Verse 5

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 (Kg1 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.

Verse 13

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 [Kg1 12:26-33]. The priests and Levites, refusing to take part in the idolatrous ceremonies, were ejected from their living [Ch2 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.

Verse 15

he ordained him priests--The persons he appointed to the priesthood were low and worthless creatures (Kg1 12:31; Kg1 13:33); any were consecrated who brought a bullock and seven rams (Ch2 13:9; Exo 29:37). for the high places--Those favorite places of religious worship were encouraged throughout the country. for the devils--a term sometimes used for idols in general (Lev 17:7). But here it is applied distinctively to the goat deities, which were probably worshipped chiefly in the northern parts of his kingdom, where the heathen Canaanites still abounded. for the calves which he had made--figures of the ox gods Apis and Mnevis, with which Jeroboam's residence in Egypt had familiarized him. (See on Kg1 12:26).

Verse 17

they strengthened the kingdom of Judah--The innovating measures of Jeroboam were not introduced all at once. But as they were developed, the secession of the most excellent of his subjects began, and continuing to increase for three years, lowered the tone of religion in his kingdom, while it proportionally quickened its life and extended its influence in that of Judah.

Verse 18

HIS WIVES AND CHILDREN. (Ch2 11:18-23) 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 (Ch1 3:9). Abihail was, of course, his cousin, previous to their marriage.

Verse 20

after her he took Maachah . . . daughter--that is, granddaughter (Sa2 14:27) of Absalom, Tamar being, according to JOSEPHUS, her mother. (Compare Sa2 18:18).

Verse 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" [Deu 17:17].

Verse 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 (Deu 21:15).

Verse 23

he dealt wisely--that is, with deep and calculating policy (Exo 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. Next: 2 Chronicles Chapter 12

Verse 1

And when Rehoboam was come to Jerusalem,.... After he had been at Shechem, and had given his answer to the request of the men of Israel, upon which they revolted from him: this and the three following verses are the same with Kg1 12:21. See Gill on Kg1 12:21. . 2 Chronicles 11:5 ch2 11:5 ch2 11:5 ch2 11:5And Rehoboam dwelt in Jerusalem,.... The metropolis of Judah, and the capital city of his kingdom: and built cities for defence in Judah; that is, rebuilt, enlarged, and fortified them; for otherwise they were built before, though neglected before the revolt of the ten tribes; but now it became necessary to make them more capacious and strong, to protect his people, and defend himself against Israel; for though he was forbid to act offensively, and therefore contented himself to abide in Jerusalem, and not go forth to war; yet he might lawfully put himself into a condition of defence.

Verse 5

He built even Bethlehem,.... The place of our Lord's birth, about six miles from Jerusalem: and Etam; another city in the tribe of Judah; see Ch1 4:32, there was a rock of this name, Jdg 15:8 and a fountain from whence waters were conveyed into the pool at Jerusalem, spoken of in Jewish writings (b): and Tekoah; of which place Amos the prophet was, and which was about twelve miles from Jerusalem. Rauwolff (c) speaks of it as a fortified place now; he says it has a strong and mighty castle, built on a great and high hill. (b) Cippi Heb. p. 10. (c) Travels, par. 3. c. 22. p. 321. Ed. Ray.

Verse 6

And Bethzur, and Shocho, and Adullam. All in the tribe of Judah, of which see Jos 15:35. . 2 Chronicles 11:8 ch2 11:8 ch2 11:8 ch2 11:8And Gath,.... Which cannot be that Gath which was one of the principalities of the Philistines, but a city in the tribe of Judah; though of it we nowhere else read; unless this is the same with Moreshethgath, Mic 1:14, which is probable, since it follows: and Mareshah; the birth place of Micah the prophet, Mic 1:1, and Ziph; there were two cities of this name in the tribe of Judah, Jos 15:24.

Verse 7

And Adoraim,.... Called by Josephus (d) Adora, which he mentions along with Mareshah, or Marissa: and Lachish: a royal city in the time of the Canaanites, and which fell to the lot of Judah, Jos 12:11, and Azekah; a city situated in the plain of Judah, Jos 10:10. (d) Antiqu. l. 13. c. 9. sect. 1.

