When Rehoboam arrived in Jerusalem, he gathered an army to fight against Israel to reclaim the kingdom, but was forbidden by the prophet Shemaiah. Instead of pursuing conflict, Rehoboam fortified his remaining territories and heeded God's command to avoid war. This account illustrates a pivotal moment of obedience and strategic planning amidst political turmoil.

1. 2 CHRO ICLES 11 COMME TARY
EDITED BY GLE PEASE
1 When Rehoboam arrived in Jerusalem, he
mustered Judah and Benjamin—a hundred and
eighty thousand able young men—to go to war
against Israel and to regain the kingdom for
Rehoboam.
CLARKE, "Gathered of the house of Judah - See this account 1Ki_12:21-24
(note), and the notes there.
GILL 1-4, "And when Rehoboam was come to Jerusalem,.... After he had been
at Shechem, and had given his answer to the request of the men of Israel, upon which
they revolted from him: this and the three following verses are the same with 1Ki_12:21.
See Gill on 1Ki_12:21.
HE RY 1-12, "How the ten tribes deserted the house of David we read in the
foregoing chapter. They had formerly sat loose to that family (2Sa_20:1, 2Sa_20:2), and
now they quite threw it off, not considering how much it would weaken the common
interest and take Israel down from that pitch of glory at which it had arrived in the last
reign. But thus the kingdom must be corrected as well as the house of David. 1.
Rehoboam at length, like a bold man, raises an army, with a design to reduce the
revolters, 2Ch_11:1. Judah and Benjamin were not only resolved to continue their
allegiance to him, but ready to give him the best assistance they could for the recovery of
his right. Judah was his own tribe, that owned him some years before the rest did;
Benjamin was the tribe in which Jerusalem, or the greatest part of it, stood, which
perhaps was one reason why that tribe clave to him. 2. Yet, like a conscientious man,
when God forbade him to prosecute this design, in obedience to him he let it fall, either
because he reverenced the divine authority or because he knew that he should not
prosper if he should go contrary to God's command, but instead of retrieving what was
lost would be in danger of losing what he had. It is dangerous undertaking any thing, but
especially undertaking a war, contrary to the will of God. God calls him (2Ch_11:3),
Rehoboam the son of Solomon, to intimate that this was determined for the sin of
Solomon, and it would be to no purpose to oppose a decree that had gone forth. They
obeyed the words of the Lord; and though it looked mean, and would turn to their

2. reproach among their neighbours, yet, because God would have it so, they laid down
their arms. 3. Like a discreet man, he fortified his own country. He saw it was to no
purpose to think of reducing those that had revolted. A few good words might have
prevented their defection, but now all the forces of his kingdom cannot bring them back.
The think is done, and so it must rest; it is his wisdom to make the best of it. Perhaps the
same young counsellors that had advised him to answer them roughly urged him to fight
them, notwithstanding the divine inhibition; but he had paid dearly enough for being
advised by them, and therefore now, we may suppose, his aged and experienced
counsellors were hearkened to, and they advised him to submit to the will of God
concerning what was lost, and to make it his business to keep what he had. It was
probably by their advice that, (1.) He fortified his frontiers, and many of the principal
cities of his kingdom, which, in Solomon's peaceable reign, no care had been taken for
the defence of. (2.) He furnished them with good stores of victuals and arms, 2Ch_11:11,
2Ch_11:12. Because God forbade him to fight, he did not therefore sit down sullenly, and
say that he would do nothing for the public safety if he might not do that, but prudently
provided against an attack. Those that may not be conquerors, yet may be builders.
JAMISO , "2Ch_11:1-17. Rehoboam, raising an army to subdue Israel, is forbidden
by Shemaiah.
Rehoboam ... gathered of the house of Judah and Benjamin ... to fight
against Israel — (See 1Ki_12:21-24).
K&D 1-4, "Rehoboam's attitude to the ten rebel tribes. Cf. 1Ki_12:21-24. -
Rehoboam's purpose, to subdue these tribes by force of arms, and bring them again
under his dominion, and the abandonment of this purpose in consequence of the
command of the prophet Shemaiah, belong in a certain measure to the history of the
revolt of the ten tribes from the house of David; for the revolt only became an
accomplished fact when the prophet Shemaiah proclaimed in the name of the Lord that
the matter was from the Lord. 2Ch_11:3. Of Jahve was the thing done; He had ordained
the revolt as a chastisement of the seed of David for walking no more in His ways.
Solomon had, by allowing himself to be seduced by his many foreign wives into
departing from the Lord, exposed himself to the divine displeasure, and his successor
Rehoboam increased the guilt by his impolitic treatment of the tribes dissatisfied with
Solomon's rule, and had, if not brought about the revolt, yet hastened it; but yet the
conduct of these tribes was not thereby justified. Their demand that the burdens laid
upon them by Solomon should be lightened, flowed from impure and godless motives,
and at bottom had its root in discontent with the theocratic rule of the house of David
(see on 1Ki_12:21.). The expression, “to all Israel in Judah and Benjamin,” is deeper than
“the whole house of Judah and Benjamin and the remnant of the people,” i.e., those
belonging to the other tribes who were dwelling in the tribal domains of Judah and
Benjamin (1Ki_12:23); for it characterizes all who had remained true to the house of
David as Israel, i.e., those who walked in the footsteps of their progenitor Israel (Jacob).
BI 1-4, "Ye shall not go up, nor fight against your brethren.
The restraints of Divine providence
I. Restraints made unmistakably clear.

3. II. Restraints merciful in design.
III. Restraints timely made.
IV. Restraints implicitly heeded. (J. Wolfendale.)
Uninsured preparations
Pity it is that God seems to allow us to go to such costs and then stops us just at the last
moment. "Ye shall not go up." There is pity in the arrangement, but it is not on the side
of God. It is a pity that we did not consult God before we called the enemy together. He
will be consulted at one end. He wishes to be consulted at the beginning, but if we will
not consult Him there, we must consult Him at the end. Our preparations amount to
nothing if they are not inspired. All our education comes to smoke and wind if it be not
an education derived from the altar and enriched with the wisdom of God. Send out a
hundred and fourscore thousand chosen men from academy and college and university,
loaded with the blank cartridges of ten thousand certificates and testimonials; if the
Lord is not in it He will send them all back again until He calls for their aid. (J. Parks, D.
D.)
ELLICOTT, "(1) And when Rehoboam.—And Rehoboam came . . . and he
gathered. The chronicler omits 1 Kings 12:20, which relates the call of Jeroboam to
the throne of Israel. The present verse is a slightly abridged form of 1 Kings 12:21.
The kingdom.—Mamlâkâh. Kings, m’lûkâh
COFFMA , "It was impossible for Rehoboam to recover from the stupid blunder
he had already made. If he had proceeded against Jeroboam, the strong probability
is that Jeroboam would have defeated him and brought an even greater disaster
upon Rehoboam and Jerusalem. See the parallel account in 1 Kings 12:21-24.
REHOBOAM'S BUILDI G PROGRAM
The Chronicler accepted the renunciation of orthern Israel regarding their having
"no inheritance in the son of Jesse" (10:16), and proceeded to ignore the northern
kingdom altogether, except where their history involved Judah. He turned his
attention to recording the progression of the southern kingdom's rulers, in some
instances, giving a more complete report than we found in Kings. Examples of this
are in this chapter.
PARKER, "Divine Interposition
2 Chronicles 11
HERE is a king who has made all his arrangements with regard to a certain issue,
and as he stands in full equipment for his work it will be instructive to look upon the
figure which he makes in history.

4. "And when Rehoboam was come to Jerusalem, he gathered of the house of Judah
and Benjamin an hundred and fourscore thousand chosen men, which were
warriors, to fight against Israel [a number which does not appear too large
according to 2 Samuel 24:9], that he might bring the kingdom again to Rehoboam" (
2 Chronicles 11:1).
Everything is thus set in order, and if heaven helps men who help themselves, there
can be no doubt as to the issue of this costly and portentous arrangement. Why does
he lose time? With a hundred and eighty thousand chosen men at his command,
why does he halt? He might strike, and in one blow win the victory: why does he not
uplift his arm, and deliver the fatal and successful blow? Are there some things in
life that are not seen? Are there forces that have no definite presence to the naked
eye? Are there misgivings of heart? Are there spiritual impressions amounting
almost to revelations? There must be: and all these spectral influences have had a
wonderful effect upon human action, and upon the whole circle and movement of
human progress. Let us call them impressions, curious feelings, incalculable forces;
let us strip them of every taint of religious appearance and significance; still, there
they are, and they must be accounted for, or left foolishly without any account or
exposition. The Bible does not hesitate about the matter. With the frankness of
honesty it tells the whole tale. The Bible is never afraid to mention the name of God.
Truly it would appear as if it were the only book where he was at home. Other
books apologise for him: introduce him with pomp that cannot be real; revere him
with worship that must be artificial: but within the sanctuary of the inspired volume
God comes and goes and moves with familiarity, with condescension, and yet ever so
as to make men think more than they can say.
GUZIK, "2 CHRO ICLES 11 - THE DEFECTIO OF THE LEVITES
A. The reign of Rehoboam, the son of Solomon.
1. (2 Chronicles 11:1-4) A prophet prevents a civil war, allowing the northern tribes
to secede.
ow when Rehoboam came to Jerusalem, he assembled from the house of Judah
and Benjamin one hundred and eighty thousand chosen men who were warriors, to
fight against Israel, that he might restore the kingdom to Rehoboam. But the word
of the LORD came to Shemaiah the man of God, saying, “Speak to Rehoboam the
son of Solomon, king of Judah, and to all Israel in Judah and Benjamin, saying,
‘Thus says the LORD: “You shall not go up or fight against your brethren! Let
every man return to his house, for this thing is from Me.” ‘ “ Therefore they obeyed
the words of the LORD, and turned back from attacking Jeroboam.
a. When Rehoboam came to Jerusalem, he assembled from the house of Judah and
Benjamin one hundred and eighty thousand chosen men who were warriors: This
was the time of Jeroboam’s rebellion against the house of David. Rehoboam
intended to keep the kingdom united by force.

5. b. To fight against the house of Israel, that he might restore the kingdom to
Rehoboam: Rehoboam intended to make war against the seceding tribes of Israel,
but God spoke through a prophet and stopped him. To his credit - or perhaps due to
a lack of courage - Rehoboam listened to God’s word through Shemaiah the man of
God.
i. “Here is one Shemaiah, - some of you never heard of him before, perhaps you will
never hear of him again; he appears once in this history, and then he vanishes; he
comes, and he goes, - only fancy this one man constraining to peace a hundred and
eighty thousand chosen men, warriors ready to fight against the house of Israel, by
giving to them in very plain, unpolished words, the simple command of God . . .
Why have we not such power? Peradventure, brethren, we do not always speak in
the name of the Lord, or speak God’s Word as God’s Word. If we are simply tellers
out of our own thoughts, why should men mind us?” (Spurgeon)
PULPIT, "The first four verses of this chapter would have been better placed as the
conclusion of the previous chapter. They correspond with 1 Kings 12:21-24; and
they tell how Rehoboam was restrained from making bad worse, in a hopeless
attempt to recover the seceding ten tribes, by war that would have been as bloody as
foredoomed to failure. "The word of the Lord" to this intent came to the Prophet
Shemaiah, and through him to Rehoboam. The remaining verses of the chapter are
new matter, and belong to Chronicles alone. They tell how Rehoboam set to work to
fortify his towns, or rather many of them (1 Kings 12:5-12); how he received priests
and others from the kingdom of the ten tribes (1 Kings 12:13-17); and, last and
worst, of the wives and concubines he took (1 Kings 12:18-23).
2 Chronicles 11:1
He gathered of the house of Judah and Benjamin. The parallel (1 Kings 12:21) says
more distinctly, "The house of Judah with the tribe of Benjamin." They of
Jeroboam (2 Chronicles 10:16) had flung it at Judah: " ow, David, see to thine own
house." Rehoboam, of course, does this very thing. For the first time,formally,
Benjamin is now introduced as throwing in its lot with Judah, and the acted
prophecy of Ahijah is seen fulfilled; the chiefest of the tribes, and the tribe that
came of the youngest and most petted of old Jacob's sons, are now wedded to the
end. The tribe of Benjamin lay hemmed in between Ephraim, to which it had once
much leaned, and to which (as Benjamin was the blood-uncle of Ephraim) it was
more closely related, and Judah, with which it had once been at variance (2 Samuel
2:12-32; 2 Samuel 3:1-27; 2 Samuel 20:1). But exactly on the border-line of Judah
and Benjamin rose the city Jerusalem and the temple (Joshua 15:8; Joshua 18:16;
Jeremiah 20:2); and, beyond doubt, this fact had helped to bring about the much
more friendly feeling, if not absolutely close union, that now for some time had
existed between these two tribes in their contiguous allotments. A hundred and four-
score thousand chosen men, which were warriors. According to Joab, in David's
time the men able to bear arms of Judah alone were five hundred thousand (2
Samuel 24:9). Compare the numbers in the next reign (2 Chronicles 13:3), and, later

