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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
Following the traumatic division of the Israelite kingdom, 2 Chronicles 11:23 reveals a period of strategic wisdom and consolidation under King Rehoboam. The verse details his prudent decision to disperse his numerous sons throughout the fortified cities of Judah and Benjamin, thereby securing loyalty, preventing internal power struggles, and ensuring administrative control. This pragmatic approach to governance and family management, which included providing abundantly for his children, stands in stark contrast to his earlier folly, yet it concludes with a telling mention of his extensive polygamy, a practice that carried its own complex implications for the royal household and adherence to divine law.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several literary devices to convey its nuanced message. There is a clear Contrast between Rehoboam's initial folly, which led to the kingdom's division, and the "wisdom" he now demonstrates in managing his family and consolidating his remaining territory. This highlights a period of growth and pragmatic leadership, showing a king who learns from his mistakes. Juxtaposition is also evident, as the detailed account of his strategic and wise actions is immediately followed by the blunt statement about his desire for "many wives." This abrupt shift subtly introduces a potential flaw or area of concern, even amidst his apparent success, creating a sense of unease. The mention of "many wives" can also be seen as a form of Foreshadowing or Irony, echoing the similar practice of his father, Solomon, whose numerous foreign wives ultimately led him astray from God. While the verse doesn't explicitly state negative consequences for Rehoboam here, the Chronicler's audience would have been acutely aware of the historical implications of such a practice for Israelite kings, subtly hinting at future challenges or spiritual compromises despite his current display of wisdom.
THEOLOGICAL AND THEMATIC CONNECTIONS
2 Chronicles 11:23 offers a nuanced perspective on leadership, demonstrating that even flawed individuals can learn and exhibit periods of profound wisdom. Rehoboam's strategic actions underscore the importance of pragmatic governance and foresight in managing complex family and political dynamics, especially in a time of national instability. However, the verse also subtly introduces the tension between human wisdom and divine principles, particularly concerning the practice of polygamy. While Rehoboam's dispersion of his sons was a shrewd political move to secure his kingdom, his multiplying of wives, though culturally accepted and perhaps politically expedient, stood in direct contravention of God's specific commands for Israelite kings. This foreshadows potential spiritual and familial complications, highlighting a recurring biblical theme: true wisdom is not merely cunning or effective strategy, but also adherence to God's revealed will, which ultimately ensures lasting stability and blessing.
REFLECTION AND APPLICATION
Rehoboam's story in 2 Chronicles 11:23 offers valuable lessons for leaders and individuals alike. It demonstrates that even after significant failures, there is room for growth, learning, and the application of wisdom. Rehoboam, who once stubbornly rejected wise counsel and precipitated the kingdom's division, later exhibits strategic foresight in securing his kingdom and managing his family. This reminds us that past mistakes do not define our future potential for effective and discerning action; rather, they can be catalysts for growth and a deeper understanding of true wisdom. For those in positions of leadership, the verse underscores the importance of strategic planning, proactive problem-solving (like preventing internal power struggles), and providing for those under one's care. However, the concluding mention of his many wives serves as a crucial caveat: even when human wisdom is employed effectively in one area, unaddressed desires or culturally accepted practices that diverge from divine principles can sow seeds for future complications. It challenges us to consider not just the immediate efficacy of our plans, but their long-term spiritual and moral implications, striving for a holistic wisdom that aligns with God's character and commands.
Questions for Reflection
FAQ
Why did Rehoboam disperse his children throughout Judah and Benjamin?
Answer: Rehoboam dispersed his many sons throughout the fortified cities of Judah and Benjamin as a strategic act of wisdom to consolidate his power and ensure the stability of his kingdom. This served several key purposes: it prevented potential power struggles and rivalries among his numerous sons by scattering them rather than allowing them to concentrate influence in the capital; it secured loyalty and administrative control over key regions by placing trusted family members in positions of authority; and it provided for his large royal family by giving them significant roles and resources in the various cities. This was a common practice in ancient monarchies to manage succession and maintain control over a large territory, especially after a significant political upheaval like the division of the kingdom (see 2 Chronicles 10).
Was Rehoboam's practice of having "many wives" acceptable for an Israelite king?
Answer: While polygamy was a common practice among ancient Near Eastern monarchs for political alliances and producing many heirs, it was explicitly cautioned against for Israelite kings in the Mosaic Law. Deuteronomy 17:17 states that a king "must not multiply wives for himself, or else his heart will turn away." Rehoboam's father, King Solomon, famously violated this command, and his many foreign wives indeed led his heart astray from God (see 1 Kings 11:1-8). While 2 Chronicles 11:23 simply states that Rehoboam "desired many wives" without immediate judgment, the Chronicler's audience would have understood this practice as a potential source of spiritual compromise and familial strife, even if it was culturally accepted or politically expedient at the time.
CHRIST-CENTERED FULFILLMENT
Rehoboam's strategic wisdom in securing his kingdom and his dynastic line, even while flawed by his personal desires, points to the ultimate and perfect King, Jesus Christ. Unlike Rehoboam, whose kingdom was divided and whose reign was marked by both wisdom and compromise, Christ's kingdom is eternally united and perfectly governed (see Isaiah 9:6-7). Rehoboam's effort to disperse his sons to maintain control foreshadows Christ's perfect administration of His spiritual kingdom, not through dispersed earthly sons, but through the indwelling Holy Spirit and the establishment of His Church, which extends His rule and influence to every corner of the earth (see Acts 1:8 and Ephesians 1:22-23). Furthermore, while Rehoboam sought to secure his succession through multiplying wives and sons, Christ's eternal reign and perfect "seed" are secured through His singular, perfect obedience and resurrection, establishing an everlasting covenant that requires no human procreation or political maneuvering (see Hebrews 7:23-25). He is the true Lamb of God, the ultimate Son, who perfectly fulfills God's law and provides abundantly for His people, not with "victual" alone, but with eternal life and spiritual sustenance (see John 6:35).