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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 11:21 offers an intimate glimpse into the domestic life of King Rehoboam, revealing his extensive polygamous household and his particular affection for Maachah, identified as the daughter of Absalom. The verse meticulously details the sheer scale of his family, noting he took eighteen wives and sixty concubines, and fathered a considerable progeny of twenty-eight sons and sixty daughters, underscoring the ancient Near Eastern emphasis on dynastic continuity and the king's virility.
CONTEXT
Literary Context: This verse is situated within a significant shift in the Chronicler's narrative concerning Rehoboam. Chapters 10 and the initial part of 11 recount the tragic division of the united kingdom of Israel following Rehoboam's unwise and harsh response to the northern tribes, leading to Jeroboam's secession. The narrative then details Rehoboam's strategic efforts to fortify the cities of Judah and Benjamin and highlights the crucial migration of Levites and priests from Israel to Judah due to Jeroboam's idolatrous practices. Verse 21 marks a distinct transition from these public, political, and religious affairs to the private realm of the king's domestic arrangements. This shift is not merely biographical; it sets the stage for the subsequent discussion of Rehoboam's sons and the critical matter of royal succession, particularly the elevation of Abijah, Maachah's son, as noted in 2 Chronicles 11:22-23. The Chronicler emphasizes that the king's personal life, especially regarding family and heirs, was inextricably linked to the stability and future of the kingdom.
Historical & Cultural Context: Polygamy was a widely accepted and often strategic practice among monarchs and powerful elites in the ancient Near East. Its purposes were multifaceted: it served to forge political alliances through marriage, demonstrate immense wealth and power, and, most critically, ensure a large number of male heirs to secure the dynastic line and prevent succession crises. Kings frequently took wives from various regions or influential families to solidify treaties or prevent conflicts. The immense size of Rehoboam's household, with eighteen wives and sixty concubines, was not atypical for a king of his stature, echoing the practices of his renowned father, King Solomon, who famously had seven hundred wives and three hundred concubines. Concubines, though of lower social status than primary wives, still bore children who were considered legitimate heirs, further contributing to the stability and continuity of the royal house. The emphasis on abundant progeny reflects the societal value placed on large families as a sign of divine blessing, strength, and the assurance of a lasting legacy, particularly for a king whose lineage was foundational to the divine promise given to David.
Key Themes: This verse significantly contributes to several overarching themes within 2 Chronicles and the broader biblical narrative. Firstly, it highlights Royal Polygamy as a prevalent, though biblically problematic, aspect of ancient kingship. While culturally accepted, this practice often stood in tension with God's original design for marriage, as established in Genesis 2:24, and was explicitly cautioned against for kings in Deuteronomy 17:17, due to its potential for spiritual compromise and divided loyalties. Secondly, the theme of Favoritism and Family Dynamics is clearly evident through Rehoboam's distinct preference for Maachah. Such favoritism, while personal, often led to internal strife, jealousy, and rivalries within royal households, profoundly influencing succession and potentially destabilizing the kingdom, as vividly illustrated in other biblical accounts, such as Jacob's favoritism for Joseph in Genesis 37:3-4. Thirdly, the verse underscores the paramount importance of Lineage and Progeny for the continuation of the Davidic dynasty and the fulfillment of God's covenant promises. The sheer number of children born to Rehoboam emphasizes his success in ensuring a robust line of heirs, with Maachah's son, Abijah, ultimately succeeding him as king, as recorded in 2 Chronicles 12:16. Lastly, the specific identification of Maachah as "the daughter of Absalom" subtly introduces the theme of Absalom's Legacy, serving as a poignant reminder of the turbulent and rebellious past within the Davidic line, adding a layer of historical irony or perhaps a subtle foreshadowing of future challenges.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its message with precision and depth. Juxtaposition is evident as the narrative abruptly shifts from the public, political, and religious affairs of Rehoboam's reign (such as fortifying cities and the migration of priests) to the intensely personal details of his domestic life. This highlights that even the most private aspects of a king's life were profoundly significant for the kingdom's stability and the crucial matter of succession. The use of precise numbers ("eighteen wives," "threescore concubines," "twenty and eight sons," "threescore daughters") functions as enumeration, providing concrete evidence of Rehoboam's prolific household and reinforcing the scale of his royal power and commitment to dynastic continuity. The parenthetical structure of the verse serves as an explanatory aside, offering the immediate rationale for Maachah's elevated status by detailing the sheer size of the household she was favored within. Furthermore, the specific identification of Maachah as "the daughter of Absalom" can be seen as a powerful form of intertextual reference or allusion, subtly reminding the reader of the turbulent history of the Davidic line and the potential for internal conflict that had plagued the royal family, even as Rehoboam sought to secure his future.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 11:21, while appearing as a straightforward biographical detail, carries significant theological weight. Rehoboam's extensive polygamy, though culturally accepted in his era, stands in stark tension with God's original creational design for marriage as a monogamous union, as established in Genesis 2:24. Moreover, it directly contravenes the specific divine command for kings not to multiply wives for themselves, lest their hearts be led astray (Deuteronomy 17:17). This practice, famously exemplified by his father Solomon, often led to spiritual compromise, idolatry, and divided loyalties, diverting the king's heart from exclusive devotion to God. The verse subtly underscores the human tendency, even among divinely appointed leaders, to pursue worldly power and security (through numerous heirs) rather than fully trusting in God's sovereign provision and covenant promises. The favoritism shown to Maachah also highlights the inherent relational complexities and potential for discord and injustice within polygamous households, reflecting a broader theological theme of how deviation from God's ideal order can introduce chaos and brokenness into human relationships. Ultimately, the emphasis on progeny points to the critical importance of the Davidic line for the fulfillment of God's covenant, even as the human instruments of that line prove consistently flawed and fallible.