6. on still, in Jehoshaphat's (2 Chronicles 17:14-18). Both of these show that Abijah
and Jehoshaphat respectively had improved the time given to training much larger
armies, whereas now Rehoboam was taken by surprise.
2 But this word of the Lord came to Shemaiah the
man of God:
ELLICOTT, "(2) The Lord.—Kings has “God” twice. The chronicler does not
always avoid the name Jehovah.
Shemaiah.—So Kings. The chronicler writes the longer form, Shemayâhu; and so
Ahiyâhu in 2 Chronicles 10:15.
PULPIT, "Shemaiah the man of God. This is the first historical mention (1 Kings
12:22) of Shemaiah. The second is found in 2 Chronicles 12:5, 2 Chronicles 12:7, on
occasion of the invasion of Judah and Jerusalem by Shishak King of Egypt; anti the
third, in the same chapter, 2 Chronicles 12:15, that he wrote a book respecting the
acts of Rehoboam. The expression, "man of God," owns to a somewhat unexplained
history. It is first found in the added part of Deuteronomy (Deuteronomy 33:1),
where it is applied to Moses. It occurs once in Joshua (Joshua 14:6); twice in Judges
( 13:6, 13:8); four times in Samuel (1 Samuel 2:27; 1 Samuel 9:6-8); twenty-nine
times in Kings; six times in Chronicles; once each in Ezra, ehemiah and Jeremiah.
3 “Say to Rehoboam son of Solomon king of
Judah and to all Israel in Judah and Benjamin,
BE SO , ". Speak unto Rehoboam the son of Solomon — Intimating that this was

7. determined for the sin of Solomon, and therefore could not be reversed. But for all
explanation of this paragraph, see notes on 1 Kings 12:21-24.
ELLICOTT, "(3) King of Judah.—By this significant expression accomplished facts
receive at the outset the seal of Divine assent.
All Israel in Judah and Benjamin.—Kings, “all the house of Judah and Benjamin,
and the remnant of the people;” where the second phrase seems to define the first,
for the house of Judah and Benjamin was the remnant of Israel that continued loyal
to David. In that case, the chronicler’s phrase is a mere abbreviation, denoting
whatever of Israel was comprised in the two faithful tribes. (Comp. 2 Chronicles
10:17.) But there may be a hint that Judah and Benjamin were the true Israel, and
that the apostate orth had forfeited its right to that honourable name. Others
suppose a reference to members of orthern tribes dwelling in the territory of
Judah and Benjamin. Syriac, “to Rehoboam . . . and to the house of Benjamin, and
to all Israel, and to the remnant of the people.” LXX., “to all Judah and Benjamin”
simply.
PULPIT, "To all Israel in Judah and Benjamin. There is difference of opinion as to
who are intended in the expression, "all Israel," already confessedly ambiguous in
two other passages. When we consider the mention of Rehoboam personally in the
former clause of the verse, it would seem most probable that the meaning is all the
people of the nation, resident in the Judah and Benjamin allotments, i.e. the nation
called collectively Israel. This will include "the remnant" spoken of in the parallel (1
Kings 12:23, compared with 17).
4 ‘This is what the Lord says: Do not go up to
fight against your fellow Israelites. Go home,
every one of you, for this is my doing.’” So they
obeyed the words of the Lord and turned back
from marching against Jeroboam.
ELLICOTT, "(4) Thus saith the Lord.—The words of the prophecy are reported as
in 1 Kings 12:24, omitting “the sons of Israel” after “your brethren.”

8. This thing is done of me.—Literally, from me became (arose) this matter; viz., of the
revolt of the ten tribes. (Comp. 2 Chronicles 10:15 : “For the cause was of God.”)
Words.—“Word,” Kings and the versions here, no doubt rightly, as this is the usual
phrase. But comp. 1 Samuel 15:1.
From going against Jeroboam.—Kings, “To go away, according to the word of the
Lord “—a tautology which the chronicler has avoided. The rest of the chapter is
wanting in the Syriac and Arabic Versions, which have instead 1 Kings 12:25-30; 1
Kings 13:34; 1 Kings 14:1-9, where they break off abruptly, without finishing
Ahijah’s prophecy.
PARKER, "The explanation, therefore, is to be found in the second verse,—
"But the word of the Lord came to Shemaiah [a prophet who is not mentioned
again] the man of God, saying,... Ye shall not go up" ( 2 Chronicles 11:2, 2
Chronicles 11:4).
Pity it is that God seems to allow us to go to such lengths, and then stops us just at
the last moment. Everything has been completed, every sword has been whetted,
every bayonet has been pointed, every ounce of powder has been flasked; and then
he says, Stand still: return to your homes: this is a warfare not appointed in heaven,
this is a controversy not signed by the name divine: return, and in silence repent of
your folly. It is not a pity that such should be the case, although we have so said as a
point of introduction. There is a pity in the arrangement, but it is not on the side of
God. It is a pity that we did not consult God before we called the army together. He
will be consulted at one end; he wishes to be consulted at the beginning, but if we
will not consult him there we must consult him at the end. It is impossible but that
the divine will must prevail. "In all thy ways acknowledge him, and he shall direct
thy paths:" not, Mark out thy path, create for thyself a way, and when thou hast
walked every mile of it ask his approbation upon it,—be not surprised if then he
turn suddenly round, and say in the stunned ear, "There is a way which seemeth
right unto a Prayer of Manasseh , but the end thereof are the ways of death." Our
preparations amount to nothing if they are not inspired. All our education comes to
smoke and wind if it be not an education derived from the altar and enriched with
the wisdom of God. Send out a hundred and fourscore thousand chosen men from
academy and college and university, loaded with the blank cartridges of ten
thousand certificates and testimonials: if the Lord is not in it he will send them all
back again until he calls for their aid. Go not a-warfare at your own charges; run
not the race in your own strength; take unto you the whole panoply of God, and
gird yourselves in God"s presence before running one step professedly on God"s
business. These great rebukes help us to understand a good deal of the solemnity of
life. If the rebukes were little the lessons would be superficial. God allows us
therefore to build the tower a long way up. If he overturned the first line or two of
bricks we should think nothing of it: he permits us to rear the scaffold and to build
quite up in the air, and to really begin to think that we may land in heaven; and
then he throws down tower and scaffold and builders, and makes the men who

9. thought themselves wise babble in foreign tongues. It is when he allows us to go a
long way on the road, and then turns us back, that we begin to think—happy we if
we begin to pray.
"Ye shall not go up, nor fight against your brethren" ( 2 Chronicles 11:4).
Accommodating this expression, we may profitably reflect upon the impiety and the
crime of brother fighting with brother in any of the relations of life. This is not a
mere question of controversy, interchange of opinion, or conflict of judgment; all
this is permissible between the dearest friends; the fighting that is meant is a fight of
the soul, a mutual hatred, a deadly animosity, a thirst for each other"s blood. We
see the vividness of this exhortation when we limit it to two brothers according to
the flesh; then how horrible the fratricidal war, how detestable is the spirit that
tears one heart out of the embrace of another; thus through the individual we
proceed to the race, and through the race even in its social relations we proceed to
that higher brotherhood which is independent of place and time and which best
represents God"s idea of humanity. It is the province of Christ to show that all men
are brethren; terms that have been belittled or narrowed or confined within their
easily measurable bounds are taken up by Christ and amplified into their proper
meaning and responsibility. Who is my mother? and who are my brethren? He that
doeth the will of my Father which is in heaven, the same is my brother, and sister,
and mother. Jesus Christ does not come to make little narrow relations of human
nature; all these he regards in their proper magnitude and at their proper value, but
he seeks to extend the meaning of that which is eternal and local so as to include that
which belongs to the whole race and to all lands and times. The first murder was
fratricidal. Murder is always a supreme wickedness against God, but when it is the
murder of brother by brother it reaches a height of aggravation and perfidy, for
which there are no adequate words. The exhortation against fratricidal conflict in a
natural or political sense acquires additional significance and pathos in all its moral
and spiritual applications. How pitiable is the aspect presented to outsiders when
one Christian communion is in conflict with another, and especially when the
conflict arises out of differences which are comparatively microscopic and trivial.
We are continually exhorted to love as brethren. Jesus Christ makes our mutual
love into an argument or a persuasive, desiring in his intercessory prayer that all his
disciples might be one, in order that the world seeing their unity might glorify the
God of all. "We know that we have passed from death unto life, because we love the
brethren." "If a man say, I love God, and hateth his brother, he is a liar; for he that
loveth not his brother whom he hath seen, how can he love God whom he hath not
seen?" When the observing world sees the love manifested by the Church of Christ,
it may not be able to understand metaphysical theology, or to accept formulated
opinion and dogma, but it will be constrained to say, See how these Christians love
one another: these men have been with Christ, and have learned of him. Thus it lies
within the power of all men to contribute somewhat to the practical and persuasive
argument of Christianity.
PULPIT, "This thing is from me; i.e. the punishing disruption; not the precedent
causes with the entirety of historical events; this punishing and Wither, sing

10. disruption is not to be "lightly healed" The man who did what caused it, the men
who did what caused it, cannot thus each undo what they have done—least of all
undo it by the appeal of war. They and theirs will have, long as life lasts, as lives
last, to go through the baptism of bitter suffering, and leave a heritage of the same
for others.
Rehoboam Fortifies Judah
5 Rehoboam lived in Jerusalem and built up
towns for defense in Judah:
BAR ES, "Rehoboam was between two dangers: on the north he might be attacked
by Jeroboam, on the south by Jeroboam’s ally, Egypt. From this side was the greater
peril, and therefore out of the 15 cities fortified, all but three were on the southern or
western frontier, where Egypt would be most likely to attack.
CLARKE, "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 1Ki_12:25.
GILL, "And Rehoboam dwelt in Jerusalem,.... The metropolis of Judah, and the
capital city of his kingdom:
and built cities for defence in Judah; that is, rebuilt, enlarged, and fortified them;
for otherwise they were built before, though neglected before the revolt of the ten tribes;
but now it became necessary to make them more capacious and strong, to protect his
people, and defend himself against Israel; for though he was forbid to act offensively,
and therefore contented himself to abide in Jerusalem, and not go forth to war; yet he
might lawfully put himself into a condition of defence.
JAMISO 5-11, "And Rehoboam dwelt in Jerusalem,.... The metropolis of Judah,
and the capital city of his kingdom:
and built cities for defence in Judah; that is, rebuilt, enlarged, and fortified them;
for otherwise they were built before, though neglected before the revolt of the ten tribes;

11. but now it became necessary to make them more capacious and strong, to protect his
people, and defend himself against Israel; for though he was forbid to act offensively,
and therefore contented himself to abide in Jerusalem, and not go forth to war; yet he
might lawfully put himself into a condition of defence.
K&D, "And Rehoboam dwelt in Jerusalem,.... The metropolis of Judah, and the
capital city of his kingdom:
and built cities for defence in Judah; that is, rebuilt, enlarged, and fortified them;
for otherwise they were built before, though neglected before the revolt of the ten tribes;
but now it became necessary to make them more capacious and strong, to protect his
people, and defend himself against Israel; for though he was forbid to act offensively,
and therefore contented himself to abide in Jerusalem, and not go forth to war; yet he
might lawfully put himself into a condition of defence.
BE SO , "2 Chronicles 11:5. Rehoboam built cities for defence in Judah — That
is, repaired, enlarged, and fortified them: for these cities, or divers of them, were
built before, as appears from Joshua 10:10; Joshua 12:15; Joshua 15:24; Joshua
15:33-58; Joshua 19:42.
ELLICOTT, "(b) REHOBOAM STRE GTHE S THE DEFE CES OF HIS
KI GDOM (2 Chronicles 11:5-12).
This section is peculiar to the chronicler.
(5) Dwelt in Jerusalem.—As the capital.
Cities for defence.—(‘Arîm l’mâçôr = ‘arê mâçôr; 2 Chronicles 8:5), “embattled
cities; “LXX., πόλεις τειχήρεις.
In Judah.— ot the territory of the tribe, but the kingdom is intended, for some of
the fortresses were in Benjamin (2 Chronicles 11:10).
COFFMA , "These verses and through 2 Chronicles 11:17, below, are parallel to 1
Kings 12:25-33, where one will find most of our comments. These preparations
which Rehoboam made against possible invasion of the greatly weakened southern
Israel were a prophecy of the beleaguered nation's future history. A divided Israel
would be unable to dominate the Mid-east as did David and Solomon.
GUZIK, "2. (2 Chronicles 11:5-12) Rehoboam turns his attention to defense.
So Rehoboam dwelt in Jerusalem, and built cities for defense in Judah. And he built
Bethlehem, Etam, Tekoa, Beth Zur, Sochoh, Adullam, Gath, Mareshah, Ziph,
Adoraim, Lachish, Azekah, Zorah, Aijalon, and Hebron, which are in Judah and
Benjamin, fortified cities. And he fortified the strongholds, and put captains in
them, and stores of food, oil, and wine. Also in every city he put shields and spears,
and made them very strong, having Judah and Benjamin on his side.

