2 Chronicles 11 commentary

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

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

CHAPTER 11

2Ch 11:1-17. Rehoboam, Raising an Army to Subdue Israel, Is Forbidden by Shemaiah.

1-4. Rehoboam ... gathered of the house of Judah and Benjamin ... to fight against Israel--(See 1Ki 12:21-24).

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

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

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

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

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

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

23. he dealt wisely--that is, with deep and calculating policy (Ex 1:10).

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

Gathered of the house of Judah - See this account 1Kgs 12:21-24 (note), and the notes there.

And built cities for defense in Judah - He was obliged to strengthen his frontiers against the encroachments of the men of Israel; and Jeroboam did the same thing on his part to prevent the inroads of Judah. See 1Kgs 12:25.

Store of victual - In these places he laid up stores of provisions, not only to enable them to endure a siege; but also that they might be able, from their situation, to supply desolate places.

The Levites left their suburbs - They and the priests were expelled from their offices by Jeroboam, lest they should turn the hearts of the people to the true God, and then they would revolt to Judah, 1Kgs 12:26; and therefore he established a new worship, and made new gods.

And he ordained him priests - for the devils - שעירים seirim, the hairy ones; probably goats: for as the golden calves, or oxen, were in imitation of the Egyptian ox-god, Apis; so they no doubt paid Divine honors to the goat, which we know was an object of religious veneration in Egypt.

Such as set their hearts to seek the Lord - All the truly pious joined him out of every tribe, and the whole tribe of Levi, being deprived of their functions, joined him also. Thus he had Judah, Benjamin, and Levi, and probably a part of Simeon; for he had Etam, which was in that tribe, and the truly religious out of all the other tribes, for they could not bear Jeroboam's idolatry.

For three years they walked in the way of David - During this time he prospered; but for fourteen years after this he and the people were unfaithful to the Lord, except at such intervals as the hand of God's judgments was upon them.

Took him Mahalath - By marrying thus in the family of David, he strengthened his right to the Jewish throne.

Maachah the daughter of Absalom - See the note on 1Kgs 15:10. She is called Michaiah, the daughter of Uriel, 2Chr 13:2. For this the Targum gives the following reason: "Abijah reigned three years in Jerusalem; and his mother's name was Michaiah, daughter of Uriel of Gibeatha. She is the same as Michah, the daughter of Absalom; but, because she was an upright woman, her name was changed into the more excellent name Michaiah, and her fathers name into that of Uriel of Gibeatha, that the name of Absalom might not be remembered.

Eighteen wives and threescore concubines - Bad enough, but not so abandoned as his father. Of these marriages and concubinage the issue was twenty-eight sons and sixty daughters; eighty-eight children in the whole, to the education of the whole of whom he could pay but little attention. Numerous families are often neglected; and children by different women, must be yet in a worse state.

Made Abijah - the chief - Abijah certainly was not the first-born of Rehoboam; but as he loved Maachah more than any of his wives, so he preferred her son, probably through his mother's influence. In Deu 21:16, this sort of preference is forbidden; but Rehoboam had a sort of precedent in the preference shown by David to Solomon.

He dealt wisely - It was true policy to disperse his own sons through the different provinces who were not likely to form any league with Jeroboam against their father.

He desired many wives - He was much addicted to women; yet we do not find that he formed any heathenish alliances of this nature. And as no particulars are given, we do not know how far he indulged himself in this propensity. He probably strengthened his political connections by these means.

Son of Solomon - Intimating, that this was determined for the sin of Solomon, and therefore could not be reversed.

Built - Repaired, enlarged, and fortified them. They were built before.

Cast them off - They would not suffer them to instruct the Israelites in the worship of God, nor to go up to Jerusalem to worship in their courses: and these priests would not join with them in the worship of the calves, as they were commanded to do; and therefore they, willingly forsook all their patrimonies and possessions for God's sake. No secular advantages whatsoever should detain us there, where we are in danger of making shipwreck of faith and a good conscience.

High places - Or, for the high places, both for the devils (the Baals, or false gods, which divers of his people worshipped, whom he encouraged to do so, giving them liberty to do anything but to serve God at Jerusalem) and for the calves. So he erected two sorts of high places, some for Baal, and some for the true God, whom be pretended to worship, in and by the calves.