Verse 8

And Zorah,.... The same with Zoreah, Jos 15:33, and Aijalon; there was a city of the tribe of Dan of this name, in the valley of which the moon stood still in the times of Joshua, Jos 10:12, but whether the same with this, and now belonging to Judah, or another of the same name, is not certain: and Hebron; a city in the mountainous part of Judah, and a city of refuge, about twenty miles from Jerusalem, Jos 15:54, which are in Judah and in Benjamin fenced cities; as they were now made by Rehoboam.

Verse 9

And he fortified the strong holds,.... Of these and other cities: and put captains in them; garrisons of soldiers, with captains over them to defend them: and store of victual, and of oil and wine; that they might be able to hold out a siege, should they be attacked.

Verse 10

And in every several city he put shields and spears,.... Furnished them with these and perhaps other pieces of armour, these being put for all, to defend themselves with against an enemy, and to annoy them: and made them exceeding strong; so that they could not be easily taken: having Judah and Benjamin on his side: which tribes cleaved to one another, and to Rehoboam, and to the kings of the house of David, in later times, as well as to the true religion.

Verse 11

And the priests and the Levites, that were in all Israel,.... In the ten tribes, in the cities assigned to them therein: resorted to him out of all their coasts; as to their rightful sovereign, and chiefly for the sake of the service of the sanctuary at Jerusalem.

Verse 12

For the Levites left their suburbs and their possession,.... The cities and the fields adjacent to them, which were given them in the several tribes, and were in all forty eight; see Jos 21:1 and came to Judah and Jerusalem; to the cities of Judah, which belonged to the Levites; and to Jerusalem, where they exercised their functions: for Jeroboam and his sons had cast them off from exercising the priest's office unto the Lord; neither suffering them to go to Jerusalem in their courses, as they used to do by turns, nor to perform their office in their own dwellings, according to the law of God, in teaching and instructing the people.

Verse 13

And he ordained him priests for the high places,.... Of such who were not of the tribe of Levi, and family of Aaron; see Kg1 12:31. and for the devils; demons in the shape of goats, as this word signifies, in which form many of the Heathen deities were worshipped; idols of whatsoever kind are so called; for whosoever worships them worships not God, but devils, Co1 10:21 the images which Jeroboam set up may be meant, and the next clause may be rendered as explanative of them: even for the calves which he had made; one of which he set up at Dan, and the other at Bethel, Kg1 12:28.

Verse 14

And after them out of all the tribes of Israel,.... Besides the priests and Levites, and after their example, many of the common people, out of all the ten tribes: such as set their hearts to seek the Lord God of Israel; to seek his face and favour, where he was to be found; to worship him according to his revealed will, and to receive doctrine or instruction from him, as the Targum: came to Jerusalem to sacrifice to the Lord God of their fathers; to sacrifice where only sacrifices were to be offered up, and by the priests of the Lord, who were gone thither, and to their fathers' God, whom the ten tribes had revolted from.

Verse 15

So they strengthened the kingdom of Judah,.... Made it more numerous, and in a better condition to defend itself: and made Rehoboam son of Solomon strong three years; established him on the throne, strengthened the government in his hands, and were the means of preserving him in the pure worship of God for the space of time mentioned, the reason of which follows: for three years they walked in the way of David and Solomon; in their good ways, which were according to the rule of the divine word; and which, as they refer to the whole of David's life and reign, some particular actions excepted, so to the former part of Solomon's reign, before he fell into idolatry, and to the latter part of it after his repentance; for that he did repent is by some concluded from hence, and may be more strongly from the book of Ecclesiastes, written by him in his old age. This is to be understood both of Rehoboam and his people, who after three years forsook the law of the Lord, Ch2 12:1.

Verse 16

And Rehoboam took him Mahalath, the daughter of Jerimoth, the son of David, to wife,.... Of which son of David we nowhere else read; perhaps he might be the son of one of his concubines, or he might have two names: and Abihail the daughter of Eliab the son of Jesse; who was David's eldest brother. Sa1 17:13. She must be a granddaughter or great-granddaughter of his.

Verse 17

Which bare him children,.... Or, "and she bore him" (d); for it is said only of one of them, the other perhaps died without children; this may refer to the last mentioned, Abihail, whose children were Jeush, and Shamariah, and Zaham; who perhaps all died in their father's lifetime, since the firstborn of a later wife succeeded him. (d) "peperit", Pagninus, Montanus.

