2 Chronicles 29
KingComments2 Chronicles 29:1
Introduction
Here a new section begins. Of the kings of Judah who now come to our attention, it is mentioned of eight kings that they do what is good in the sight of the LORD. The other kings fail. That failure is painted, despite the difference with both books of the Kings, where the emphasis is on responsibility and therefore on failure. The emphasis in the books of the Chronicles is not on that, but on the grace of God.
From the reign of King Rehoboam, 2 Chronicles becomes a book about a period of almost four hundred years (from 930-538/536 BC) showing a history of failure and grace. The emphasis is on the restoration that follows, in God’s grace, time and again on failure. God does not prevent failure, but provides restoration. We see this for example with Peter, who fails, but for whom the Lord has prayed (Luke 22:32).
The first and second book of the Kings mainly describe the history of the ten tribes with a single reference to the two tribes. In the second book of the Chronicles it is mainly about the two tribes with a single reference to the ten tribes. The emphasis here is on the two tribes because in Judah is Jerusalem and in Jerusalem stands the temple and in Jerusalem sits a prince from David’s house on the throne. There is God with His heart.
There is not one king in the ten tribes who does what is good in the eyes of the LORD. There everything is failing with perhaps a small exception with Jehu, who at least started well. 2 Chronicles will turn out to be a book of revivals. So we notice that Rehoboam is humiliating himself (2 Chronicles 12:6; 12). Yet he is not a type of the Lord Jesus, although he is a son of David, for he also does what is evil in the eyes of the LORD (2 Chronicles 12:14).
The Lord Jesus never had to humble Himself. He can say: “I am gentle and humble in heart” (Matthew 11:29). Humiliation always comes after sin, personal and communal. Humbleness is a present mind and does not suppose sin.
The LORD has given authority to the king that rules over His people, He entrusted that authority to him. All kings exercise the power of David. The only question is how they do it. They are nothing but servants of God. In David and Solomon we have, besides references to the kingdom of peace, also references to the present time. We too have to do with the kingdom of God. Of that kingdom the Lord Jesus is the Commander, the King, and the believers are the subjects.
That kingdom is not a public kingdom, but a kingdom in secret. Anyone who confesses Christ as Lord is a subject in that kingdom. Wherever the authority of Christ as Lord is established and confessed, God’s kingdom becomes visible. We can think especially of the lives and families of the believers. That authority is not always direct authority, but it is also indirect, for example by parents (Ephesians 6:1). The kingdom of God is an important topic for the early church, as we see in the book of Acts.
After the Lord Jesus went to heaven, He entrusted the government in His kingdom – hidden from the eyes of the world – to the responsibility of His subjects. The question then is how someone behaves in God’s kingdom, when the Lord of that kingdom is absent, in heaven.
We see this in the parable of the good and the evil slave (Matthew 24:45-51). When the Lord comes to demand accountability for the policies pursued by His slaves, it becomes clear that there are faithful and faithless subjects (slaves). For those who have a position of authority in that kingdom, it is so, that he who is first a good slave, becomes an evil slave.
Israel’s Request for Burden Relief
Rehoboam – he reigns from 931-913 BC – goes to Shechem (2 Chronicles 10:1). Shechem is located in the area of the ten tribes, about sixty kilometers north of Jerusalem, the city of God’s choice. Rehoboam’s choice of Shechem seems to be a concession to the dissatisfied northern tribes to appease them. The people came to Shechem to make him king there. By coming to them he gives the impression that he chooses for them. In so doing, however, he gives the people a wrong impression and thereby leads them away from the city where God dwells. He says as it were what Jeroboam will do later, that the city of God is too far away.
Jeroboam, the Ephraimite, is the natural leader of the people. He fled to Egypt for fear of Solomon (1 Kings 11:26-40), and hears there of the change of throne, and returns to Israel (2 Chronicles 10:2). He does not come only on his own initiative. The people themselves want him as leader. Therefore they let him call (2 Chronicles 10:3). Together with the whole of Israel, Jeroboam goes to Rehoboam with a request. Their request is that the heavy yoke imposed on them by Solomon should be lightened.
This request that he and all Israel make, they never dared express during the reign of Solomon. That didn’t arise in their minds either. They certainly had to give to and do a lot for Solomon, but under his reign they also experienced great prosperity, wealth and peace. Solomon’s reign has been a blessing for the people.
That has changed when Solomon deviated from the LORD. Then it was no longer a privilege to help maintain the prosperity of their king. What was a privilege became a yoke. The heavy yoke they are talking about now consists of great efforts and large sums of money that the people must provide to maintain all the glory of Solomon. Asking to lighten their burdens is a program item in a political campaign that always is welcomed by the supporters. Jeroboam makes clever use of the knowledge that the people are not satisfied with the high tax burden.
Rehoboam hears the request and asks for three days of reflection (2 Chronicles 10:5). In so doing, he shows that, for him, this request is only part of a political joust. He is also only interested in making the greatest possible profit from this case himself.
2 Chronicles 29:2
Introduction
Here a new section begins. Of the kings of Judah who now come to our attention, it is mentioned of eight kings that they do what is good in the sight of the LORD. The other kings fail. That failure is painted, despite the difference with both books of the Kings, where the emphasis is on responsibility and therefore on failure. The emphasis in the books of the Chronicles is not on that, but on the grace of God.
From the reign of King Rehoboam, 2 Chronicles becomes a book about a period of almost four hundred years (from 930-538/536 BC) showing a history of failure and grace. The emphasis is on the restoration that follows, in God’s grace, time and again on failure. God does not prevent failure, but provides restoration. We see this for example with Peter, who fails, but for whom the Lord has prayed (Luke 22:32).
The first and second book of the Kings mainly describe the history of the ten tribes with a single reference to the two tribes. In the second book of the Chronicles it is mainly about the two tribes with a single reference to the ten tribes. The emphasis here is on the two tribes because in Judah is Jerusalem and in Jerusalem stands the temple and in Jerusalem sits a prince from David’s house on the throne. There is God with His heart.
There is not one king in the ten tribes who does what is good in the eyes of the LORD. There everything is failing with perhaps a small exception with Jehu, who at least started well. 2 Chronicles will turn out to be a book of revivals. So we notice that Rehoboam is humiliating himself (2 Chronicles 12:6; 12). Yet he is not a type of the Lord Jesus, although he is a son of David, for he also does what is evil in the eyes of the LORD (2 Chronicles 12:14).
The Lord Jesus never had to humble Himself. He can say: “I am gentle and humble in heart” (Matthew 11:29). Humiliation always comes after sin, personal and communal. Humbleness is a present mind and does not suppose sin.
The LORD has given authority to the king that rules over His people, He entrusted that authority to him. All kings exercise the power of David. The only question is how they do it. They are nothing but servants of God. In David and Solomon we have, besides references to the kingdom of peace, also references to the present time. We too have to do with the kingdom of God. Of that kingdom the Lord Jesus is the Commander, the King, and the believers are the subjects.
That kingdom is not a public kingdom, but a kingdom in secret. Anyone who confesses Christ as Lord is a subject in that kingdom. Wherever the authority of Christ as Lord is established and confessed, God’s kingdom becomes visible. We can think especially of the lives and families of the believers. That authority is not always direct authority, but it is also indirect, for example by parents (Ephesians 6:1). The kingdom of God is an important topic for the early church, as we see in the book of Acts.
After the Lord Jesus went to heaven, He entrusted the government in His kingdom – hidden from the eyes of the world – to the responsibility of His subjects. The question then is how someone behaves in God’s kingdom, when the Lord of that kingdom is absent, in heaven.
We see this in the parable of the good and the evil slave (Matthew 24:45-51). When the Lord comes to demand accountability for the policies pursued by His slaves, it becomes clear that there are faithful and faithless subjects (slaves). For those who have a position of authority in that kingdom, it is so, that he who is first a good slave, becomes an evil slave.
Israel’s Request for Burden Relief
Rehoboam – he reigns from 931-913 BC – goes to Shechem (2 Chronicles 10:1). Shechem is located in the area of the ten tribes, about sixty kilometers north of Jerusalem, the city of God’s choice. Rehoboam’s choice of Shechem seems to be a concession to the dissatisfied northern tribes to appease them. The people came to Shechem to make him king there. By coming to them he gives the impression that he chooses for them. In so doing, however, he gives the people a wrong impression and thereby leads them away from the city where God dwells. He says as it were what Jeroboam will do later, that the city of God is too far away.
Jeroboam, the Ephraimite, is the natural leader of the people. He fled to Egypt for fear of Solomon (1 Kings 11:26-40), and hears there of the change of throne, and returns to Israel (2 Chronicles 10:2). He does not come only on his own initiative. The people themselves want him as leader. Therefore they let him call (2 Chronicles 10:3). Together with the whole of Israel, Jeroboam goes to Rehoboam with a request. Their request is that the heavy yoke imposed on them by Solomon should be lightened.
This request that he and all Israel make, they never dared express during the reign of Solomon. That didn’t arise in their minds either. They certainly had to give to and do a lot for Solomon, but under his reign they also experienced great prosperity, wealth and peace. Solomon’s reign has been a blessing for the people.
That has changed when Solomon deviated from the LORD. Then it was no longer a privilege to help maintain the prosperity of their king. What was a privilege became a yoke. The heavy yoke they are talking about now consists of great efforts and large sums of money that the people must provide to maintain all the glory of Solomon. Asking to lighten their burdens is a program item in a political campaign that always is welcomed by the supporters. Jeroboam makes clever use of the knowledge that the people are not satisfied with the high tax burden.
Rehoboam hears the request and asks for three days of reflection (2 Chronicles 10:5). In so doing, he shows that, for him, this request is only part of a political joust. He is also only interested in making the greatest possible profit from this case himself.
2 Chronicles 29:3
Consultation and Decision of Rehoboam
Rehoboam first asks counsel from “the elders who had served his father Solomon while he was still alive” (2 Chronicles 10:6). The elders give an answer that can be explained in two ways, positive and negative (2 Chronicles 10:7). The positive approach is that Rehoboam, by following their counsel, meets the people and becomes their servant. The elders tell him that being good to the people is the best he can do. They advise him that he should be kind to the people and that his words will be good words to the people.
Their counsel comes down to the fact that to be the most, he must want to become the least. When he does, he resembles the Lord Jesus, Who is in the midst of His disciples as the One Who serves (Luke 22:26-27). Serving brings to the throne to rule over the twelve tribes. You learn to rule by wanting to serve. This is the counsel of the elders. Being ready to be the least brings one to the highest place.
If the approach is negative, it should be noted that the elders are only interested in their own interests. They have served with Solomon, but apparently have gone along in his wrong way. Now they see that they will lose their position if they get the people against them. They realize that Solomon has lost all his credit and that those who belong to the old guard and remind them of the hard yoke only make themselves to be hated more when they show a hard attitude. Their counsel in this case does not come from the search for the will of God, but from the search for the favor of men (cf. 1 Thessalonians 2:4b).
However, whichever way we look at the elders’ counsel, Rehoboam doesn’t like it, because following their counsel means that he has to surrender his absolute authority. He rejects their counsel (2 Chronicles 10:8). With this attitude he goes to “the young men who grew up with him and served him”. He does not first ask counsel from both parties and then choose, but rejects the counsel of the elders even before he has consulted the young men. He has no respect for the wisdom of the elders. He prefers to tailor his wishes to his peers, who are also employed by him.
Although he is their superior, he places himself at their level. He asks them what “we” – that is, he and they, and not he as king – “will answer this people” (2 Chronicles 10:9). He also spoke to the elders about “this people” (2 Chronicles 10:6), in which a certain contempt resounds. He repeated to the young men that the people had asked him to lighten the yoke.