Set their heart - Such as loved and feared God in truth.

So they strengthened the kingdom of Judah - Not only by the addition of so many persons to it: but by their piety and prayers they procured a blessing upon the kingdom which was a sanctuary to them. They made him strong three years; for so long he served God; but when he forsook God, none could strengthen him. We retain our strength as long as we cleave to God and our duty, and no longer. And Solomon - This honourable mention of Solomon, as a pattern of piety, is a considerable evidence of his true repentance before his death.

Ruler - He declared him his successor, and gave him the dominion over, his brethren.

Dispersed - Lest his other sons should after his death unite together against Abijah, he wisely dispersed them into distant places.

1 ANd when Rehoboam was come to Jerusalem, he gathered of the house of Judah and Benjamin an hundred and fourscore thousand chosen men, which were warriours, to fight against Israel, that he might bring the kingdom again to Rehoboam.

Of this verse and v. 2, 3, 4. see the Notes on 1 King. 12. 21. &c.

Marginal references: [illegible: 1+ letters] Kin. 12. 21, [illegible: 1+ letters]

5 And Rehoboam dwelt in Jerusalem, and built cities for defence in Judah.

i. e. Repaired, and enlarged, and fortified them: as building is oft used in Scripture▪ as hath been formerly proved: For these Cities, or divers of them, were built before, as appears from Ios. 10. 10. & 12. 15. & 15. 24, 33, 35, 58. & 19. 42.

12 And in every several city he put shields, and spears, and made them exceeding strong, having Judah and Benjamin on his side.

To wit, so fortified, as he said v. 11.

14 (For the Levites left their * suburbs, and their possession, and came to Judah and Jerusalem: for Jeroboam and his sons had cast them off from executing the priests office unto the LORD .

They would not suffer them to instruct and assist the Israelites in the worship and service of God, nor to go up to Jerusalem to worship in their Courses: and these Priests would not joyn with them in the Worship of the Calves, as they were desired and commanded to do; and therefore they willingly forsook all their Patrimonies and Possessions for Gods Sake.

Marginal references: [illegible: 1 word] [illegible: 1+ letters]5. 2. [illegible: 1 word] 13. 9.

15 And he ordained him priests for the high places, and for the devils, and for the calves which he had made.)

Or, for the high places, both for the Devils (i. e. the Baals or false gods, which divers of his People worshipped, whom he permitted and encouraged to do so, giving them liberty to do any thing [illegible: 1 word] to serve God at Jerusalem) and for the Calves. So he erected two sorts of High places, some for Baal, and some for the True God, whom he pretended and would be thought to worship in and by the Calves.

16 And after them out of all the Tribes of Israel, such as set their heart to seek the LORD God of Israel , came to Jerusalem, to sacrifice unto the LORD God of their fathers.

Such as loved and feared God in truth and with their whole Heart.

17 So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong three years: for three years they walked in the way of David and Solomon .

This honourable mention of Solomon as a Pattern of Piety▪ is a considerable Evidence of his true Repentance before his death: of which see more on 1 King. 11. 43.

18 And Rehoboam took him Mahalath the daughter of Jerimoth to wife, and Abihail the daughter of Eliab the son of Jesse:

He declared him his Successor and gave him the Dominion over his Brethren: wherein (if he was not the First-born, as it seems to be implyed because this is mentioned as an Effect of his Superlative Love to his Mother) he transgressed that Law, Deut. 21. 15, 16. unless God was pleased to dispence with it at this time.

22 And Rehoboam made Abijah the son of Maachah the chief, to be ruler among his brethren : for he thought to make him king.

Lest his other Sons should after his death unite their Counsels and Forces together against Abijah, he wisely dispersed them into several and distant Places, and under pretence of honouring them with the Government of them, he made them Prisoners in a sort, appointing several persons to observe their motions and prevent their Combinations.

23 And he dealt wisely, and dispersed of all his children throughout all the countries of Judah and Benjamin, unto every fenced city : and he gave them victuals in abundance: and desired many wives .

