), that they may know my service, and the service of the kingdoms of the countries. They complained, it may be, of the strictness of their religion, and forsook the law of the Lord (2Ch_12:1) because they thought it a yoke to hard, too heavy, upon them. “Well,” saith God, “let them better themselves if they can; let the neighbouring princes rule them awhile, since they are not willing that I should rule them, and let them try how they like that. They might have served God with joyfulness and gladness of heart, and would not; let them serve their enemies then in hunger and thirst (Deu_28:47, Deu_28:48), till they think of returning to their first Master, for then it was better with them,” Hos_2:7. This, some think, is the meaning of Eze_20:24, Eze_20:25. Because they despised my statutes, I gave them statutes that were not good. Note,

[1.] The more God's service is compared with other services the more reasonable and easy it will appear.

[2.] Whatever difficulties or hardships we may imagine there are in the way of obedience, it is better a thousand times to go through them than to expose ourselves to the punishment of disobedience. Are the laws of temperance thought hard? The effects of intemperance will be much harder. The service of virtue is perfect liberty; the service of lust is perfect slavery.

(2.) In their wealth. The king of Egypt plundered both the temple and the exchequer, the treasuries of both which Solomon left very full; but he took them away; yea, he took all, all he could lay his hands on, 2Ch_12:9. This was what he came for. David and Solomon, who walked in the way of God, filled the treasuries, one by war and the other by merchandise; but Rehoboam, who forsook the law of God, emptied them. The taking away of the golden shields, and the substituting of brazen ones in their place (2Ch_12:9-11), we had an account of before, 1Ki_14:25-28. — Henry 

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2Ch 12:13-16 -

The story of Rehoboam's reign is here concluded, much as the story of the other reigns concludes. Two things especially are observable here: -

1. That he was at length pretty well fixed in his kingdom, 2Ch_12:13. His fenced cities in Judah did not answer his expectation, so he now strengthened himself in Jerusalem, which he made it his business to fortify, and there he reigned seventeen years, in the city which the Lord had chosen to put his name there. This intimates his honour and privilege, that he had his royal seat in the holy city, which yet was but an aggravation of his impiety - near the temple, but far from God. Frequent skirmishes there were between his subjects and Jeroboam's, such as amounted to continual wars, (2Ch_12:15), but he held his own, and reigned, and, as it should seem, did not so grossly forsake the law of God as he had done (2Ch_12:1) in his fourth year.

2. That he was never rightly fixed in his religion, 2Ch_12:14. He never quite cast off God; and yet in this he did evil, that he prepared not, he engaged not, his heart to seek the Lord. See what the fault is laid upon.

(1.) He did not serve the Lord because he did not seek the Lord. He did not pray, as Solomon did, for wisdom and grace. If we prayed better, we should be every way better. Or he did not consult the word of God, did not seek to that as his oracle, nor take directions from it.

(2.) He made nothing of his religion because he did not set his heart to it, never minded it with any closeness of application, and never any hearty disposition to it, nor ever came up to a steady resolution in it. What little goodness he had was transient and passed away like the morning cloud. He did evil because he was never determined for that which is good. Those are easily drawn by Satan to any evil who are wavering and inconstant in that which is good and are never persuaded to make religion their business. — Henry 

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(2 Chr 13) "Now in the eighteenth year of king Jeroboam began Abijah to reign over Judah. {2} He reigned three years in Jerusalem. His mother's name also was Michaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam. {3} And Abijah set the battle in array with an army of valiant men of war, even four hundred thousand chosen men: Jeroboam also set the battle in array against him with eight hundred thousand chosen men, being mighty men of valour.

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

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

[daniel1212av]

2 Chronicles 13 -
Abijah begins to reign over Judah, and has war with Jeroboam, 2Ch_13:1-3. His speech from Mount Zemaraim to Jeroboam, before the commencement of hostilities, 2Ch_13:4-12. While thus engaged, Jeroboam despatches some troops which come on the rear of Abijah’s army, 2Ch_13:13. Perceiving this, they cry unto the Lord, and the Israelites are defeated with the loss of five hundred thousand men, 2Ch_13:14-18. Abijah retakes several cities from Jeroboam, who is smitten by the Lord, and dies, 2Ch_13:19, 2Ch_13:20. Abijah’s marriages and issue, 2Ch_13:21, 2Ch_13:22. — Clarke  

2 Chronicles 13 -
We have here a much fuller account of the reign of Abijah, the son of Rehoboam, than we had in the Kings. There we found that his character was no better than his father's - he “walked in the sins of his father, and his heart was not right with God,” 1Ki_15:2, 1Ki_15:3. But here we find him more brave and successful in war than his father was. He reigned but three years, and was chiefly famous for a glorious victory he obtained over the forces of Jeroboam. Here we have,  

I. The armies brought into the field on both sides (2Ch_13:3). The remonstrance which Abijah made before the battle, setting forth the justice of his cause (2Ch_13:4-12).  