His contemporaries, “who grew up with him”, take their chance (2 Chronicles 10:10). They are the new generation that wants to come to power at all costs. As to them the elders have had their time. A new wind must blow, their wind. However, that wind is not the wind of a pleasant coolness, but a hurricane that causes death and destruction. They say to him that he must impose more burdens on the people than they already have.
The young men also put the words in his mouth, which he should speak to the people: “Thus you shall say to them, ‘My little finger is thicker than my father’s loins!’” The saying comes down to instead of the requested relief, the burdens of the people are increased so much that the burdens of his father compared to that are as nothing.
Rehoboam has put himself in a position to become the servant of his contemporaries. Instead of speaking the good words that the elders advised him, they tell him to speak words that can only arouse the anger and wrath of the people. Their counsel is that he rules the people with an iron fist. The people must and shall obey him (2 Chronicles 10:11). His father Solomon may have used whips to teach obedience to the people, but he will use scorpions.
As agreed, after three days Jeroboam and all the people come to Rehoboam to hear his answer (2 Chronicles 10:12). Rehoboam gives a hard answer (2 Chronicles 10:13) instead of a soft answer (Proverbs 15:1; Proverbs 16:18). Again it is said that he gives this answer because he rejects the counsel of the elders (2 Chronicles 10:8). In total contrast to the yoke of the Lord Jesus, which is easy, or light (Matthew 11:30), he tells the people that he will impose a heavy yoke on them.
Many have ruined themselves and others by trapping and inciting those who are among them. Rehoboam bears his father’s crown, but does not have the wisdom of his father. He has not the wisdom of Job who did not despise the cause of his male or female slaves in a dispute with him (Job 31:13), but patiently listened to them, considered their reasons, and gave them a gentle answer. This attitude must adorn all who have a degree of authority over others. Friendliness brings things about, while violence breaks down.
2 Chronicles 29:4
Consultation and Decision of Rehoboam
Rehoboam first asks counsel from “the elders who had served his father Solomon while he was still alive” (2 Chronicles 10:6). The elders give an answer that can be explained in two ways, positive and negative (2 Chronicles 10:7). The positive approach is that Rehoboam, by following their counsel, meets the people and becomes their servant. The elders tell him that being good to the people is the best he can do. They advise him that he should be kind to the people and that his words will be good words to the people.
Their counsel comes down to the fact that to be the most, he must want to become the least. When he does, he resembles the Lord Jesus, Who is in the midst of His disciples as the One Who serves (Luke 22:26-27). Serving brings to the throne to rule over the twelve tribes. You learn to rule by wanting to serve. This is the counsel of the elders. Being ready to be the least brings one to the highest place.
If the approach is negative, it should be noted that the elders are only interested in their own interests. They have served with Solomon, but apparently have gone along in his wrong way. Now they see that they will lose their position if they get the people against them. They realize that Solomon has lost all his credit and that those who belong to the old guard and remind them of the hard yoke only make themselves to be hated more when they show a hard attitude. Their counsel in this case does not come from the search for the will of God, but from the search for the favor of men (cf. 1 Thessalonians 2:4b).
However, whichever way we look at the elders’ counsel, Rehoboam doesn’t like it, because following their counsel means that he has to surrender his absolute authority. He rejects their counsel (2 Chronicles 10:8). With this attitude he goes to “the young men who grew up with him and served him”. He does not first ask counsel from both parties and then choose, but rejects the counsel of the elders even before he has consulted the young men. He has no respect for the wisdom of the elders. He prefers to tailor his wishes to his peers, who are also employed by him.
Although he is their superior, he places himself at their level. He asks them what “we” – that is, he and they, and not he as king – “will answer this people” (2 Chronicles 10:9). He also spoke to the elders about “this people” (2 Chronicles 10:6), in which a certain contempt resounds. He repeated to the young men that the people had asked him to lighten the yoke.
His contemporaries, “who grew up with him”, take their chance (2 Chronicles 10:10). They are the new generation that wants to come to power at all costs. As to them the elders have had their time. A new wind must blow, their wind. However, that wind is not the wind of a pleasant coolness, but a hurricane that causes death and destruction. They say to him that he must impose more burdens on the people than they already have.
The young men also put the words in his mouth, which he should speak to the people: “Thus you shall say to them, ‘My little finger is thicker than my father’s loins!’” The saying comes down to instead of the requested relief, the burdens of the people are increased so much that the burdens of his father compared to that are as nothing.
Rehoboam has put himself in a position to become the servant of his contemporaries. Instead of speaking the good words that the elders advised him, they tell him to speak words that can only arouse the anger and wrath of the people. Their counsel is that he rules the people with an iron fist. The people must and shall obey him (2 Chronicles 10:11). His father Solomon may have used whips to teach obedience to the people, but he will use scorpions.
As agreed, after three days Jeroboam and all the people come to Rehoboam to hear his answer (2 Chronicles 10:12). Rehoboam gives a hard answer (2 Chronicles 10:13) instead of a soft answer (Proverbs 15:1; Proverbs 16:18). Again it is said that he gives this answer because he rejects the counsel of the elders (2 Chronicles 10:8). In total contrast to the yoke of the Lord Jesus, which is easy, or light (Matthew 11:30), he tells the people that he will impose a heavy yoke on them.
Many have ruined themselves and others by trapping and inciting those who are among them. Rehoboam bears his father’s crown, but does not have the wisdom of his father. He has not the wisdom of Job who did not despise the cause of his male or female slaves in a dispute with him (Job 31:13), but patiently listened to them, considered their reasons, and gave them a gentle answer. This attitude must adorn all who have a degree of authority over others. Friendliness brings things about, while violence breaks down.
2 Chronicles 29:5
Consultation and Decision of Rehoboam
Rehoboam first asks counsel from “the elders who had served his father Solomon while he was still alive” (2 Chronicles 10:6). The elders give an answer that can be explained in two ways, positive and negative (2 Chronicles 10:7). The positive approach is that Rehoboam, by following their counsel, meets the people and becomes their servant. The elders tell him that being good to the people is the best he can do. They advise him that he should be kind to the people and that his words will be good words to the people.
Their counsel comes down to the fact that to be the most, he must want to become the least. When he does, he resembles the Lord Jesus, Who is in the midst of His disciples as the One Who serves (Luke 22:26-27). Serving brings to the throne to rule over the twelve tribes. You learn to rule by wanting to serve. This is the counsel of the elders. Being ready to be the least brings one to the highest place.
If the approach is negative, it should be noted that the elders are only interested in their own interests. They have served with Solomon, but apparently have gone along in his wrong way. Now they see that they will lose their position if they get the people against them. They realize that Solomon has lost all his credit and that those who belong to the old guard and remind them of the hard yoke only make themselves to be hated more when they show a hard attitude. Their counsel in this case does not come from the search for the will of God, but from the search for the favor of men (cf. 1 Thessalonians 2:4b).
However, whichever way we look at the elders’ counsel, Rehoboam doesn’t like it, because following their counsel means that he has to surrender his absolute authority. He rejects their counsel (2 Chronicles 10:8). With this attitude he goes to “the young men who grew up with him and served him”. He does not first ask counsel from both parties and then choose, but rejects the counsel of the elders even before he has consulted the young men. He has no respect for the wisdom of the elders. He prefers to tailor his wishes to his peers, who are also employed by him.
Although he is their superior, he places himself at their level. He asks them what “we” – that is, he and they, and not he as king – “will answer this people” (2 Chronicles 10:9). He also spoke to the elders about “this people” (2 Chronicles 10:6), in which a certain contempt resounds. He repeated to the young men that the people had asked him to lighten the yoke.
His contemporaries, “who grew up with him”, take their chance (2 Chronicles 10:10). They are the new generation that wants to come to power at all costs. As to them the elders have had their time. A new wind must blow, their wind. However, that wind is not the wind of a pleasant coolness, but a hurricane that causes death and destruction. They say to him that he must impose more burdens on the people than they already have.
The young men also put the words in his mouth, which he should speak to the people: “Thus you shall say to them, ‘My little finger is thicker than my father’s loins!’” The saying comes down to instead of the requested relief, the burdens of the people are increased so much that the burdens of his father compared to that are as nothing.
Rehoboam has put himself in a position to become the servant of his contemporaries. Instead of speaking the good words that the elders advised him, they tell him to speak words that can only arouse the anger and wrath of the people. Their counsel is that he rules the people with an iron fist. The people must and shall obey him (2 Chronicles 10:11). His father Solomon may have used whips to teach obedience to the people, but he will use scorpions.
As agreed, after three days Jeroboam and all the people come to Rehoboam to hear his answer (2 Chronicles 10:12). Rehoboam gives a hard answer (2 Chronicles 10:13) instead of a soft answer (Proverbs 15:1; Proverbs 16:18). Again it is said that he gives this answer because he rejects the counsel of the elders (2 Chronicles 10:8). In total contrast to the yoke of the Lord Jesus, which is easy, or light (Matthew 11:30), he tells the people that he will impose a heavy yoke on them.
Many have ruined themselves and others by trapping and inciting those who are among them. Rehoboam bears his father’s crown, but does not have the wisdom of his father. He has not the wisdom of Job who did not despise the cause of his male or female slaves in a dispute with him (Job 31:13), but patiently listened to them, considered their reasons, and gave them a gentle answer. This attitude must adorn all who have a degree of authority over others. Friendliness brings things about, while violence breaks down.
2 Chronicles 29:6
Consultation and Decision of Rehoboam
Rehoboam first asks counsel from “the elders who had served his father Solomon while he was still alive” (2 Chronicles 10:6). The elders give an answer that can be explained in two ways, positive and negative (2 Chronicles 10:7). The positive approach is that Rehoboam, by following their counsel, meets the people and becomes their servant. The elders tell him that being good to the people is the best he can do. They advise him that he should be kind to the people and that his words will be good words to the people.
Their counsel comes down to the fact that to be the most, he must want to become the least. When he does, he resembles the Lord Jesus, Who is in the midst of His disciples as the One Who serves (Luke 22:26-27). Serving brings to the throne to rule over the twelve tribes. You learn to rule by wanting to serve. This is the counsel of the elders. Being ready to be the least brings one to the highest place.
If the approach is negative, it should be noted that the elders are only interested in their own interests. They have served with Solomon, but apparently have gone along in his wrong way. Now they see that they will lose their position if they get the people against them. They realize that Solomon has lost all his credit and that those who belong to the old guard and remind them of the hard yoke only make themselves to be hated more when they show a hard attitude. Their counsel in this case does not come from the search for the will of God, but from the search for the favor of men (cf. 1 Thessalonians 2:4b).
However, whichever way we look at the elders’ counsel, Rehoboam doesn’t like it, because following their counsel means that he has to surrender his absolute authority. He rejects their counsel (2 Chronicles 10:8). With this attitude he goes to “the young men who grew up with him and served him”. He does not first ask counsel from both parties and then choose, but rejects the counsel of the elders even before he has consulted the young men. He has no respect for the wisdom of the elders. He prefers to tailor his wishes to his peers, who are also employed by him.
Although he is their superior, he places himself at their level. He asks them what “we” – that is, he and they, and not he as king – “will answer this people” (2 Chronicles 10:9). He also spoke to the elders about “this people” (2 Chronicles 10:6), in which a certain contempt resounds. He repeated to the young men that the people had asked him to lighten the yoke.
His contemporaries, “who grew up with him”, take their chance (2 Chronicles 10:10). They are the new generation that wants to come to power at all costs. As to them the elders have had their time. A new wind must blow, their wind. However, that wind is not the wind of a pleasant coolness, but a hurricane that causes death and destruction. They say to him that he must impose more burdens on the people than they already have.