Agreeable to their Quality, that their Restraint might be more easie to them.

Either 1. for his Children: Or rather 2. for himself, by comparing this with v. 21.

Marginal references: Heb. a multitude of wives.

2Ch 11:1-4 Rehoboam’s attitude to the ten rebel tribes. Cf. 1Ki 12:21-24. - Rehoboam’s purpose, to subdue these tribes by force of arms, and bring them again under his dominion, and the abandonment of this purpose in consequence of the command of the prophet Shemaiah, belong in a certain measure to the history of the revolt of the ten tribes from the house of David; for the revolt only became an accomplished fact when the prophet Shemaiah proclaimed in the name of the Lord that the matter was from the Lord. 2Ch 11:3. Of Jahve was the thing done; He had ordained the revolt as a chastisement of the seed of David for walking no more in His ways. Solomon had, by allowing himself to be seduced by his many foreign wives into departing from the Lord, exposed himself to the divine displeasure, and his successor Rehoboam increased the guilt by his impolitic treatment of the tribes dissatisfied with Solomon’s rule, and had, if not brought about the revolt, yet hastened it; but yet the conduct of these tribes was not thereby justified. Their demand that the burdens laid upon them by Solomon should be lightened, flowed from impure and godless motives, and at bottom had its root in discontent with the theocratic rule of the house of David (see on 1Ki 12:21.). The expression, “to all Israel in Judah and Benjamin,” is deeper than “the whole house of Judah and Benjamin and the remnant of the people,” i.e., those belonging to the other tribes who were dwelling in the tribal domains of Judah and Benjamin (1Ki 12:23); for it characterizes all who had remained true to the house of David as Israel, i.e., those who walked in the footsteps of their progenitor Israel (Jacob).

2Ch 11:5 Rehoboam’s measures for the fortifying of his kingdom. - To defend his kingdom against hostile attacks, Rehoboam built cities for defence in Judah. The sing. למצור is used, because the building of cities served for the defence of the kingdom. Judah is the name of the kingdom, for the fifteen fenced cities enumerated in the following verses were situated in the tribal domains of both Benjamin and Judah.

2Ch 11:6

In Judah lay Bethlehem, a small city mentioned as early as in Jacob’s time (Gen 35:19), two hours south of Jerusalem, the birthplace of David and of Christ (Mic 5:1; Mat 2:5, Mat 2:11), now Beit-Lahm; see on Jos 15:59. Etam is not the place bearing the same name which is spoken of in 1Ch 4:32 and Jdg 15:8, and mentioned in the Talmud as the place where, near Solomon’s Pools, the aqueduct which supplied Jerusalem with water commenced (cf. Robins. Pal. sub voce; Tobler, Topogr. v. Jerus. ii. S. 84ff., 855ff.);For further information as to the commencement of this aqueduct, see the masterly dissertation of Dr. Herm. Zschokke, “Die versiegelte Quelle Salomo's,” in the Tübingen Theol. Quartalschr. 1867, H. 3, S. 426ff. nor is it to be looked for, as Robins. loc. cit., and New Bibl. Researches, maintains, in the present village Urtâs (Artâs), for it has been identified by Tobl., dritte Wand. S. 89, with Ain Attân, a valley south-west from Artâs. Not only does the name Attân correspond more than Artâs with Etam, but from it the water is conducted to Jerusalem, while according to Tobler’s thorough conviction it could not have been brought from Artâs. Tekoa, now Tekua, on the summit of a hill covered with ancient ruins, two hours south of Bethlehem; see on Jos 15:59.

2Ch 11:7

Beth-zur was situated where the ruin Beth-Sur now stands, midway between Urtâs and Hebron; see on Jos 15:58. Shoko, the present Shuweike in Wady Sumt, 3 1/2 hours south-west from Jerusalem; see on Jos 15:35. Adullam, in Jos 15:35 included among the cities of the hill country, reckoned part of the lowland (Shephelah), i.e., the slope of the hills, has not yet been discovered. Tobler, dritte Wand. S. 151, conjectures that it is identical with the present Dula, about eight miles to the east of Beit-Jibrin; but this can hardly be correct (see against it, Arnold in Herzog’s Realenc. xiv. S. 723. It is much more probable that its site was that of the present Deir Dubban, two hours to the north of Beit-Jibrin; see on Jos 12:15.