III. The distress which Judah was brought into by the policy of Jeroboam (2Ch_13:13, 2Ch_13:14).  

IV. The victory they obtained notwithstanding, by the power of God (2Ch_13:15-20).  V. The conclusion of Abijah's reign (2Ch_13:21, 2Ch_13:22). — Henry  

2Ch 13:1-22 -
Jeroboam and his people, by apostacy and idolatry, merited the severe punishment Abijah was permitted to execute upon them. It appears from the character of Abijah, 1Ki_15:3, that he was not himself truly religious, yet he encouraged himself from the religion of his people. It is common for those that deny the power of godliness, to boast of the form of it. Many that have little religion themselves, value it in others. But it was true that there were numbers of pious worshippers in Judah, and that theirs was the more righteous cause. In their distress, when danger was on every side, which way should they look for deliverance unless upward? It is an unspeakable comfort, that our way thither is always open. They cried unto the Lord. Earnest prayer is crying. To the cry of prayer they added the shout of faith, and became more than conquerors. Jeroboam escaped the sword of Abijah, but God struck him; there is no escaping his sword. — MHCC

2Ch 13:1-12 -

Abijah's mother was called Maachah, the daughter of Absalom, 2Ch_11:20; here she is called Michaiah, the daughter of Uriel. It is most probable that she was a grand-daughter of Absalom, by his daughter Tamar (2Sa_14:27), and that her immediate father was this Uriel. But we are here to attend Abijah into the field of battle with Jeroboam king of Israel.

I. God gave him leave to engage with Jeroboam, and owned him in the conflict, though he would not permit Rehoboam to do it, 2Ch_11:4. 1. Jeroboam, it is probable, was now the aggressor, and what Abijah did was in his own necessary defence. Jeroboam, it may be, happening to survive Rehoboam, claimed the crown of Judah be survivorship, at least hoped to get it from this young king, upon his accession to the throne. Against these impudent pretensions it was brave in Abijah to take up arms, and God stood by him. 2. When Rehoboam attempted to recover his ten tribes Jeroboam was upon his good behaviour, and there must be some trial of him; but now that he had discovered what manner of man he was, by setting up the calves and casting off the priests, Abijah is allowed to chastise him, and it does not appear that he intended any more; whereas Rehoboam aimed at no less than the utter reduction of the ten tribes, which was contrary to the counsel of God.

II. Jeroboam's army was double in number to that of Abijah (2Ch_13:3), for he had ten tribes to raise an army out of, while Abijah had but two. Of the army on both sides it is said, they were mighty men, chosen men, and valiant; but the army of Judah consisted only of 400,000, while Jeroboam's army amounted to 800,000. The inferior number however proved victorious; for the battle is not always to the strong nor the cause to the majority.

III. Abijah, before he fought them, reasoned with them, to persuade them, though not to return to the house of David (that matter was settled by the divine determination and he acquiesced), yet to desist from fighting against the house of David. He would not have them withstand the kingdom of the Lord in the hands of the sons of David (2Ch_13:8 ), but at least to be content with what they had. Note, It is good to try reason before we use force. If the point may be gained by dint of argument, better so than by dint of sword. We must never fly to violent methods till all the arts of persuasion have been tried in vain. War must be the ultima ratio regum - the last resort of kings. Fair reasoning may do a great deal of good and prevent a good deal of mischief. How forcible are right words! Abijah had got with his army into the heart of their country; for he made this speech upon a hill in Mount Ephraim, where he might be heard by Jeroboam and the principal officers, with whom it is probable he desired to have a treaty, to which they consented. It has been usual for great generals to make speeches to their soldiers to animate them, and this speech of Abijah had some tendency to do this, but was directed to Jeroboam and all Israel. Two things Abijah undertakes to make out, for the satisfaction of his own men and the conviction of the enemy: -

1. That he had right on his side, a jus divinum - a divine right: “You know, or ought to know, that God gave the kingdom to David and his sons for ever” (2Ch_13:5), not by common providence, his usual way of disposing of kingdoms, but by a covenant of salt, a lasting covenant, a covenant made by sacrifice, which was always salted; so bishop Patrick. All Israel had owned that David was a king of God's making, and that God had entailed the crown upon his family; so that Jeroboam's taking the crown of Israel at first was not justifiable: yet it is not certain that Abijah referred chiefly to that, for he knew that Jeroboam had a grant from God of the ten tribes. His attempt, however, to disturb the peace and possession of the king of Judah was by no means excusable; for when the ten tribes were given to him two were reserved for the house of David. Abijah shows,

