2 Chronicles 10:1–11:4
10 Rehoboam went to Shechem, for all Israel had come to Shechem to make him king. 2 10:2And as soon as Jeroboam the son of Nebat heard of it (for he was in Egypt, where he had fled from King Solomon), then Jeroboam returned from Egypt. 3 10:3And they sent and called him. And Jeroboam and all Israel came and said to Rehoboam, 4 10:4“Your father made our yoke heavy. Now therefore lighten the hard service of your father and his heavy yoke on us, and we will serve you.” 5 10:5He said to them, “Come to me again in three days.” So the people went away.
6 10:6Then King Rehoboam took counsel with the old men, 1 who had stood before Solomon his father while he was yet alive, saying, “How do you advise me to answer this people?” 7 10:7And they said to him, “If you will be good to this people and please them and speak good words to them, then they will be your servants forever.” 8 10:8But he abandoned the counsel that the old men gave him, and took counsel with the young men who had grown up with him and stood before him. 9 10:9And he said to them, “What do you advise that we answer this people who have said to me, ‘Lighten the yoke that your father put on us’?” 10 10:10And the young men who had grown up with him said to him, “Thus shall you speak to the people who said to you, ‘Your father made our yoke heavy, but you lighten it for us’; thus shall you say to them, ‘My little finger is thicker than my father’s thighs. 11 10:11And now, whereas my father laid on you a heavy yoke, I will add to your yoke. My father disciplined you with whips, but I will discipline you with scorpions.’”
12 10:12So Jeroboam and all the people came to Rehoboam the third day, as the king said, “Come to me again the third day.” 13 10:13And the king answered them harshly; and forsaking the counsel of the old men, 14 10:14King Rehoboam spoke to them according to the counsel of the young men, saying, “My father made your yoke heavy, but I will add to it. My father disciplined you with whips, but I will discipline you with scorpions.” 15 10:15So the king did not listen to the people, for it was a turn of affairs brought about by God that the Lord might fulfill his word, which he spoke by Ahijah the Shilonite to Jeroboam the son of Nebat.
16 10:16And when all Israel saw that the king did not listen to them, the people answered the king, “What portion have we in David? We have no inheritance in the son of Jesse. Each of you to your tents, O Israel! Look now to your own house, David.” So all Israel went to their tents. 17 10:17But Rehoboam reigned over the people of Israel who lived in the cities of Judah. 18 10:18Then King Rehoboam sent Hadoram, 2 who was taskmaster over the forced labor, and the people of Israel stoned him to death with stones. And King Rehoboam quickly mounted his chariot to flee to Jerusalem. 19 10:19So Israel has been in rebellion against the house of David to this day.
11 When Rehoboam came to Jerusalem, he assembled the house of Judah and Benjamin, 180,000 chosen warriors, to fight against Israel, to restore the kingdom to Rehoboam. 2 11:2But the word of the Lord came to Shemaiah the man of God: 3 11:3“Say to Rehoboam the son of Solomon, king of Judah, and to all Israel in Judah and Benjamin, 4 11:4‘Thus says the Lord, You shall not go up or fight against your relatives. Return every man to his home, for this thing is from me.’” So they listened to the word of the Lord and returned and did not go against Jeroboam.
Section Overview
With little variation from 1 Kings 12:1–24, the Chronicler recounts circumstances of the division into two kingdoms. Like his hearers, he is aware of difficulties in the latter part of Solomon’s reign (as in 1 Kings 11:9–40), but he alludes to them only as they occur in this passage (Jeroboam’s fleeing from Solomon, 2 Chron. 10:2b; “hard service” and “heavy yoke,” 10:4, 9, 11, 14; Ahijah’s prophecy, 10:15). In this way his narrative focuses on Rehoboam’s immature decisions 10:3b–14) and the revolt of the north against the house of “David” (10:16–19; cf. 13:4–7), the result being from God (10:15; 11:4). The conclusion tells how Rehoboam “and all Israel in Judah and Benjamin” sought to end the rebellion and restore the kingdom by force but instead “listened to the word of the Lord” (11:1–4). Despite division, the next passages will show that paying attention to God led to positive results, including the voluntary visit to Jerusalem of some people from the north.
Section Outline
- III. The Kingdom of Judah at a Time of Division (10:1–28:27)
- A. Rehoboam: Division, Defeats, and Successes (10:1–12:16)
- 1. The North Revolts (10:1–11:4)
- A. Rehoboam: Division, Defeats, and Successes (10:1–12:16)
Response
Monarchical rule may be different from current societal structures that many experience; nevertheless the confrontation narrated in this passage retains relevance in any relationship in which power differences, public or private, are evident. The elders and young men illustrate contradictory attitudes to the use of power in leadership: the young men’s approach is to act as if subjects were there simply for the king’s benefit, to do his bidding no matter what the cost; the elders’ pattern was one of mutual service, to do what was “good” for his subjects, who in turn would be his “servants.” Here is a pattern of mutuality prescribed in Deuteronomy 17:20 and seen above all in Christ, who “came not to be served but to serve” (Mark 10:45). In willing response we serve him “whose service is perfect freedom.”4 Mutuality is seen in Paul’s exhortation to be “filled with the Spirit, . . . submitting to one another out of reverence for Christ” (Eph. 5:18–21). The example to be set by the stronger is not to command service but to provide “good.”
The passage is also an example of diverse situations of conflict, protest, and division that occur in times of rapid social change (major changes occurred in the lifetime span of the reigns of David and Solomon). We see an explosive mix of changing power relationships, economics, regional and cultural identity, and religion. Indeed, such can be seen within God’s people not only here but through to the present. Unity does not come through coercion; for the present the call is to be faithful in listening to God’s Word, welcoming all who wish to share and recognizing others as “relatives.” Later in the period of the monarchy, prophets will present a vision of unity under the one Davidic king (e.g., Isa. 11:12–13; Jer. 3:17–18; 33:14–26; Ezek. 37:15–28), while the Chronicler will include glimpses of the involvement of “all Israel” in worship (beginning with 2 Chron. 11:13–17). Christ will present himself as the “good shepherd” (a common ancient Middle Eastern image describing kingship), gathering others into the “one flock” (John 10:14–16). The NT includes many instances of conflict in the early church, but always present is a vision of an overarching oneness in Christ (Eph. 2:14). There is nevertheless allowance for diversity within unity (e.g., Acts 15:1–21, 36–40; Rom. 14:1–15:7).
1 Ibid., 653.
2 Moshe Weinfeld, “The Counsel of the ‘Elders’ to Rehoboam and Its Implications,” in Reconsidering Israel and Judah: Recent Studies on the Deuteronomistic History, ed. Gary N. Knoppers and J. Gordon McConville (Winona Lake, IN: Eisenbrauns, 2000), 516–539> [reprint of Maarav 3/1 (1982): 27–53]; Frederick J. Mabie, “2 Chronicles,” in 1 & 2 Kings, 1 & 2 Chronicles, Ezra, Nehemiah, Esther, vol. 3, ZIBBCOT, 325.
3 Cf. Introduction: Theology of 1–2 Chronicles: “All Israel.”
4 Book of Common Prayer, A Collect for Peace, in Morning Prayer, Rite One.