REFLECTION AND APPLICATION
This verse, though detailing ancient royal practices, offers timeless insights into the nature of leadership, human fallibility, and the intricate dynamics of family. Rehoboam's personal choices, particularly his extensive polygamy and evident favoritism, were not merely private matters but had profound implications for the stability, character, and spiritual health of his kingdom. Leaders, whether in a family, a church, a business, or a community, must recognize that their personal lives and decisions inevitably impact those they lead. The danger of favoritism, even if seemingly benign or culturally accepted, can sow seeds of resentment, division, and injustice within any group or household. Rehoboam's distinct preference for Maachah, while not explicitly condemned here, serves as a poignant reminder that partiality can undermine unity, foster competition, and create an environment where some feel devalued. For believers today, this verse serves as a subtle yet powerful call to align our personal lives and family structures with God's revealed will, seeking integrity, equity, and the pursuit of harmonious relationships. It challenges us to consider how our choices, even those we deem private, reflect our deepest values and profoundly influence the spiritual and relational health of our sphere of influence, always striving for God's design over cultural norms.
Questions for Reflection
FAQ
Why did ancient kings have so many wives and concubines?
Answer: Ancient kings, including Rehoboam, accumulated many wives and concubines for a combination of strategic, political, and cultural reasons. Politically, marriages often served to forge crucial alliances with other nations or powerful families, securing peace, trade agreements, or military support. Culturally, a large harem was a prominent display of immense wealth, power, and high social status. Most importantly, having numerous wives and concubines ensured a multitude of heirs, which was absolutely crucial for securing the dynastic line and preventing succession crises. The more sons a king had, the greater the likelihood of a stable continuation of his reign and the perpetuation of his legacy.
Was Rehoboam's polygamy considered sinful by God?
Answer: While polygamy was a common cultural practice in the ancient Near East, it was not God's original design for marriage as established in Genesis 2:24, which speaks of one man and one woman becoming "one flesh." Furthermore, God gave a specific command to kings in Deuteronomy 17:17 not to "multiply wives for himself, lest his heart turn away." Rehoboam's father, Solomon, famously violated this command, leading to his heart being turned away to idolatry and the eventual division of the kingdom (1 Kings 11:4). While the text of 2 Chronicles 11:21 doesn't explicitly condemn Rehoboam's polygamy, it presents it as a fact of his reign that stands in tension with divine instruction and often led to spiritual and familial complications within the Davidic line, ultimately contributing to the instability of the monarchy.
Who was Maachah, and why is her lineage significant?
Answer: Maachah was Rehoboam's favored wife, holding a position of preeminence among his many wives and concubines, and she was the mother of Abijah, who would eventually succeed Rehoboam as king. Her significance lies profoundly in her lineage: she is identified as "the daughter of Absalom." While some biblical genealogies and scholarly traditions suggest she was actually Absalom's granddaughter (daughter of Absalom's daughter Tamar and Uriel of Gibeah), the Chronicler's direct identification links her explicitly to Absalom, King David's rebellious son. This connection is highly significant because it subtly reminds the reader of the deep-seated internal strife, rebellion, and tragic consequences that had plagued the Davidic dynasty from within its own family structures. It highlights the complex and sometimes troubled history of the royal line, even as it continues through Rehoboam's most favored wife and her son, underscoring that the past, even a tumultuous one, casts a long shadow on the present.
CHRIST-CENTERED FULFILLMENT
Rehoboam's extensive family, marked by polygamy and favoritism, vividly underscores the inherent limitations, flaws, and ultimate insufficiency of human kingship, even within the divinely chosen Davidic line. His earnest efforts to secure a vast progeny for dynastic stability, while culturally expected and politically shrewd, ultimately highlight the profound need for a perfect King whose reign and lineage are not dependent on human numbers, flawed relationships, or the uncertainties of earthly succession. The Davidic covenant promised an eternal king and kingdom, a promise that finds its ultimate and glorious fulfillment not in Rehoboam's numerous earthly children, but in Jesus Christ. Jesus, the true and eternal Son of David, establishes His kingdom not through a multitude of wives and concubines, but through His singular, pure, and covenantal relationship with His "bride," the Church (Ephesians 5:25-27). Unlike Rehoboam's household, which likely experienced the discord, rivalry, and injustice inherent in polygamy and favoritism, Christ's kingdom is characterized by perfect unity, peace, and divine justice. He is the one King who perfectly fulfills the command to not multiply wives (Deuteronomy 17:17) and whose reign is truly eternal, secured not by human progeny but by His divine nature, His sinless life, and His resurrection power (Hebrews 7:23-25). Thus, Rehoboam's story, with its focus on securing a human lineage, ultimately points beyond itself to the superior and perfectly ordered reign of the Messiah, who brings forth a spiritual progeny that will never end and whose kingdom knows no end (Isaiah 53:10).