The young men also put the words in his mouth, which he should speak to the people: “Thus you shall say to them, ‘My little finger is thicker than my father’s loins!’” The saying comes down to instead of the requested relief, the burdens of the people are increased so much that the burdens of his father compared to that are as nothing.
Rehoboam has put himself in a position to become the servant of his contemporaries. Instead of speaking the good words that the elders advised him, they tell him to speak words that can only arouse the anger and wrath of the people. Their counsel is that he rules the people with an iron fist. The people must and shall obey him (2 Chronicles 10:11). His father Solomon may have used whips to teach obedience to the people, but he will use scorpions.
As agreed, after three days Jeroboam and all the people come to Rehoboam to hear his answer (2 Chronicles 10:12). Rehoboam gives a hard answer (2 Chronicles 10:13) instead of a soft answer (Proverbs 15:1; Proverbs 16:18). Again it is said that he gives this answer because he rejects the counsel of the elders (2 Chronicles 10:8). In total contrast to the yoke of the Lord Jesus, which is easy, or light (Matthew 11:30), he tells the people that he will impose a heavy yoke on them.
Many have ruined themselves and others by trapping and inciting those who are among them. Rehoboam bears his father’s crown, but does not have the wisdom of his father. He has not the wisdom of Job who did not despise the cause of his male or female slaves in a dispute with him (Job 31:13), but patiently listened to them, considered their reasons, and gave them a gentle answer. This attitude must adorn all who have a degree of authority over others. Friendliness brings things about, while violence breaks down.
2 Chronicles 29:7
Consultation and Decision of Rehoboam
Rehoboam first asks counsel from “the elders who had served his father Solomon while he was still alive” (2 Chronicles 10:6). The elders give an answer that can be explained in two ways, positive and negative (2 Chronicles 10:7). The positive approach is that Rehoboam, by following their counsel, meets the people and becomes their servant. The elders tell him that being good to the people is the best he can do. They advise him that he should be kind to the people and that his words will be good words to the people.
Their counsel comes down to the fact that to be the most, he must want to become the least. When he does, he resembles the Lord Jesus, Who is in the midst of His disciples as the One Who serves (Luke 22:26-27). Serving brings to the throne to rule over the twelve tribes. You learn to rule by wanting to serve. This is the counsel of the elders. Being ready to be the least brings one to the highest place.
If the approach is negative, it should be noted that the elders are only interested in their own interests. They have served with Solomon, but apparently have gone along in his wrong way. Now they see that they will lose their position if they get the people against them. They realize that Solomon has lost all his credit and that those who belong to the old guard and remind them of the hard yoke only make themselves to be hated more when they show a hard attitude. Their counsel in this case does not come from the search for the will of God, but from the search for the favor of men (cf. 1 Thessalonians 2:4b).
However, whichever way we look at the elders’ counsel, Rehoboam doesn’t like it, because following their counsel means that he has to surrender his absolute authority. He rejects their counsel (2 Chronicles 10:8). With this attitude he goes to “the young men who grew up with him and served him”. He does not first ask counsel from both parties and then choose, but rejects the counsel of the elders even before he has consulted the young men. He has no respect for the wisdom of the elders. He prefers to tailor his wishes to his peers, who are also employed by him.
Although he is their superior, he places himself at their level. He asks them what “we” – that is, he and they, and not he as king – “will answer this people” (2 Chronicles 10:9). He also spoke to the elders about “this people” (2 Chronicles 10:6), in which a certain contempt resounds. He repeated to the young men that the people had asked him to lighten the yoke.
His contemporaries, “who grew up with him”, take their chance (2 Chronicles 10:10). They are the new generation that wants to come to power at all costs. As to them the elders have had their time. A new wind must blow, their wind. However, that wind is not the wind of a pleasant coolness, but a hurricane that causes death and destruction. They say to him that he must impose more burdens on the people than they already have.
The young men also put the words in his mouth, which he should speak to the people: “Thus you shall say to them, ‘My little finger is thicker than my father’s loins!’” The saying comes down to instead of the requested relief, the burdens of the people are increased so much that the burdens of his father compared to that are as nothing.
Rehoboam has put himself in a position to become the servant of his contemporaries. Instead of speaking the good words that the elders advised him, they tell him to speak words that can only arouse the anger and wrath of the people. Their counsel is that he rules the people with an iron fist. The people must and shall obey him (2 Chronicles 10:11). His father Solomon may have used whips to teach obedience to the people, but he will use scorpions.
As agreed, after three days Jeroboam and all the people come to Rehoboam to hear his answer (2 Chronicles 10:12). Rehoboam gives a hard answer (2 Chronicles 10:13) instead of a soft answer (Proverbs 15:1; Proverbs 16:18). Again it is said that he gives this answer because he rejects the counsel of the elders (2 Chronicles 10:8). In total contrast to the yoke of the Lord Jesus, which is easy, or light (Matthew 11:30), he tells the people that he will impose a heavy yoke on them.
Many have ruined themselves and others by trapping and inciting those who are among them. Rehoboam bears his father’s crown, but does not have the wisdom of his father. He has not the wisdom of Job who did not despise the cause of his male or female slaves in a dispute with him (Job 31:13), but patiently listened to them, considered their reasons, and gave them a gentle answer. This attitude must adorn all who have a degree of authority over others. Friendliness brings things about, while violence breaks down.
2 Chronicles 29:8
Consultation and Decision of Rehoboam
Rehoboam first asks counsel from “the elders who had served his father Solomon while he was still alive” (2 Chronicles 10:6). The elders give an answer that can be explained in two ways, positive and negative (2 Chronicles 10:7). The positive approach is that Rehoboam, by following their counsel, meets the people and becomes their servant. The elders tell him that being good to the people is the best he can do. They advise him that he should be kind to the people and that his words will be good words to the people.
Their counsel comes down to the fact that to be the most, he must want to become the least. When he does, he resembles the Lord Jesus, Who is in the midst of His disciples as the One Who serves (Luke 22:26-27). Serving brings to the throne to rule over the twelve tribes. You learn to rule by wanting to serve. This is the counsel of the elders. Being ready to be the least brings one to the highest place.
If the approach is negative, it should be noted that the elders are only interested in their own interests. They have served with Solomon, but apparently have gone along in his wrong way. Now they see that they will lose their position if they get the people against them. They realize that Solomon has lost all his credit and that those who belong to the old guard and remind them of the hard yoke only make themselves to be hated more when they show a hard attitude. Their counsel in this case does not come from the search for the will of God, but from the search for the favor of men (cf. 1 Thessalonians 2:4b).
However, whichever way we look at the elders’ counsel, Rehoboam doesn’t like it, because following their counsel means that he has to surrender his absolute authority. He rejects their counsel (2 Chronicles 10:8). With this attitude he goes to “the young men who grew up with him and served him”. He does not first ask counsel from both parties and then choose, but rejects the counsel of the elders even before he has consulted the young men. He has no respect for the wisdom of the elders. He prefers to tailor his wishes to his peers, who are also employed by him.
Although he is their superior, he places himself at their level. He asks them what “we” – that is, he and they, and not he as king – “will answer this people” (2 Chronicles 10:9). He also spoke to the elders about “this people” (2 Chronicles 10:6), in which a certain contempt resounds. He repeated to the young men that the people had asked him to lighten the yoke.
His contemporaries, “who grew up with him”, take their chance (2 Chronicles 10:10). They are the new generation that wants to come to power at all costs. As to them the elders have had their time. A new wind must blow, their wind. However, that wind is not the wind of a pleasant coolness, but a hurricane that causes death and destruction. They say to him that he must impose more burdens on the people than they already have.
The young men also put the words in his mouth, which he should speak to the people: “Thus you shall say to them, ‘My little finger is thicker than my father’s loins!’” The saying comes down to instead of the requested relief, the burdens of the people are increased so much that the burdens of his father compared to that are as nothing.
Rehoboam has put himself in a position to become the servant of his contemporaries. Instead of speaking the good words that the elders advised him, they tell him to speak words that can only arouse the anger and wrath of the people. Their counsel is that he rules the people with an iron fist. The people must and shall obey him (2 Chronicles 10:11). His father Solomon may have used whips to teach obedience to the people, but he will use scorpions.
As agreed, after three days Jeroboam and all the people come to Rehoboam to hear his answer (2 Chronicles 10:12). Rehoboam gives a hard answer (2 Chronicles 10:13) instead of a soft answer (Proverbs 15:1; Proverbs 16:18). Again it is said that he gives this answer because he rejects the counsel of the elders (2 Chronicles 10:8). In total contrast to the yoke of the Lord Jesus, which is easy, or light (Matthew 11:30), he tells the people that he will impose a heavy yoke on them.
Many have ruined themselves and others by trapping and inciting those who are among them. Rehoboam bears his father’s crown, but does not have the wisdom of his father. He has not the wisdom of Job who did not despise the cause of his male or female slaves in a dispute with him (Job 31:13), but patiently listened to them, considered their reasons, and gave them a gentle answer. This attitude must adorn all who have a degree of authority over others. Friendliness brings things about, while violence breaks down.
2 Chronicles 29:9
Consultation and Decision of Rehoboam
Rehoboam first asks counsel from “the elders who had served his father Solomon while he was still alive” (2 Chronicles 10:6). The elders give an answer that can be explained in two ways, positive and negative (2 Chronicles 10:7). The positive approach is that Rehoboam, by following their counsel, meets the people and becomes their servant. The elders tell him that being good to the people is the best he can do. They advise him that he should be kind to the people and that his words will be good words to the people.
Their counsel comes down to the fact that to be the most, he must want to become the least. When he does, he resembles the Lord Jesus, Who is in the midst of His disciples as the One Who serves (Luke 22:26-27). Serving brings to the throne to rule over the twelve tribes. You learn to rule by wanting to serve. This is the counsel of the elders. Being ready to be the least brings one to the highest place.
If the approach is negative, it should be noted that the elders are only interested in their own interests. They have served with Solomon, but apparently have gone along in his wrong way. Now they see that they will lose their position if they get the people against them. They realize that Solomon has lost all his credit and that those who belong to the old guard and remind them of the hard yoke only make themselves to be hated more when they show a hard attitude. Their counsel in this case does not come from the search for the will of God, but from the search for the favor of men (cf. 1 Thessalonians 2:4b).
However, whichever way we look at the elders’ counsel, Rehoboam doesn’t like it, because following their counsel means that he has to surrender his absolute authority. He rejects their counsel (2 Chronicles 10:8). With this attitude he goes to “the young men who grew up with him and served him”. He does not first ask counsel from both parties and then choose, but rejects the counsel of the elders even before he has consulted the young men. He has no respect for the wisdom of the elders. He prefers to tailor his wishes to his peers, who are also employed by him.
Although he is their superior, he places himself at their level. He asks them what “we” – that is, he and they, and not he as king – “will answer this people” (2 Chronicles 10:9). He also spoke to the elders about “this people” (2 Chronicles 10:6), in which a certain contempt resounds. He repeated to the young men that the people had asked him to lighten the yoke.
His contemporaries, “who grew up with him”, take their chance (2 Chronicles 10:10). They are the new generation that wants to come to power at all costs. As to them the elders have had their time. A new wind must blow, their wind. However, that wind is not the wind of a pleasant coolness, but a hurricane that causes death and destruction. They say to him that he must impose more burdens on the people than they already have.
The young men also put the words in his mouth, which he should speak to the people: “Thus you shall say to them, ‘My little finger is thicker than my father’s loins!’” The saying comes down to instead of the requested relief, the burdens of the people are increased so much that the burdens of his father compared to that are as nothing.
