1 Kings 14:28
And it was so, when the king went into the house of the LORD, that the guard bore them, and brought them back into the guard chamber.
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(28) When the king went.—Hence we see that Rehoboam still worshipped in the house of the Lord. If his idolatry were like that of his father, it would not have prevented this; but in 2Chronicles 12:6-8; 2Chronicles 12:12 it is implied that after the invasion he “humbled himself,” and returned to the Lord.

1 Kings 14:28. When the king went to the house of the Lord — It appears from this, that he had not quite forsaken the worship or God; but still, at least occasionally, attended at the temple: or, if he had forsaken it, the chastisement he had received by the instrumentality of the king of Egypt had done him some good, and brought him back to that worship.14:21-31 Here is no good said of Rehoboam, and much said to the disadvantage of his subjects. The abounding of the worst crimes, of the worst of the heathen, in Jerusalem, the city the Lord had chosen for his temple and his worship, shows that nothing can mend the hearts of fallen men but the sanctifying grace of the Holy Spirit. On this alone may we depend; for this let us daily pray, in behalf of ourselves and all around us. The splendour of their temple, the pomp of their priesthood, and all the advantages with which their religion was attended, could not prevail to keep them close to it; nothing less than the pouring out the Spirit will keep God's Israel in their allegiance to him. Sin exposes, makes poor, and weakens any people. Shishak, king of Egypt, came and took away the treasures. Sin makes the gold become dim, changes the most fine gold, and turns it into brass.It appears from this verse that Rehoboam, notwithstanding that he encouraged, and perhaps secretly practiced, idolatry (1 Kings 14:22-24, compare 1 Kings 15:3, 1 Kings 15:12; 2 Chronicles 12:1), maintained a public profession of faith in Yahweh, and attended in state the temple services. Compare the conduct of Solomon, 1 Kings 9:25. 1Ki 14:25-31. Shishak Spoils Jerusalem.

25, 26. Shishak king of Egypt came up—He was the instrument in the hand of Providence for punishing the national defection. Even though this king had been Solomon's father-in-law, he was no relation of Rehoboam's; but there is a strong probability that he belonged to another dynasty (see on [313]2Ch 12:2). He was the Sheshonk of the Egyptian monuments, who is depicted on a bas-relief at Karnak, as dragging captives, who, from their peculiar physiognomy, are universally admitted to be Jews.

When the king went into the house of the Lord; by which it seems the affliction had done him some good, and brought him back to the worship of God, which he had forsaken. And it was so, when the king went into the house of the Lord,.... The temple; for though he had fallen into idolatry, he had not wholly forsaken the worship of God in the temple, and perhaps by the late humbling providence he might be stirred up to attend there more frequently:

that the guard bare them: before him, partly for pomp and grandeur, and partly to keep in awe such as were inclined to mutiny and sedition:

and brought them back into the guard chamber; when the king returned, the place where the guard lodged and slept by turns.

And it was so, when the king went into the house of the LORD, that the guard bare them, and brought them back into the guard chamber.
28. And it was so, when] For ‘when’ the R.V. gives, as often as. The Hebrew word is not common. It occurs 1 Samuel 18:30; 2 Kings 4:8; in the latter place the A.V. gives ‘as oft as,’ and in the former the R.V., has changed ‘after’ into ‘as often as,’ with a great improvement to the sense.Verse 28. And it was so, when the king went unto the house of the Lord, that the guards [runners] bare them [Whatever idolatries Rehoboam tolerated or encouraged, it is clear that he maintained the temple worship with great pomp and circumstance. The state visits of the Sultan to the Mosque may perhaps be best compared with these processions. Ewald sees in this circumstance a proof of Rehoboam's vanity. The brazen shields were "borne before him in solemn procession, as if everything were the same as before"], and brought them back into the guard chamber [Heb." chamber of the runners." Solomon's golden shields were kept "in the house of the forest of Lebanon" (1 Kings 10:17). These shields of Brass were of so little value that the guard chamber sufficed for their custody. The general characteristics of Rehoboam's reign are supplied and more minutely defined in the account in the Chronicles. According to 2 Chronicles 11:5-12:1, he appears to have been brought to reflection by the announcement of the prophet, that the falling away of the ten tribes had come from the Lord as a punishment for Solomon's idolatry (1 Kings 12:23-24; 2 Chronicles 11:2-4); and in the first years of his reign to have followed the law of God with earnestness, and to have been occupied in the establishment of his government partly by the fortification of different cities (2 Chronicles 11:5-12), and partly by setting in order his domestic affairs, placing his numerous sons, who were born of his many wives and concubines, in the fortified cities of the land, and thus providing for them, and naming Abijam as his successor (2 Chronicles 11:18-22); while his kingdom was still further strengthened by the priests, Levites, and pious Israelites who emigrated to Judah and Jerusalem from the ten tribes (2 Chronicles 11:13-17). But this good beginning only lasted three years (2 Chronicles 11:17). When he thought that he had sufficiently fortified his kingdom, he forsook the law of the Lord, and all Israel (i.e., all the covenant nation) with him (2 Chronicles 12:1). "Judah did that which was displeasing in the sight of the Lord; they provoked Him to jealousy more than all that their fathers (sc., under the Judges) had done with their sins." קנּא, to provoke to jealousy (Numbers 5:14), is to be explained, when it refers to God, from the fact that the relation in which God stood to His people was regarded under the figure of a marriage, in which Jehovah appears as the husband of the nation, who is angry at the unfaithfulness of his wife, i.e., at the idolatry of the nation. Compare the remarks on קנּא אל in the Comm. on Exodus 20:5.
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