(1.) That there was a great deal of dishonesty and disingenuousness in Jeroboam's first setting himself up: He rebelled against his lord (2Ch_13:6) who had preferred him (1Ki_11:28), and basely took advantage of Rehoboam's weakness in a critical juncture, when, in gratitude to his old master and in justice to his title, he ought rather to have stood by him, and helped to secure the people in their allegiance to him, than to head a party against him and make a prey of him, which was unworthily done and what he could not expect to prosper in. Those that supported him are here called vain men (a character perhaps borrowed from Jdg_11:3), men that did not act from any steady principle, but were given to change, and men of Belial, that were for shaking off the yoke of government and setting those over them that would do just as they would have them do.

(2.) That there was a great deal of impiety in his present attempt; for, in fighting against the house of David, he fought against the kingdom of the Lord. Those who oppose right oppose the righteous God who sits in the throne judging right, and cannot promise themselves success in so doing. Right may indeed go by the worst for a time, but it will prevail at last.

2. That he had God on his side. This he insisted much upon, that the religion of Jeroboam and his army was false and idolatrous, but that he and his people, the men of Judah, had the pure worship of the true and living God among them. It appears from the character given of Abijah (1Ki_15:3) that he was not himself in this war chiefly from the religion of his kingdom. For,

(1.) Whatever he was otherwise, it should seem that he was no idolator, or, if he connived at the high places and images (2Ch_14:3, 2Ch_14:5), yet he constantly kept up the temple-service.

(2.) Whatever corruptions there were in the kingdom of Judah, the state of religion among them was better than in the kingdom of Israel, with which they were now contending.

(3.) It is common for those that deny the power of godliness to boast of the form of it. (4.) It was the cause of his kingdom that he was pleading; and, though he was not himself so good as he should have been, yet he hoped that, for the sake of the good men and good things that were in Judah, God would now appear for them. Many that have little religion themselves yet have so much sense and grace as to value it in others. See how he describes,

[daniel1212av]

[1.] The apostasy of Israel from God. “You are a great multitude,” said he, “far superior to us in number; but we need not fear you, for you have that among yourselves which is enough to ruin you. For,” First, “You have calves for your gods (2Ch_13:8 ), that are unable to protect and help you and will certainly cause the true and living God to oppose you. Those will be Achans, troublers of your camp.” Secondly, “You have base men for your priests, 2Ch_13:9. You have cast off the tribes of Levi, and the house of Aaron, whom God appointed to minister in holy things; and, in conformity to the custom of the idolatrous nations, make any man a priest that has a mind to the office and will be at the charge of the consecration, though ever so much a scandal to the office.” Yet such, though very unfit to be priests, were fittest of all to be their priests; for what more agreeable to gods that were no gods than priests that were no priests? Like to like, both pretenders and usurpers.

[2.] The adherence of Judah to God: “But as for us (2Ch_13:10) we have not forsaken God. Jehovah is our God, the God of our fathers, the God of Israel, who is able to protect us, and give us success. He is with us, for we are with him.” First, “At home in his temple: We keep his charge, 2Ch_13:10, 2Ch_13:11. We worship no images, have no priests but what he has ordained, no rites of worship but what he has prescribed. Both the temple service and the temple furniture are of his appointing. His appointment we abide by, and neither add nor diminish. These we have the comfort of, these we now stand up in the defence of: so that upon a religious as well as a civil account we have the better cause. Secondly, Here in the camp; he is our captain, and we may therefore be sure that he is with us, because we are with him, 2Ch_13:12. And, as a token of his presence, we have here with us his priests, sounding his trumpets according to the law, as a testimony against you, and an assurance to us that in the day of battle we shall be remembered before the Lord our God and saved from our enemies;” for so this sacred signal is explained, Num_10:9. Nothing is more effectual to embolden men, and put spirit into them, than to be sure that God is with them and fights for them. He concludes with fair warning to his enemies. “Fight not against the God of your fathers. It is folly to fight against the God of almighty power; but it is treachery and base ingratitude to fight against your fathers' God, and you cannot expect to prosper.” — Henry

2Ch 13:13-22 -

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

I. Jeroboam, who trusted to his politics, was beaten. He was so far from fair reasoning that he was not for fair fighting. We may suppose that he felt a sovereign contempt for Abijah's harangue. “One stratagem,” thinks he, “is worth twenty such speeches; we will soon give him an answer to all his arguments; he shall soon find himself overpowered with numbers, surrounded on every side with the instruments of death, and then let him boast of his religion and his title to the crown.” A parley, it is probable, was agreed on, yet Jeroboam basely takes the advantage of it, and, while he was treating, laid his ambushment behind Judah, against all the laws of arms. What honour could be expected in a servant when he reigned? Abijah was for peace, but, when he spoke, they were for war, Psa_120:7.