12. a. Built cities for defense in Judah: Stung by the civil war that more than halved his
kingdom, Rehoboam set his focus on defense, building a series of fortified cities for
defense.
i. “The fifteen cities that Ezra lists lie towards Judah’s southern and western
borders. Their choice seems to have been dictated by threat from Egypt (2
Chronicles 12:2-4).” (Payne)
b. In every city he put shields and spears, and made them very strong: Rehoboam
sought to strengthen his kingdom and succeeded to some extent. Yet overall he
neglected the spiritual things necessary to strengthen his kingdom.
i. “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.” (Clarke)
PULPIT, "These eight verses tell how Rehoboam, relieved of the responsibility of
attempting to reconquer the revolted, wisely betakes himself to strengthening and
defending what was left to him. He builds fifteen "fenced cities," or "cities for
defence," twelve of them south and west of Jerusalem, for lear of Egypt; he fortifies
certain strongholds, officering them, provisioning them, and supplying to them and
"every several city" the necessary weapons of warfare and shields.
6 Bethlehem, Etam, Tekoa,
BAR ES, "See Josh. 15 and notes at Jos_15:33-36, notes; Jos_15:48-51, notes; Jos_
15:58-59, notes.
For Adullam see 1Sa_22:1 note. It was in the near neighborhood of Socoh Jos_15:35;
but its site cannot be actually fixed. It was a place of great antiquity Gen_38:1.
GILL, "He built even Bethlehem,.... The place of our Lord's birth, about six miles
from Jerusalem:
and Etam; another city in the tribe of Judah; see 1Ch_4:32, there was a rock of this
name, Jdg_15:8 and a fountain from whence waters were conveyed into the pool at
Jerusalem, spoken of in Jewish writings (b):
and Tekoah; of which place Amos the prophet was, and which was about twelve miles

13. from Jerusalem. Rauwolff (c) speaks of it as a fortified place now; he says it has a strong
and mighty castle, built on a great and high hill.
(b) Cippi Heb. p. 10. (c) Travels, par. 3. c. 22. p. 321. Ed. Ray.
K&D, "And Rehoboam dwelt in Jerusalem,.... The metropolis of Judah, and the
capital city of his kingdom:
and built cities for defence in Judah; that is, rebuilt, enlarged, and fortified them;
for otherwise they were built before, though neglected before the revolt of the ten tribes;
but now it became necessary to make them more capacious and strong, to protect his
people, and defend himself against Israel; for though he was forbid to act offensively,
and therefore contented himself to abide in Jerusalem, and not go forth to war; yet he
might lawfully put himself into a condition of defence.
ELLICOTT, "(6) He built even.—And he built—i.e., fortified.
Beth-lehem.—Beit-lahm, on a rocky eminence, two hours south of Jerusalem
(Genesis 35:19; Micah 5:2; Matthew 2:6). The birthplace of David and of Christ.
Etam.—Ain Attân; different from the place mentioned in 1 Chronicles 4:32 and
Judges 15:8, which lay in Simeonite territory.
Tekoa.—Teku’a; ruins on a hill two hours south of Bethlehem. (See Joshua 15:59,
ote.)
PULPIT, "Bethlehem. This was a case not of actual new building of a city, but of
restoring and strengthening it. Bethlehem, originally Ephrath (Genesis 35:16;
Genesis 48:7), was one of the very oldest towns existent in Jacob's time. It was not
called Bethlehem till long after the settlement of the tribes. It was six miles from
Jerusalem, on the east of the road to Hebron. Etam. A place near Bethlehem;
possibly the resort of Samson after his revenge on the Philistines ( 15:8, 15:11). It
was not the Etam mentioned as belonging to Simeon (1 Chronicles 4:32). Tekoa.
According to Jerome, as also Eusebius, six Roman miles from Bethlehem, and nine
from Jerusalem, or else, possibly by another road, twelve (Jerome's 'Pro-oemium in
Amos,' and his 'Onomasticon'). It is absent from the Hebrew catalogue of Judah
towns (Joshua 15:49), but is in the Septuagint Version of it. It was the place of the
"wise woman" of 2 Samuel 14:2.
7 Beth Zur, Soko, Adullam,

14. GILL, "And Bethzur, and Shocho, and Adullam. All in the tribe of Judah, of
which see Jos_15:35.
K&D, "And Rehoboam dwelt in Jerusalem,.... The metropolis of Judah, and the
capital city of his kingdom:
and built cities for defence in Judah; that is, rebuilt, enlarged, and fortified them;
for otherwise they were built before, though neglected before the revolt of the ten tribes;
but now it became necessary to make them more capacious and strong, to protect his
people, and defend himself against Israel; for though he was forbid to act offensively,
and therefore contented himself to abide in Jerusalem, and not go forth to war; yet he
might lawfully put himself into a condition of defence.
ELLICOTT, "(7) Beth-zur.—Beit-sûr; a ruin midway between Urtâs and Hebron
(Joshua 15:58).
Shoco.—Heb., Sôcô; es Suweikeh, in Wady Sumt, three and a-half hours south-west
of Jerusalem (Joshua 15:35; 1 Samuel 17:1).
Adullam.—Joshua 15:35. Perhaps Aid-el-Mieh.
PULPIT, "Beth-zur. About five miles north of Hebron (see Joshua 15:58; 1
Chronicles 2:45; ehemiah 3:16). Shoco; properly, Socoh, in the Shefelah (Joshua
15:35). According to Jerome and Eusebius, it was about nine miles from
Eleutheropolis, on the road to Jerusalem (see also 1 Samuel 17:1). Adullam. In the
Shefelah (Joshua 15:35). It was an ancient place (Genesis 38:1, Genesis 38:12,
Genesis 38:20; Joshua 12:15; ehemiah 11:30). See also the familiar passages (1
Samuel 22:1; 2 Samuel 23:13; 1 Chronicles 11:15).
8 Gath, Mareshah, Ziph,
BAR ES, "For Gath, see Jos_13:3 note. Its native king, Achish 1Ki_2:39, is to he
regarded, not as an independent monarch, but as one of the many vassal-kings over
whom Solomon reigned 2Ch_9:23. For Mareshah, see Jos_15:44, for Ziph, Jo
GILL, "For Gath, see Jos_13:3 note. Its native king, Achish 1Ki_2:39, is to he
regarded, not as an independent monarch, but as one of the many vassal-kings over

15. whom Solomon reigned 2Ch_9:23. For Mareshah, see Jos_15:44, for Ziph, Jos_15:55.
K&D, "And Rehoboam dwelt in Jerusalem,.... The metropolis of Judah, and the
capital city of his kingdom:
and built cities for defence in Judah; that is, rebuilt, enlarged, and fortified them;
for otherwise they were built before, though neglected before the revolt of the ten tribes;
but now it became necessary to make them more capacious and strong, to protect his
people, and defend himself against Israel; for though he was forbid to act offensively,
and therefore contented himself to abide in Jerusalem, and not go forth to war; yet he
might lawfully put himself into a condition of defence.
ELLICOTT, "8) Gath.—Uncertain. Perhaps in the Wady-el-Gat north of Ascalon.
(See 1 Kings 2:39 and 1 Chronicles 18:1, from a comparison of which it appears
that, under Solomon, Gath was ruled by a vassal king.)
Mareshah.—Marash; a ruin two miles south of Beit-jibrin, Eleutheropolis (Joshua
15:44; 2 Chronicles 14:9).
Ziph.—Tel Zif; ruins about one hour and a quarter south east of Hebron (Joshua
15:55; 1 Samuel 23:14, seqq.) Another Judean Ziph is mentioned (Joshua 15:24).
PULPIT, "Gath. Site still unknown. Some think it may be the Gath-rimmon of Dan
(Joshua 19:45). Otherwise it is Gath of the Philistines (Joshua 13:3; 1 Samuel 6:17),
and of Goliath (1 Samuel 17:4, 1 Samuel 17:23). I.L.P in Dr. Smith's 'Bible
Dictionary,' 1.656, wishes to find it on a hill now called Tel-es-Safleh, on one side of
the Plain of Philistia, about ten miles east of Ashdod and south—east of Ekron. See
also "Topographical Index," p. 411, in Conder's ' andbook to the Bible,' 2nd edit.
Other interesting references are 1 Samuel 17:1, 1 Samuel 17:52; 1 Samuel 21:10; 1
Chronicles 18:1; 2 Chronicles 26:6; 1 Kings 2:39; 2 Kings 12:17; Amos 6:2.
Mareshah. In the Shefelah (Joshua 15:44), now Marash, a short distance south of
Eleutheropolis. Zerah the Cushite came here when he was invading Judaea (ch.
14:9. See also ch. 20:37; Micah 1:15). It was taken by John Hyreanus, B.C. 110, and
was demolished by the Parthians, B.C. 39. Ziph. Probably the present Tel-Lif, a
little south-east of Hebron (Joshua 15:55; see also 24. See also 1 Samuel 23:14-24; 1
Samuel 26:2).
9 Adoraim, Lachish, Azekah,

16. GILL, "The site of Adoraim is uncertain. For Lachish, see Jos_10:3; Azekah, Jos_
10:10; Zorah, Jos_15:33; Aijalon, Jos_10:12; Hebron, Jos_14:15. No one of the cities
was really within the limits of the tribe of Benjamin. The writer uses the phrase “Judah
and Benjamin” merely as the common designation of the southern kingdom (compare
2Ch_11:12 and 2Ch_11:23).
K&D, "And Rehoboam dwelt in Jerusalem,.... The metropolis of Judah, and the
capital city of his kingdom:
and built cities for defence in Judah; that is, rebuilt, enlarged, and fortified them;
for otherwise they were built before, though neglected before the revolt of the ten tribes;
but now it became necessary to make them more capacious and strong, to protect his
people, and defend himself against Israel; for though he was forbid to act offensively,
and therefore contented himself to abide in Jerusalem, and not go forth to war; yet he
might lawfully put himself into a condition of defence.
ELLICOTT, "(9) Adoraim.—Dûra; a village about seven and a-half miles south
west of Hebron. Called αδωρα 1 Maccabees 13:20, and often mentioned by Josephus
in connection with Marissa (Mareshah). The name is not found elsewhere in the Old
Testament.
Lachish.—Um Lakis; a ruined city on a round hill, seven hours west of Beit-jibrîn,
on the road from Hebron to Gaza (Joshua 10:3; Joshua 15:39).
Azekah.—Uncertain; near Socoh (1 Samuel 17:1; Joshua 10:10; Joshua 15:35).
PULPIT, "Adoraim. This name is not found anywhere else. The meaning of the
word is "two heaps," and very probably describes the physical features of the site. It
is probably the modern Dura. Its site is otherwise unknown. Lachish (see Joshua
15:39; also Joshua 10:3; Joshua 12:11); probably the modern Um Lakis, that lies on
the road to Gaza. Other interesting references are 2 Kings 14:19; 2 Kings 18:14-17;
2 Kings 19:8; ehemiah 11:30; Micah 1:13. Azekha (see Joshua 15:35; also Joshua
10:10); it was in the Shefelah (see also 1 Samuel 17:1; ehemiah 11:30; Jeremiah
34:7). The site of it is not identified.
10 Zorah, Aijalon and Hebron. These were
fortified cities in Judah and Benjamin.

17. K&D, "2Ch_11:10
Zorah, Samson's birthplace, is represented by the ruin Sura, at the south-west end of
the ridge, which encloses the Wady es Surar on the north; see on Jos_15:33. To the
north of that again lay Ajalon, now the village Jâlo, on the verge of the plain Merj ibn
Omeir, four leagues to the west of Gibeon; see on Jos_10:12 and Jos_19:42. Finally,
Hebron, the ancient city of the patriarchs, now called el Khalil (The friend of God, i.e.,
Abraham); see on Gen_23:2. All these fenced cities lay in the tribal domain of Judah,
with the exception of Zorah and Ajalon, which were assigned to the tribe of Dan (Jos_
19:41.). These two were probably afterwards, in the time of the judges, when a part of the
Danites emigrated from Zorah and Eshtaol to the north of Palestine (Jdg_18:1), taken
possession of by Benjamites, and were afterwards reckoned to the land of Benjamin, and
are here named as cities which Rehoboam fortified in Benjamin. If we glance for a
moment at the geographical position of the whole fifteen cities, we see that they lay
partly to the south of Jerusalem, on the road which went by Hebron to Beersheba and
Egypt, partly on the western slopes of the hill country of Judah, on the road by Beit-
Jibrin to Gaza, while only a few lay to the north of this road towards the Philistine plain,
and there were none to the north to defend the kingdom against invasions from that
side. “Rehoboam seems, therefore, to have had much more apprehension of an attack
from the south and west, i.e., from the Egyptians, than of a war with the northern
kingdom” (Berth.). Hence we may conclude that Rehoboam fortified these cities only
after the inroad of the Egyptian king Shishak.
ELLICOTT, "(10) Zorah.—Sur’ah; a ruin on the ridge north of the Wady-es-Surar.
The birthplace of Samson.
Aijalon.—Yalo, north of Sur’ah, four leagues west of Gibeon. Zorah and Aijalon, or
Ajalon, may have become Benjamite cities at the epoch of the migration of Dan
(Judges 18). (See Joshua 19:41-42; also Joshua 15:33; Joshua 10:12.) Of the fifteen
fortified cities here enumerated these two lay farthest north.
Hebron.—El Khalil (Genesis 23:2).
Which are in Judah and in Benjamin.—This refers to the entire list.
Fenced cities.—‘Arê metsûrôth (“cities of ramparts,” or “strongholds”); a phrase
peculiar to the chronicler. (Comp. 2 Chronicles 12:4.) “The fifteen cities [excluding
Zorah and Ajalon] were on the south and west of Jerusalem. Hence Rehoboam
appears to have been more afraid of an attack from the south and west—that is,
from the Egyptians—than of a war with the northern kingdom.” (Bertheau.)
PULPIT, "Zorah. The people of Zorah, or Zoreah, were the Zareathites of 1
Chronicles 2:53; it was the home of Manoah, and the native place of Samson (see

