4 The Lord has said, You are not to go to war against your brothers: let every man go back to his house, for this thing is my purpose. So they gave ear to the words of the Lord and were turned back from fighting against Jeroboam.
As for you, it was in your mind to do me evil, but God has given a happy outcome, the salvation of numbers of people, as you see today.
Now at that time, when Jeroboam was going out of Jerusalem, the prophet Ahijah the Shilonite came across him on the road; now Ahijah had put on a new robe; and the two of them were by themselves in the open country. And Ahijah took his new robe in his hands, parting it violently into twelve. And he said to Jeroboam, Take ten of the parts, for this is what the Lord has said: See, I will take the kingdom away from Solomon by force, and will give ten tribes to you; (But one tribe will be his, because of my servant David, and because of Jerusalem, the town which, out of all the tribes of Israel, I have made mine,) Because they are turned away from me to the worship of Ashtoreth, the goddess of the Zidonians, and Chemosh, the god of Moab, and Milcom, the god of the Ammonites; they have not been walking in my ways or doing what is right in my eyes or keeping my laws and my decisions as his father David did. But I will not take the kingdom from him; I will let him be king all the days of his life, because of David my servant, in whom I took delight because he kept my orders and my laws. But I will take the kingdom from his son, and give it to you. And one tribe I will give to his son, so that David my servant may have a light for ever burning before me in Jerusalem, the town which I have made mine to put my name there. And you I will take, and you will be king over Israel, ruling over whatever is the desire of your soul. And if you give attention to the orders I give you, walking in my ways and doing what is right in my eyes and keeping my laws and my orders as David my servant did; then I will be with you, building up for you a safe house, as I did for David, and I will give Israel to you.
So the king did not give ear to the people; for this came about by the purpose of God, so that the Lord might give effect to his word which he had said by Ahijah the Shilonite to Jeroboam, the son of Nebat. And when all Israel saw that the king would give no attention to them, the people in answer said to the king, What part have we in David? what is our heritage in the son of Jesse? every man to your tents, O Israel; now see to your house, David. So all Israel went to their tents.
But a man of God came to him, saying, O king, let not the army of Israel go with you; for the Lord is not with Israel, that is, the children of Ephraim. But go yourself, and be strong in war; God will not let you go down before those who are fighting against you; for God has power to give help or to send you down before your attackers. Then Amaziah said to the man of God, But what is to be done about the hundred talents which I have given for the armed band of Israel? And the man of God in answer said, God is able to give you much more than this. So Amaziah, separating the armed band which had come to him from Ephraim, sent them back again; which made them very angry with Judah, and they went back burning with wrath.
And the children of Israel took away as prisoners from their brothers, two hundred thousand, women and sons and daughters, and a great store of their goods, and took them to Samaria. But a prophet of the Lord was there, named Oded; and he went out in front of the army which was coming into Samaria and said to them, Truly, because the Lord, the God of your fathers, was angry with Judah, he gave them up into your hands, and you have put them to death in an outburst of wrath stretching up to heaven. And now your purpose is to keep the children of Judah and Jerusalem as men-servants and women-servants under your yoke: but are there no sins against the Lord your God to be seen among yourselves? And now give ear to me, and send back the prisoners whom you have taken from your brothers: for the wrath of the Lord is burning against you. Then certain of the heads of the children of Ephraim, Azariah, the son of Johanan, Berechiah, the son of Meshillemoth Jehizkiah, the son of Shallum, and Amasa the son of Hadlai, put themselves against those who had come from the war, And said to them, You are not to let these prisoners come here; for what you are designing to do will be a cause of sin against the Lord to us, making even greater our sin and our wrongdoing, which now are great enough, and his wrath is burning against Israel. So the armed men gave up the prisoners and the goods they had taken to the heads and the meeting of the people. And those men who have been named went up and took the prisoners, clothing those among them who were uncovered, with things from the goods which had been taken in the war, and putting robes on them and shoes on their feet; and they gave them food and drink and oil for their bodies, and seating all the feeble among them on asses, they took them to Jericho, the town of palm-trees, to their people, and then went back to Samaria.
Then crying out to Joab, Abner said, Are fighting and destruction to go on for ever? do you not see that the end will only be bitter? how long will it be before you send the people back and make them give up attacking their countrymen?
And about sundown a cry went up from all parts of the army, saying, Let every man go back to his town and his country, for the king is dead.
They have put up kings, but not by me; they have made princes, but I had no knowledge of it; they have made images of silver and gold, so that they may be cut off.
And the day after, he came to them, while they were having a fight, and would have made peace between them, saying, Sirs, you are brothers; why do you do wrong to one another?
I say this to put you to shame. Is there not among you one wise man who may be able to give a decision between his brothers? But a brother who has a cause at law against another takes it before Gentile judges. More than this, it is not to your credit to have causes at law with one another at all. Why not put up with wrong? why not undergo loss? So far from doing this, you yourselves do wrong and take your brothers' property.
Last of all, see that you are all in agreement; feeling for one another, loving one another like brothers, full of pity, without pride:
Because this is the word which was given to you from the first, that we are to have love for one another; Not being of the Evil One like Cain, who put his brother to death. And why did he put him to death? Because his works were evil and his brother's works were good. Do not be surprised, my brothers, if the world has no love for you.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 2 Chronicles 11
Commentary on 2 Chronicles 11 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 11
2Ch 11:1-17. Rehoboam, Raising an Army to Subdue Israel, Is Forbidden by Shemaiah.
1-4. Rehoboam … gathered of the house of Judah and Benjamin … to fight against Israel—(See 1Ki 12:21-24).
5-11. built cities for defence in Judah—This is evidently used as the name of the southern kingdom. Rehoboam, having now a bitter enemy in Israel, deemed it prudent to lose no time in fortifying several cities that lay along the frontier of his kingdom. Jeroboam, on his side, took a similar precaution (1Ki 12:25). Of the fifteen cities named, Aijalon, now Yalo, and Zorah, now Surah, between Jerusalem and Jabneh [Robinson], lay within the province of Benjamin. Gath, though a Philistine city, had been subject to Solomon. And Etham, which was on the border of Simeon, now incorporated with the kingdom of Israel, was fortified to repel danger from that quarter. These fortresses Rehoboam placed under able commanders and stocked them with provisions and military stores, sufficient, if necessary, to stand a siege. In the crippled state of his kingdom, he seems to have been afraid lest it might be made the prey of some powerful neighbors.
13-17. 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, 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.
15. he ordained him priests—The persons he appointed to the priesthood were low and worthless creatures (1Ki 12:31; 13:33); any were consecrated who brought a bullock and seven rams (2Ch 13:9; Ex 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 (Le 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).
17. 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.
2Ch 11:18-23. His Wives and Children.
18. 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.
20. 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).
21. 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" [De 17:17].
22. 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 (De 21:15).
23. he dealt wisely—that is, with deep and calculating policy (Ex 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.