Verse 18

And after he took Maacah the daughter of Absalom,.... Thought by some to be Absalom the son of David, his father's brother, and his uncle, and so married his cousin; but Absalom seems to have had but one daughter, whose name was Tamar, Sa2 14:27, and the name of this man is different from his; he is called Abishalom, Kg1 15:2. and Uriel of Gibeah; Ch2 13:2, of the tribe of Benjamin, whereas Absalom was of the tribe of Judah: which bare him Abijah, and Attai, and Ziza, and Shelomith: Abijah the firstborn, and who was successor in the kingdom, is the same with Abijam, Kg1 14:31 of the rest we nowhere else read.

Verse 19

And Rehoboam loved Maacah the daughter of Absalom above all his wives and his concubines, &c. Who is called Michaiah, the daughter of Uriel, Ch2 13:2, for he took eighteen wives and sixty concubines; led thereunto by the example of his father Solomon, contrary to the command of God, Deu 17:17. and begat twenty eight sons and sixty daughters; to have many children was reckoned a great blessing, but it was not honourable to have them in such a way.

Verse 20

And Rehoboam made Abijah the son of Maacah the chief,.... The chief of all his sons, head over them, being the son of his most beloved wife, and her firstborn however, and perhaps might be of a greater capacity than the rest of his children: to be ruler among his brethren; or over them; gave him greater authority, and intrusted him with more power, set him above them, and treated him as heir apparent to the crown: for he thought to make him king; either to take him into partnership in the throne with him in his lifetime, or to appoint and declare him to be his successor.

Verse 21

And he dealt wisely,.... Acted a prudent part, in order to execute his scheme, and particularly by disposing of his other sons in different parts of his kingdom, as follows: or "he made him his son Abijah to understand" (e); he taught and instructed him in the art of government, took a particular care of his education, that he might be fitted for it; and he might instruct him how to behave towards his brethren, for the present and hereafter, as well as towards all the people in general: or "he (Abijah) understood" (f); had more understanding and wisdom than all the children of Rehoboam; though it seems best to interpret it of Rehoboam himself, since it follows: and disposed of all his children throughout all the countries of Judah and Benjamin, unto every fenced city; to be governors thereof, in whose hands he could better trust them than in any other; or else, by thus separating them, they would not be able to enter into combination against Abijah; but then he must at the same time appoint some persons to watch and observe them; or otherwise, having such, strong places in their possession, they might rebel against him; the Targum is,"he built and repaired the cities, and appointed of all his children throughout all the countries of the house of Judah, to all the fortified cities;''that is, to have the command of them: and he gave them victual in abundance; that they might have no reason to complain, and might be able to hold out a siege against an enemy, should they be attacked: and he desired many wives; either for himself, or rather for his son, since he himself had many; or "Abijah desired, or asked (g) many wives" of their parents, or of those who had the dispose of them, in imitation of his father. (e) "erudire faciebat", Pagninus, Grotius; "docuit", Vatablus. (f) "lntellexit", Piscator. (g) "petivit", Pagninus, Montanus, Vatablus; "postulavit", Piscator. Next: 2 Chronicles Chapter 12

Verse 1

How the ten tribes deserted the house of David we read in the foregoing chapter. They had formerly sat loose to that family (Sa2 20:1, Sa2 20:2), and now they quite threw it off, not considering how much it would weaken the common interest and take Israel down from that pitch of glory at which it had arrived in the last reign. But thus the kingdom must be corrected as well as the house of David. 1. Rehoboam at length, like a bold man, raises an army, with a design to reduce the revolters, Ch2 11:1. Judah and Benjamin were not only resolved to continue their allegiance to him, but ready to give him the best assistance they could for the recovery of his right. Judah was his own tribe, that owned him some years before the rest did; Benjamin was the tribe in which Jerusalem, or the greatest part of it, stood, which perhaps was one reason why that tribe clave to him. 2. Yet, like a conscientious man, when God forbade him to prosecute this design, in obedience to him he let it fall, either because he reverenced the divine authority or because he knew that he should not prosper if he should go contrary to God's command, but instead of retrieving what was lost would be in danger of losing what he had. It is dangerous undertaking any thing, but especially undertaking a war, contrary to the will of God. God calls him (Ch2 11:3), Rehoboam the son of Solomon, to intimate that this was determined for the sin of Solomon, and it would be to no purpose to oppose a decree that had gone forth. They obeyed the words of the Lord; and though it looked mean, and would turn to their reproach among their neighbours, yet, because God would have it so, they laid down their arms. 3. Like a discreet man, he fortified his own country. He saw it was to no purpose to think of reducing those that had revolted. A few good words might have prevented their defection, but now all the forces of his kingdom cannot bring them back. The think is done, and so it must rest; it is his wisdom to make the best of it. Perhaps the same young counsellors that had advised him to answer them roughly urged him to fight them, notwithstanding the divine inhibition; but he had paid dearly enough for being advised by them, and therefore now, we may suppose, his aged and experienced counsellors were hearkened to, and they advised him to submit to the will of God concerning what was lost, and to make it his business to keep what he had. It was probably by their advice that, (1.) He fortified his frontiers, and many of the principal cities of his kingdom, which, in Solomon's peaceable reign, no care had been taken for the defence of. (2.) He furnished them with good stores of victuals and arms, Ch2 11:11, Ch2 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.