Rehoboam has put himself in a position to become the servant of his contemporaries. Instead of speaking the good words that the elders advised him, they tell him to speak words that can only arouse the anger and wrath of the people. Their counsel is that he rules the people with an iron fist. The people must and shall obey him (2 Chronicles 10:11). His father Solomon may have used whips to teach obedience to the people, but he will use scorpions.
As agreed, after three days Jeroboam and all the people come to Rehoboam to hear his answer (2 Chronicles 10:12). Rehoboam gives a hard answer (2 Chronicles 10:13) instead of a soft answer (Proverbs 15:1; Proverbs 16:18). Again it is said that he gives this answer because he rejects the counsel of the elders (2 Chronicles 10:8). In total contrast to the yoke of the Lord Jesus, which is easy, or light (Matthew 11:30), he tells the people that he will impose a heavy yoke on them.
Many have ruined themselves and others by trapping and inciting those who are among them. Rehoboam bears his father’s crown, but does not have the wisdom of his father. He has not the wisdom of Job who did not despise the cause of his male or female slaves in a dispute with him (Job 31:13), but patiently listened to them, considered their reasons, and gave them a gentle answer. This attitude must adorn all who have a degree of authority over others. Friendliness brings things about, while violence breaks down.
2 Chronicles 29:10
Consultation and Decision of Rehoboam
Rehoboam first asks counsel from “the elders who had served his father Solomon while he was still alive” (2 Chronicles 10:6). The elders give an answer that can be explained in two ways, positive and negative (2 Chronicles 10:7). The positive approach is that Rehoboam, by following their counsel, meets the people and becomes their servant. The elders tell him that being good to the people is the best he can do. They advise him that he should be kind to the people and that his words will be good words to the people.
Their counsel comes down to the fact that to be the most, he must want to become the least. When he does, he resembles the Lord Jesus, Who is in the midst of His disciples as the One Who serves (Luke 22:26-27). Serving brings to the throne to rule over the twelve tribes. You learn to rule by wanting to serve. This is the counsel of the elders. Being ready to be the least brings one to the highest place.
If the approach is negative, it should be noted that the elders are only interested in their own interests. They have served with Solomon, but apparently have gone along in his wrong way. Now they see that they will lose their position if they get the people against them. They realize that Solomon has lost all his credit and that those who belong to the old guard and remind them of the hard yoke only make themselves to be hated more when they show a hard attitude. Their counsel in this case does not come from the search for the will of God, but from the search for the favor of men (cf. 1 Thessalonians 2:4b).
However, whichever way we look at the elders’ counsel, Rehoboam doesn’t like it, because following their counsel means that he has to surrender his absolute authority. He rejects their counsel (2 Chronicles 10:8). With this attitude he goes to “the young men who grew up with him and served him”. He does not first ask counsel from both parties and then choose, but rejects the counsel of the elders even before he has consulted the young men. He has no respect for the wisdom of the elders. He prefers to tailor his wishes to his peers, who are also employed by him.
Although he is their superior, he places himself at their level. He asks them what “we” – that is, he and they, and not he as king – “will answer this people” (2 Chronicles 10:9). He also spoke to the elders about “this people” (2 Chronicles 10:6), in which a certain contempt resounds. He repeated to the young men that the people had asked him to lighten the yoke.
His contemporaries, “who grew up with him”, take their chance (2 Chronicles 10:10). They are the new generation that wants to come to power at all costs. As to them the elders have had their time. A new wind must blow, their wind. However, that wind is not the wind of a pleasant coolness, but a hurricane that causes death and destruction. They say to him that he must impose more burdens on the people than they already have.
The young men also put the words in his mouth, which he should speak to the people: “Thus you shall say to them, ‘My little finger is thicker than my father’s loins!’” The saying comes down to instead of the requested relief, the burdens of the people are increased so much that the burdens of his father compared to that are as nothing.
Rehoboam has put himself in a position to become the servant of his contemporaries. Instead of speaking the good words that the elders advised him, they tell him to speak words that can only arouse the anger and wrath of the people. Their counsel is that he rules the people with an iron fist. The people must and shall obey him (2 Chronicles 10:11). His father Solomon may have used whips to teach obedience to the people, but he will use scorpions.
As agreed, after three days Jeroboam and all the people come to Rehoboam to hear his answer (2 Chronicles 10:12). Rehoboam gives a hard answer (2 Chronicles 10:13) instead of a soft answer (Proverbs 15:1; Proverbs 16:18). Again it is said that he gives this answer because he rejects the counsel of the elders (2 Chronicles 10:8). In total contrast to the yoke of the Lord Jesus, which is easy, or light (Matthew 11:30), he tells the people that he will impose a heavy yoke on them.
Many have ruined themselves and others by trapping and inciting those who are among them. Rehoboam bears his father’s crown, but does not have the wisdom of his father. He has not the wisdom of Job who did not despise the cause of his male or female slaves in a dispute with him (Job 31:13), but patiently listened to them, considered their reasons, and gave them a gentle answer. This attitude must adorn all who have a degree of authority over others. Friendliness brings things about, while violence breaks down.
2 Chronicles 29:11
Consultation and Decision of Rehoboam
Rehoboam first asks counsel from “the elders who had served his father Solomon while he was still alive” (2 Chronicles 10:6). The elders give an answer that can be explained in two ways, positive and negative (2 Chronicles 10:7). The positive approach is that Rehoboam, by following their counsel, meets the people and becomes their servant. The elders tell him that being good to the people is the best he can do. They advise him that he should be kind to the people and that his words will be good words to the people.
Their counsel comes down to the fact that to be the most, he must want to become the least. When he does, he resembles the Lord Jesus, Who is in the midst of His disciples as the One Who serves (Luke 22:26-27). Serving brings to the throne to rule over the twelve tribes. You learn to rule by wanting to serve. This is the counsel of the elders. Being ready to be the least brings one to the highest place.
If the approach is negative, it should be noted that the elders are only interested in their own interests. They have served with Solomon, but apparently have gone along in his wrong way. Now they see that they will lose their position if they get the people against them. They realize that Solomon has lost all his credit and that those who belong to the old guard and remind them of the hard yoke only make themselves to be hated more when they show a hard attitude. Their counsel in this case does not come from the search for the will of God, but from the search for the favor of men (cf. 1 Thessalonians 2:4b).
However, whichever way we look at the elders’ counsel, Rehoboam doesn’t like it, because following their counsel means that he has to surrender his absolute authority. He rejects their counsel (2 Chronicles 10:8). With this attitude he goes to “the young men who grew up with him and served him”. He does not first ask counsel from both parties and then choose, but rejects the counsel of the elders even before he has consulted the young men. He has no respect for the wisdom of the elders. He prefers to tailor his wishes to his peers, who are also employed by him.
Although he is their superior, he places himself at their level. He asks them what “we” – that is, he and they, and not he as king – “will answer this people” (2 Chronicles 10:9). He also spoke to the elders about “this people” (2 Chronicles 10:6), in which a certain contempt resounds. He repeated to the young men that the people had asked him to lighten the yoke.
His contemporaries, “who grew up with him”, take their chance (2 Chronicles 10:10). They are the new generation that wants to come to power at all costs. As to them the elders have had their time. A new wind must blow, their wind. However, that wind is not the wind of a pleasant coolness, but a hurricane that causes death and destruction. They say to him that he must impose more burdens on the people than they already have.
The young men also put the words in his mouth, which he should speak to the people: “Thus you shall say to them, ‘My little finger is thicker than my father’s loins!’” The saying comes down to instead of the requested relief, the burdens of the people are increased so much that the burdens of his father compared to that are as nothing.
Rehoboam has put himself in a position to become the servant of his contemporaries. Instead of speaking the good words that the elders advised him, they tell him to speak words that can only arouse the anger and wrath of the people. Their counsel is that he rules the people with an iron fist. The people must and shall obey him (2 Chronicles 10:11). His father Solomon may have used whips to teach obedience to the people, but he will use scorpions.
As agreed, after three days Jeroboam and all the people come to Rehoboam to hear his answer (2 Chronicles 10:12). Rehoboam gives a hard answer (2 Chronicles 10:13) instead of a soft answer (Proverbs 15:1; Proverbs 16:18). Again it is said that he gives this answer because he rejects the counsel of the elders (2 Chronicles 10:8). In total contrast to the yoke of the Lord Jesus, which is easy, or light (Matthew 11:30), he tells the people that he will impose a heavy yoke on them.
Many have ruined themselves and others by trapping and inciting those who are among them. Rehoboam bears his father’s crown, but does not have the wisdom of his father. He has not the wisdom of Job who did not despise the cause of his male or female slaves in a dispute with him (Job 31:13), but patiently listened to them, considered their reasons, and gave them a gentle answer. This attitude must adorn all who have a degree of authority over others. Friendliness brings things about, while violence breaks down.
2 Chronicles 29:12
Israel’s Apostasy From the House of David
The answer given by Rehoboam brings about a turn of events in Israel that comes from God (2 Chronicles 10:15). Through the answer of Rehoboam God fulfills His word which He spoke through Ahijah about the division in the people (1 Kings 11:31-32). It therefore seems as if Rehoboam has no choice because God has predicted it that the people will fall apart in two parts. However, a prediction of God should never and can never be an excuse for the actions of a human. Rehoboam is fully responsible for what he does. So it is with the rejection of the Lord Jesus. Everything that happened to Him is foretold, but that is never an excuse for those who rejected Him. In his disobedience man fulfills the counsel of God (Genesis 50:20; Acts 2:23).
Rehoboam’s actions are the cause of the tearing of the realm. In David and earlier in Ephraim we see this division between the ten and the two tribes. In 1 Kings 11 the empire is torn as a result of the sin of Solomon. The direct reason is the folly of Rehoboam. He is what his father Solomon says, the foolish son of a wise king (Ecclesiastes 2:18-19). According to his son Abijah’s testimony, he is “young and timid” here (2 Chronicles 13:7).
When there is spoken of “all Israel” (2 Chronicles 10:16), it is the ten tribes. 2 Chronicles 10:1 also mentions ‘all Israel’, but that still refers to the twelve tribes. In the next chapter there is also mention of “all Israel”, by which is meant all Israel in the two tribes (2 Chronicles 11:3; 2 Chronicles 12:1). The true Israel, from the tearing, is to be found among the kings from the house of Judah. Where God dwells among His people, there is all Israel represented. That is Israel according to God’s thoughts.
We can apply this to the church today. We can ask the question for ourselves where God now dwells, when there is so much division. The answer is that the Lord Jesus dwells there in the midst of His people, where believers come together in the knowledge that they represent the whole, without the presumption that only they are God’s people.
The people take their hands off the house of David. They say they have no part in David. Everyone should stand up for himself. This is a particularly bad reaction from the people. Never can the failure of a king be an excuse for the people to turn away from the king appointed by God.
There are also Israelites who live in Judah (2 Chronicles 10:17). They do not follow their brothers of the ten tribes in their apostasy, but remain faithful to Rehoboam. In so doing they remain faithful to the house of David which God has given over His people as the house of kingship.
Rehoboam does not want to face the fact that he has lost authority over the ten tribes (2 Chronicles 10:18). He sends Hadoram to them. That is the man who is over the forced labor, that is to say, he takes care of the deployment of labor. It is certainly not tactical of Rehoboam to send this man. Hadoram is the embodiment of the hard times experienced by the people under Solomon. He is probably one of the most hated people of the old regime. This is shown by the fact that they receive him with a rain of stones and kill him with it.
For Rehoboam the death of Hadoram is the reason to flee to Jerusalem. There he feels safe. He makes haste to mount his chariot to flee.
The description of the events of the tearing of the realm is finished with the conclusion that the Israelites in this way, “so”, apostatize from the house of David (2 Chronicles 10:19). The remark “to this day” indicates that this situation is still the case on the day the chronicler records everything.