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

1. They were brought into a great strait, put into a great fright, for the battle was before and behind. A good cause, and one which is designed to be victorious, may for a season be involved in embarrassment and distress. It was David's case. They compassed me about like bees, Psa_118:10-12.

2. In their distress, when danger was on every side, which way should they look but upwards for deliverance? It is an unspeakable comfort that no enemy (not the most powerful or politic), no stratagem or ambushment, can cut off our communication with heaven; our way thitherward is always open.

(1.) They cried unto the Lord, 2Ch_13:14. We hope they did this before they engaged in this war, but the distress they were in made them renew their prayers and quickened them to be importunate. God brings his people into straits, that he may teach them to cry unto him. Earnest praying is crying.

(2.) They relied on the God of their fathers, depended upon his power to help them and committed themselves to him, 2Ch_13:18. The prayer of faith is the prevailing prayer, and this is that by which we overcome the world, even our faith, 1Jo_5:4.

(3.) The priests sounded the trumpets to animate them by giving them an assurance of God's presence with them. It was not only a martial but a sacred sound, and put life into their faith.

(4.) They shouted in confidence of victory: “The day is our own, for God is with us.” To the cry of the prayer they added the shout of faith, and so became more than conquerors.

3. Thus they obtained a complete victory: As the men of Judah shouted for joy in God's salvation, God smote Jeroboam and his army with such terror and amazement that they could not strike a stroke, but fled with the greatest precipitation imaginable, and the conquerors gave no quarter, so that they put to the sword 500,000 chosen men (2Ch_13:17), more, it is said, than ever we read of in any history to have been killed in one battle; but the battle was the Lord's, who would thus chastise the idolatry of Israel and own the house of David. But see the sad effect of division: it was the blood of Israelites that was thus shed like water by Israelites, while the heathen, their neighbours, to whom the name of Israel had formerly been a terror, cried, Aha! so would we have it.

4. The consequence of this was that the children of Israel, though they were not brought back to the house of David (which by so great a blow surely they would have been had not the determinate counsel of God been otherwise), yet, for that time, were brought under, 2Ch_13:18. Many cities were taken, and remained in the possession of the kings of Judah; as Bethel particularly, 2Ch_13:19. What became of the golden calf there, when it came into the hands of the king of Judah, we are not told; perhaps it was removed to some place of greater safety, and at length to Samaria (Hos_8:5); yet in Jehu's time we find it at Bethel, 2Ki_10:29. Perhaps Abijah, when it was in his power to demolish it, suffered it to stand, for his heart was not perfect with God; and, not improving what he had got for the honour of God, he soon lost it all again.

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

1. Jeroboam never looked up after this defeat, though he survived it two or three years. He could not recover strength again, 2Ch_13:20. The Lord struck him either with some bodily disease, of which he languished, or with melancholy and trouble of mind; his heart was broken, and vexation at his loss brought his head, probably by this time a hoary head, with sorrow to the grave. He escaped the sword of Abijah, but God struck him: and there is no escaping his sword.

2. Abijah waxed mighty upon it. What number of wives and children he had before does not appear; but now he multiplied his wives to fourteen in all, by whom he had thirty-eight children, 2Ch_13:21. Happy is the man that hath his quiver full of those arrows. It seems, he had ways peculiar to himself, and sayings of his own, which were recorded with his acts in the history of those times, 2Ch_13:22. But the number of his months was cut off in the midst, and, soon after his triumphs, death conquered the conqueror. Perhaps he was too much lifted up with his victories, and therefore God would not let him live long to enjoy the honour of them. — Henry 

[daniel1212av]

(2 Chr 14)  "So Abijah slept with his fathers, and they buried him in the city of David: and Asa his son reigned in his stead. In his days the land was quiet ten years. {2} And Asa did that which was good and right in the eyes of the LORD his God: {3} For he took away the altars of the strange gods, and the high places, and brake down the images, and cut down the groves: {4} And commanded Judah to seek the LORD God of their fathers, and to do the law and the commandment. {5} Also he took away out of all the cities of Judah the high places and the images: and the kingdom was quiet before him. {6} And he built fenced cities in Judah: for the land had rest, and he had no war in those years; because the LORD had given him rest. {7} Therefore he said unto Judah, Let us build these cities, and make about them walls, and towers, gates, and bars, while the land is yet before us; because we have sought the LORD our God, we have sought him, and he hath given us rest on every side. So they built and prospered. {8} And Asa had an army of men that bare targets and spears, out of Judah three hundred thousand; and out of Benjamin, that bare shields and drew bows, two hundred and fourscore thousand: all these were mighty men of valour.