Verse 13

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, Ch2 11:14. And very willing he was that they should turn themselves out of their places, that room might be made for those mean and scandalous persons whom he ordained priests for the high places, Ch2 11:15. Compare Kg1 12:31. No marvel if he that cast off God cast off his ministers; they were not for his purpose, would not do whatever he might bid them do, would not serve his gods, nor worship the golden image which he had set up. 2. They thereupon left their suburbs and possessions, Ch2 11:14. Out of the lot of each tribe the Levites had cities allowed them, where they were comfortable provided for and had opportunity of doing much good. But now they were driven out of all their cities except those in Judah and Benjamin. One would think their maintenance well settled, and yet they lost it. It was a comfort to them that the law so often reminded them that the Lord was their inheritance, and so they should find him when they were turned out of their house and possessions. But why did they leave their possessions? (1.) Because they saw they could do no good among their neighbours, in whom (now that Jeroboam set up his calves) the old proneness to idolatry revived. (2.) Because they themselves would be in continual temptation to some base compliances, and in danger of being drawn insensibly to that which was evil. If we pray, in sincerity, not to be led into temptation, we shall get and keep as far as we can out of the way of it. (3.) Because, if they retained their integrity, they had reason to expect persecution from Jeroboam and his sons. The priests they made for the devils would not let the Lord's priests be long among them. No secular advantages whatsoever should draw us thither, or detain us there, where we are in danger of making shipwreck of faith and a good conscience. 3. They came to Judah and Jerusalem (Ch2 11:14) and presented themselves to Rehoboam, Ch2 11:13, margin. Where should God's priests and Levites be, but where his altar was? Thither they came because it was their business to attend at the times appointed. (1.) It was a mercy to them that they had a place of refuge to flee to, and that when Jeroboam cast them off there were those so near that would entertain them, and bid them welcome, and they were not forced into the lands of the heathen. (2.) It was an evidence that they loved their work better than their maintenance, in that they left their suburbs and possessions in the country (where they might have lived at ease upon their own), because they were restrained from serving God there, and cast themselves upon God's providence and the charity of their brethren in coming to a place where they might have the free enjoyment of God's ordinances, according to his institution. Poverty in the way of duty is to be chosen rather than plenty in the way of sin. Better live upon alms, or die in a prison, with a good conscience, than roll in wealth and pleasure with a prostituted one. (3.) It was the wisdom and praise of Rehoboam and his people that they bade them welcome, though they crowded themselves perhaps to make room for them. Conscientious refugees will bring a blessing along with them to the countries that entertain them, as they leave a curse behind them with those that expel them. Open the gates, that the righteous nation, which keepeth truth, may enter in; it will be good policy. See Isa 26:1, Isa 26:2. 4. When the priests and Levites came to Jerusalem all the devout pious Israelites of every tribe followed them. Such as set their hearts to seek the Lord God of Israel, that made conscience of their duty to God and were sincere and resolute in it, left the inheritance of their fathers and went and took houses in Jerusalem, that they might have free access to the altar of God and be out of the temptation to worship the calves, Ch2 11:16. Note, (1.) That is best for us which is best for our souls; and, in all our choices, advantages for religion must take place of all outward conveniences. (2.) Where God's faithful priests are his faithful people should be. If Jeroboam cast off God's ministers, every true-born Israelite will think himself obliged to own them and stand by them. Forsake not the Levite, the out-cast Levite, as long as thou livest. When the ark removes do you remove and go after it, Jos 3:3. 5. They strengthened the kingdom of Judah (Ch2 11:17), not only by the addition of so many persons to it, who, it is likely, brought what they could of their effects with them, but by their piety and their prayers they procured a blessing upon the kingdom which was a sanctuary to them. See Zac 12:5. It is the interest of a nation to protect and encourage religion and religious people, and adds more than any thing to its strength. They made him and his people strong three years; for so long they walked in the way of David and Solomon, their good way. But when they forsook that, and so threw themselves out of God's favour and protection, the best friends they had could no longer help to strengthen them. We retain our strength while we cleave to God and our duty, and no longer. II. How Rehoboam was weakened by indulging himself in his pleasures. He desired many wives, as his father did (Ch2 11:23), yet, 1. In this he was more wise than his father, that he does not appear to have married strange wives. The wives mentioned here were not only daughters of Israel, but of the family of David; one was a descendant from Eliab, David's brother (Ch2 11:18), another from Absalom, probably that Absalom who was David's son (Ch2 11:20), another from Jerimoth, David's son. 2. In this he was more happy than his father, that he had many sons and daughters; whereas we read not of more than one son that his father had. One can scarcely imagine that he had no more; but, if he had, they were not worth mentioning; whereas several of Rehoboam's sons are here named (Ch2 11:19, Ch2 11:20) as men of note, and such active men that he thought it his wisdom to disperse them throughout the countries of Judah and Benjamin (Ch2 11:23), either, (1.) That they might not be rivals with his son Abijah, whom he designed for his successor, or rather, (2.) Because he could repose a confidence in them for the preserving of the public peace and safety, could trust them with fenced cities, which he took care to have well victualled, that they might stand him in stead in case of an invasion. After-wisdom is better than none at all; nay, they say, "Wit is never good till it is bought;" though he was dearly bought with the loss of a kingdom.