The chronicler leaves the rebellion of Israel for what it is – it is described in 1 Kings 12. In the remainder of his account of history he focuses on the developments in the two tribes and in the two tribes he focuses on those who want to remain faithful to the LORD.
2 Chronicles 29:13
Israel’s Apostasy From the House of David
The answer given by Rehoboam brings about a turn of events in Israel that comes from God (2 Chronicles 10:15). Through the answer of Rehoboam God fulfills His word which He spoke through Ahijah about the division in the people (1 Kings 11:31-32). It therefore seems as if Rehoboam has no choice because God has predicted it that the people will fall apart in two parts. However, a prediction of God should never and can never be an excuse for the actions of a human. Rehoboam is fully responsible for what he does. So it is with the rejection of the Lord Jesus. Everything that happened to Him is foretold, but that is never an excuse for those who rejected Him. In his disobedience man fulfills the counsel of God (Genesis 50:20; Acts 2:23).
Rehoboam’s actions are the cause of the tearing of the realm. In David and earlier in Ephraim we see this division between the ten and the two tribes. In 1 Kings 11 the empire is torn as a result of the sin of Solomon. The direct reason is the folly of Rehoboam. He is what his father Solomon says, the foolish son of a wise king (Ecclesiastes 2:18-19). According to his son Abijah’s testimony, he is “young and timid” here (2 Chronicles 13:7).
When there is spoken of “all Israel” (2 Chronicles 10:16), it is the ten tribes. 2 Chronicles 10:1 also mentions ‘all Israel’, but that still refers to the twelve tribes. In the next chapter there is also mention of “all Israel”, by which is meant all Israel in the two tribes (2 Chronicles 11:3; 2 Chronicles 12:1). The true Israel, from the tearing, is to be found among the kings from the house of Judah. Where God dwells among His people, there is all Israel represented. That is Israel according to God’s thoughts.
We can apply this to the church today. We can ask the question for ourselves where God now dwells, when there is so much division. The answer is that the Lord Jesus dwells there in the midst of His people, where believers come together in the knowledge that they represent the whole, without the presumption that only they are God’s people.
The people take their hands off the house of David. They say they have no part in David. Everyone should stand up for himself. This is a particularly bad reaction from the people. Never can the failure of a king be an excuse for the people to turn away from the king appointed by God.
There are also Israelites who live in Judah (2 Chronicles 10:17). They do not follow their brothers of the ten tribes in their apostasy, but remain faithful to Rehoboam. In so doing they remain faithful to the house of David which God has given over His people as the house of kingship.
Rehoboam does not want to face the fact that he has lost authority over the ten tribes (2 Chronicles 10:18). He sends Hadoram to them. That is the man who is over the forced labor, that is to say, he takes care of the deployment of labor. It is certainly not tactical of Rehoboam to send this man. Hadoram is the embodiment of the hard times experienced by the people under Solomon. He is probably one of the most hated people of the old regime. This is shown by the fact that they receive him with a rain of stones and kill him with it.
For Rehoboam the death of Hadoram is the reason to flee to Jerusalem. There he feels safe. He makes haste to mount his chariot to flee.
The description of the events of the tearing of the realm is finished with the conclusion that the Israelites in this way, “so”, apostatize from the house of David (2 Chronicles 10:19). The remark “to this day” indicates that this situation is still the case on the day the chronicler records everything.
The chronicler leaves the rebellion of Israel for what it is – it is described in 1 Kings 12. In the remainder of his account of history he focuses on the developments in the two tribes and in the two tribes he focuses on those who want to remain faithful to the LORD.
2 Chronicles 29:14
Israel’s Apostasy From the House of David
The answer given by Rehoboam brings about a turn of events in Israel that comes from God (2 Chronicles 10:15). Through the answer of Rehoboam God fulfills His word which He spoke through Ahijah about the division in the people (1 Kings 11:31-32). It therefore seems as if Rehoboam has no choice because God has predicted it that the people will fall apart in two parts. However, a prediction of God should never and can never be an excuse for the actions of a human. Rehoboam is fully responsible for what he does. So it is with the rejection of the Lord Jesus. Everything that happened to Him is foretold, but that is never an excuse for those who rejected Him. In his disobedience man fulfills the counsel of God (Genesis 50:20; Acts 2:23).
Rehoboam’s actions are the cause of the tearing of the realm. In David and earlier in Ephraim we see this division between the ten and the two tribes. In 1 Kings 11 the empire is torn as a result of the sin of Solomon. The direct reason is the folly of Rehoboam. He is what his father Solomon says, the foolish son of a wise king (Ecclesiastes 2:18-19). According to his son Abijah’s testimony, he is “young and timid” here (2 Chronicles 13:7).
When there is spoken of “all Israel” (2 Chronicles 10:16), it is the ten tribes. 2 Chronicles 10:1 also mentions ‘all Israel’, but that still refers to the twelve tribes. In the next chapter there is also mention of “all Israel”, by which is meant all Israel in the two tribes (2 Chronicles 11:3; 2 Chronicles 12:1). The true Israel, from the tearing, is to be found among the kings from the house of Judah. Where God dwells among His people, there is all Israel represented. That is Israel according to God’s thoughts.
We can apply this to the church today. We can ask the question for ourselves where God now dwells, when there is so much division. The answer is that the Lord Jesus dwells there in the midst of His people, where believers come together in the knowledge that they represent the whole, without the presumption that only they are God’s people.
The people take their hands off the house of David. They say they have no part in David. Everyone should stand up for himself. This is a particularly bad reaction from the people. Never can the failure of a king be an excuse for the people to turn away from the king appointed by God.
There are also Israelites who live in Judah (2 Chronicles 10:17). They do not follow their brothers of the ten tribes in their apostasy, but remain faithful to Rehoboam. In so doing they remain faithful to the house of David which God has given over His people as the house of kingship.
Rehoboam does not want to face the fact that he has lost authority over the ten tribes (2 Chronicles 10:18). He sends Hadoram to them. That is the man who is over the forced labor, that is to say, he takes care of the deployment of labor. It is certainly not tactical of Rehoboam to send this man. Hadoram is the embodiment of the hard times experienced by the people under Solomon. He is probably one of the most hated people of the old regime. This is shown by the fact that they receive him with a rain of stones and kill him with it.
For Rehoboam the death of Hadoram is the reason to flee to Jerusalem. There he feels safe. He makes haste to mount his chariot to flee.
The description of the events of the tearing of the realm is finished with the conclusion that the Israelites in this way, “so”, apostatize from the house of David (2 Chronicles 10:19). The remark “to this day” indicates that this situation is still the case on the day the chronicler records everything.
The chronicler leaves the rebellion of Israel for what it is – it is described in 1 Kings 12. In the remainder of his account of history he focuses on the developments in the two tribes and in the two tribes he focuses on those who want to remain faithful to the LORD.
2 Chronicles 29:15
Israel’s Apostasy From the House of David
The answer given by Rehoboam brings about a turn of events in Israel that comes from God (2 Chronicles 10:15). Through the answer of Rehoboam God fulfills His word which He spoke through Ahijah about the division in the people (1 Kings 11:31-32). It therefore seems as if Rehoboam has no choice because God has predicted it that the people will fall apart in two parts. However, a prediction of God should never and can never be an excuse for the actions of a human. Rehoboam is fully responsible for what he does. So it is with the rejection of the Lord Jesus. Everything that happened to Him is foretold, but that is never an excuse for those who rejected Him. In his disobedience man fulfills the counsel of God (Genesis 50:20; Acts 2:23).
Rehoboam’s actions are the cause of the tearing of the realm. In David and earlier in Ephraim we see this division between the ten and the two tribes. In 1 Kings 11 the empire is torn as a result of the sin of Solomon. The direct reason is the folly of Rehoboam. He is what his father Solomon says, the foolish son of a wise king (Ecclesiastes 2:18-19). According to his son Abijah’s testimony, he is “young and timid” here (2 Chronicles 13:7).
When there is spoken of “all Israel” (2 Chronicles 10:16), it is the ten tribes. 2 Chronicles 10:1 also mentions ‘all Israel’, but that still refers to the twelve tribes. In the next chapter there is also mention of “all Israel”, by which is meant all Israel in the two tribes (2 Chronicles 11:3; 2 Chronicles 12:1). The true Israel, from the tearing, is to be found among the kings from the house of Judah. Where God dwells among His people, there is all Israel represented. That is Israel according to God’s thoughts.
We can apply this to the church today. We can ask the question for ourselves where God now dwells, when there is so much division. The answer is that the Lord Jesus dwells there in the midst of His people, where believers come together in the knowledge that they represent the whole, without the presumption that only they are God’s people.
The people take their hands off the house of David. They say they have no part in David. Everyone should stand up for himself. This is a particularly bad reaction from the people. Never can the failure of a king be an excuse for the people to turn away from the king appointed by God.
There are also Israelites who live in Judah (2 Chronicles 10:17). They do not follow their brothers of the ten tribes in their apostasy, but remain faithful to Rehoboam. In so doing they remain faithful to the house of David which God has given over His people as the house of kingship.
Rehoboam does not want to face the fact that he has lost authority over the ten tribes (2 Chronicles 10:18). He sends Hadoram to them. That is the man who is over the forced labor, that is to say, he takes care of the deployment of labor. It is certainly not tactical of Rehoboam to send this man. Hadoram is the embodiment of the hard times experienced by the people under Solomon. He is probably one of the most hated people of the old regime. This is shown by the fact that they receive him with a rain of stones and kill him with it.
For Rehoboam the death of Hadoram is the reason to flee to Jerusalem. There he feels safe. He makes haste to mount his chariot to flee.
The description of the events of the tearing of the realm is finished with the conclusion that the Israelites in this way, “so”, apostatize from the house of David (2 Chronicles 10:19). The remark “to this day” indicates that this situation is still the case on the day the chronicler records everything.
The chronicler leaves the rebellion of Israel for what it is – it is described in 1 Kings 12. In the remainder of his account of history he focuses on the developments in the two tribes and in the two tribes he focuses on those who want to remain faithful to the LORD.
2 Chronicles 29:16
Israel’s Apostasy From the House of David
The answer given by Rehoboam brings about a turn of events in Israel that comes from God (2 Chronicles 10:15). Through the answer of Rehoboam God fulfills His word which He spoke through Ahijah about the division in the people (1 Kings 11:31-32). It therefore seems as if Rehoboam has no choice because God has predicted it that the people will fall apart in two parts. However, a prediction of God should never and can never be an excuse for the actions of a human. Rehoboam is fully responsible for what he does. So it is with the rejection of the Lord Jesus. Everything that happened to Him is foretold, but that is never an excuse for those who rejected Him. In his disobedience man fulfills the counsel of God (Genesis 50:20; Acts 2:23).
Rehoboam’s actions are the cause of the tearing of the realm. In David and earlier in Ephraim we see this division between the ten and the two tribes. In 1 Kings 11 the empire is torn as a result of the sin of Solomon. The direct reason is the folly of Rehoboam. He is what his father Solomon says, the foolish son of a wise king (Ecclesiastes 2:18-19). According to his son Abijah’s testimony, he is “young and timid” here (2 Chronicles 13:7).
When there is spoken of “all Israel” (2 Chronicles 10:16), it is the ten tribes. 2 Chronicles 10:1 also mentions ‘all Israel’, but that still refers to the twelve tribes. In the next chapter there is also mention of “all Israel”, by which is meant all Israel in the two tribes (2 Chronicles 11:3; 2 Chronicles 12:1). The true Israel, from the tearing, is to be found among the kings from the house of Judah. Where God dwells among His people, there is all Israel represented. That is Israel according to God’s thoughts.