2Ch 11:8

Gath, a royal city of the Philistines, which was first made subject to the Israelites by David (1Ch 18:1), and was under Solomon the seat of its own king, who was subject to the Israelite king (1Ki 2:39), has not yet been certainly discovered; see on Jos 13:3.C. Schick, Reise in das Philisterland (in “Ausland” 1867, Nr. 7, S. 162), identifies Gath with the present Tel Safieh, “an isolated conical hill in the plain, like a sentinel of a watchtower or fortress, and on that account there was so much struggling for its possession.” On the other hand, Konr. Furrer, Wanderungen durch Palästina, Zürich 1865, thinks, S. 133, that he has found the true situation of Gath in the Wady el Gat, northward of the ruins of Askalon.

Mareshah, the city Marissa, on the road from Hebron to the land of the Philistines, was at a later time very important, and is not represented by the ruin Marash, twenty-four minutes to the south of Beit-Jibrin (Eleutheropolis); see on Jos 15:44, and Tobl. dritte Wand. S. 129, 142f. Ziph is probably the Ziph mentioned in Jos 15:55, in the hill country of Judah, of which ruins yet remain on the hill Ziph, about an hour and a quarter south-east of Hebron; see on Jos 15:55. C. v. Raumer thinks, on the contrary, Pal. S. 222, Anm. 249, that our Ziph, as it is mentioned along with Mareshah and other cities of the lowland, cannot be identified with either of the Ziphs mentioned in Jos 15:24 and Jos 15:55, but is probably Achzib in the lowland mentioned along with Mareshah, Jos 15:44; but this is very improbable.

2Ch 11:9

Adoraim (Ἂδωραΐ́μ in Joseph. Antt. viii. 10. 1), met with in 1 Macc. 13:20 as an Idumean city, Ἄδωρα, and so also frequently in Josephus, was taken by Hyrcanus, and rebuilt by Gabinius (Jos. Antt. xiii. 15. 4, and xiv. 5. 3) under the name Δῶρα, and often spoken of along with Marissa (s. Reland, Palaest. p. 547). Robinson (Pal. sub voce) has identified it with the present Dûra, a village about 7 1/2 miles to the westward of Hebron. Lachish, situated in the lowland of Judah, as we learn from Jos 15:39, is probably the present Um Lakis, on the road from Gaza to Beit-Jibrin and Hebron, to the left hand, seven hours to the west of Beit-Jibrin, on a circular height covered with ancient walls and marble fragments, and overgrown with thistles and bushes; see on Jos 10:3, and Pressel in Herz.'s Realenc. viii. S. 157f. Azekah, situated in the neighbourhood of Shoco (2Ch 11:7), and, according to 1Sa 17:1, in an oblique direction near Ephes-dammim, i.e., Damûm, one hour east to the south of Beit-Nettif,Compare the interesting note of Breytenbach (Reybb. des heil. Landes, i. 134) in Tobler, dritte Wand. S. 463: “Thence (from Azekah) three miles is the city Zochot-Jude, not far from Nobah, where David slew Goliath.” has not been re-discovered; see on Jos 10:10.

2Ch 11:10

Zorah, Samson’s birthplace, is represented by the ruin Sura, at the south-west end of the ridge, which encloses the Wady es Surar on the north; see on Jos 15:33. To the north of that again lay Ajalon, now the village Jâlo, on the verge of the plain Merj ibn Omeir, four leagues to the west of Gibeon; see on Jos 10:12 and Jos 19:42. Finally, Hebron, the ancient city of the patriarchs, now called el Khalil (The friend of God, i.e., Abraham); see on Gen 23:2. All these fenced cities lay in the tribal domain of Judah, with the exception of Zorah and Ajalon, which were assigned to the tribe of Dan (Jos 19:41.). These two were probably afterwards, in the time of the judges, when a part of the Danites emigrated from Zorah and Eshtaol to the north of Palestine (Jdg 18:1), taken possession of by Benjamites, and were afterwards reckoned to the land of Benjamin, and are here named as cities which Rehoboam fortified in Benjamin. If we glance for a moment at the geographical position of the whole fifteen cities, we see that they lay partly to the south of Jerusalem, on the road which went by Hebron to Beersheba and Egypt, partly on the western slopes of the hill country of Judah, on the road by Beit-Jibrin to Gaza, while only a few lay to the north of this road towards the Philistine plain, and there were none to the north to defend the kingdom against invasions from that side. “Rehoboam seems, therefore, to have had much more apprehension of an attack from the south and west, i.e., from the Egyptians, than of a war with the northern kingdom” (Berth.). Hence we may conclude that Rehoboam fortified these cities only after the inroad of the Egyptian king Shishak.

