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Commentary on 2 Chronicles 11 verses 13–23
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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.
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SUMMARY
2 Chronicles 11:18 meticulously records two of King Rehoboam's wives, Mahalath and Abihail, highlighting their significant connections to the royal house of David. This seemingly simple genealogical detail serves to underscore Rehoboam's efforts to consolidate his rule over the southern kingdom of Judah following the division of Israel, emphasizing the legitimacy and continuity of the Davidic dynasty through strategic marital alliances within the royal family.
CONTEXT
Literary Context: The Book of 2 Chronicles, unlike 1 and 2 Kings, primarily focuses on the kingdom of Judah and the Davidic dynasty, emphasizing the temple, the priesthood, and God's covenant faithfulness to David. Chapter 11 describes Rehoboam's initial reign after the northern tribes seceded under Jeroboam. Following God's command not to fight against Israel, as detailed in 2 Chronicles 11:4, Rehoboam fortified cities in Judah and Benjamin, a process described in 2 Chronicles 11:5-12. Crucially, the Levites and priests from all over Israel migrated to Judah because Jeroboam had rejected them, a significant event recorded in 2 Chronicles 11:13-17. Amidst these administrative and religious consolidations, the chronicler provides a detailed account of Rehoboam's family, including his many wives and children, which sets the stage for the succession narrative and further highlights the stability and continuation of the Davidic line.
Historical & Cultural Context: In the ancient Near East, royal marriages were rarely just personal unions; they were often strategic political acts designed to secure alliances, consolidate power, and ensure the legitimacy of the monarch's offspring. For Rehoboam, who had just lost ten tribes, securing his position within the remaining kingdom of Judah was paramount. Marrying women with direct ties to the revered Davidic lineage, as Mahalath and Abihail possessed, would have significantly strengthened his claim to the throne and fostered loyalty among the influential families of Judah. This practice was common among kings to prevent internal challenges and solidify dynastic succession. The detailed listing of lineage here underscores the importance of bloodlines in establishing and maintaining royal authority in ancient Israel, particularly in a period of political instability.
Key Themes: This verse contributes to several key themes prevalent in 2 Chronicles. Firstly, it highlights Royal Lineage and Legitimacy. By explicitly tracing Mahalath to "Jerimoth the son of David" (a grandson of David) and Abihail to "Eliab the son of Jesse" (David's eldest brother, making Abihail David's niece, as seen in 1 Samuel 16:6), the chronicler emphasizes Rehoboam's deep and legitimate ties to the Davidic dynasty. Secondly, it subtly reinforces the theme of Divine Preservation of the Davidic Line. Despite the kingdom's division and Rehoboam's own shortcomings (which become evident later in 2 Chronicles 12), God's promise to David regarding an enduring dynasty (2 Samuel 7:12-16) is implicitly affirmed through the meticulous recording of these royal connections, ensuring the continuation of the line through which the Messiah would eventually come. Finally, it touches on Strategic Marriages, a common political tool in the ancient world, demonstrating Rehoboam's efforts to stabilize his reign.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 2 Chronicles 11:18 is Genealogy and Lineage Tracing. The verse is essentially a genealogical record, meticulously detailing the familial connections of Rehoboam's wives. This is not merely for historical accuracy but serves a profound theological purpose within the Chronicler's narrative. The explicit naming of "the son of David" and "the son of Jesse" functions as a form of Emphasis and Legitimation, repeatedly underscoring the wives' direct ties to the revered Davidic line. This reinforces Rehoboam's own legitimacy as a Davidic king and highlights God's faithfulness in preserving the promised dynasty, even in the midst of political fragmentation. The careful tracing of these bloodlines also subtly employs Foreshadowing, pointing to the ultimate meticulousness with which God would preserve the lineage leading to the Messiah, the true "Son of David."
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse, though seemingly a simple genealogical record, carries profound theological weight. It demonstrates God's meticulous care in preserving the Davidic line, even amidst the political turmoil and human shortcomings that characterized Rehoboam's reign. The strategic marriages, though initiated by Rehoboam for earthly security, ultimately served God's larger redemptive plan to maintain the lineage through which the Messiah would come. This highlights God's sovereignty, working through the seemingly mundane details of human history and personal choices to fulfill His divine promises. It reminds us that God's covenant faithfulness is unwavering, even when His people are unfaithful, ensuring that His ultimate purposes will be realized.