18. Joshua 15:33; Joshua 19:41. Other interesting references are 13:25; 16:31; 18:2-11;
ehemiah 11:29). It belonged to the original allotment of Dan, and is constantly
named in company with Eshtaol. Aijalon. The modern Jalo; also originally belonged
to allotment of Dan (Joshua 10:12; Joshua 19:42; Joshua 21:24. Other interesting
references are 1:35; 1 Samuel 14:31; 1 Kings 14:30; 1 Chronicles 6:66, 1 Chronicles
6:69, 2 Chronicles 28:18). Hebron. One of the most ancient of cities still lasting,
rivalling in this respect Damascus. It belonged to Judah and to its hill country
(Joshua 15:54; Joshua 20:7); it was about twenty Roman miles south of Jerusalem.
Its original name was Kirjath Arba. In umbers 13:22 it is said that it was built
"seven years before Zoan in Egypt," but it is not said when Zoan was built. It now
contains about five thousand population, but scarcely a tithe of them Jews. Its long
stretch of history is full of incidents of interest, and is partially illustrated by the
references that follow: Genesis 13:18; Genesis 23:2-19, Genesis 23:20; Genesis
35:27; Genesis 37:14; umbers 13:22, umbers 13:23; Joshua 10:36; Joshua 14:6-
15; Joshua 15:13, Joshua 15:14; Joshua 21:11-13; 2 Samuel 4:12; 2 Samuel 5:5;
ehemiah 11:25.
11 He strengthened their defenses and put
commanders in them, with supplies of food, olive
oil and wine.
CLARKE, "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.
GILL, "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.
K&D, "2Ch_11:10
Zorah, Samson's birthplace, is represented by the ruin Sura, at the south-west end of
the ridge, which encloses the Wady es Surar on the north; see on Jos_15:33. To the
north of that again lay Ajalon, now the village Jâlo, on the verge of the plain Merj ibn
Omeir, four leagues to the west of Gibeon; see on Jos_10:12 and Jos_19:42. Finally,
Hebron, the ancient city of the patriarchs, now called el Khalil (The friend of God, i.e.,
Abraham); see on Gen_23:2. All these fenced cities lay in the tribal domain of Judah,

19. with the exception of Zorah and Ajalon, which were assigned to the tribe of Dan (Jos_
19:41.). These two were probably afterwards, in the time of the judges, when a part of the
Danites emigrated from Zorah and Eshtaol to the north of Palestine (Jdg_18:1), taken
possession of by Benjamites, and were afterwards reckoned to the land of Benjamin, and
are here named as cities which Rehoboam fortified in Benjamin. If we glance for a
moment at the geographical position of the whole fifteen cities, we see that they lay
partly to the south of Jerusalem, on the road which went by Hebron to Beersheba and
Egypt, partly on the western slopes of the hill country of Judah, on the road by Beit-
Jibrin to Gaza, while only a few lay to the north of this road towards the Philistine plain,
and there were none to the north to defend the kingdom against invasions from that
side. “Rehoboam seems, therefore, to have had much more apprehension of an attack
from the south and west, i.e., from the Egyptians, than of a war with the northern
kingdom” (Berth.). Hence we may conclude that Rehoboam fortified these cities only
after the inroad of the Egyptian king Shishak.
ELLICOTT, "(11) And he fortified.—Literally, strengthened, i.e., put them in an
efficient condition for defence, by providing commandants and stores of arms and
food.
The strong holds.—Metsûrôth; the word in last verse.
Captains.— egîdîm; leaders, princes (1 Chronicles 9:11). Here it means
commandants.
PULPIT, "Zorah. The people of Zorah, or Zoreah, were the Zareathites of 1
Chronicles 2:53; it was the home of Manoah, and the native place of Samson (see
Joshua 15:33; Joshua 19:41. Other interesting references are 13:25; 16:31; 18:2-11;
ehemiah 11:29). It belonged to the original allotment of Dan, and is constantly
named in company with Eshtaol. Aijalon. The modern Jalo; also originally belonged
to allotment of Dan (Joshua 10:12; Joshua 19:42; Joshua 21:24. Other interesting
references are 1:35; 1 Samuel 14:31; 1 Kings 14:30; 1 Chronicles 6:66, 1 Chronicles
6:69, 2 Chronicles 28:18). Hebron. One of the most ancient of cities still lasting,
rivalling in this respect Damascus. It belonged to Judah and to its hill country
(Joshua 15:54; Joshua 20:7); it was about twenty Roman miles south of Jerusalem.
Its original name was Kirjath Arba. In umbers 13:22 it is said that it was built
"seven years before Zoan in Egypt," but it is not said when Zoan was built. It now
contains about five thousand population, but scarcely a tithe of them Jews. Its long
stretch of history is full of incidents of interest, and is partially illustrated by the
references that follow: Genesis 13:18; Genesis 23:2-19, Genesis 23:20; Genesis
35:27; Genesis 37:14; umbers 13:22, umbers 13:23; Joshua 10:36; Joshua 14:6-
15; Joshua 15:13, Joshua 15:14; Joshua 21:11-13; 2 Samuel 4:12; 2 Samuel 5:5;
ehemiah 11:25.

20. 12 He put shields and spears in all the cities, and
made them very strong. So Judah and Benjamin
were his.
GILL, "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.
ELLICOTT, "(12) Shields.—The “targets” of 2 Chronicles 9:15.
Made them exceeding strong.—Strengthened them (the same word as “fortified” in
2 Chronicles 11:11) very abundantly (l’harbçh meôd). A form of words only used by
the chronicler. (See 2 Chronicles 16:8; and comp. ehemiah 6:18.)
Having Judah and Benjamin on his side.—Literally, and he had (or, there fell to
him) Judah and Benjamin. A definition of Rehoboam’s territory. (Comp. 2
Chronicles 10:17.
13 The priests and Levites from all their districts
throughout Israel sided with him.
GILL, "And the priests and the Levites, that were in all Israel,.... In the ten
tribes, in the cities assigned to them therein:
resorted to him out of all their coasts; as to their rightful sovereign, and chiefly for
the sake of the service of the sanctuary at Jerusalem.
HE RY, "And the priests and the Levites, that were in all Israel,.... In the ten
tribes, in the cities assigned to them therein:
resorted to him out of all their coasts; as to their rightful sovereign, and chiefly for
the sake of the service of the sanctuary at Jerusalem.

21. JAMISO , "the priests and the Levites ... resorted to him out of all their
coasts — This was an accession of moral power, for the maintenance of the true religion
is the best support and safeguard of any nation; and as it was peculiarly the grand source
of the strength and prosperity of the Hebrew monarchy, the great numbers of good and
pious people who sought an asylum within the territories of Judah contributed greatly to
consolidate the throne of Rehoboam. The cause of so extensive an emigration from the
kingdom of Israel was the deep and daring policy of Jeroboam, who set himself to break
the national unity by entirely abolishing, within his dominions, the religious institutions
of Judaism. He dreaded an eventual reunion of the tribes if the people continued to
repair thrice a year to worship in Jerusalem as they were obliged by law to do.
Accordingly, on pretense that the distance of that city was too great for multitudes of his
subjects, he fixed upon two more convenient places, where he established a new mode of
worshipping God under gross and prohibited symbols [1Ki_12:26-33]. The priests and
Levites, refusing to take part in the idolatrous ceremonies, were ejected from their living
[2Ch_11:13, 2Ch_11:14]. Along with them a large body of the people who faithfully
adhered to the instituted worship of God, offended and shocked by the impious
innovations, departed from the kingdom.
K&D, "2Ch_11:13-17, the account of the internal spiritual strengthening of the
kingdom of Judah by the migration of the priests and Levites, and many pious
worshippers of Jahve out of all the tribes, to the kingdom of Judah.
2Ch_11:13-14
The priests and Levites in all Israel went over to him out of their whole domain. ‫ל‬ ַ‫ע‬
‫ב‬ ֵ ַ‫י‬ ְ‫ת‬ ִ‫,ה‬ to present oneself before any one, to await his commands, cf. Zec_6:5; Job_1:6;
Job_2:1; here in the signification to place oneself at another's disposal, i.e., to go over to
one. The suffix in ‫ם‬ ָ‫בוּל‬ְ refers to “all Israel.” For - this was the motive of their migration,
2Ch_11:14 -the Levites (in the wider signification of the word, including the priests)
forsook their territory and their possessions, i.e., the cities assigned to them, with the
pasture lands for their cattle (Num_35:1-8), scil. in the domain of the ten tribes; “for
Jeroboam and his sons had driven them out from the priesthood of Jahve.” To prevent
his subjects from visiting the temple at Jerusalem, which he feared might ultimately
cause the people to return to the house of David, Jeroboam had erected his own places of
worship for his kingdom in Bethel and Dan, where Jahve was worshipped in the ox
images (the golden calves), and had appointed, not the Levites, but men from the body
of the people, to be priests in these so-called sanctuaries (1Ki_12:26-31), consecrated by
himself. By these innovations not only the priests and Levites, who would not recognise
this unlawful image-worship, were compelled to migrate to Judah and Jerusalem, but
also the pious worshippers of the Lord, who would not renounce the temple worship
which had been consecrated by God Himself. All Jeroboam's successors held firmly by
this calf-worship introduced by him, and consequently the driving out of the priests and
Levites is here said to have been the act of Jeroboam and his sons. By his sons are meant
Jeroboam's successors on the throne, without respect to the fact that of Jeroboam's own
sons only Nadab reached the throne, and that his dynasty terminated with him; for in
this matter all the kings of Israel walked in the footsteps of Jeroboam.
BE SO , "2 Chronicles 11:13. The priests and Levites resorted to him out of all
their coasts — So the tribe of Levi was added to the tribe of Judah; though not the

22. cities, in general, wherein they dwelt, which they were forced to leave when they
would not conform to the idolatrous worship which Jeroboam had set up. The tribe
of Simeon, likewise, was so intermixed with Judah, that, in all probability, many
cities thereof, if not all, became one body with it, which made Judah a very powerful
kingdom.
ELLICOTT, "(c) THE PRIESTS A D LEVITES, A D ALL WHO ARE
FAITHFUL TO THE LEGITIMATE WORSHIP, DESERT THE ORTHER
KI GDOM (2 Chronicles 11:13-17).
This section also is peculiar to the chronicler, though indirectly confirmed by the
notices in 1 Kings 12:31; 1 Kings 13:33.
(13) Resorted to him.—Presented themselves before him (Job 1:6; Job 2:1).
Coasts.—Border, domain. The term “Lévites” is here used in the general sense as
including the priests.
COFFMA , "There is important new information here. Jeroboam's "casting off" of
the Levites, his images of the he-goats, and the fact of the Levites losing their
possessions in order to live in Judah are not mentioned in Kings. Thus the
Chronicler makes it clear enough that there was absolutely nothing whatever
honorable or legitimate in the sinful worship Jeroboam installed in Israel. "The
priests and Levites who were deposed could still have kept their lands, but they
relinquished them in order to live in Judah where they could carry on their calling.
They were accompanied by laymen who shared their disillusionment."[1]
Moses told us what this worship of the he-goats was like, when he forbade it to
Israel. "They shall no more sacrifice their sacrifices unto the goats, after which they
play the harlot" (Leviticus 17:7). There can be little doubt that the golden calves set
up by Jeroboam were also used in the same licentious manner.
"They strengthened ... Judah ... three years" (2 Chronicles 11:17). These are
ominous words, for they indicate a drastic change afterward. The change came in
the fourth year, for in the fifth year, Rehoboam and all Israel forsook the God of
Israel; and God's punishment quickly fell upon them in the invasion of Shishak,
recorded in the next chapter.
COKE, "2 Chronicles 11:13. And the priests and the Levites—resorted to him—
Thus the tribe of Levi was added to that of Judah. Part of the tribe of Simeon too
seems to have united itself with Judah; for we read, 2 Chronicles 11:6 that
Rehoboam built or rather repaired Etam, which was a town in the tribe of Simeon.
See Bishop Patrick.
GUZIK, "B. The defection of the priests, Levites, and the godly remnant from Israel
to Judah.