2Ch 11:11-12 “And he made strong the fortresses, and put captains in them,” etc.; i.e., he increased their strength by placing them in a thoroughly efficient condition to defend themselves against attacks, appointing commandants (נגידים), provisioning them, and (2Ch 11:12) laying up stores of all kinds of arms. In this way he made them exceedingly strong. The last clause, 2Ch 11:12, “And there were to him Judah and Benjamin,” corresponds to the statement, 2Ch 10:19, that Israel revolted from the house of David, and forms the conclusion of the account (vv. 1-17 a) of that which Rehoboam did to establish his power and consolidate his kingdom. There follows hereupon, in 2Ch 11:13-17, the account of the internal spiritual strengthening of the kingdom of Judah by the migration of the priests and Levites, and many pious worshippers of Jahve out of all the tribes, to the kingdom of Judah.

2Ch 11:13-14

The priests and Levites in all Israel went over to him out of their whole domain. על התיצּב, to present oneself before any one, to await his commands, cf. Zec 6:5; Job 1:6; Job 2:1; here in the signification to place oneself at another’s disposal, i.e., to go over to one. The suffix in גּבוּלם refers to “all Israel.” For - this was the motive of their migration, 2Ch 11:14 -the Levites (in the wider signification of the word, including the priests) forsook their territory and their possessions, i.e., the cities assigned to them, with the pasture lands for their cattle (Num 35:1-8), scil. in the domain of the ten tribes; “for Jeroboam and his sons had driven them out from the priesthood of Jahve.” To prevent his subjects from visiting the temple at Jerusalem, which he feared might ultimately cause the people to return to the house of David, Jeroboam had erected his own places of worship for his kingdom in Bethel and Dan, where Jahve was worshipped in the ox images (the golden calves), and had appointed, not the Levites, but men from the body of the people, to be priests in these so-called sanctuaries (1Ki 12:26-31), consecrated by himself. By these innovations not only the priests and Levites, who would not recognise this unlawful image-worship, were compelled to migrate to Judah and Jerusalem, but also the pious worshippers of the Lord, who would not renounce the temple worship which had been consecrated by God Himself. All Jeroboam’s successors held firmly by this calf-worship introduced by him, and consequently the driving out of the priests and Levites is here said to have been the act of Jeroboam and his sons. By his sons are meant Jeroboam’s successors on the throne, without respect to the fact that of Jeroboam’s own sons only Nadab reached the throne, and that his dynasty terminated with him; for in this matter all the kings of Israel walked in the footsteps of Jeroboam.

2Ch 11:15

And had ordained him priests for the high places. ויּעמד־לו is a continuation of הזניחם כּי, 2Ch 11:14. בּמות are the places of worship which were erected by Jeroboam for the image-worship, called in 1Ki 12:31 בּמות בּית; see on that passage. The gods worshipped in these houses in high places the author of the Chronicle calls שׂעירים from their nature, and עגלים from their form. The word שׂעירים is taken from Lev 17:7, and signifies demons, so named from the Egyptian idolatry, in which the worship of goats, of Pan (Mendes), who was always represented in the form of a goat, occupied a prominent place; see on Lev 17:7. For further details as to the עגלים, see on 1Ki 12:28.

2Ch 11:16 אחריהם, after them, i.e., following after the priests and Levites. With את־לבבם הנּתנים, who turned their hearts thereto, cf. 1Ch 22:19. They went to Jerusalem to sacrifice there; i.e., as we learn from the context, not merely to offer sacrifices, but also to remain in the kingdom of Judah.