We can apply this to the church today. We can ask the question for ourselves where God now dwells, when there is so much division. The answer is that the Lord Jesus dwells there in the midst of His people, where believers come together in the knowledge that they represent the whole, without the presumption that only they are God’s people.
The people take their hands off the house of David. They say they have no part in David. Everyone should stand up for himself. This is a particularly bad reaction from the people. Never can the failure of a king be an excuse for the people to turn away from the king appointed by God.
There are also Israelites who live in Judah (2 Chronicles 10:17). They do not follow their brothers of the ten tribes in their apostasy, but remain faithful to Rehoboam. In so doing they remain faithful to the house of David which God has given over His people as the house of kingship.
Rehoboam does not want to face the fact that he has lost authority over the ten tribes (2 Chronicles 10:18). He sends Hadoram to them. That is the man who is over the forced labor, that is to say, he takes care of the deployment of labor. It is certainly not tactical of Rehoboam to send this man. Hadoram is the embodiment of the hard times experienced by the people under Solomon. He is probably one of the most hated people of the old regime. This is shown by the fact that they receive him with a rain of stones and kill him with it.
For Rehoboam the death of Hadoram is the reason to flee to Jerusalem. There he feels safe. He makes haste to mount his chariot to flee.
The description of the events of the tearing of the realm is finished with the conclusion that the Israelites in this way, “so”, apostatize from the house of David (2 Chronicles 10:19). The remark “to this day” indicates that this situation is still the case on the day the chronicler records everything.
The chronicler leaves the rebellion of Israel for what it is – it is described in 1 Kings 12. In the remainder of his account of history he focuses on the developments in the two tribes and in the two tribes he focuses on those who want to remain faithful to the LORD.
2 Chronicles 29:18
Introduction
Rehoboam is the first king of Judah in the situation of a realm torn in two parts, of which he is the direct cause. As the chronicler intended, the history of Rehoboam as the descendant of David is described from the point of view of God’s grace. The emphasis is therefore on what is commendable with Rehoboam. We see that he 1. obeys the word of God which comes to him through the prophet (2 Chronicles 11:1-4), 2. strengthens his kingdom by strengthening cities (2 Chronicles 11:5-12), 3. becomes a refuge for priests and Levites of the ten tribes realm (2 Chronicles 11:13-17) and 4. humbles himself before the LORD (2 Chronicles 12:5-12).
Prohibition to Fight Against Israel
Rehoboam is not going to let the tearing exist (2 Chronicles 11:1). He wants to subject Israel again to himself. For this he assembles a large and experienced army. However, the LORD addresses the word to “Shemaiah the man of God”, to speak His words against Rehoboam and all Israel that is in Judah and Benjamin (2 Chronicles 11:2-3).
A man of God is one who goes in God’s ways when the mass deviates. A man of God is the man or woman who acknowledges, maintains and displays God’s rights and features in a situation where these are not taken into account. Timothy in the New Testament is the only one so called (1 Timothy 6:11) and to whom Paul describes the general features of a man of God (2 Timothy 3:16-17).
The word of the LORD forbids Rehoboam to go up against his brethren or to fight against them (2 Chronicles 11:4). The reason for this does not seem to be so much that he should not start a civil war, but rather that he himself is the cause, the direct cause of the tearing. He cannot undo evil by force of arms. You cannot be used by the Lord to give exhortations to others if you need them yourself.
Another reason is that this matter is from the LORD. He has allowed it, so that His word about it to Jeroboam has been fulfilled (1 Kings 11:31). It shows that God is not overtaken by sin. This does not mean that God incites to sin. God cannot sin and does not incite anyone to sin (James 1:13b).
We can apply the situation that has arisen in Israel to the present situation in the church. We see that there are factions. That God allows there to be factions is “that those who are approved may become evident among you” (1 Corinthians 11:19). In the church we are not called to undo the factions and divisions. We are called “to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:3). We cannot make the unity of the Spirit, because it is an existing unity. We must preserve it and do so “with those who call on the Lord from a pure heart” (2 Timothy 2:22).
Rehoboam and his men are so wise to listen to “the words of the LORD” from the mouth of the man of God. They don’t go against Jeroboam, but return home.
2 Chronicles 29:19
Introduction
Rehoboam is the first king of Judah in the situation of a realm torn in two parts, of which he is the direct cause. As the chronicler intended, the history of Rehoboam as the descendant of David is described from the point of view of God’s grace. The emphasis is therefore on what is commendable with Rehoboam. We see that he 1. obeys the word of God which comes to him through the prophet (2 Chronicles 11:1-4), 2. strengthens his kingdom by strengthening cities (2 Chronicles 11:5-12), 3. becomes a refuge for priests and Levites of the ten tribes realm (2 Chronicles 11:13-17) and 4. humbles himself before the LORD (2 Chronicles 12:5-12).
Prohibition to Fight Against Israel
Rehoboam is not going to let the tearing exist (2 Chronicles 11:1). He wants to subject Israel again to himself. For this he assembles a large and experienced army. However, the LORD addresses the word to “Shemaiah the man of God”, to speak His words against Rehoboam and all Israel that is in Judah and Benjamin (2 Chronicles 11:2-3).
A man of God is one who goes in God’s ways when the mass deviates. A man of God is the man or woman who acknowledges, maintains and displays God’s rights and features in a situation where these are not taken into account. Timothy in the New Testament is the only one so called (1 Timothy 6:11) and to whom Paul describes the general features of a man of God (2 Timothy 3:16-17).
The word of the LORD forbids Rehoboam to go up against his brethren or to fight against them (2 Chronicles 11:4). The reason for this does not seem to be so much that he should not start a civil war, but rather that he himself is the cause, the direct cause of the tearing. He cannot undo evil by force of arms. You cannot be used by the Lord to give exhortations to others if you need them yourself.
Another reason is that this matter is from the LORD. He has allowed it, so that His word about it to Jeroboam has been fulfilled (1 Kings 11:31). It shows that God is not overtaken by sin. This does not mean that God incites to sin. God cannot sin and does not incite anyone to sin (James 1:13b).
We can apply the situation that has arisen in Israel to the present situation in the church. We see that there are factions. That God allows there to be factions is “that those who are approved may become evident among you” (1 Corinthians 11:19). In the church we are not called to undo the factions and divisions. We are called “to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:3). We cannot make the unity of the Spirit, because it is an existing unity. We must preserve it and do so “with those who call on the Lord from a pure heart” (2 Timothy 2:22).
Rehoboam and his men are so wise to listen to “the words of the LORD” from the mouth of the man of God. They don’t go against Jeroboam, but return home.
2 Chronicles 29:20
Introduction
Rehoboam is the first king of Judah in the situation of a realm torn in two parts, of which he is the direct cause. As the chronicler intended, the history of Rehoboam as the descendant of David is described from the point of view of God’s grace. The emphasis is therefore on what is commendable with Rehoboam. We see that he 1. obeys the word of God which comes to him through the prophet (2 Chronicles 11:1-4), 2. strengthens his kingdom by strengthening cities (2 Chronicles 11:5-12), 3. becomes a refuge for priests and Levites of the ten tribes realm (2 Chronicles 11:13-17) and 4. humbles himself before the LORD (2 Chronicles 12:5-12).
Prohibition to Fight Against Israel
Rehoboam is not going to let the tearing exist (2 Chronicles 11:1). He wants to subject Israel again to himself. For this he assembles a large and experienced army. However, the LORD addresses the word to “Shemaiah the man of God”, to speak His words against Rehoboam and all Israel that is in Judah and Benjamin (2 Chronicles 11:2-3).
A man of God is one who goes in God’s ways when the mass deviates. A man of God is the man or woman who acknowledges, maintains and displays God’s rights and features in a situation where these are not taken into account. Timothy in the New Testament is the only one so called (1 Timothy 6:11) and to whom Paul describes the general features of a man of God (2 Timothy 3:16-17).
The word of the LORD forbids Rehoboam to go up against his brethren or to fight against them (2 Chronicles 11:4). The reason for this does not seem to be so much that he should not start a civil war, but rather that he himself is the cause, the direct cause of the tearing. He cannot undo evil by force of arms. You cannot be used by the Lord to give exhortations to others if you need them yourself.
Another reason is that this matter is from the LORD. He has allowed it, so that His word about it to Jeroboam has been fulfilled (1 Kings 11:31). It shows that God is not overtaken by sin. This does not mean that God incites to sin. God cannot sin and does not incite anyone to sin (James 1:13b).
We can apply the situation that has arisen in Israel to the present situation in the church. We see that there are factions. That God allows there to be factions is “that those who are approved may become evident among you” (1 Corinthians 11:19). In the church we are not called to undo the factions and divisions. We are called “to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:3). We cannot make the unity of the Spirit, because it is an existing unity. We must preserve it and do so “with those who call on the Lord from a pure heart” (2 Timothy 2:22).
Rehoboam and his men are so wise to listen to “the words of the LORD” from the mouth of the man of God. They don’t go against Jeroboam, but return home.
2 Chronicles 29:21
Introduction
Rehoboam is the first king of Judah in the situation of a realm torn in two parts, of which he is the direct cause. As the chronicler intended, the history of Rehoboam as the descendant of David is described from the point of view of God’s grace. The emphasis is therefore on what is commendable with Rehoboam. We see that he 1. obeys the word of God which comes to him through the prophet (2 Chronicles 11:1-4), 2. strengthens his kingdom by strengthening cities (2 Chronicles 11:5-12), 3. becomes a refuge for priests and Levites of the ten tribes realm (2 Chronicles 11:13-17) and 4. humbles himself before the LORD (2 Chronicles 12:5-12).
Prohibition to Fight Against Israel
Rehoboam is not going to let the tearing exist (2 Chronicles 11:1). He wants to subject Israel again to himself. For this he assembles a large and experienced army. However, the LORD addresses the word to “Shemaiah the man of God”, to speak His words against Rehoboam and all Israel that is in Judah and Benjamin (2 Chronicles 11:2-3).
A man of God is one who goes in God’s ways when the mass deviates. A man of God is the man or woman who acknowledges, maintains and displays God’s rights and features in a situation where these are not taken into account. Timothy in the New Testament is the only one so called (1 Timothy 6:11) and to whom Paul describes the general features of a man of God (2 Timothy 3:16-17).
The word of the LORD forbids Rehoboam to go up against his brethren or to fight against them (2 Chronicles 11:4). The reason for this does not seem to be so much that he should not start a civil war, but rather that he himself is the cause, the direct cause of the tearing. He cannot undo evil by force of arms. You cannot be used by the Lord to give exhortations to others if you need them yourself.
Another reason is that this matter is from the LORD. He has allowed it, so that His word about it to Jeroboam has been fulfilled (1 Kings 11:31). It shows that God is not overtaken by sin. This does not mean that God incites to sin. God cannot sin and does not incite anyone to sin (James 1:13b).
We can apply the situation that has arisen in Israel to the present situation in the church. We see that there are factions. That God allows there to be factions is “that those who are approved may become evident among you” (1 Corinthians 11:19). In the church we are not called to undo the factions and divisions. We are called “to preserve the unity of the Spirit in the bond of peace” (Ephesians 4:3). We cannot make the unity of the Spirit, because it is an existing unity. We must preserve it and do so “with those who call on the Lord from a pure heart” (2 Timothy 2:22).
Rehoboam and his men are so wise to listen to “the words of the LORD” from the mouth of the man of God. They don’t go against Jeroboam, but return home.