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

[daniel1212av]

2 Chronicles 14 -
Asa succeeds his father Abijah, reigns piously, and has peace for ten years, 2Ch_14:1. He makes a great reformation in Judah, and builds cities of defense, 2Ch_14:2-7. His military strength, 2Ch_14:8. He is attacked by Zerah the Ethiopian, with an immense army; Asa cries to the Lord, attacks the Ethiopians, and gives them a total overthrow, 2Ch_14:9-12. He takes several of their cities, their cattle, etc., and returns to Jerusalem, laden with spoils, 2Ch_14:13-15. — Clarke 

2 Chronicles 14 -
In this and the two following chapters we have the history of the reign of Asa, a good reign and a long one. In this chapter we have,  I. His piety (2Ch_14:1-5).  II. His policy (2Ch_14:6-8 ).  III. His prosperity, and particularly a glorious victory he obtained over a great army of Ethiopians that came out against him (2Ch_14:9-15). — Henry 

2 Chronicles 14 -
Asa's Reign - 2 Chronicles 14-16
In 1 Kings 15:9-24 it is merely recorded of Asa, that he reigned forty-one years, did that which was right as David did, removed from the land all the idols which his fathers had made, and, although the high places were not removed, was devoted to the Lord during his whole life, and laid up in the temple treasury all that had been consecrated by his father and himself. Then it is related that when Baasha marched against him, and began to fortify Ramah, he induced the Syrian king Benhadad, by sending to him the treasures of the temple and of his palace, to break faith with Baasha, and to make an inroad upon and smite the northern portion of the land; that Baasha was thereby compelled to abandon the building of Ramah, and to fall back to Tirzah, and that thereupon Asa caused the fortifications of Ramah to be pulled down, and the cities Geba and Benjamin and Mizpah to be fortified with the materials; and, finally, it is recorded that Asa in his old age became diseased in his feet, and died. The Chronicle also characterizes Asa as a pious king, who did that which was right, and removed the high places and sun-pillars in the land; but gives, as to other matters, a much more detailed account of his reign of forty-one years. It states that in the first years, as the land had rest, he built fortified cities in Judah, and had an army fit for war (2Ch_14:1-7); that thereupon he marched against the Cugotcha2e Zerah, who was then advancing upon Judah with an innumerable host, prayed for help to the Lord, who then smote the Cugotcha2es, so that they fled; and that Asa pursued them to Gerar, and returned with great booty (2Ch_14:8-14). Then we learn that the prophet Azariah, the son of Oded, came to meet him, who, pointing to the victory which the Lord had granted them, called upon the king and the people to remain stedfast in their fidelity to the Lord; that Asa thereupon took courage, extirpated all the still remaining idolatrous abominations from the land, and in the fifteenth year of his reign held with the people a great sacrificial feast in Jerusalem, renewed the covenant with the Lord, crushed out all the remains of former idolatry, although the high places were not destroyed, and also deposited in the temple treasury all that had been consecrated by his father and himself (2 Chron 15). Thereafter Baasha's inroad upon Judah and the alliance with Ben-hadad of Syria are narrated (2Ch_16:1-6), as in the book of Kings; but it is also added that the prophet Hanani censured his seeking help from the king of Syria, and was thereupon put into the prison-house by Asa (2Ch_16:7-10); and then we have an account of the end of his reign, in which several additions to the account in 1 Kings are communicated (2Ch_16:11-14). — K+D

2Ch 14:1-15 -
Asa aimed at pleasing God, and studied to approve himself to him. Happy those that walk by this rule, not to do that which is right in their own eyes, or in the eye of the world, but which is so in God's sight. We find by experience that it is good to seek the Lord; it gives us rest; while we pursue the world, we meet with nothing but vexation. Asa consulted with his people how to make a good use of the peace they enjoyed; and concluded with them that they must not be idle, nor secure. A formidable army of Ethiopians invaded Asa's kingdom. This evil came upon them, that their faith in God might be tried. Asa's prayer is short, but it is the real language of faith and expectation from God. When we go forth in God's name, we cannot but prosper, and all things work together for the good of those whom he favours. — MHCC

[daniel1212av]

2Ch 14:1-8 -

Here is, I. Asa's general character (2Ch_14:2): He did that which was good and right in the eyes of the Lord his God.