23. 1. (2 Chronicles 11:13-16) The godly of the northern kingdom migrate to the
southern kingdom.
And from all their territories the priests and the Levites who were in all Israel took
their stand with him. For the Levites left their common-lands and their possessions
and came to Judah and Jerusalem, for Jeroboam and his sons had rejected them
from serving as priests to the LORD. Then he appointed for himself priests for the
high places, for the demons, and the calf idols which he had made. And after the
Levites left, those from all the tribes of Israel, such as set their heart to seek the
LORD God of Israel, came to Jerusalem to sacrifice to the LORD God of their
fathers.
a. And from all their territories the priests and the Levites who were in all Israel
took their stand with him: This was in response to the state-sponsored idolatry of
Jeroboam, the first king of the northern kingdom (1 Kings 12:26-33). These godly
servants of the LORD refused to live in a kingdom where worshipping God as He
commanded was against the law.
i. “They would not suffer them to instruct and assist the Israelites in the worship
and service of God, nor to go up to Jerusalem to worship in their courses; and these
priests would not join with them in the worship of calves, as they were desired and
commanded to do; and therefore they willingly forsook all their patrimonies and
possessions for God’s sake.” (Poole)
ii. “He attempted to adapt religion in the interest of the State, and thus destroyed
both.” (Morgan)
b. For the Levites left their common-lands and their possessions and came to Judah
and Jerusalem: This meant that since the days of Jeroboam the southern kingdom
of Judah was made up not only of the tribes of Judah and Benjamin, but also of a
godly remnant from all the ten northern tribes.
i. Spiritually speaking, Israel was struck twice - by the ungodly religion of Jeroboam
and by the departure of the godly and faithful. There were few godly people left in
the northern kingdom.
ii. “Viewed even as a stroke of policy, this ejection of the Lord’s priests and Levites
was a blunder. They went over in a body, almost, to Jeroboam’s rival, and thereby
‘strengthened the kingdom of Judah.’” (Knapp)
iii. “ ote that the laymen followed the Levites to Jerusalem . . . it stresses again the
people’s unity, with every tribe being represented.” (Selman)
iv. This migration of the godly did not end in the days of Jeroboam. “The expression
‘Jeroboam and his sons,’ i.e., his successors, indicates that migrations by the faithful
to Judah was a process that continued down through the years.” (Payne)

24. v. “This remnant of loyal souls, gathered out of all the tribes, left their own country
and went to Judah. . . . Exodus and emigration have very often been the ways of
God’s advance in the course of time. Such movements have always been sacrificial,
but they have been deliverances.” (Morgan)
c. He appointed for himself priests for the high places, for the demons, and the calf
idols which he had made: 1 Kings tells us about the calf idols, which were false
representations of the true God. However, we also learn here that Jeroboam
established altars for the demons (that is, the pagan gods of Canaan).
i. “So he erected two sorts of high places, some for Baal, and some for the true God,
whom he pretended and would be thought to worship in and by the calves.” (Poole)
PULPIT, "The priests and the Levites that were in all Israel resorted to him out of
all their coasts. The emphasis thrown into the contents of this verse is evident and
agreeable; the ecclesiastical party acted worthily of itself. The priests and Levites
could not bring themselves to offer sacrifice and service to the calves, or to forsake
Jerusalem and the temple and the true altar. o doubt a stirring, throbbing history
underlay the few hut suggestive words which point here the conduct of the priests
and Levites. These would not content to stand shoulder to shoulder with priests
made not from the tribe of Levi (1 Kings 12:31).
SIMEO , "THE DUTY OF PROTESTA TS
2 Chronicles 11:13; 2 Chronicles 11:16. And the Priests and the Levites that were in
all Israel resorted to him out of all their coasts — — — 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.
I this age of Revolutions [ ote: In 1822, after the attempted Revolutions in Italy,
and in the midst of those in South America, and the commotions in Spain and
Portugal, and in Greece.], it may be well to turn our attention to perhaps the
greatest, speediest, completest and least sanguinary revolution that is recorded in
the annals of the whole world. The empire of Solomon, if not large in extent, was
exceeding powerful: but no sooner was he removed from it, than his son, instead of
conciliating the regards of his subjects, disgusted them with the most insulting
menaces, and drove them, in utter desperation, to revolt. Far the larger half of his
people, even ten tribes out of twelve, formed themselves into a separate and
independent state; and continued, throughout all successive periods of their
existence, not only an independent, but an hostile nation. To enter into any
discussion about the rights of the different parties, would be altogether foreign to
our purpose, and to the occasion for which we are assembled: though we cannot
refrain from expressing our most unqualified reprobation of Rehoboam’s folly, in
listening to the extravagant counsels of his young friends, instead of following the
sage advice of the elders. But, in a religious view, this revolution was pregnant with
consequences of the most important nature. Jeroboam, in order to keep his new

25. subjects from going up to Jerusalem to worship according to the Law of Moses, set
up golden calves in Dan and Beth-el, that the people might worship them, or,
perhaps, that they might worship Jehovah in and through them. Having appointed a
new worship, he appointed new priests to officiate in it, excluding of course from
that service all the ministers of Jehovah. What now must be done throughout all his
dominions? Shall the godly conform to this idolatry? o: a schism was instantly
created: and all the godly in the land, whether Clergy or Laity, forsook their
country, and united themselves to the worshippers of Jehovah in Jerusalem;
entering thus their solemn protest against the abominations which had been
introduced.
ow this will lead me to set before you,
I. The conduct of Protestants in that day—
It was not on account of some trifling regulations about non-essential matters, that
they withdrew themselves, but on account of the utter subversion of their religion,
and the establishment of idolatry in its stead. or did they rise up in rebellion
against the government, or attempt to maintain their religion with the sword. They
peaceably withdrew; and sought to enjoy in another country the blessings of which
they were deprived in their own. Their conduct was altogether such as became the
servants of the Most High:—
1. They bore their testimony against the reigning abominations—
[Of all the clergy of the land, we read not of so much as one who consented to
renounce his principles for filthy lucre sake. A noble exemple this! and nobly
followed, too, by all the godly of the land! for it is said, “After them” that is, after
their example, “out of all the tribes of Israel, such as set their hearts to seek the
Lord God of Israel, came to Jerusalem.” It is probable that they had no hope of
effecting my thing by remonstrance: but here was a testimony far more decisive
than any mere remonstrance could be. It was open and visible to all; and could not
but produce a very great sensation through the land. It spoke, in fact, so loudly and
intelligibly, as to leave the whole nation without excuse.]
2. They adhered steadfastly to the service of their God—
[It is said, “they came to Jerusalem, to sacrifice to the Lord God of their fathers.” It
was by sacrifice only that they could approach their God: and it was in the temple
only that the sacrifices could be offered. Thither, then, they would go. othing
should detain them from thence. They would not willingly offend man: but they
were determined not to neglect their God. His honour and his authority were, in
their minds, considerations of paramount importance: and, if enjoined to worship
any other God, or to refrain from serving him, their answer was, “Whether it be
right to hearken unto you more than unto God, judge ye.”]
3. They renounced all for conscience sake—

26. [The priests left their cities, their suburbs, their possessions, and abandoned all for
conscience sake. The people, too, even all the godly of the land, forsook their all, that
they might approve themselves faithful to their God. This was a severe test of their
integrity: but their piety was equal to the occasion. And though, in individual
instances, we may certainly find much greater sacrifices for conscience sake, yet
perhaps, on so large a scale, this was never equalled in any country under heaven.]
But let us pass on to what more immediately concerns ourselves, namely,
II. Our duty, as Protestants, at the present day—
The abominations of Popery are scarcely more tolerable than those which Jeroboam
established. And it is a mercy to us that our forefathers had courage and piety
enough to protest against them. But we have our duties also to perform—
1. We should realize our own religious principles—
[To what purpose do we renounce the superstitions of the Romish Church, whilst we
hold fast the greatest and most fundamental error of all, the doctrine of human
merit? I grant that we do not maintain this error in the same open, gross, and
avowed way in which it is held by the Papists: but on the subject of salvation by
faith alone we have all the same jealousies as they. Yes, though Protestants by
profession, the great mass of us are looking for salvation by our own repentances or
reformations, rather than by the simple exercise of faith in Christ. In the ministry of
the word, instead of bringing forward the great doctrine of justification by faith
alone, as that which is universally admitted, approved, and gloried in, we are forced
to make a thousand apologies, in order to ward off from ourselves the imputation of
being Antinomians and heretics. O Brethren! it should not be thus. We ought all to
rejoice that we are emancipated from the bonds in which Popery holds its deluded
votaries, and to glory in the Lord Jesus Christ as all our salvation and all our desire
— — —]
2. We should shew their superior efficacy to sanctify the heart and life—
[There have been doubtless many eminently pious men in the Church of Rome: but
they were pious in despite of their errors. So far as they were influenced by
superstition, their piety was debased, rather than advanced. Christianity gives
liberty to the soul, instead of reducing it to a state of bondage: and, if we possess
that liberty, it should elevate us to a higher and nobler course than can be attained
by the servile principles of Popery. Papists withdraw altogether from the world: we,
whilst in the world, should shew ourselves above it; “dead to” its cares, and
“crucified to” its allurements. They, in order to mortify the flesh, have recourse to
absurd and self-tormenting usages, which, whilst they lacerate the body, puff up the
soul with pride and self-applause. We must seek the elevation of the soul in high and
holy affections, “having our conversation in heaven,” and delighting ourselves in
God — — —]

27. Address,
1. Those who are conforming to this vain world—
[Behold the conduct of the pious Israelites, and blush. They, for the honour of their
God, forsook all that they possessed: and if you, either from the love of the world, or
from the fear of man, are averse to make this sacrifice for your Lord and Saviour,
glory not in being Protestants; but seek to become Christians: for on no other terms
than these will Christ ever acknowledge you as his disciples [ ote: Luke 14:33.] —
— —]
2. Those who, like the Israelites, are “setting their hearts fully to seek the Lord
their God”—
[ o man ever repented of “following the Lord fully.” Such persons may have less of
this world; and may at times be reduced to great necessities, even as the Apostle
Paul was on different occasions. But the presence of God with their souls, and the
testimony of a good conscience, will amply compensate for all the losses they can
sustain, and for all the evils they can suffer, in so good a cause. Even in this present
life will those who give up their all for Christ, “receive in return an hundred-fold
[ ote: Mark 10:29-30.]:” but what they shall reap in the eternal world, who can
tell? Ask those who are now in heaven, “whither they came out of great tribulations
[ ote: Revelation 7:14-17.],” whether they have ever for one instant regretted the
sacrifices they made for the Lord: and take for your own comfort the testimony
which you feel well assured you would, without one single exception, receive from
them.]
14 The Levites even abandoned their pasturelands
and property and came to Judah and Jerusalem,
because Jeroboam and his sons had rejected them
as priests of the Lord
BAR ES, "Jeroboam probably confiscated the Levitical lands for the benefit of this
new priesthood. Under these circumstances the priests and Levites emigrated in large
numbers to the southern kingdom; an act which was followed by a general emigration of

28. the more pious Israelites 2Ch_11:16.
CLARKE, "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, 1Ki_12:26; and therefore he established a new
worship, and made new gods.
GILL, "For the Levites left their suburbs and their possession,.... The cities
and the fields adjacent to them, which were given them in the several tribes, and were in
all forty eight; see Jos_21:1 and came to Judah and Jerusalem; to the cities of Judah,
which belonged to the Levites; and to Jerusalem, where they exercised their functions:
for Jeroboam and his sons had cast them off from exercising the priest's
office unto the Lord; neither suffering them to go to Jerusalem in their courses, as
they used to do by turns, nor to perform their office in their own dwellings, according to
the law of God, in teaching and instructing the people.
HE RY, "2. They thereupon left their suburbs and possessions, 2Ch_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 (2Ch_11:14) and presented themselves to
Rehoboam, 2Ch_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

29. 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.
BE SO , "2 Chronicles 11:14. For Jeroboam and his sons cast them off — They
would not suffer them to instruct the Israelites in the worship of God, nor to go up
to Jerusalem to worship in their courses: and these priests would not join with them
in the worship of the calves, as they were commanded by Jeroboam to do; and
therefore they willingly forsook all their patrimonies and possessions for God’s
sake. o secular advantages whatsoever should detain us there, where we are in
danger of making shipwreck of faith and a good conscience. It was a mercy to these
priests and Levites that they had a place of refuge to flee to; and that, when
Jeroboam cast them off, there were those so near that would receive and bid them
welcome; and that they were not forced to flee into the lands of the heathen. And 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 property, because they were restrained from serving God
there, and in that, casting themselves upon God’s providence, and the charity of
their brethren, they came where they might have the full enjoyment of God’s
ordinances, according to his own institution. They judged that poverty, in the way of
duty, was to be chosen, rather than plenty, in the way of sin; and that it was better
to live upon alms, or die in a prison, with a good conscience, than roll in wealth and
pleasure with a prostituted one. At the same time, it was the wisdom and praise of
Rehoboam and his people, that they bid them welcome, though they probably
incommoded themselves to make room for them. Conscientious refugees bring a
blessing along with them to the countries that entertain them, as they leave a curse
behind them with those that expel them.
ELLICOTT, "(14) Their suburbs.—Pasture-grounds ( umbers 35:1-8).
And their possession—i.e., the cities assigned to them among the ten tribes.
Jeroboam and his sons had cast them off from executing the priest’s office unto the
Lord.—See 1 Kings 12:26-31. There we are told that, as a matter of policy,
Jeroboam established two centres of worship within his own dominions, so that his
subjects might cease to visit the Temple of Jerusalem. In appointing priests chosen
promiscuously from all classes of the people to minister in the new sanctuaries,
Jeroboam struck a direct blow at the Levitical order, and “thrust them out from
acting as priests to Jehovah,” as our verse declares.
And his sons.—Usually explained to mean his successors on the throne. (Comp. 1
Chronicles 3:16.) “For in this matter all the kings of Israel walked in the footsteps of
Jeroboam” (Keil). Of Jeroboam’s own sons adab was the only one who reigned (1
Kings 15:25 sqq.); and the narrative of Kings (1 Kings 14, 15) mentions but one

30. other son of this king. It does not, however, exclude the possibility of there having
been more than these two, and if there were, they may have co-operated with their
father in his religious policy.
PULPIT, "Left their suburbs (so Le 25:34; umbers 35:1, umbers 35:3, umbers
35:7; Joshua 14:4; Joshua 21:12). Jeroboam … had east them off. This glimpse
reveals to us, with exceeding probability, that there had been some struggle on the
solemn matter; we may readily imagine that Jeroboam had either tried it on in vain
with the true priests and Levites, or had learned very conclusively beforehand that
it would be vain to try it on (2 Chronicles 13:9).
15 when he appointed his own priests for the high
places and for the goat and calf idols he had
made.
BAR ES, "The high places - i. e., the two sanctuaries at Dan and Bethel.
For the devils - literally, “for the goats:” probably the word is used (as in Lev_17:7)
for objects of idolatrous worship generally.
CLARKE, "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.
GILL, "And he ordained him priests for the high places,.... Of such who were
not of the tribe of Levi, and family of Aaron; see 1Ki_12:31.
and for the devils; demons in the shape of goats, as this word signifies, in which form
many of the Heathen deities were worshipped; idols of whatsoever kind are so called; for
whosoever worships them worships not God, but devils, 1Co_10:21 the images which
Jeroboam set up may be meant, and the next clause may be rendered as explanative of
them:
even for the calves which he had made; one of which he set up at Dan, and the