2 Chronicles 29:22
Rehoboam Strengthens Cities
The fact that Rehoboam cannot and does not go to war is an opportunity for other activities. He focuses on strengthening his own cities in order to be able to defend himself better against possible attacks. Most of the fortifications are more on the southwest border. This seems to have been motivated by fear of the king of Egypt. It is not inconceivable that Jeroboam will receive help from that side, for he found refuge there when he had fled from Solomon (2 Chronicles 10:2; 1 Kings 11:40). For him, the threat of Egypt is greater than that of the northern ten tribes realm.
He appoints officials in the fortified cities to monitor the situation. He also builds up stocks in these cities by storing “food, oil and wine”. He also provides these cities with “shields and spears”. In this way he ensures the continuation of life in the city in the event of a siege, at least for a longer period of time.
In a spiritual sense, “stores of food” represent what food can be found in the Word of God, in the Lord Jesus. It is important that we build up these food supplies, because also in our lives there can be times that the enemy is attacking us so much that we have to rely on what we have stored. “Oil” represents the Holy Spirit Who gives us the power to resist the enemy (Galatians 5:16-17; 1 John 2:20; 27). “Wine” indicates that there is joy, no matter how the enemy attacks us and does his best to harm us. This joy is found in our fellowship with the Father and the Son (1 John 1:3-4). The “shields” remind us of “the shield of faith” (Ephesians 6:16). In the “spears” we can see a picture of the Word of God with which we can defeat the enemy.
2 Chronicles 29:23
Rehoboam Strengthens Cities
The fact that Rehoboam cannot and does not go to war is an opportunity for other activities. He focuses on strengthening his own cities in order to be able to defend himself better against possible attacks. Most of the fortifications are more on the southwest border. This seems to have been motivated by fear of the king of Egypt. It is not inconceivable that Jeroboam will receive help from that side, for he found refuge there when he had fled from Solomon (2 Chronicles 10:2; 1 Kings 11:40). For him, the threat of Egypt is greater than that of the northern ten tribes realm.
He appoints officials in the fortified cities to monitor the situation. He also builds up stocks in these cities by storing “food, oil and wine”. He also provides these cities with “shields and spears”. In this way he ensures the continuation of life in the city in the event of a siege, at least for a longer period of time.
In a spiritual sense, “stores of food” represent what food can be found in the Word of God, in the Lord Jesus. It is important that we build up these food supplies, because also in our lives there can be times that the enemy is attacking us so much that we have to rely on what we have stored. “Oil” represents the Holy Spirit Who gives us the power to resist the enemy (Galatians 5:16-17; 1 John 2:20; 27). “Wine” indicates that there is joy, no matter how the enemy attacks us and does his best to harm us. This joy is found in our fellowship with the Father and the Son (1 John 1:3-4). The “shields” remind us of “the shield of faith” (Ephesians 6:16). In the “spears” we can see a picture of the Word of God with which we can defeat the enemy.
2 Chronicles 29:24
Rehoboam Strengthens Cities
The fact that Rehoboam cannot and does not go to war is an opportunity for other activities. He focuses on strengthening his own cities in order to be able to defend himself better against possible attacks. Most of the fortifications are more on the southwest border. This seems to have been motivated by fear of the king of Egypt. It is not inconceivable that Jeroboam will receive help from that side, for he found refuge there when he had fled from Solomon (2 Chronicles 10:2; 1 Kings 11:40). For him, the threat of Egypt is greater than that of the northern ten tribes realm.
He appoints officials in the fortified cities to monitor the situation. He also builds up stocks in these cities by storing “food, oil and wine”. He also provides these cities with “shields and spears”. In this way he ensures the continuation of life in the city in the event of a siege, at least for a longer period of time.
In a spiritual sense, “stores of food” represent what food can be found in the Word of God, in the Lord Jesus. It is important that we build up these food supplies, because also in our lives there can be times that the enemy is attacking us so much that we have to rely on what we have stored. “Oil” represents the Holy Spirit Who gives us the power to resist the enemy (Galatians 5:16-17; 1 John 2:20; 27). “Wine” indicates that there is joy, no matter how the enemy attacks us and does his best to harm us. This joy is found in our fellowship with the Father and the Son (1 John 1:3-4). The “shields” remind us of “the shield of faith” (Ephesians 6:16). In the “spears” we can see a picture of the Word of God with which we can defeat the enemy.
2 Chronicles 29:25
Rehoboam Strengthens Cities
The fact that Rehoboam cannot and does not go to war is an opportunity for other activities. He focuses on strengthening his own cities in order to be able to defend himself better against possible attacks. Most of the fortifications are more on the southwest border. This seems to have been motivated by fear of the king of Egypt. It is not inconceivable that Jeroboam will receive help from that side, for he found refuge there when he had fled from Solomon (2 Chronicles 10:2; 1 Kings 11:40). For him, the threat of Egypt is greater than that of the northern ten tribes realm.
He appoints officials in the fortified cities to monitor the situation. He also builds up stocks in these cities by storing “food, oil and wine”. He also provides these cities with “shields and spears”. In this way he ensures the continuation of life in the city in the event of a siege, at least for a longer period of time.
In a spiritual sense, “stores of food” represent what food can be found in the Word of God, in the Lord Jesus. It is important that we build up these food supplies, because also in our lives there can be times that the enemy is attacking us so much that we have to rely on what we have stored. “Oil” represents the Holy Spirit Who gives us the power to resist the enemy (Galatians 5:16-17; 1 John 2:20; 27). “Wine” indicates that there is joy, no matter how the enemy attacks us and does his best to harm us. This joy is found in our fellowship with the Father and the Son (1 John 1:3-4). The “shields” remind us of “the shield of faith” (Ephesians 6:16). In the “spears” we can see a picture of the Word of God with which we can defeat the enemy.
2 Chronicles 29:26
Rehoboam Strengthens Cities
The fact that Rehoboam cannot and does not go to war is an opportunity for other activities. He focuses on strengthening his own cities in order to be able to defend himself better against possible attacks. Most of the fortifications are more on the southwest border. This seems to have been motivated by fear of the king of Egypt. It is not inconceivable that Jeroboam will receive help from that side, for he found refuge there when he had fled from Solomon (2 Chronicles 10:2; 1 Kings 11:40). For him, the threat of Egypt is greater than that of the northern ten tribes realm.
He appoints officials in the fortified cities to monitor the situation. He also builds up stocks in these cities by storing “food, oil and wine”. He also provides these cities with “shields and spears”. In this way he ensures the continuation of life in the city in the event of a siege, at least for a longer period of time.
In a spiritual sense, “stores of food” represent what food can be found in the Word of God, in the Lord Jesus. It is important that we build up these food supplies, because also in our lives there can be times that the enemy is attacking us so much that we have to rely on what we have stored. “Oil” represents the Holy Spirit Who gives us the power to resist the enemy (Galatians 5:16-17; 1 John 2:20; 27). “Wine” indicates that there is joy, no matter how the enemy attacks us and does his best to harm us. This joy is found in our fellowship with the Father and the Son (1 John 1:3-4). The “shields” remind us of “the shield of faith” (Ephesians 6:16). In the “spears” we can see a picture of the Word of God with which we can defeat the enemy.
2 Chronicles 29:27
Rehoboam Strengthens Cities
The fact that Rehoboam cannot and does not go to war is an opportunity for other activities. He focuses on strengthening his own cities in order to be able to defend himself better against possible attacks. Most of the fortifications are more on the southwest border. This seems to have been motivated by fear of the king of Egypt. It is not inconceivable that Jeroboam will receive help from that side, for he found refuge there when he had fled from Solomon (2 Chronicles 10:2; 1 Kings 11:40). For him, the threat of Egypt is greater than that of the northern ten tribes realm.
He appoints officials in the fortified cities to monitor the situation. He also builds up stocks in these cities by storing “food, oil and wine”. He also provides these cities with “shields and spears”. In this way he ensures the continuation of life in the city in the event of a siege, at least for a longer period of time.
In a spiritual sense, “stores of food” represent what food can be found in the Word of God, in the Lord Jesus. It is important that we build up these food supplies, because also in our lives there can be times that the enemy is attacking us so much that we have to rely on what we have stored. “Oil” represents the Holy Spirit Who gives us the power to resist the enemy (Galatians 5:16-17; 1 John 2:20; 27). “Wine” indicates that there is joy, no matter how the enemy attacks us and does his best to harm us. This joy is found in our fellowship with the Father and the Son (1 John 1:3-4). The “shields” remind us of “the shield of faith” (Ephesians 6:16). In the “spears” we can see a picture of the Word of God with which we can defeat the enemy.
2 Chronicles 29:28
Rehoboam Strengthens Cities
The fact that Rehoboam cannot and does not go to war is an opportunity for other activities. He focuses on strengthening his own cities in order to be able to defend himself better against possible attacks. Most of the fortifications are more on the southwest border. This seems to have been motivated by fear of the king of Egypt. It is not inconceivable that Jeroboam will receive help from that side, for he found refuge there when he had fled from Solomon (2 Chronicles 10:2; 1 Kings 11:40). For him, the threat of Egypt is greater than that of the northern ten tribes realm.
He appoints officials in the fortified cities to monitor the situation. He also builds up stocks in these cities by storing “food, oil and wine”. He also provides these cities with “shields and spears”. In this way he ensures the continuation of life in the city in the event of a siege, at least for a longer period of time.
In a spiritual sense, “stores of food” represent what food can be found in the Word of God, in the Lord Jesus. It is important that we build up these food supplies, because also in our lives there can be times that the enemy is attacking us so much that we have to rely on what we have stored. “Oil” represents the Holy Spirit Who gives us the power to resist the enemy (Galatians 5:16-17; 1 John 2:20; 27). “Wine” indicates that there is joy, no matter how the enemy attacks us and does his best to harm us. This joy is found in our fellowship with the Father and the Son (1 John 1:3-4). The “shields” remind us of “the shield of faith” (Ephesians 6:16). In the “spears” we can see a picture of the Word of God with which we can defeat the enemy.
2 Chronicles 29:29
Rehoboam Strengthens Cities
The fact that Rehoboam cannot and does not go to war is an opportunity for other activities. He focuses on strengthening his own cities in order to be able to defend himself better against possible attacks. Most of the fortifications are more on the southwest border. This seems to have been motivated by fear of the king of Egypt. It is not inconceivable that Jeroboam will receive help from that side, for he found refuge there when he had fled from Solomon (2 Chronicles 10:2; 1 Kings 11:40). For him, the threat of Egypt is greater than that of the northern ten tribes realm.
He appoints officials in the fortified cities to monitor the situation. He also builds up stocks in these cities by storing “food, oil and wine”. He also provides these cities with “shields and spears”. In this way he ensures the continuation of life in the city in the event of a siege, at least for a longer period of time.
In a spiritual sense, “stores of food” represent what food can be found in the Word of God, in the Lord Jesus. It is important that we build up these food supplies, because also in our lives there can be times that the enemy is attacking us so much that we have to rely on what we have stored. “Oil” represents the Holy Spirit Who gives us the power to resist the enemy (Galatians 5:16-17; 1 John 2:20; 27). “Wine” indicates that there is joy, no matter how the enemy attacks us and does his best to harm us. This joy is found in our fellowship with the Father and the Son (1 John 1:3-4). The “shields” remind us of “the shield of faith” (Ephesians 6:16). In the “spears” we can see a picture of the Word of God with which we can defeat the enemy.
2 Chronicles 29:30
Rehoboam Is Strengthened
Just like Rehoboam, Jeroboam is also working on the strengthening of his kingdom, but his strengthening consists of founding his own religion. He excludes the true priests and Levites and thereby drives them out from all the tribes of Israel to Rehoboam (2 Chronicles 11:13-14). They go to Rehoboam because the temple is in Jerusalem. That attracts them.