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

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

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

II. A blessed work of reformation which he set on foot immediately upon his accession to the crown. 1. He removed and abolished idolatry. Since Solomon admitted idolatry, in the latter end of his reign, nothing had been done to suppress it, and so, we presume, it had got ground. Strange gods were worshipped and had their altars, images, and groves; and the temple service, though kept up by the priests (2Ch_13:10), was neglected by many of the people. Asa, as soon as he had power in his hands, made it his business to destroy all those idolatrous altars and images (2Ch_14:3, 2Ch_14:5), they being a great provocation to a jealous God and a great temptation to a careless unthinking people. He hoped by destroying the idols to reform the idolaters, which he aimed at, rather than to ruin them.

2. He revived and established the pure worship of God; and, since the priests did their part in attending God's altars, he obliged the people to do theirs (2Ch_14:4): He commanded Judah to seek the Lord God of their fathers, and not the gods of the heathen, and to do the law and the commandments, that is, to observe all divine institutions, which many had utterly neglected. In doing this, the land was quiet before him, 2Ch_14:5. Though they were much in love with their idols, and very loth to leave them, yet the convictions of their consciences sided with the commands of Asa, and they could not, for shame, refuse to comply with them. Note, Those that have power in their hands, and will use it vigorously for the suppression of profaneness and the reformation of manners, will not meet with so much difficulty and opposition therein as perhaps they feared. Vice is a sneaking thing, and virtue has reason enough on its side to make all iniquity stop her mouth, Psa_107:42.

III. The tranquillity of his kingdom, after constant alarms of war during the last two reigns: In his days the land was quiet ten years ( 2Ch_14:1), no war with the kingdom of Israel, who did not recover the blow given them in the last reign for a great while. Abijah's victory, which was owing, under God, to his courage and bravery, laid a foundation for Asa's peace, which was the reward of his piety and reformation. Though Abijah had little religion himself, he was instrumental to prepare the way for one that had much. If Abijah had not done what he did to quiet the land, Asa could not have done what he did to reform it; for inter arma silent leges - amidst the din of arms the voice of law is unheard.

IV. The prudent improvement he made of that tranquillity: The land had rest, for the Lord had given him rest. Note, If God give quietness, who then can make trouble? Job_34:29. Those have rest indeed to whom God gives rest, peace indeed to whom Christ gives peace, not as the world giveth, Joh_14:27. Now,

1. Asa takes notice of the rest they had as the gift of God (He hath given us rest on every side. Note, God must be acknowledged with thankfulness in the rest we are blessed with, of body and mind, family and country), and as the reward of the reformation begun: Because we have sought the Lord our God, he has given us rest. Note, As the frowns and rebukes of Providence should be observed for a check to us in an evil way, so the smiles of Providence should be taken notice of for our encouragement in that which is good. See Hag_2:18, Hag_2:19; Mal_3:10. We find by experience that it is good to seek the Lord; it gives us rest. While we pursue the world we meet with nothing but vexation.

2. He consults with his people, by their representatives, how to make a good use of the present gleams of peace they enjoyed, and concludes with them,

(1.) That they must not be idle, but busy. Times of rest from war should be employed in work, for we must always find ourselves something to do. In the years when he had no war he said, “Let us build; still let us be doing.” When the churches had rest they were built up, Act_9:31. When the sword is sheathed take up the trowel.

(2.) That they must not be secure, but prepare for wars. In times of peace we must be getting ready for trouble, expect it and lay up in store for it.

[1.] He fortified his principle cities with walls, towers, gates, and bars, 2Ch_14:7. “This let us do,” says he, “while the land is yet before us,” that is, “while we have opportunity and advantage for it and have nothing to hinder us.” He speaks as if he expected that, some way or other, trouble would arise, when it would be too late to fortify, and when they would wish they had done it. So they built and prospered.

