2 Chronicles · Chapter 11

Verse 1. Gathered of the house of Judah] See this account 1 Kings 12:21-24, and the notes there.

V. 3. Son of Solomon-Intimating, that this was determined for the sin of Solomon, and therefore could not be reversed.

Verse 3. Speak unto Rehoboam the son of Solomon — Intimating that this was determined for the sin of Solomon, and therefore could not be reversed. But for all explanation of this paragraph, see notes on 1 Kings 12:21-24.

V. 5. Built-Repaired, enlarged, and fortified them. They were built before.

Verse 5. 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 1 Kings 12:25.

Verse 5. Rehoboam built cities for defence in Judah — That is, repaired, enlarged, and fortified them: for these cities, or divers of them, were built before, as appears from Joshua 10:10, and 12:15, and 15:24, 33-58, and 19:42.

6. Beth-lehem — The city of David and of Christ. See on Ruth 1:1; Matthew 2:1. Etam — Identified by Dr. Robinson with the ruined village Urtas, about a mile south of Beth-lehem. Here he found “traces of an ancient site — the foundations of a square tower, a low thick wall of large squared stones, rocks hewn and scarped, and the like.” Tobler, however, identifies Etam with Ain Attan, a little-south-west of Urtas. Comp. note on Judges 15:8. Tekoa — Twelve miles south of Jerusalem. See on 2 Samuel 14:2. All three of these places are mentioned in the Septuagint version of Joshua 15:59, but are wanting in the Hebrew text.

7. Beth-zur… Soco… Adullam — See Joshua 15:35, 58.

8. Gath — See note on 1 Samuel 5:8. Mareshah… Ziph — Joshua 15:44, 55.

9. Adoraim — Not mentioned elsewhere in Scripture, but several times in Josephus, and once in the Apocrypha. 1 Macc. 13:20. Robinson considered its site identical with the modern Dura, some five miles southwest of Hebron. Lachish — See on Joshua 10:3. Azekah — Joshua 15:35. Its site is unknown.

10. Zorah — See on Joshua 15:33. Aijalon — See on 1 Samuel 14:31. Hebron — Joshua 10:3. In Judah and in Benjamin — That is. these cities were in the territory now ruled by the kingdom of Judah and Benjamin. None of them were in the tribe-territory of Benjamin, but Benjamin is here mentioned as being identified with the kingdom of Rehoboam. Comp. verses 1, 12, and 23.

THE LEVITES RESORT TO JERUSALEM, 13-17.

Having mentioned how Rehoboam strengthened the natural defenses of his kingdom, the writer proceeds to show how he received additional strength, of a moral character, by the general coming to him of the priests and Levites, and pious Israelites from all the tribes. Jeroboam’s institution of the calf worship at Beth-el and Dan naturally drove the regular priests and Levites from the northern kingdom. See note on 1 Kings 12:31.

Verse 11. 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.

Verse 13. The priests and Levites resorted to him out of all their coasts — So the tribe of Levi was added to the tribe of Judah; though not the cities, in general, wherein they dwelt, which they were forced to leave when they would not conform to the idolatrous worship which Jeroboam had set up. The tribe of Simeon, likewise, was so intermixed with Judah, that, in all probability, many cities thereof, if not all, became one body with it, which made Judah a very powerful kingdom.

V. 14. 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.

Verse 14. 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, 1 Kings 12:26; and therefore he established a new worship, and made new gods.

Verse 14. For Jeroboam and his sons 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 by Jeroboam 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. It was a mercy to these priests and Levites that they had a place of refuge to flee to; and that, when Jeroboam cast them off, there were those so near that would receive and bid them welcome; and that they were not forced to flee into the lands of the heathen. And 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 property, because they were restrained from serving God there, and in that, casting themselves upon God’s providence, and the charity of their brethren, they came where they might have the full enjoyment of God’s ordinances, according to his own institution. They judged that poverty, in the way of duty, was to be chosen, rather than plenty, in the way of sin; and that it was better to live upon alms, or die in a prison, with a good conscience, than roll in wealth and pleasure with a prostituted one. At the same time, it was the wisdom and praise of Rehoboam and his people, that they bid them welcome, though they probably incommoded themselves to make room for them. Conscientious refugees bring a blessing along with them to the countries that entertain them, as they leave a curse behind them with those that expel them.

14. For Jeroboam… cast them off — The priests and Levites probably opposed Jeroboam’s innovations, and for that reason suffered persecution, and many of them may have been obliged to leave their suburbs and possessions.

V. 15. 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.

Verse 15. And he ordained him priests-for the devils] µyry[c 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 honours to the goat, which we know was an object of religious veneration in Egypt.

Verse 15. For the high places, and for devils — Or, for the high places, both for devils, (the Baals, or false gods, which divers of his people worshipped, whom he encouraged to do so, giving them liberty to do any thing 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 he pretended to worship in and by the calves.

Verse 15. For the devils. µyry[v sheîrim, the hairy ones. The goat was worshipped in Egypt as well as the calf.