31. other at Bethel, 1Ki_12:28.
JAMISO , "he ordained him priests — The persons he appointed to the
priesthood were low and worthless creatures (1Ki_12:31; 1Ki_13:33); any were
consecrated who brought a bullock and seven rams (2Ch_13:9; Exo_29:37).
for the high places — Those favorite places of religious worship were encouraged
throughout the country.
for the devils — a term sometimes used for idols in general (Lev_17:7). But here it is
applied distinctively to the goat deities, which were probably worshipped chiefly in the
northern parts of his kingdom, where the heathen Canaanites still abounded.
for the calves which he had made — figures of the ox gods Apis and Mnevis, with
which Jeroboam’s residence in Egypt had familiarized him. (See on 1Ki_12:26).
K&D, "2Ch_11:15
And had ordained him priests for the high places. ‫ּו‬‫ל‬‫ד־‬ ֶ‫מ‬ ֲ‫ע‬ַ ַ‫ו‬ is a continuation of ‫ם‬ ָ‫יח‬ִ‫נ‬ְ‫ז‬ ִ‫ה‬ ‫י‬ ִⅴ,
2Ch_11:14. ‫ּות‬‫מ‬ ָ are the places of worship which were erected by Jeroboam for the
image-worship, called in 1Ki_12:31 ‫ּות‬‫מ‬ ָ ‫ית‬ ֵ ; see on that passage. The gods worshipped in
these houses in high places the author of the Chronicle calls ‫ים‬ ִ‫יר‬ ִ‫ע‬ ְ‫שׂ‬ from their nature,
and ‫ים‬ ִ‫ל‬ָ‫ג‬ ֲ‫ע‬ from their form. The word ‫ים‬ ִ‫יר‬ ִ‫ע‬ ְ‫שׂ‬ is taken from Lev_17:7, and signifies demons,
so named from the Egyptian idolatry, in which the worship of goats, of Pan (Mendes),
who was always represented in the form of a goat, occupied a prominent place; see on
Lev_17:7. For further details as to the ‫ים‬ ִ‫ל‬ָ‫ג‬ ֲ‫,ע‬ see on 1Ki_12:28.
BE SO , "2 Chronicles 11:15. For the high places, and for devils — Or, for the
high places, both for devils, (the Baals, or false gods, which divers of his people
worshipped, whom he encouraged to do so, giving them liberty to do any thing but
to serve God at Jerusalem,) and for the calves — So he erected two sorts of high
places, some for Baal, and some for the true God, whom he pretended to worship in
and by the calves.
ELLICOTT, "(15) And he ordained.—And had appointed (1 Chronicles 15:16-17; 1
Chronicles 22:2).
For the high places.—Bâmôth. (See ote on 1 Kings 12:31 seqq.) Such local
sanctuaries existed not only at Dan and Bethel, but also in other cities of the
northern kingdom. (Comp. 2 Kings 17:9.)
And for the devils.—Sĕ‘îrîm, “satyrs” (Isaiah 13:21). Literally, goats. (See ote on
Leviticus 17:7.) The phrase indicates a prevalence of debasing idolatry in the time of
Jeroboam.
And for the calves.—See ote on 1 Kings 12:28. The “calves” represented the God
of Israel. It appears therefore that Jeroboam encouraged a system of syncretism, or

32. mixture of worships.
PULPIT, "The high places; i.e. Dan and Bethel (1 Kings 12:28-33). For the devils;
i.e. for the "hairy ones" ( ‫ים‬ ִ‫ִיר‬‫ע‬ ְ‫שׂ‬ ). Reference is intended to the idolatrous wore ship
of the "he-goats" by the Hebrews, after the example of Egypt, and the reference
here is either literal or derived (Le 2 Chronicles 17:7). For the calves (see 1 Kings
12:28).
16 Those from every tribe of Israel who set their
hearts on seeking the Lord, the God of Israel,
followed the Levites to Jerusalem to offer
sacrifices to the Lord, the God of their ancestors.
CLARKE, "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.
GILL, "And after them out of all the tribes of Israel,.... Besides the priests and
Levites, and after their example, many of the common people, out of all the ten tribes:
such as set their hearts to seek the Lord God of Israel; to seek his face and
favour, where he was to be found; to worship him according to his revealed will, and to
receive doctrine or instruction from him, as the Targum:
came to Jerusalem to sacrifice to the Lord God of their fathers; to sacrifice
where only sacrifices were to be offered up, and by the priests of the Lord, who were
gone thither, and to their fathers' God, whom the ten tribes had revolted from.
HE RY, "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,
2Ch_11:16. Note, (1.) That is best for us which is best for our souls; and, in all our

33. 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.
K&D, "2Ch_11:16
‫ם‬ ֶ‫יה‬ ֵ‫ר‬ ֲ‫ח‬ፍ, after them, i.e., following after the priests and Levites. With ‫ם‬ ָ‫ב‬ ָ‫ב‬ ְ‫ת־ל‬ ֶ‫א‬ ‫ים‬ִ‫נ‬ ְ‫ּת‬ ַ‫,ה‬ who
turned their hearts thereto, cf. 1Ch_22:19. They went to Jerusalem to sacrifice there; i.e.,
as we learn from the context, not merely to offer sacrifices, but also to remain in the
kingdom of Judah.
BE SO , "2 Chronicles 11:16. And after them such as set their hearts to seek the
Lord God of Israel — All the devout, pious Israelites, of every tribe, followed the
priests and Levites: all who feared and loved God in sincerity and truth, and were
determined to serve him. All such left the inheritances of their fathers, and went and
took houses in or near Jerusalem, that they might have free access to the altar and
temple of God, and be out of the way of the temptation to worship the calves. Thus
the best of the Israelites united themselves to the tribe of Judah, and would have
great influence in preserving that tribe from the idolatry into which the ten tribes
were fallen. “That is best for us,” says Henry, “which is best for our souls; and in all
our choices, advantages for religion must take place of all outward conveniences.
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.” Reader, when the ark removes, do you remove and go after it.
ELLICOTT, "(16) And after them—i.e., following their lead.
Such as set their hearts.—The same phrase (nâthan lebab) as in 1 Chronicles 22:19,
and nowhere else.
Came to Jerusalem, to sacrifice.—And to settle there, as appears from next verse. A
similar migration of the faithful worshippers of Jehovah is recorded in the reigns of
Asa and Hezekiah. (See 2 Chronicles 15:9; 2 Chronicles 30:11.)
17 They strengthened the kingdom of Judah and
supported Rehoboam son of Solomon three years,
following the ways of David and Solomon during
this time.

34. BAR ES, "Three years - i. e., during the first three years of Rehoboam’s reign. In
the fourth year an apostasy took place, which neutralized all the advantages of the
immigration (marginal reference). In the fifth the apostasy was punished by the invasion
and success of Shishak 2Ch_12:2.
CLARKE, "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.
GILL, "So they strengthened the kingdom of Judah,.... Made it more numerous,
and in a better condition to defend itself:
and made Rehoboam son of Solomon strong three years; established him on
the throne, strengthened the government in his hands, and were the means of preserving
him in the pure worship of God for the space of time mentioned, the reason of which
follows:
for three years they walked in the way of David and Solomon; in their good
ways, which were according to the rule of the divine word; and which, as they refer to the
whole of David's life and reign, some particular actions excepted, so to the former part of
Solomon's reign, before he fell into idolatry, and to the latter part of it after his
repentance; for that he did repent is by some concluded from hence, and may be more
strongly from the book of Ecclesiastes, written by him in his old age. This is to be
understood both of Rehoboam and his people, who after three years forsook the law of
the Lord, 2Ch_12:1.
HE RY 16-17, "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, 2Ch_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 (2Ch_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

35. them, but by their piety and their prayers they procured a blessing upon the kingdom
which was a sanctuary to them. See Zec_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.
JAMISO , "they strengthened the kingdom of Judah — The innovating
measures of Jeroboam were not introduced all at once. But as they were developed, the
secession of the most excellent of his subjects began, and continuing to increase for three
years, lowered the tone of religion in his kingdom, while it proportionally quickened its
life and extended its influence in that of Judah.
K&D, "2Ch_11:17
These immigrants - priests, Levites, and pious worshippers of Jahve-made the
kingdom of Judah strong, by strengthening the religious foundation on which the
kingdom was founded, and made Rehoboam strong three years, so that they (king and
people) walked in the way of David and Solomon. The strengthening lasted only three
years-only while the opposition to Jeroboam's action in the matter of religion was kept
alive by the emigration of the pious people from the ten tribes. What occurred after these
three years is narrated only in 2 Chron 12. - Here there follows, in
BE SO , "2 Chronicles 11:17. So they strengthened the kingdom of Judah — ot
only by the addition of so many persons to it, who probably brought what they
could of their property with them, but by their piety and prayers they procured a
blessing upon the kingdom which was a sanctuary to them, Zechariah 12:5. It is the
interest of any 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.
This honourable mention of Solomon, as a pattern of piety, is a considerable
evidence of his true repentance before his death.
ELLICOTT, "(17) So they strengthened . . . three years—i.e., during the first three
years of the reign. “There is no ground for suspecting the antiquity of this record.
On the contrary, it is antecedently probable that the pressure from the north
occasioned a proportionally greater earnestness in the religious life of the southern
kingdom, and that the former was weakened and the latter strengthened by the
migration” (Bertheau). This will explain also Jeroboam’s abstention from molesting
his rival’s territory. (See ote on 2 Chronicles 11:10.)

36. For three years.—Literally, for they walked . . . for three years. The reason of the
strengthening.
They (i.e., the people of Judah) walked in the way of David and Solomon—i.e.,
served Jehovah according to the system of worship enacted by those monarchs. The
countenance which Solomon in his old age gave to foreign religions is here again
ignored by the chronicler.
What happened after the three years of faithfulness is told in 2 Chronicles 12. Here
follow
COKE, "2 Chronicles 11:17. In the way of David and Solomon— That is, in the
laws, agreeably to the statutes and appointments of David and Solomon.
PARKER, ""So they strengthened the kingdom [not only in an addition of physical
strength to the southern kingdom, but in an increase to its moral vigour] of Judah,
and made Rehoboam the son of Solomon strong, three years [i.e. during the first
three years of Rehoboam"s reign. In the fourth year an apostacy took place, which
neutralised all the advantages of the immigration (see chap. 2 Chronicles 12:1). In
the fifth the apostacy was punished by the invasion and success of Shishak ( 2
Chronicles 12:2)]; for three years they walked in the way of David and Solomon" ( 2
Chronicles 11:17).
Is it about that time that men"s strength gives way, and they begin to long for some
other path? Is there about a three-years" staying power in the strongest of us? Does
the strength give out then? and do apostles who watch us say, "Ye did run well; who
did hinder you? "For three little years they walked in the way of David and
Solomon. We do not despise the three years, but we are tempted to wonder at the
men who could have three years" approximate good character, and then turn away
again. We wonder at the man who can abstain three years from drinking "liquid
damnation," and then can begin again his evil course. We do wonder at a man who
can read and think and study three years, and then run and join the weltering
society of fools. How is it with the soul in this matter of three years? The first year
was difficult, the second less difficult, the third was comparatively without
difficulty: was it when the difficulty ceased that the old desire returned? Was it
when we were about to master the pain of discipline and enter into the liberty of
franchise that we bethought us of the flesh-pots of Egypt, and yearned and
hungered and thirsted for things forbidden? We thought surely that three years
would see an end of the devil within us. Is he dead or only sleeping? Are we just as
corrupt as we ever were, only the varnish is thicker? Better be severe and real in our
inquiry, and get at facts, than look only at the polish, and not understand the nature
of the heart which is thus bedizened and befooled.
There is such a thing as temporary good behaviour; but by temporary good
behaviour many men have attained to good conduct that has been permanent. There
have been trembling men who have taken some holy pledge for three months. They