[2.] He had a good army ready to bring into the field (2Ch_14:8 ), not a standing army, but the militia or trained-bands of the country. Judah and Benjamin were mustered severally; and Benjamin (which not long ago was called little Benjamin, Psa_68:27) had almost as many soldiers as Judah, came as near as 28 to 30, so strangely had that tribe increased of late. The blessing of God can make a little one to become a thousand. It should seem, these two tribes were differently armed, both offensively and defensively. The men of Judah guarded themselves with targets, the men of Benjamin with shields, the former of which were much larger than the latter, 1Ki_10:16, 1Ki_10:17. The men of Judah fought with spears when they closed in with the enemy; the men of Benjamin drew bows, to reach the enemy at a distance. Both did good service, and neither could say to the other, I have no need of thee. Different gifts and employments are for the common good. — Henry 

[daniel1212av]

2Ch 14:9-15 -

Here is, I. Disturbance given to the peace of Asa's kingdom by a formidable army of Ethiopians that invaded them, 2Ch_14:9, 2Ch_14:10. Though still they sought God, yet this fear came upon them, that their faith in God might be tried, and that God might have an opportunity of doing great things for them. It was a vast number that the Ethiopians brought against him: 1,000,000 men; and now he found the benefit of having an army ready raised against such a time of need. That provision which we thought needless may soon appear to be of great advantage.

II. The application Asa made to God on occasion of the threatening cloud which now hung over his head, 2Ch_14:11. He that sought God in the day of his peace and prosperity could with holy boldness cry to God in the day of his trouble, and call him his God. His prayer is short, but has much in it.

1. He gives to God the glory of his infinite power and sovereignty: It is nothing with thee to help and save by many or few, by those that are mighty or by those that have no power. See 1Sa_14:6. God works in his own strength, not in the strength of instruments (Psa_21:13), nay, it is his glory to help the weakest and to perfect strength out of the mouth of babes and sucklings. “We do not say, Lord, take our part, for we have a good army for thee to work by; but, take our part, for without thee we have no power.”

2. He takes hold of their covenant-relation to God as theirs. O Lord, our God! and again, “Thou art our God, whom we have chosen and cleave to as ours, and who hast promised to be ours.” 3. He pleads their dependence upon God, and the eye they had to him in this expedition. he was well prepared for it, yet trusted not to his preparations; but, “Lord, we rest on thee, and in thy name we go against this multitude, by warrant from thee, aiming at thy glory, and trusting to thy strength.”

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

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

1. God defeated the enemy, and put their forces into disorder (2Ch_14:12): The Lord smote the Ethiopians, smote them with terror, and an unaccountable consternation, so that they fled, and knew neither why nor whither.

2. Asa and his soldiers took the advantage God gave them against the enemy.

(1.) They destroyed them. They fell before the Lord (for who can stand before him?) and before his host, either an invisible host of angels that were employed to destroy them or the host of Israel, called God's host because owned by him.

(2.) They took the plunder of their camp, carried away very much spoil from the slain and from the baggage.

(3.) They smote the cities that were in league with them, to which they fled for shelter, and carried off the spoil of them (2Ch_14:14); and they were not able to make any resistance, for the fear of the Lord came upon them, that is, a fear which God struck them with to such a degree that they had no heart to withstand the conquerors.

(4.) They fetched away the cattle out of the enemy's country, in vast numbers, 2Ch_14:15. Thus the wealth of the sinner is laid up for the just. — Henry

[daniel1212av]

(2 Chr 15)  "And the Spirit of God came upon Azariah the son of Oded: {2} And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The LORD is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you. {3} Now for a long season Israel hath been without the true God, and without a teaching priest, and without law. {4} But when they in their trouble did turn unto the LORD God of Israel, and sought him, he was found of them. {5} And in those times there was no peace to him that went out, nor to him that came in, but great vexations were upon all the inhabitants of the countries. {6} And nation was destroyed of nation, and city of city: for God did vex them with all adversity. {7} Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded.

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

[daniel1212av]

  2 Chronicles 15 -
Azariah’s prophecy concerning Israel, and his exhortation to Asa, 2Ch_15:1-7. Asa completes the reformation which he had begun, his kingdom is greatly strengthened, and all to people make a solemn covenant with the Lord, 2Ch_15:8-15. His treatment of his mother Maachah, 2Ch_15:16. He brings into the house of God the things that has father had dedicated, 2Ch_15:17, 2Ch_15:18. And he has no war till the thirty-fifth year of his reign, 2Ch_15:19. — Clarke 

2 Chronicles 15 -
Asa and his army were now returning in triumph from the battle, laden with spoils and adorned with the trophies of victory, the pious prince, we may now suppose, studying what he should render to God for this great favour. He knew that the work of reformation, which he had begun in his kingdom, was not perfected; his enemies abroad were subdued, but there were more dangerous enemies at home that were yet unconquered - idols in Judah and Benjamin: his victory over the former emboldened him vigorously to renew his attack upon the latter. Now here we have, 

I. The message which God sent to him, by a prophet, to engage him to, and encourage him in, the prosecution of his reformation (2Ch_15:1-7). 