2Ch 11:17

These immigrants - priests, Levites, and pious worshippers of Jahve-made the kingdom of Judah strong, by strengthening the religious foundation on which the kingdom was founded, and made Rehoboam strong three years, so that they (king and people) walked in the way of David and Solomon. The strengthening lasted only three years-only while the opposition to Jeroboam’s action in the matter of religion was kept alive by the emigration of the pious people from the ten tribes. What occurred after these three years is narrated only in 2 Chron 12. - Here there follows, in

2Ch 11:18-19 2Ch 11:18-23, information as to Rehoboam’s family relationships. - 2Ch 11:18. Instead of בּן we must read, with the Keri, many MSS, lxx, and Vulg., בּת: Mahalath the daughter of Jerimoth, the son of David. Among the sons of David (1Ch 3:1-8) no Jerimoth is found. If this name be not another form of יתרעם,   1Ch 3:3, Jerimoth must have been a son of one of David’s concubines. Before the name אביחיל, ו must have been dropped out, and is to be supplied; so that Mahalath’s father and mother are both named: the daughter of Jerimoth the son of David, and Abihail the daughter of Eliab the son of Jesse, i.e., David’s eldest brother (1Ch 2:13; 1Sa 17:13). For Abihail cannot be held to be a second wife of Rehoboam, because 2Ch 11:19, “and she bore,” and 2Ch 11:20, “and after her,” show that in 2Ch 11:18 only one wife is named. She bare him three sons, whose names occur only here (2Ch 11:19).

2Ch 11:20

Maachah the daughter, i.e., the granddaughter, of Absalom; for she cannot have been Absalom’s daughter, because Absalom, according to 2Sa 14:27, had only one daughter, Tamar by name, who must have been fifty years old at Solomon’s death. According to 2Sa 18:18, Absalom left no son; Maachah therefore can only be a daughter of Tamar, who, according to 2Ch 13:2, was married to Uriel of Gibeah: see on 1Ki 15:2. Abijah, the oldest son of Maachah, whom his father nominated his successor (2Ch 11:22 and 2Ch 12:16), is called in the book of Kings constantly Abijam, the original form of the name, which was afterwards weakened into Abijah.

2Ch 11:21-22

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.

2Ch 11:23

And he did wisely, and dispersed of all his sons in all the countries of Judah and Benjamin, i.e., dispersed all his sons so, that they were placed in all parts of Judah and Benjamin in the fenced cities, and he gave them victual in abundance, and he sought (for them) a multitude of wives. שׁאל, to ask for, for the father brought about the marriage of his sons. He therefore took care that his sons, by being thus scattered in the fenced cities of the country as their governors, were separated from each other, but also that they received the necessary means for living in a way befitting their princely rank, in the shape of an abundant maintenance and a considerable number of wives. They were thus kept in a state of contentment, so that they might not make any attempt to gain the crown, which he had reserved for Abijah; and in this lay the wisdom of his conduct.

Rehoboam Forbidden to Make War. (b. c. 975.)

1 And when Rehoboam was come to Jerusalem, he gathered of the house of Judah and Benjamin a hundred and fourscore thousand chosen men, which were warriors, to fight against Israel, that he might bring the kingdom again to Rehoboam. 2 But the word of the Lord came to Shemaiah the man of God, saying, 3 Speak unto Rehoboam the son of Solomon, king of Judah, and to all Israel in Judah and Benjamin, saying, 4 Thus saith the Lord , Ye shall not go up, nor fight against your brethren: return every man to his house: for this thing is done of me. And they obeyed the words of the Lord , and returned from going against Jeroboam. 5 And Rehoboam dwelt in Jerusalem, and built cities for defence in Judah. 6 He built even Beth-lehem, and Etam, and Tekoa, 7 And Beth-zur, and Shoco, and Adullam, 8 And Gath, and Mareshah, and Ziph, 9 And Adoraim, and Lachish, and Azekah, 10 And Zorah, and Aijalon, and Hebron, which are in Judah and in Benjamin fenced cities. 11 And he fortified the strong holds, and put captains in them, and store of victual, and of oil and wine. 12 And in every several city he put shields and spears, and made them exceeding strong, having Judah and Benjamin on his side.