37. were not to be sneered at, but to be encouraged. Had we driven them to take the
pledge for life, they could not have signed the oath, but they crawled and crept
before they stood up to walk: at the end of the three months, friends have said, Why
not renew the pledge, say for six months? and the temporariness of the bond has
been the success of the appeal. Have not some parents said to sons, Promise to
attend the church for one twelve months? Have we not heard a godly parent say, My
son has promised to attend the Christian service for one year? and has not the
parental countenance beamed with sacred radiance as the promise has been
announced? We are, therefore, to conduct ourselves with moderateness and great
delicacy of feeling towards men who have said they would try the way to heaven for
a year. Who can tell what may happen in that sunny year? Who knows what flowers
may be found by the roadside, what birds may sing in the balmy air, what new
friendships may be made, what new desires may be inspired and consolidated? Let
us have hope in those who have taken a pledge to be better, though in some
mechanical way only for three days, three months, three years. A critical time it is
no doubt when the last day has come of the allotted space. How hearts at home have
quaked, lest that last day should be the farewell of household peace and love and
trust! The case has been so delicate that not a word could be said regarding the
lapse of time: perhaps the man who took the solemn oath does not know it is the last
day, and who would tell him that his time is about expiring? for he is not a prisoner
longing to be released, but a free man afraid that his liberty may be violated or
abridged. How many poor hearts have sunk in deadly fear lest when the pledge—be
it what it may—having been honourably fulfilled as to time, may be abandoned as to
discipline! Three years of experimental goodness ought to be three years of personal
consolidation. To get three years ahead of the enemy ought to be a great advantage.
The doctors say that it requires three years to get drink really out of a man"s
system, and no man is safe until he has quite passed the line of three years; then the
last flickering ember may have died; then the angels may say, Another free man!
Are we nearing the lapse of our holy pledge? Is any parent afraid lest tomorrow
may see his eldest Song of Solomon , his firstborn child, going back to bondage!
These critical times in life are the making of life when they are really seized aright
as to their spirit and highest significance. Sometimes we have to share the burden of
those whom we encourage in temporary goodness. Have we not heard a friend say
joyously, that if we promised to take the pledge along with him he would take it?
But the friend had no need of pledges—a strong, wise, clear-headed Prayer of
Manasseh , who knew exactly the measure and reckoning of things; yet he said, I
will be a kind of surety for him; it may be that my sacrifice will have an influence
upon his probity, and thus a weak man may be nursed into a strong one. "By all
means save some;" by no means ever sneer at a man who wants to be better if even
for twenty-four hours.
GUZIK, "So they strengthened the kingdom of Judah, and made Rehoboam the son
of Solomon strong for three years, because they walked in the way of David and
Solomon for three years.
a. So they strengthened the kingdom of Judah: This was the true strength of Judah;
the godly men and women from the northern kingdom who migrated to the

38. southern kingdom to live there.
b. Because they walked in the way of David and Solomon for three years: Sadly, this
period did not last longer because of Rehoboam’s general bent towards ungodliness.
PULPIT, "Strengthened … three years. "Righteousness exalteth a nation, but," etc.
(Proverbs 14:34; Isaiah 33:6). The sad knell is sounded all too soon; see first verso of
next chapter. Three years' strength will soon become weakness, and three years'
goodness will save no soul.
Rehoboam’s Family
18 Rehoboam married Mahalath, who was the
daughter of David’s son Jerimoth and of Abihail,
the daughter of Jesse’s son Eliab.
BAR ES, "This is probably an extract from the “genealogies” of Iddo 2Ch_12:15.
As Jerimoth is not mentioned among the legitimate sons of David 1Ch_3:1-8; 1Ch_
14:4-7, he must have been the child of a concubine.
Abihail was probably the “grand-daughter,” not “daughter,” of Eliab 1Sa_16:6; 1Sa_
17:13; 1Ch_2:13.
CLARKE, "Took him Mahalath - By marrying thus in the family of David, he
strengthened his right to the Jewish throne.
GILL, "And Rehoboam took him Mahalath, the daughter of Jerimoth, the
son of David, to wife,.... Of which son of David we nowhere else read; perhaps he
might be the son of one of his concubines, or he might have two names:
and Abihail the daughter of Eliab the son of Jesse; who was David's eldest
brother. 1Sa_17:13. She must be a granddaughter or great-granddaughter of his.

39. HE RY, "II. How Rehoboam was weakened by indulging himself in his pleasures.
He desired many wives, as his father did (2Ch_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 (2Ch_11:18), another from Absalom, probably
that Absalom who was David's son (2Ch_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 (2Ch_11:19, 2Ch_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 (2Ch_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.
JAMISO , "2Ch_11:18-23. His wives and children.
Rehoboam took Mahalath — The names of her father and mother are given.
Jerimoth, the father, must have been the son of one of David’s concubines (1Ch_3:9).
Abihail was, of course, his cousin, previous to their marriage.
K&D, "2Ch_11:18-23, information as to Rehoboam's family relationships. - 2Ch_
11:18. Instead of ‫ן‬ ֵ we must read, with the Keri, many MSS, lxx, and Vulg., ‫ת‬ ַ : Mahalath
the daughter of Jerimoth, the son of David. Among the sons of David (1Ch_3:1-8) no
Jerimoth is found. If this name be not another form of ‫ם‬ ָ‫ע‬ ְ‫ר‬ ְ‫ת‬ִ‫,י‬ 1Ch_3:3, Jerimoth must
have been a son of one of David's concubines. Before the name ‫ל‬ִ‫י‬ ַ‫יח‬ ִ‫ב‬ ֲ‫,א‬ ְ‫ו‬ must have been
dropped out, and is to be supplied; so that Mahalath's father and mother are both
named: the daughter of Jerimoth the son of David, and Abihail the daughter of Eliab the
son of Jesse, i.e., David's eldest brother (1Ch_2:13; 1Sa_17:13). For Abihail cannot be
held to be a second wife of Rehoboam, because 2Ch_11:19, “and she bore,” and 2Ch_
11:20, “and after her,” show that in 2Ch_11:18 only one wife is named. She bare him
three sons, whose names occur only here (2Ch_11:19).
ELLICOTT, "PARTICULAES CO CER I G REHOBOAM’S FAMILY
(2 Chronicles 11:18-23).
This record also is wanting in the Book of Kings. It appears to have been derived
from the sources designated in 2 Chronicles 12:15.
(18) The daughter.—So rightly, LXX., Vulg., and many Hebrew MSS. for the
ordinary reading son.

40. Of Jerimoth the son of David—Jerimoth does not occur in the list of David’s sons (1
Chronicles 3:1-8), unless we suppose the name to be a corruption of “Ithream.”
Probably he was one of “the sons of the concubines” (1 Chronicles 3:9).
And Abihail.—The and is not in the present Hebrew text, but is supplied by the
LXX. “And of Abihail” is probably the meaning, so that both of Mahalath’s parents
are named. The LXX. and Vulg. make Abihail a second wife of Rehoboam; but 2
Chronicles 11:19-20, as well as the construction of the sentence, make it evident that
only one wife is mentioned here. A daughter of David’s eldest brother could hardly
become the wife of David’s grandson.
Eliab the son of Jesse.—1 Samuel 17:13; 1 Chronicles 2:13.
COFFMA , "There is no parallel passage with this in Kings; and we are thankful
for this intimate glimpse of what life must have been like in the harems of Jewish
kings. One may only imagine the intrigues, jealousies, outright hatreds, and bitter
rivalries that resulted from a large compound filled with a total of seventy-eight
women competing with each other for their husband's affections, and secretly
hating the king for his partiality, first to one, and then to another.
There was no spiritual compatibility whatever with such an arrangement as that
revealed here; and by the Chronicler's placement of this paragraph just prior to the
mention of Rehoboam's shameful apostasy, he might indeed have considered this as
contributory to that apostasy. Indeed, it could hardly have been otherwise.
GUZIK, "3. (2 Chronicles 11:18-23) The family of Rehoboam.
Then Rehoboam took for himself as wife Mahalath the daughter of Jerimoth the son
of David, and of Abihail the daughter of Eliah the son of Jesse. And she bore him
children: Jeush, Shamariah, and Zaham. After her he took Maacah the
granddaughter of Absalom; and she bore him Abijah, Attai, Ziza, and Shelomith.
ow Rehoboam loved Maachah the granddaughter of Absalom more than all his
wives and his concubines; for he took eighteen wives and sixty concubines, and
begot twenty-eight sons and sixty daughters. And Rehoboam appointed Abijah the
son of Maachah as chief, to be leader among his brothers; for he intended to make
him king. He dealt wisely, and dispersed some of his sons throughout all the
territories of Judah and Benjamin, to every fortified city; and he gave them
provisions in abundance. He also sought many wives for them.
a. For he took eighteen wives and sixty concubines: Rehoboam obviously did not
learn from his father Solomon’s error. Though he had far fewer wives and
concubines (he was probably less able to support as many), he still had a heart that
broke the command of Deuteronomy 17:17.
i. “By taking ‘eighteen wives’ Rehoboam willfully disregarded the law of God, both

41. in respect to kingly abuse (Deuteronomy 17:17) and in respect to polygamous
marriage . . . not to mention his disregard of the disastrous precedent set by his
father, Solomon, from which he should have learned caution.” (Payne)
ii. “He was, however, the son of his father; and, even in the years of peace and
prosperity, the animal nature came out in the multiplicity of wives and concubines,
until he had practically established, as did his father, a harem on the pattern of the
corrupt kings around him.” (Morgan)
b. Rehoboam appointed Abijah the son of Maachah as chief, to be leader among his
brothers: This means that he appointed Abijah to be his successor, the crown prince
and perhaps for some period of time co-regent.
i. “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.” (Clarke)
c. He dealt wisely, and dispersed some of his sons throughout all the territories of
Judah and Benjamin: This was wise because it kept his many sons apart and less
likely to form an alliance against Abijah, who might be considered an illegitimate
successor to the throne.
i. “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.” (Clarke)
PULPIT, "The 'Speaker's Commentary' opportunely suggests the probability that
we may be indebted here to Iddo's "genealogies" (2 Chronicles 12:15). The word
daughter here is a correction of the Keri, the Chethiv having been "son," This
Jerimoth is the seventh out of a list of eight men of the same name mentioned in the
two books of Chronicles. He is not given as one of the children of David's proper
wives in either 1 Chronicles 3:1-8 or 1 Chronicles 14:4-7; Jerome says it was the
Jewish tradition that he was the son of a concubine of David. It is just possible that
Jerimoth and Ithream were two names of the same person. Abihail was second
cousin of Mahalath. It is not quite clear whether Abihail were wife of Jerimoth and
mother of Mahalath, or a second wife now mentioned of Rehoboam. The contents of
the next verse not differencing the children there mentioned, and assigning her own
to each wife of Rehoboam, if these were two wives of his, favours the former
supposition (our Hebrew text being "and she bare," not "which bare"). When it is
said that Abthail was the daughter of Eliab, the meaning probably is, as again in
verse 20, granddaughter. (For Eiiab, see 1 Samuel 16:6; 1 Samuel 17:13; 1
Chronicles 2:13.)

42. 19 She bore him sons: Jeush, Shemariah and
Zaham.
GILL, "Which bare him children,.... Or, "and she bore him" (d); for it is said only of
one of them, the other perhaps died without children; this may refer to the last
mentioned, Abihail, whose children were
Jeush, and Shamariah, and Zaham; who perhaps all died in their father's lifetime,
since the firstborn of a later wife succeeded him.
ELLICOTT, "(19) Which bare.—And she (i.e., Mahalath) bare.
Shamariah.—Shemariah. These sons of Rehoboam occur here only.
PULPIT, "(See last note.) If previous verse speaks of two wives of Rehoboam, of
which wife (our Hebrew text being not "which bare," but "and she bare") were
Jeush, Shamariah, and Zaham the children? or of which respectively, if they express
the children of both? As the words now stand, it can only be supposed, with all
lexicons, that Abihail is mother of the three children on the two-wife supposition.
20 Then he married Maakah daughter of
Absalom, who bore him Abijah, Attai, Ziza and
Shelomith.
BAR ES, "Maachah the daughter of Absalom - Rather, “grand-daughter” (see
the 1Ki_15:2 note).
CLARKE, "Maachah the daughter of Absalom - See the note on 1Ki_15:10. She
is called Michaiah, the daughter of Uriel, 2Ch_13:2. For this the Targum gives the

43. 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.
GILL, "And after he took Maacah the daughter of Absalom,.... Thought by
some to be Absalom the son of David, his father's brother, and his uncle, and so married
his cousin; but Absalom seems to have had but one daughter, whose name was Tamar,
2Sa_14:27, and the name of this man is different from his; he is called Abishalom, 1Ki_
15:2.
and Uriel of Gibeah; 2Ch_13:2, of the tribe of Benjamin, whereas Absalom was of the
tribe of Judah:
which bare him Abijah, and Attai, and Ziza, and Shelomith: Abijah the
firstborn, and who was successor in the kingdom, is the same with Abijam, 1Ki_14:31 of
the rest we nowhere else read.
JAMISO , "after her he took Maachah ... daughter — that is, granddaughter
(2Sa_14:27) of Absalom, Tamar being, according to Josephus, her mother. (Compare
2Sa_18:18).
K&D, "Maachah the daughter, i.e., the granddaughter, of Absalom; for she cannot
have been Absalom's daughter, because Absalom, according to 2Sa_14:27, had only one
daughter, Tamar by name, who must have been fifty years old at Solomon's death.
According to 2Sa_18:18, Absalom left no son; Maachah therefore can only be a daughter
of Tamar, who, according to 2Ch_13:2, was married to Uriel of Gibeah: see on 1Ki_15:2.
Abijah, the oldest son of Maachah, whom his father nominated his successor (2Ch_11:22
and 2Ch_12:16), is called in the book of Kings constantly Abijam, the original form of
the name, which was afterwards weakened into Abijah.
ELLICOTT, "(20) Maachah the daughter of Absalom—i.e., granddaughter, as
appears from 2 Samuel 14:27, where Tamar is named as the “one daughter” of
Absalom Josephus says Maachah was daughter of Tamar (Ant 8:10, 1). (Comp. 2
Samuel 18:18; 2 Chronicles 13:2; 1 Kings 15:10.)
Which bare him Abijah.—Rehoboam’s successor, called “Abijam” in Kings. The
other three are unknown.
PULPIT, "Maachah was the granddaughter of Absalom by his daughter Tamar,
wife of Uriel (2 Chronicles 13:2; 11Ki 2 Chronicles 15:2).

