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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 11:19 is a concise genealogical entry within a broader section detailing the extensive family of King Rehoboam, the son of Solomon. This verse specifically names three of Rehoboam's children—Jeush, Shamariah, and Zaham—who were born to him by his wife Mahalath. It serves as a meticulous record of the Davidic royal lineage, underscoring the chronicler's emphasis on the stability and continuity of the legitimate kingship in Judah, even amidst the political turmoil of the divided kingdom.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The primary literary device at play in 2 Chronicles 11:19, and indeed throughout this section of Chronicles, is Genealogy or List. This device serves a foundational purpose: to establish and validate the lineage of King Rehoboam, thereby connecting him directly to the Davidic covenant and reinforcing the legitimacy of the southern kingdom of Judah as the rightful inheritor of God's promises. The Conciseness of the verse, typical of genealogical entries, prioritizes the factual transmission of information over elaborate narrative, highlighting the chronicler's emphasis on historical accuracy and the profound importance of record-keeping for theological purposes. Furthermore, the Repetition of names and family details across 2 Chronicles 11:18-23 underscores the overarching theme of royal posterity and the divine blessing of a large family, which was considered crucial for the stability and continuation of the dynasty in ancient Israel.
THEOLOGICAL AND THEMATIC CONNECTIONS
The seemingly mundane listing of names in 2 Chronicles 11:19 carries profound theological weight. It serves as a tangible testament to God's unwavering faithfulness in preserving the Davidic line, a lineage through which His ultimate redemptive plan would unfold. Even amidst the political and spiritual failures of kings like Rehoboam, God meticulously works through human families and historical events to ensure the continuity of His covenant promises. This verse, therefore, is not merely a historical footnote but a subtle yet powerful reminder of God's sovereign control over history, demonstrating His steadfast commitment to His promises across generations, culminating in the arrival of the promised Messiah.
REFLECTION AND APPLICATION
While 2 Chronicles 11:19 might appear to be a dry list of names, it offers a rich opportunity for reflection on God's character and our place within His grand narrative. The Bible's meticulous attention to detail, even in genealogical records, speaks volumes about God's intentionality and His sovereign involvement in every aspect of human history. It reminds us that every individual, no matter how briefly mentioned, plays a part in the unfolding of God's purposes. This verse subtly encourages us to value our own family heritage, not just for personal pride, but as a testament to the ongoing story of humanity within God's creation. It also underscores the profound importance of legacy—what we pass on, not just genetically, but spiritually and morally—as we contribute to the tapestry of generations that God is weaving, each thread contributing to His magnificent design.
Questions for Reflection
FAQ
Why does the Chronicler spend so much time on genealogies and family lists like this?
Answer: The Chronicler's extensive use of genealogies and family lists, as seen in 2 Chronicles 11:19, serves several crucial purposes for his post-exilic audience. Primarily, it establishes the legitimacy and continuity of the Davidic kingship in Judah. For a people returning from exile, these records provided a vital link to their heritage and the covenant promises made to David, underscoring that despite their displacement, God's promises were still valid, and the rightful line of kings was preserved. Furthermore, these lists highlighted the stability and divine blessing upon the southern kingdom of Judah, contrasting it with the often tumultuous and illegitimate successions in the northern kingdom of Israel. They also served as a meticulous historical record, demonstrating the Chronicler's commitment to accuracy and providing a foundational framework for understanding the unfolding of God's redemptive plan through specific individuals and families. Ultimately, these genealogies reinforce the profound theological truth that God is sovereign over history, working meticulously through human generations to bring about His divine purposes, including the ultimate arrival of the Messiah.
CHRIST-CENTERED FULFILLMENT
While 2 Chronicles 11:19 lists sons of Rehoboam, a king often marked by spiritual and political failure, its true significance lies in its contribution to the unbroken chain of the Davidic lineage, which ultimately culminates in Jesus Christ. The chronicler's meticulous record-keeping of these seemingly minor names underscores God's unwavering faithfulness to His covenant with David, promising an eternal throne and an everlasting kingdom (2 Samuel 7:12-16). Every name, including Jeush, Shamariah, and Zaham, is a testament to God's sovereign plan to preserve this royal line until the ultimate "Son of David" appeared. Jesus, as the true heir to David's throne, fulfills all these ancient promises, not merely as a human king, but as the divine King of kings and Lord of lords. The genealogies in the New Testament, such as Matthew 1:1-17 and Luke 3:23-38, meticulously trace this very lineage, demonstrating that Jesus is indeed the promised "seed" of David (Romans 1:3), the one whose kingdom will have no end (Luke 1:32-33). Thus, even a brief verse like 2 Chronicles 11:19 points to the divine faithfulness that meticulously prepared the way for the coming of our Savior, Jesus Christ, who is the ultimate fulfillment of God's covenant promises.