Verse 1

11:1-4 Shemaiah’s prophetic intervention averted immediate civil war among Israel’s tribes, but the summary of Rehoboam characterizes his reign as one of continual warfare with Jeroboam (12:15). Civil war characterized the first fifty years of the divided kingdom, until the time of Omri.

Verse 5

11:5-23 The Lord’s blessing on Rehoboam is demonstrated in his building activities, the defection of the faithful priests from the north to the south, the migration of the faithful in the north to Jerusalem, and his large family.

11:5-12 Rehoboam . . . fortified various towns to defend Judah from east, south, and west, protecting the valleys leading into the Judean hill country and the important crossroads. Rehoboam’s first task was to strengthen a minimal but defensible position. The defensive lines made strategic sense against an Egyptian attack, and likely began before the invasion of Pharaoh Shishak (926/925 BC).

Verse 9

11:9 Lachish formed the pivotal southwestern corner of Rehoboam’s fortifications, guarding the road to the coastal highway to the west, a primary route that Egypt could use to attack from the south.

Verse 13

11:13-17 The apostasy that Jeroboam initiated in the north (see 1 Kgs 12:26-33) led those who sincerely wanted to worship the Lord to emigrate to the south. Rehoboam followed the Lord faithfully for three years, but he was unfaithful in the fourth year of his reign (2 Chr 12:1). God then immediately punished Rehoboam by sending Shishak to invade from Egypt (12:2-5).

Verse 15

11:15 Some scholars believe that Jeroboam set up the goat and calf idols as pedestals for the Lord, noting that the Canaanites believed that their gods stood on the backs of animals (cp. Exod 32:5, where the gold calf was used in “a festival to the Lord”). However, Jeroboam never specifically credited the Lord with rescuing Israel (1 Kgs 12:28), so others think he might have meant that other gods stood on the animals. Still others think Jeroboam might have adopted the practice of the Egyptians, portraying actual pagan deities in animal form (cp. Exod 32:4).

Verse 18

11:18-22 The numbers of Rehoboam’s wives and children are probably the total from his entire reign rather than those accumulated by his fifth year. Rehoboam loved his second wife more than his first, so he violated the right of primogeniture (inheritance belonging to the firstborn son, Deut 21:15-17) by making Abijah . . . the next king in what might have been co-regency. This action secured an orderly succession.

Verse 23

11:23 Rehoboam’s delegation of control to the royal princes extended the reign of the royal family into outlying districts. This provided for a smooth transition of power and also made a revolt or attempted coup less likely. Perhaps this was Rehoboam’s conscious attempt to avoid troubles that God had promised David’s house (2 Sam 12:10-11).