REFLECTION AND APPLICATION
The detailed recording of Rehoboam's marriages, particularly their connections to the Davidic lineage, invites us to reflect on the significance of our own spiritual heritage. Just as Rehoboam sought to secure his earthly kingdom through strategic alliances, believers are called to remember their spiritual lineage—being adopted into the family of God through Christ. Our identity is not merely in our earthly connections or achievements, but in our eternal citizenship in God's household, a heritage secured not by bloodlines but by grace through faith. This verse also subtly reminds us that God works through human decisions and historical events, even in seemingly minor details like a king's marital choices, to bring about His ultimate redemptive purposes. It encourages us to trust in God's sovereign plan, knowing that He meticulously orchestrates all things for His glory and our good, preserving His promises across generations.
Questions for Reflection
FAQ
Why does the Chronicler provide such specific genealogical details about Rehoboam's wives?
Answer: The Chronicler's primary purpose in 2 Chronicles is to emphasize the legitimacy and continuity of the Davidic dynasty, particularly after the division of the kingdom. By meticulously detailing the royal connections of Rehoboam's wives, Mahalath (granddaughter of David) and Abihail (niece of David), the text reinforces Rehoboam's deep ties to the revered Davidic line. These marriages were not just personal unions but strategic political acts designed to consolidate power, secure alliances within the remaining kingdom of Judah, and ensure that Rehoboam's offspring had impeccable royal bloodlines, thereby strengthening the claim of the Davidic house to the throne and reassuring the people of Judah about the stability of their monarchy. It underscores God's faithfulness in preserving the promised line.
How does this verse relate to the Davidic Covenant?
Answer: This verse is a subtle but significant affirmation of the Davidic Covenant, established in 2 Samuel 7:12-16, where God promised David an enduring dynasty and an eternal kingdom. Even though the kingdom of Israel was divided and Rehoboam's reign was marked by challenges, the Chronicler's careful recording of his marriages to women of Davidic descent demonstrates God's ongoing commitment to preserving the royal lineage. This meticulous attention to genealogy ensures that the line of David remains intact, through which the ultimate "Son of David," the Messiah, would eventually come. It highlights God's unwavering faithfulness to His covenant promises despite human failings.
Who was Eliab, and why is his connection to Abihail important?
Answer: Eliab was the eldest brother of David, mentioned in 1 Samuel 16:6 when Samuel was sent to anoint one of Jesse's sons as king. While Eliab was initially considered by Samuel, God chose David instead. Abihail, being the daughter of Eliab, was therefore David's niece. Her marriage to Rehoboam, David's grandson, further cemented Rehoboam's ties not just to David directly, but to the broader family of Jesse, the patriarch of the Davidic line. This connection reinforced the idea that Rehoboam was marrying deeply within the established royal family and its closest kin, ensuring the legitimacy and stability of his reign within the Davidic tradition.
CHRIST-CENTERED FULFILLMENT
The meticulous genealogical record in 2 Chronicles 11:18, detailing Rehoboam's marriages within the Davidic lineage, finds its ultimate and most profound fulfillment in Jesus Christ. The chronicler's emphasis on the preservation of the Davidic line, even through seemingly mundane marital alliances, points forward to God's unwavering commitment to His covenant promise to David that his throne would be established forever (2 Samuel 7:16). This verse, therefore, is a microcosm of God's larger plan to meticulously maintain the royal lineage until the arrival of the true King. Jesus, as the "Son of David" (Matthew 1:1), is the culmination of this divine preservation. He is the promised descendant who inherits David's throne and reigns eternally (Luke 1:32-33). The human efforts of Rehoboam to secure his earthly kingdom through strategic marriages ultimately served God's perfect plan to bring forth the Messiah, who is "descended from David according to the flesh" (Romans 1:3-4). Thus, every mention of David's descendants in the Old Testament, including this verse, subtly anticipates the coming of the "Root of David" (Revelation 22:16) who would establish an everlasting spiritual kingdom.