II. The life which this message put into that good cause, and their proceedings in pursuance of it. Idols removed (2Ch_15:8 ). The spoil dedicated to God (2Ch_15:9-11). A covenant made with God, and a law for the punishing of idolaters (2Ch_15:12-15). A reformation at court (2Ch_15:16). Dedicated things brought into the house of God (2Ch_15:18). All well, but that the high places were permitted (2Ch_15:17). And the effect of this was great peace (2Ch_15:19). — Henry 

2Ch 15:1-19 -
The work of complete reformation appeared so difficult, that Asa had not courage to attempt it, till assured of Divine assistance and acceptance. He and his people offered sacrifices to God; thanksgiving for the favours they had received, and supplication for further favours. Prayers and praises are now our spiritual sacrifices. The people, of their own will, covenanted to seek the Lord, each for himself, with earnestness. What is religion but seeking God, inquiring after him, applying to him upon all occasions? We make nothing of our religion, if we do not make heart-work of it; God will have all the heart, or none. Our devotedness to God our Saviour, should be avowed and shown in the most solemn and public manner. What is done in hypocrisy is a mere drudgery. — MHCC

2Ch 15:1-7 -

It was a great happiness to Israel that they had prophets among them; yet, while they were thus blessed, they were strangely addicted to idolatry, whereas, when the spirit of prophecy had ceased under the second temple, and the canon of the Old Temple was completed (which was constantly read in their synagogues), they were pure from idolatry; for the scriptures are of all other the most sure word of prophecy, and most effectual, and the church could not be so easily imposed upon by a counterfeit Bible as by a counterfeit prophet. Here was a prophet sent to Asa and his army, when they returned victorious from the war with the Ethiopians, not to compliment them and congratulate them on their success, but to quicken them to their duty; this is the proper business of God's ministers, even with princes and the greatest men. The Spirit of God came upon the prophet (2Ch_15:1), both to instruct him what he should say and to enable him to say it with clearness and boldness.

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

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

2. “If you seek him, he will be found of you. Sincerely desire his favour, and aim at it, and you shall obtain it. Pray, and you shall prevail. He never said, nor ever will, Seek you me in vain.” See Heb_11:6. But,

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

II. He set before them the dangerous consequence of forsaking God and his ordinances, and that there was no way of having grievances redressed, but by repenting, and returning unto God. When Israel forsook their duty they were over-run with a deluge of atheism, impiety, irreligion, and all irregularity (2Ch_15:3), and were continually embarrassed with vexatious and destroying wars, foreign and domestic, 2Ch_15:5, 2Ch_15:6. But when their troubles drove them to God they found it not in vain to seek him, 2Ch_15:4. But the question is, What time does this refer to? 1. Some think it looks as far back as the days of the Judges. A long season ago Israel was without the true God, for they worshipped false gods; it was a time of ignorance, for, though they had priests, they had no teaching priests, though they had elders, yet no law to any purpose, v.

3. These were sad times, when they were frequently oppressed by one enemy or other and grievously harassed by Moabites, Midianites, Ammonites, and other nations. They were vexed with all adversity (v. 6), yet when, in their perplexity, they turned to God by repentance, prayer, and reformation, he raised up deliverers for them. Then was that maxim often verified, that God is with us while we are with him. Whatsoever things of this kind were written aforetime were written for our admonition.

2. Others think it describes the state of the ten tribes (who were now properly called Israel) in the days of Asa. “Now, since Jeroboam set up the calves, though he pretended to honour the God that brought them out of Egypt, yet his idolatry has brought them to downright infidelity; they are without the true God,” and no marvel when they were without teaching priests. Jeroboam's priests were not teachers, and thus they came to be without law. It is next to impossible that any thing of religion should be kept up without a preaching ministry. In those times there was no peace, 2Ch_15:5. Their war with Judah gave them frequent alarms; so did the late insurrection of Baasha and other occasions not mentioned. They provoked God with all iniquity, and then he vexed them with all adversity; yet, when they turned to God, he was entreated for them. Let Judah take notice of this; let their neighbours' harms be their warnings. Give no countenance to graven images for you see what mischiefs they produce.

3. Others think the whole passage may be read in the future tense, and that it looks forward: Hereafter Israel will be without the true God and a teaching priest, and they will be destroyed by one judgment after another till they return to God and seek him. See Hos_3:4.

III. Upon this he grounded his exhortation to prosecute the work of reformation with vigour (2Ch_15:7): Be strong, for your work shall be rewarded. Note,

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

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