44. 21 Rehoboam loved Maakah daughter of Absalom
more than any of his other wives and concubines.
In all, he had eighteen wives and sixty concubines,
twenty-eight sons and sixty daughters.
CLARKE, "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.
GILL, "And Rehoboam loved Maacah the daughter of Absalom above all his
wives and his concubines, &c. Who is called Michaiah, the daughter of Uriel, 2Ch_
13:2,
for he took eighteen wives and sixty concubines; led thereunto by the example of
his father Solomon, contrary to the command of God, Deu_17:17.
and begat twenty eight sons and sixty daughters; to have many children was
reckoned a great blessing, but it was not honourable to have them in such a way.
JAMISO , "he took eighteen wives, and threescore concubines — This royal
harem, though far smaller than his father’s, was equally in violation of the law, which
forbade a king to “multiply wives unto himself” [Deu_17:17].
K&D, "Only these wives with their children are mentioned by name, though besides
these Rehoboam had a number of wives, 18 wives and 60 (according to Josephus, 30)
concubines, who bore him twenty-eight sons and sixty daughters. Rehoboam trod in his
father's footsteps in this not quite praise-worthy point. The eldest son of Maachah he
made head (‫ּאשׁ‬‫ר‬ ָ‫,)ל‬ i.e., prince, among his brethren; ‫ּו‬‫כ‬‫י‬ ִ‫ל‬ ְ‫מ‬ ַ‫ה‬ ְ‫ל‬ ‫י‬ ִⅴ, for to make him king, scil.
was his intention. The infin. with ְ‫ל‬ is here used in the swiftness of speech in loose
connection to state with what further purpose he had appointed him ‫יד‬ִ‫ג‬ָ‫;נ‬ cf. Ew. §351, c,
at the end.
ELLICOTT, "(21) Loved Maachah.—She probably inherited her mother’s and
grandfather’s beauty.

45. For he took— âsâ’, as in 2 Chronicles 13:21; a later usage instead of lâqah.
And threescore concubines.—Josephus (l.c.) says, “thirty,” and the difference in
Hebrew is only of one letter. The recurrence of the same number immediately
(“threescore daughters”) is also suspicious.
PULPIT, "Rehoboam was clearly wrong by Deuteronomy 17:17 (note Solomon's
Song of Solomon 6:8).
22 Rehoboam appointed Abijah son of Maakah as
crown prince among his brothers, in order to
make him king.
BAR ES, "Jeush was probably the oldest of Rehoboam’s sons, and should naturally
and according to the provisions of the Law Deu_21:15-17 have been his heir. But
Rehoboam’s affection for Maachah led him to transgress the Law.
CLARKE, "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.
GILL, "And Rehoboam made Abijah the son of Maacah the chief,.... The chief
of all his sons, head over them, being the son of his most beloved wife, and her firstborn
however, and perhaps might be of a greater capacity than the rest of his children:
to be ruler among his brethren; or over them; gave him greater authority, and
intrusted him with more power, set him above them, and treated him as heir apparent to
the crown: for he thought
to make him king; either to take him into partnership in the throne with him in his

46. lifetime, or to appoint and declare him to be his successor.
JAMISO , "made Abijah ... chief ... ruler among his brethren — This
preference seems to have been given to Abijah solely from the king’s doting fondness for
his mother and through her influence over him. It is plainly implied that Abijah was not
the oldest of the family. In destining a younger son for the kingdom, without a divine
warrant, as in Solomon’s case, Rehoboam acted in violation of the law (Deu_21:15).
K&D, "Only these wives with their children are mentioned by name, though besides
these Rehoboam had a number of wives, 18 wives and 60 (according to Josephus, 30)
concubines, who bore him twenty-eight sons and sixty daughters. Rehoboam trod in his
father's footsteps in this not quite praise-worthy point. The eldest son of Maachah he
made head (‫ּאשׁ‬‫ר‬ ָ‫,)ל‬ i.e., prince, among his brethren; ‫ּו‬‫כ‬‫י‬ ִ‫ל‬ ְ‫מ‬ ַ‫ה‬ ְ‫ל‬ ‫י‬ ִⅴ, for to make him king, scil.
was his intention. The infin. with ְ‫ל‬ is here used in the swiftness of speech in loose
connection to state with what further purpose he had appointed him ‫יד‬ִ‫ג‬ָ‫;נ‬ cf. Ew. §351, c,
at the end.
BE SO , "
2 Chronicles 11:22. Rehoboam made Abijah ruler among his brethren — He
declared him his successor, and gave him the dominion over his brethren.
ELLICOTT, "(22) And Rehoboam made Abijah the son of Maachah . . .
brethren.—Rather, And Rehoboam appointed Abijah the son of Maachah for
head—to wit, for prince (nagîd)—among his brethren. The expression “head” is
explained by the following clause.
For he thought to make him king.—This gives the sense of the brief Hebrew phrase,
“for—for making him king.” In making Abijah heir to the throne, it does not
appear that Rehoboam infringed the law of Deuteronomy 21:15-17, as the Speaker’s
Commentary suggests. The right of the firstborn was only a double share of a man’s
property. (Comp. 1 Kings 1:35 for a precedent.)
PULPIT, "Cancel in this verse the italics "to be." Rehoboam again offends against
the "Law" (see Deuteronomy 21:15-17). He cannot justly plead as a precedent the
instance of David and Solomon, as in 1 Chronicles 2
23 He acted wisely, dispersing some of his sons
throughout the districts of Judah and Benjamin,

47. and to all the fortified cities. He gave them
abundant provisions and took many wives for
them.
BAR ES, "Rehoboam’s wisdom was shown:
(1) In dispersing his other sons instead of allowing them to remain together in
Jerusalem, where they might have joined in a plot against Abijah, as Adonijah and his
brothers had done against Solomon 1Ki_1:5-10;
(2) In giving his sons positions which might well content them and prevent them from
being jealous of Abijah.
He desired many wives - (Compare 2Ch_11:21). Some prefer to connect the words
with the preceding words. If so, they denote another point in which Rehoboam was
careful to please his sons.
CLARKE, "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.
GILL, "And he dealt wisely,.... Acted a prudent part, in order to execute his scheme,
and particularly by disposing of his other sons in different parts of his kingdom, as
follows: or "he made him his son Abijah to understand" (e); he taught and instructed
him in the art of government, took a particular care of his education, that he might be
fitted for it; and he might instruct him how to behave towards his brethren, for the
present and hereafter, as well as towards all the people in general: or "he (Abijah)
understood" (f); had more understanding and wisdom than all the children of
Rehoboam; though it seems best to interpret it of Rehoboam himself, since it follows:
and disposed of all his children throughout all the countries of Judah and
Benjamin, unto every fenced city; to be governors thereof, in whose hands he could
better trust them than in any other; or else, by thus separating them, they would not be
able to enter into combination against Abijah; but then he must at the same time
appoint some persons to watch and observe them; or otherwise, having such, strong
places in their possession, they might rebel against him; the Targum is,"he built and
repaired the cities, and appointed of all his children throughout all the countries of the

48. house of Judah, to all the fortified cities;''that is, to have the command of them:
and he gave them victual in abundance; that they might have no reason to
complain, and might be able to hold out a siege against an enemy, should they be
attacked:
and he desired many wives; either for himself, or rather for his son, since he himself
had many; or "Abijah desired, or asked (g) many wives" of their parents, or of those who
had the dispose of them, in imitation of his father.
HE RY, "II. How Rehoboam was weakened by indulging himself in his pleasures.
He desired many wives, as his father did (2Ch_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 (2Ch_11:18), another from Absalom, probably
that Absalom who was David's son (2Ch_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 (2Ch_11:19, 2Ch_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 (2Ch_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.
JAMISO , "he dealt wisely — that is, with deep and calculating policy (Exo_1:10).
and dispersed of all his children ... unto every fenced city — The
circumstance of twenty-eight sons of the king being made governors of fortresses would,
in our quarter of the world, produce jealousy and dissatisfaction. But Eastern monarchs
ensure peace and tranquillity to their kingdom by bestowing government offices on their
sons and grandsons. They obtain an independent provision, and being kept apart, are
not likely to cabal in their father’s lifetime. Rehoboam acted thus, and his sagacity will
appear still greater if the wives he desired for them belonged to the cities where each son
was located. These connections would bind them more closely to their respective places.
In the modern countries of the East, particularly Persia and Turkey, younger princes
were, till very lately, shut up in the harem during their father’s lifetime; and, to prevent
competition, they were blinded or killed when their brother ascended the throne. In the
former country the old practice of dispersing them through the country as Rehoboam
did, has been again revived.
K&D, "And he did wisely, and dispersed of all his sons in all the countries of Judah
and Benjamin, i.e., dispersed all his sons so, that they were placed in all parts of Judah
and Benjamin in the fenced cities, and he gave them victual in abundance, and he sought
(for them) a multitude of wives. ‫ל‬ፍ ָ‫,שׁ‬ to ask for, for the father brought about the

49. marriage of his sons. He therefore took care that his sons, by being thus scattered in the
fenced cities of the country as their governors, were separated from each other, but also
that they received the necessary means for living in a way befitting their princely rank, in
the shape of an abundant maintenance and a considerable number of wives. They were
thus kept in a state of contentment, so that they might not make any attempt to gain the
crown, which he had reserved for Abijah; and in this lay the wisdom of his conduct.
BE SO , "2 Chronicles 11:23. He dealt wisely, and dispersed his children, &c. —
Either, 1st, Lest his other sons should, after his death, unite together against Abijah;
or rather, 2d, Because he could repose confidence in them, for the preservation of
the public peace and safety, and could trust them with the fenced cities, which he
took care to have well victualled, that they might be a defence to the country in case
of an invasion. Thus he that dealt foolishly at first, dealt wisely afterward in his
affairs.
ELLICOTT, "(23) And he dealt wisely.—Rehoboam showed his sagacity by
providing each of his sons with an independent position and royal establishment in
accordance with the notions of the time. In this way he secured their contentment
and obviated quarrels for precedence, and intrigues against his destined successor.
(Comp. Genesis 25:6; and 2 Chronicles 21:2-3.) As resident prefects of the fortresses
of the kingdom the princes were usefully employed. Ewald compares Ps. 14:16.
The countries.—Districts, or territories.
He gave them victual in abundance.— o doubt by assigning to each a district which
was bound to supply his wants, as was the manner of the later kings of Persia.
And he desired many wives.—And asked (for them) a multitude of wives. This is
mentioned, along with the abundant maintenance, as proof of the princely state
which he conferred on his sons, a numerous harem being one of the marks of
royalty.
COKE, "2 Chronicles 11:23. And he desired many wives— And he took wives for
them; i.e. for his sons. Houbigant.
REFLECTIO S.—1st, Though Rehoboam had been unsuccessful in his attempt to
reduce the people by fair words, he resolved to try the sword before Jeroboam was
strengthened in his kingdom: and, he soon raised out of Judah and Benjamin a
formidable force. But,
1. On the prophet's warning he disbanded them. ote; Opposition to the divine will,
will only end in our greater confusion.
2. He fortified his country, weakened by such a defection; and as many of the loyal
Israelites, as well as the Levites, chose to live under his government, they might be
fixed in some of the cities that he built. ote; When our loss is irrecoverable, it is

50. our wisdom to make the best of what remains.
2nd, We have here,
1. The noble conduct of the priests and Levites. Since their country was become
idolatrous, and they were no more permitted to exercise their sacred functions at
home, or to go up in course to Jerusalem, they quitted their cities, and the lands
assigned them; rather choosing to suffer any hardships, than be debarred from
God's service, which they valued above all possessions. Their brethren of Judah
gladly received and entertained them. ote; (1.) The enjoyment of the free exercise
of our religion cannot be too dearly purchased. (2.) Better is it to beg our bread
from door to door with a good conscience, than by base compliances secure ease and
affluence. (3.) They who for the sake of God forsake all, shall one day find
themselves no losers. (4.) They should be received with open arms, and treated with
every kindness, who, suffering for conscience sake, seek among us a refuge from
persecution.
2. Many pious Israelites followed their example, and rather chose to forsake all,
than be destitute of the pastors thus driven from them. ote; (1.) They who know
the value of their souls, will prefer the care of them to every other consideration. (2.)
When God's ministers are persecuted and cast out, we must still adhere to them,
and share with them in weal and woe. (3.) Trying seasons of persecution serve to
separate the precious from the vile.
3. Israel lost, and Judah gained exceedingly by them. They added not only strength
by their numbers, but more by the blessing which attended them. Three years they
walked in the way of David; but afterwards Rehoboam, and they led by his example,
grievously turned aside, and lost thereby the divine protection. ote; (1.) All
persecution is as impolitic as it is wicked. (2.) We can only expect support, while we
continue faithful to God. (3.) Many a refugee, in the place of his asylum, has found
greater danger from ease and peace, than from the sword of the persecutor.
4. Rehoboam, following the unjustifiable example of his fathers, greatly multiplied
his wives and increased his family. However, he chose to match among his brethren,
and those chiefly of the seed royal, and took not strange wives, as Solomon did.
Abijah, his son by Maachah the daughter of Absalom, (not the son of David, see 1
Kings 15:2; 1 Kings 13:2.) was appointed his successor, and his other sons were
dispersed in the several cities of Judah and Benjamin, as persons in whom he could
confide.
PULPIT, "The wise dealing of Rehoboam, fourfold, will not, though it were forty-
fold, avail to cover his "despising" of the "Law." Rather his wise dealing is an
indication that his conscience was not quite at ease, and that he knew he was wrong.
othing is so liable to blind judgment as personal affection.