2 Chronicles 11:21

Rehoboam raises an array, purposing to reduce the ten tribes; but is prevented by Shemaiah the prophet, 2Chr 11:1-4. He builds several cities of defense, and fortifies others, 2Chr 11:5-12. The priests and Levites being turned out by Jeroboam, come to Rehoboam, 2Chr 11:13, 2Chr 11:14. Jeroboam's gross idolatry, 2Chr 11:15. The pious of the land join with Judah, and strengthen the kingdom of Rehoboam, 2Chr 11:16, 2Chr 11:17. His wives, concubines, and numerous issue, 2Chr 11:18-21. He places his own sons for governors in the different provinces, 2Chr 11:22, 2Chr 11:23. Verse 1 Gathered of the house of Judah - See this account 1Kgs 12:21-24 (note), and the notes there. 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 1Kgs 12:25. 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 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, 1Kgs 12:26; and therefore he established a new worship, and made new gods. Verse 15 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. 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 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 18 Took him Mahalath - By marrying thus in the family of David, he strengthened his right to the Jewish throne. Verse 20 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. 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. 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 Deu 21:16, this sort of preference is forbidden; but Rehoboam had a sort of precedent in the preference shown by David to Solomon. 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. Introduction

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.