How the ten tribes deserted the house of David we read in the foregoing chapter. They had formerly sat loose to that family (2 Sam. xx. 1, 2), and now they quite threw it off, not considering how much it would weaken the common interest and take Israel down from that pitch of glory at which it had arrived in the last reign. But thus the kingdom must be corrected as well as the house of David. 1. Rehoboam at length, like a bold man, raises an army, with a design to reduce the revolters, v. 1. Judah and Benjamin were not only resolved to continue their allegiance to him, but ready to give him the best assistance they could for the recovery of his right. Judah was his own tribe, that owned him some years before the rest did; Benjamin was the tribe in which Jerusalem, or the greatest part of it, stood, which perhaps was one reason why that tribe clave to him. 2. Yet, like a conscientious man, when God forbade him to prosecute this design, in obedience to him he let it fall, either because he reverenced the divine authority or because he knew that he should not prosper if he should go contrary to God's command, but instead of retrieving what was lost would be in danger of losing what he had. It is dangerous undertaking any thing, but especially undertaking a war, contrary to the will of God. God calls him (v. 3), Rehoboam the son of Solomon, to intimate that this was determined for the sin of Solomon, and it would be to no purpose to oppose a decree that had gone forth. They obeyed the words of the Lord; and though it looked mean, and would turn to their reproach among their neighbours, yet, because God would have it so, they laid down their arms. 3. Like a discreet man, he fortified his own country. He saw it was to no purpose to think of reducing those that had revolted. A few good words might have prevented their defection, but now all the forces of his kingdom cannot bring them back. The thing is done, and so it must rest; it is his wisdom to make the best of it. Perhaps the same young counsellors that had advised him to answer them roughly urged him to fight them, notwithstanding the divine inhibition; but he had paid dearly enough for being advised by them, and therefore now, we may suppose, his aged and experienced counsellors were hearkened to, and they advised him to submit to the will of God concerning what was lost, and to make it his business to keep what he had. It was probably by their advice that, (1.) He fortified his frontiers, and many of the principal cities of his kingdom, which, in Solomon's peaceable reign, no care had been taken for the defence of. (2.) He furnished them with good stores of victuals and arms, v. 11, 12. Because God forbade him to fight, he did not therefore sit down sullenly, and say that he would do nothing for the public safety if he might not do that, but prudently provided against an attack. Those that may not be conquerors, yet may be builders.

The Priests Adhere to Rehoboam. (b. c. 974.)

13 And the priests and the Levites that were in all Israel resorted to him out of all their coasts. 14 For the Levites left their suburbs and their possession, and came to Judah and Jerusalem: for Jeroboam and his sons had cast them off from executing the priest's office unto the Lord : 15 And he ordained him priests for the high places, and for the devils, and for the calves which he had made. 16 And after them out of all the tribes of Israel such as set their hearts to seek the Lord God of Israel came to Jerusalem, to sacrifice unto the Lord God of their fathers. 17 So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years: for three years they walked in the way of David and Solomon. 18 And Rehoboam took him Mahalath the daughter of Jerimoth the son of David to wife, and Abihail the daughter of Eliab the son of Jesse; 19 Which bare him children; Jeush, and Shamariah, and Zaham. 20 And after her he took Maachah the daughter of Absalom; which bare him Abijah, and Attai, and Ziza, and Shelomith. 21 And Rehoboam loved Maachah the daughter of Absalom above all his wives and his concubines: (for he took eighteen wives, and threescore concubines; and begat twenty and eight sons, and threescore daughters.) 22 And Rehoboam made Abijah the son of Maachah the chief, to be ruler among his brethren: for he thought to make him king. 23 And he dealt wisely, and dispersed of all his children throughout all the countries of Judah and Benjamin, unto every fenced city: and he gave them victual in abundance. And he desired many wives.

See here,

I. How Rehoboam was strengthened by the accession of the priests and Levites, and all the devout and pious Israelites, to him, even all that were true to their God and their religion.