In professing Christianity we see this happening when the true priests and servants of the Word go to the place where the church meets around the Lord Jesus. Those believers leave a (sectarian) church bond because the Word of God is not listened to. They answer the call: “Come out of her, my people, so that you will not participate in her sins and receive of her plagues” (Revelation 18:4b).
The priests and the Levites are encouraged or forced in their hearts to leave Jeroboam because he has established an alternative religion (2 Chronicles 11:15). He established this surrogate religion to prevent the inhabitants of the ten tribes from crossing the border to go to the two tribes. For those who take it easy, there is no need to go all the way to Jerusalem. Jeroboam has his own chosen and appointed priests. In such a situation, it is impossible for real priests to remain. How could they participate in the self-willed religion of Jeroboam and sanction it in this way?
We see the actions of Jeroboam and the reaction of God’s people to them in church history. During the Reformation many stayed in the roman catholic church, at the idol service, the service of and to demons. Others have said goodbye to it and asked for the service of God. After the degeneration in protestantism, members of God’s people left again to see where they can perform priestly service in the way God wants.
Not only priests and Levites from Israel come to Rehoboam, but also common Israelites (2 Chronicles 11:16). However, they have a wonderful characteristic: they have devoted themselves with all their heart to seeking the LORD. Such a heart can’t be stopped by anything and goes looking to come where He is. These Israelites are a powerful support for Rehoboam. Unfortunately, the effect of this reinforcement only lasts three years (2 Chronicles 11:17).
The reinforcement is not only numerical, but also substantive. These people have paid a price to come where the LORD dwells. Their dedication to Him has been proved and also has its constructive effect on those who are already there. Believers who have paid a price, for example in the form of denial by family members, are often more convinced of the special thing about coming together to the Name of the Lord Jesus than those who have been familiar with it since childhood.
2 Chronicles 29:31
Rehoboam Is Strengthened
Just like Rehoboam, Jeroboam is also working on the strengthening of his kingdom, but his strengthening consists of founding his own religion. He excludes the true priests and Levites and thereby drives them out from all the tribes of Israel to Rehoboam (2 Chronicles 11:13-14). They go to Rehoboam because the temple is in Jerusalem. That attracts them.
In professing Christianity we see this happening when the true priests and servants of the Word go to the place where the church meets around the Lord Jesus. Those believers leave a (sectarian) church bond because the Word of God is not listened to. They answer the call: “Come out of her, my people, so that you will not participate in her sins and receive of her plagues” (Revelation 18:4b).
The priests and the Levites are encouraged or forced in their hearts to leave Jeroboam because he has established an alternative religion (2 Chronicles 11:15). He established this surrogate religion to prevent the inhabitants of the ten tribes from crossing the border to go to the two tribes. For those who take it easy, there is no need to go all the way to Jerusalem. Jeroboam has his own chosen and appointed priests. In such a situation, it is impossible for real priests to remain. How could they participate in the self-willed religion of Jeroboam and sanction it in this way?
We see the actions of Jeroboam and the reaction of God’s people to them in church history. During the Reformation many stayed in the roman catholic church, at the idol service, the service of and to demons. Others have said goodbye to it and asked for the service of God. After the degeneration in protestantism, members of God’s people left again to see where they can perform priestly service in the way God wants.
Not only priests and Levites from Israel come to Rehoboam, but also common Israelites (2 Chronicles 11:16). However, they have a wonderful characteristic: they have devoted themselves with all their heart to seeking the LORD. Such a heart can’t be stopped by anything and goes looking to come where He is. These Israelites are a powerful support for Rehoboam. Unfortunately, the effect of this reinforcement only lasts three years (2 Chronicles 11:17).
The reinforcement is not only numerical, but also substantive. These people have paid a price to come where the LORD dwells. Their dedication to Him has been proved and also has its constructive effect on those who are already there. Believers who have paid a price, for example in the form of denial by family members, are often more convinced of the special thing about coming together to the Name of the Lord Jesus than those who have been familiar with it since childhood.
2 Chronicles 29:32
Rehoboam Is Strengthened
Just like Rehoboam, Jeroboam is also working on the strengthening of his kingdom, but his strengthening consists of founding his own religion. He excludes the true priests and Levites and thereby drives them out from all the tribes of Israel to Rehoboam (2 Chronicles 11:13-14). They go to Rehoboam because the temple is in Jerusalem. That attracts them.
In professing Christianity we see this happening when the true priests and servants of the Word go to the place where the church meets around the Lord Jesus. Those believers leave a (sectarian) church bond because the Word of God is not listened to. They answer the call: “Come out of her, my people, so that you will not participate in her sins and receive of her plagues” (Revelation 18:4b).
The priests and the Levites are encouraged or forced in their hearts to leave Jeroboam because he has established an alternative religion (2 Chronicles 11:15). He established this surrogate religion to prevent the inhabitants of the ten tribes from crossing the border to go to the two tribes. For those who take it easy, there is no need to go all the way to Jerusalem. Jeroboam has his own chosen and appointed priests. In such a situation, it is impossible for real priests to remain. How could they participate in the self-willed religion of Jeroboam and sanction it in this way?
We see the actions of Jeroboam and the reaction of God’s people to them in church history. During the Reformation many stayed in the roman catholic church, at the idol service, the service of and to demons. Others have said goodbye to it and asked for the service of God. After the degeneration in protestantism, members of God’s people left again to see where they can perform priestly service in the way God wants.
Not only priests and Levites from Israel come to Rehoboam, but also common Israelites (2 Chronicles 11:16). However, they have a wonderful characteristic: they have devoted themselves with all their heart to seeking the LORD. Such a heart can’t be stopped by anything and goes looking to come where He is. These Israelites are a powerful support for Rehoboam. Unfortunately, the effect of this reinforcement only lasts three years (2 Chronicles 11:17).
The reinforcement is not only numerical, but also substantive. These people have paid a price to come where the LORD dwells. Their dedication to Him has been proved and also has its constructive effect on those who are already there. Believers who have paid a price, for example in the form of denial by family members, are often more convinced of the special thing about coming together to the Name of the Lord Jesus than those who have been familiar with it since childhood.
2 Chronicles 29:33
Rehoboam Is Strengthened
Just like Rehoboam, Jeroboam is also working on the strengthening of his kingdom, but his strengthening consists of founding his own religion. He excludes the true priests and Levites and thereby drives them out from all the tribes of Israel to Rehoboam (2 Chronicles 11:13-14). They go to Rehoboam because the temple is in Jerusalem. That attracts them.
In professing Christianity we see this happening when the true priests and servants of the Word go to the place where the church meets around the Lord Jesus. Those believers leave a (sectarian) church bond because the Word of God is not listened to. They answer the call: “Come out of her, my people, so that you will not participate in her sins and receive of her plagues” (Revelation 18:4b).
The priests and the Levites are encouraged or forced in their hearts to leave Jeroboam because he has established an alternative religion (2 Chronicles 11:15). He established this surrogate religion to prevent the inhabitants of the ten tribes from crossing the border to go to the two tribes. For those who take it easy, there is no need to go all the way to Jerusalem. Jeroboam has his own chosen and appointed priests. In such a situation, it is impossible for real priests to remain. How could they participate in the self-willed religion of Jeroboam and sanction it in this way?
We see the actions of Jeroboam and the reaction of God’s people to them in church history. During the Reformation many stayed in the roman catholic church, at the idol service, the service of and to demons. Others have said goodbye to it and asked for the service of God. After the degeneration in protestantism, members of God’s people left again to see where they can perform priestly service in the way God wants.
Not only priests and Levites from Israel come to Rehoboam, but also common Israelites (2 Chronicles 11:16). However, they have a wonderful characteristic: they have devoted themselves with all their heart to seeking the LORD. Such a heart can’t be stopped by anything and goes looking to come where He is. These Israelites are a powerful support for Rehoboam. Unfortunately, the effect of this reinforcement only lasts three years (2 Chronicles 11:17).
The reinforcement is not only numerical, but also substantive. These people have paid a price to come where the LORD dwells. Their dedication to Him has been proved and also has its constructive effect on those who are already there. Believers who have paid a price, for example in the form of denial by family members, are often more convinced of the special thing about coming together to the Name of the Lord Jesus than those who have been familiar with it since childhood.
2 Chronicles 29:34
Rehoboam Is Strengthened
Just like Rehoboam, Jeroboam is also working on the strengthening of his kingdom, but his strengthening consists of founding his own religion. He excludes the true priests and Levites and thereby drives them out from all the tribes of Israel to Rehoboam (2 Chronicles 11:13-14). They go to Rehoboam because the temple is in Jerusalem. That attracts them.
In professing Christianity we see this happening when the true priests and servants of the Word go to the place where the church meets around the Lord Jesus. Those believers leave a (sectarian) church bond because the Word of God is not listened to. They answer the call: “Come out of her, my people, so that you will not participate in her sins and receive of her plagues” (Revelation 18:4b).
The priests and the Levites are encouraged or forced in their hearts to leave Jeroboam because he has established an alternative religion (2 Chronicles 11:15). He established this surrogate religion to prevent the inhabitants of the ten tribes from crossing the border to go to the two tribes. For those who take it easy, there is no need to go all the way to Jerusalem. Jeroboam has his own chosen and appointed priests. In such a situation, it is impossible for real priests to remain. How could they participate in the self-willed religion of Jeroboam and sanction it in this way?
We see the actions of Jeroboam and the reaction of God’s people to them in church history. During the Reformation many stayed in the roman catholic church, at the idol service, the service of and to demons. Others have said goodbye to it and asked for the service of God. After the degeneration in protestantism, members of God’s people left again to see where they can perform priestly service in the way God wants.
Not only priests and Levites from Israel come to Rehoboam, but also common Israelites (2 Chronicles 11:16). However, they have a wonderful characteristic: they have devoted themselves with all their heart to seeking the LORD. Such a heart can’t be stopped by anything and goes looking to come where He is. These Israelites are a powerful support for Rehoboam. Unfortunately, the effect of this reinforcement only lasts three years (2 Chronicles 11:17).
The reinforcement is not only numerical, but also substantive. These people have paid a price to come where the LORD dwells. Their dedication to Him has been proved and also has its constructive effect on those who are already there. Believers who have paid a price, for example in the form of denial by family members, are often more convinced of the special thing about coming together to the Name of the Lord Jesus than those who have been familiar with it since childhood.
2 Chronicles 29:35
Family and Reign of Rehoboam
Rehoboam falls into the same error as his father by taking many wives (2 Chronicles 11:18-21). The son of his favorite wife Maacah, Abijah, is appointed by him as his successor to the throne (2 Chronicles 11:22). In preparation for this he appoints him as head and leader among his brothers.
In spite of his sins, the Holy Spirit mentions of him that he also deals wisely with his sons (2 Chronicles 11:23). It is wise of him to spread his many sons over the whole people. This prevents them from arguing with each other. He gives each one his own task with his own responsibilities. If everyone fills it up and is working on it, they also don’t have time, for example, to present themselves as rivals of Abijah whom he has destined to be his successor.
2 Chronicles 29:36
Family and Reign of Rehoboam
Rehoboam falls into the same error as his father by taking many wives (2 Chronicles 11:18-21). The son of his favorite wife Maacah, Abijah, is appointed by him as his successor to the throne (2 Chronicles 11:22). In preparation for this he appoints him as head and leader among his brothers.
In spite of his sins, the Holy Spirit mentions of him that he also deals wisely with his sons (2 Chronicles 11:23). It is wise of him to spread his many sons over the whole people. This prevents them from arguing with each other. He gives each one his own task with his own responsibilities. If everyone fills it up and is working on it, they also don’t have time, for example, to present themselves as rivals of Abijah whom he has destined to be his successor.