15. Ordained him priests — See on 1 Kings 12:31. For the devils — µyry[cl, for the goats. The word is translated satyrs in Isaiah 13:21; 34:14, and is supposed to have been a goat-shaped deity, a wood-demon, that dwelt in desert places, and was to be appeased by Divine worship. “This superstition,” says Furst, “was probably derived from Egypt, where a goat, (Josephus, Apion, 2:7,) or Pan, who was depicted with a goat’s head and feet, (Herod., 2:46, 145,) was worshipped.” The word is used in Leviticus 4:24; 16:9; Numbers 7:16; 15:24, for the he goat that was sacrificed as a sin offering; but Jeroboam probably meant to recognize and introduce the superstitions of Egypt, and set up images of Pan as well as the calves, though probably not until after his people had become familiar with the calf worship. Comp. note on 1 Kings 12:28.

V. 16. Set their heart-Such as loved and feared God in truth.

Verse 16. 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.

Verse 16. And after them such as set their hearts to seek the Lord God of Israel — All the devout, pious Israelites, of every tribe, followed the priests and Levites: all who feared and loved God in sincerity and truth, and were determined to serve him. All such left the inheritances of their fathers, and went and took houses in or near Jerusalem, that they might have free access to the altar and temple of God, and be out of the way of the temptation to worship the calves. Thus the best of the Israelites united themselves to the tribe of Judah, and would have great influence in preserving that tribe from the idolatry into which the ten tribes were fallen. “That is best for us,” says Henry, “which is best for our souls; and in all our choices, advantages for religion must take place of all outward conveniences. 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.” Reader, when the ark removes, do you remove and go after it.

16. After them… such as set their hearts to seek the Lord — The more pious Israelites, like the seven thousand that would not worship Baal, (1 Kings 19:18,) were disgusted with Jeroboam’s innovations, and followed their priests and Levites to Jerusalem.

V. 17. 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.

Verse 17. 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.

Verse 17. So they strengthened the kingdom of Judah — Not only by the addition of so many persons to it, who probably brought what they could of their property with them, but by their piety and prayers they procured a blessing upon the kingdom which was a sanctuary to them, Zechariah 12:5. It is the interest of any 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. This honourable mention of Solomon, as a pattern of piety, is a considerable evidence of his true repentance before his death.

17. Three years — That is, the kingdom of Judah was strengthened physically and morally by military defenses, and by the resort of the Levites and the purer Israelites to Jerusalem, and continued thus strong for three years. Then began that forsaking of the law (2 Chronicles 12:1) which was punished by Shishak’s invasion.

Verse 18. Took him Mahalath] By marrying thus in the family of David, he strengthened his right to the Jewish throne.

REHOBOAM’S FAMILY, 18-23.

18. Jerimoth the son of David — Since Jerimoth is nowhere else mentioned among the sons of David, he is generally supposed to have been a son of one of David’s concubines.

REHOBOAM’S FAMILY, 18-23.

18. Jerimoth the son of David — Since Jerimoth is nowhere else mentioned among the sons of David, he is generally supposed to have been a son of one of David’s concubines.

Verse 20. Maachah the daughter of Absalom] See Clarke’s note on “1 Kings 15:10”. She is called Michaiah, the daughter of Uriel, 2 Chronicles 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.”

REHOBOAM’S FAMILY, 18-23.

18. Jerimoth the son of David — Since Jerimoth is nowhere else mentioned among the sons of David, he is generally supposed to have been a son of one of David’s concubines.

Verse 21. 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.

21. Eighteen wives, and threescore concubines — See note on 1 Kings 11:3. Rehoboam imitated, but did not go to the extent of, his father’s polygamy. In the number of sons and daughters, however, he far excelled his father.

V. 22. Ruler-He declared him his successor, and gave him the dominion over, his brethren.

Verse 22. 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 Deuteronomy 21:16, this sort of preference is forbidden; but Rehoboam had a sort of precedent in the preference shown by David to Solomon.

Verse 22. Rehoboam made Abijah ruler among his brethren — He declared him his successor, and gave him the dominion over his brethren.

22. Made Abijah… chief… to make him king — So he, like his grandfather David, did not select and nominate his oldest son and legal heir (comp. Deuteronomy 21:15-17) for the throne, but the son of his favourite wife.

V. 23. Dispersed-Lest his other sons should after his death unite together against Abijah, he wisely dispersed them into distant places.

Verse 23. 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.

II CHRONICLES

Verse 23. He dealt wisely, and dispersed his children, &c. — Either, 1st, Lest his other sons should, after his death, unite together against Abijah; or rather, 2d, Because he could repose confidence in them, for the preservation of the public peace and safety, and could trust them with the fenced cities, which he took care to have well victualled, that they might be a defence to the country in case of an invasion. Thus he that dealt foolishly at first, dealt wisely afterward in his affairs.

23. He dealt wisely — That is, with his other sons, so as to avert the dangers that might have otherwise accrued. Had he not been shrewd and careful so to scatter his children, and give them princely livings in separate cities, they might have had abundant opportunity to become jealous of Abijah, and to plot rebellion. Gave them victuals in abundance — So that they might live in princely state, and have no desire to attempt to gain the crown. He desired many wives — Rather, he asked for a multitude of wives; that is, wives for his sons, that he might thus further promote their pleasure and contentment. In all these measures Rehoboam showed himself a shrewd and skillful ruler.