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

2. They thereupon left their suburbs and possessions, v. 14. Out of the lot of each tribe the Levites had cities allowed them, where they were comfortable provided for and had opportunity of doing much good. But now they were driven out of all their cities except those in Judah and Benjamin. One would think their maintenance well settled, and yet they lost it. It was a comfort to them that the law so often reminded them that the Lord was their inheritance, and so they should find him when they were turned out of their house and possessions. But why did they leave their possessions? (1.) Because they saw they could do no good among their neighbours, in whom (now that Jeroboam set up his calves) the old proneness to idolatry revived. (2.) Because they themselves would be in continual temptation to some base compliances, and in danger of being drawn insensibly to that which was evil. If we pray, in sincerity, not to be led into temptation, we shall get and keep as far as we can out of the way of it. (3.) Because, if they retained their integrity, they had reason to expect persecution from Jeroboam and his sons. The priests they made for the devils would not let the Lord's priests be long among them. No secular advantages whatsoever should draw us thither, or detain us there, where we are in danger of making shipwreck of faith and a good conscience.

3. They came to Judah and Jerusalem (v. 14) and presented themselves to Rehoboam, v. 13, margin. Where should God's priests and Levites be, but where his altar was? Thither they came because it was their business to attend at the times appointed. (1.) It was a mercy to them that they had a place of refuge to flee to, and that when Jeroboam cast them off there were those so near that would entertain them, and bid them welcome, and they were not forced into the lands of the heathen. (2.) It was an evidence that they loved their work better than their maintenance, in that they left their suburbs and possessions in the country (where they might have lived at ease upon their own), because they were restrained from serving God there, and cast themselves upon God's providence and the charity of their brethren in coming to a place where they might have the free enjoyment of God's ordinances, according to his institution. Poverty in the way of duty is to be chosen rather than plenty in the way of sin. Better live upon alms, or die in a prison, with a good conscience, than roll in wealth and pleasure with a prostituted one. (3.) It was the wisdom and praise of Rehoboam and his people that they bade them welcome, though they crowded themselves perhaps to make room for them. Conscientious refugees will bring a blessing along with them to the countries that entertain them, as they leave a curse behind them with those that expel them. Open the gates, that the righteous nation, which keepeth truth, may enter in; it will be good policy. See Isa. xxvi. 1, 2.

4. When the priests and Levites came to Jerusalem all the devout pious Israelites of every tribe followed them. Such as set their hearts to seek the Lord God of Israel, that made conscience of their duty to God and were sincere and resolute in it, left the inheritance of their fathers and went and took houses in Jerusalem, that they might have free access to the altar of God and be out of the temptation to worship the calves, v. 16. Note, (1.) That is best for us which is best for our souls; and, in all our choices, advantages for religion must take place of all outward conveniences. (2.) Where God's faithful priests are his faithful people should be. If Jeroboam cast off God's ministers, every true-born Israelite will think himself obliged to own them and stand by them. Forsake not the Levite, the out-cast Levite, as long as thou livest. When the ark removes do you remove and go after it, Josh. iii. 3.

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

II. How Rehoboam was weakened by indulging himself in his pleasures. He desired many wives, as his father did (v. 23), yet, 1. In this he was more wise than his father, that he does not appear to have married strange wives. The wives mentioned here were not only daughters of Israel, but of the family of David; one was a descendant from Eliab, David's brother (v. 18), another from Absalom, probably that Absalom who was David's son (v. 20), another from Jerimoth, David's son. 2. In this he was more happy than his father, that he had many sons and daughters; whereas we read not of more than one son that his father had. One can scarcely imagine that he had no more; but, if he had, they were not worth mentioning; whereas several of Rehoboam's sons are here named (v. 19, 20) as men of note, and such active men that he thought it his wisdom to disperse them throughout the countries of Judah and Benjamin (v. 23), either, (1.) That they might not be rivals with his son Abijah, whom he designed for his successor, or rather, (2.) Because he could repose a confidence in them for the preserving of the public peace and safety, could trust them with fenced cities, which he took care to have well victualled, that they might stand him in stead in case of an invasion. After-wisdom is better than none at all; nay, they say, "Wit is never good till it is bought;" though he was dearly bought with the loss of a kingdom.