2 Chronicles 12:5
Then came Shemaiah the prophet to Rehoboam, and to the princes of Judah, that were gathered together to Jerusalem because of Shishak, and said to them, Thus said the LORD, You have forsaken me, and therefore have I also left you in the hand of Shishak.
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EXPOSITORY (ENGLISH BIBLE)
(5) Then.And.

Shemaiah the prophet.—The section relating to his mission and its results (2Chronicles 12:5-8) is peculiar to the chronicle.

The princes of Judah, that were gathered together to Jerusalem.—Repulsed by the Egyptian arms, they had fallen back upon Jerusalem, to defend the capital. While the invading host lay before the city, Shemaiah addressed the king and princes.

Ye have forsaken.—There is emphasis on the pronoun. Literally, Ye have forsaken me, and I also have forsaken you, in (into) the hand of Shishak. The phrase “to leave into the hand” of a foe occurs Nehemiah 9:28. (Comp. also 2Chronicles 15:2; 2Chronicles 24:20; and Deuteronomy 31:16-17.) Here the words amount to a menace of utter destruction. (Comp. Jonah 3:4.)

2 Chronicles 12:5. Then came Shemaiah the prophet to Rehoboam and the princes of Judah — Lest they should not readily or rightly understand the meaning of this providence, God sends a prophet to explain it, namely, the same Shemaiah that had brought them an injunction from God not to fight against the ten tribes, who plainly tells them, that the reason why Shishak prevailed against them was, not because they had been impolitic in the management of their affairs, but because they had forsaken God.12:1-16 Rehoboam, forsaking the Lord, is punished. - When Rehoboam was so strong that he supposed he had nothing to fear from Jeroboam, he cast off his outward profession of godliness. It is very common, but very lamentable, that men, who in distress or danger, or near death, seem much engaged in seeking and serving God, throw aside all their religion when they have received a merciful deliverance. God quickly brought troubles upon Judah, to awaken the people to repentance, before their hearts were hardened. Thus it becomes us, when we are under the rebukes of Providence, to justify God, and to judge ourselves. If we have humbled hearts under humbling providences, the affliction has done its work; it shall be removed, or the property of it be altered. The more God's service is compared with other services, the more reasonable and easy it will appear. Are the laws of temperance thought hard? The effects of intemperance will be found much harder. The service of God is perfect liberty; the service of our lusts is complete slavery. Rehoboam was never rightly fixed in his religion. He never quite cast off God; yet he engaged not his heart to seek the Lord. See what his fault was; he did not serve the Lord, because he did not seek the Lord. He did not pray, as Solomon, for wisdom and grace; he did not consult the word of God, did not seek to that as his oracle, nor follow its directions. He made nothing of his religion, because he did not set his heart to it, nor ever came up to a steady resolution in it. He did evil, because he never was determined for good.See 1 the Kings 14:25 note. 3-5. the Lubims—the Libyans of northeastern Africa.

the Sukkiims—Some think these were the Kenite Arabs, dwellers in tents, but others maintain more justly that these were Arab troglodytes, who inhabited the caverns of a mountain range on the western coast of the Red Sea.

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

No text from Poole on this verse. Then came Shemaiah the prophet to Rehoboam,.... The same as in 2 Chronicles 11:2, there called the man of God:

and to the princes of Judah that were gathered together to Jerusalem because of Shishak; through fear of him, and for safety and protection from him, and to consult what was to be done at this critical juncture, whether to fight him, or make peace with him on the best terms they could:

and said unto them, thus saith the Lord, ye have forsaken me; his law, his word, worship, and ordinances, 2 Chronicles 12:1,

and therefore have I also left you in the hand of Shishak; suffered him to invade their land, take their fenced cities, and come up to Jerusalem without any opposition, as a punishment of their apostasy; and to explain this providence to them, and call them to repentance, was the prophet sent.

Then came Shemaiah the prophet to Rehoboam, and to the princes of Judah, that were gathered together to Jerusalem because of Shishak, and said unto them, Thus saith the LORD, Ye have forsaken me, and {c} therefore have I also left you in the hand of Shishak.

(c) Signifying that no calamity can come to us unless we forsake God, and that he never leaves us till we have cast him off.

EXEGETICAL (ORIGINAL LANGUAGES)
5. Then came Shemaiah] This intervention of Shemaiah is not mentioned in 1 Kin. For an earlier appearance of the prophet see 2 Chronicles 11:2 ff. = 1 Kings 12:22 ff.

have I also left you in the hand] Rather, I also have forsaken you and delivered you into the hand.Verse 5. - Shemaiah (see Exposition, 2 Chronicles 11:2). The princes. These seem to have been a fruit of some original organization with Solomon, as they are not found with David (1 Kings 4:2-6). Ye have forsaken me... therefore have I also left you. The same Hebrew verb is employed in both members of this sentence, and the rendering should follow in like manner (see 2 Chronicles 7:19-22). Only these wives with their children are mentioned by name, though besides these Rehoboam had a number of wives, 18 wives and 60 (according to Josephus, 30) concubines, who bore him twenty-eight sons and sixty daughters. Rehoboam trod in his father's footsteps in this not quite praise-worthy point. The eldest son of Maachah he made head (לראשׁ), i.e., prince, among his brethren; להמליכו כּי, for to make him king, scil. was his intention. The infin. with ל is here used in the swiftness of speech in loose connection to state with what further purpose he had appointed him נגיד; cf. Ew. 351, c, at the end.
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