2 Chronicles 11:5–23

11:5–12 A characteristic of the Chronicler is his adding, as a sign of God’s blessing, details of how good kings “built,” commonly associated with defense (cf. 14:6–7; 17:12–13; 26:6, 9–10; 27:4; 32:5). While the line of fortresses described in these verses is well within the borders of the territory of Judah under David and Solomon, the fortresses are designed to protect the routes into and along Jerusalem and the Judean hill country. Routes used for trade and army movement from the Negeb and Gulf of Aqaba in the south were guarded by Bethlehem, Etam, Tekoa, and Beth-zur on the eastern flank and Ziph, Hebron, and Adoraim to the south, while protecting the five valleys leading from the coast were (listed from north to south) Aijalon, Zorah, Azekah, Soco, Adullam, Gath, Mareshah, and Lachish. Strengthening defenses included providing “commanders,” food, and weapons.

The locations mentioned point to their being associated with the threat from Egyptian expansion under Shishak, although the fortresses were likely not completed by the time of his attack in Rehoboam’s fifth year (12:2–4). The lack of fortresses north of Jerusalem is a matter of physical geography: north of Jerusalem is the central Benjamin plateau, with the northern kingdom’s major cult center at Bethel only 12 miles (19 km) along the ridge north from Jerusalem. The later mention of “continual wars between Rehoboam and Jeroboam” (12:15) probably refers to border skirmishes.

11:13–17 The actions of people who came to Judah are at the forefront; Rehoboam is mentioned only at the beginning, as “the priests and the Levites . . . presented themselves to him,” and at the end, as their behavior “made [him] secure.” A situation reversed from that concerning Jeroboam (narrated in 1 Kings 12:26–33) is evident. Jeroboam was worried about the allegiance of the people and the impact of their going to the temple at Jerusalem to worship. He sought security (although subsequent passages show the opposite result) by setting up alternative worship and an alternative priesthood at Bethel, an ancient sanctuary with roots back to Abraham and Jacob, and at Dan, at the northern extremity of his kingdom (Gen. 12:8; 28:10–22; 35:1–15; Judges 18). Whatever were Jeroboam’s thoughts in making “calves” of gold, the language in 1 Kings 12:28 echoes Aaron’s words in the rebellion at Sinai that resulted in God’s anger (Ex. 32:4, 8, 11). Chronicles adds “goat idols,” possibly due to Egyptian influence on Jeroboam during his stay there (2 Chron. 12:2; cf. Lev. 17:7). Jeroboam shows complete independence from any of the requirements set by Moses and David.

In Judah, the disruption resulted first in “priests and Levites” from “all Israel . . . all places” coming to the king at Jerusalem. Their example was followed by “those who had set their hearts to seek the Lord” (cf. comment on 2 Chron. 7:13–16), again from everywhere (“all the tribes of Israel”). Previously Rehoboam had “made the fortresses strong” (11:11, 12), but now it is “they,” faithful people, who “strengthened the kingdom of Judah” (v. 17). Security was to be based not on military preparedness but on walking “in the way of David and Solomon” concerning the worship of “the Lord, the God of their fathers.” Sadly this lasted for only three years (cf. Section Overview of 12:1–16).

To the postexilic community, the Chronicler affirms the positive inclusion of people from “all tribes of Israel,” alongside rejection of any worship inconsistent with that established by David and Solomon (which had included the sacrificial and priestly arrangements established by Moses). Even when there is no king, the strength of the community still depends on “all Israel” following the “way of David and Solomon.”

11:18–23 Rehoboam’s success is seen further in the number of sons and daughters who are able to be involved in the administration of the kingdom and the continuity of the dynasty (v. 23; based on his age, many would have been born during the reign of Solomon, 12:13). Large families as a divine blessing are cited elsewhere in Chronicles (David: 1 Chron. 3:1–9; 14:2–7; Heman, “the king’s seer”: 25:5; Obed-edom: 26:4–5; Abijah: 2 Chron. 13:21; Jehoshaphat: 21:1–3).¹ Two wives are named, highlighting their connection within the extended family of David. Both parents of “Mahalath” are named: “Jerimoth” may be one of the unnamed “sons of the concubines” (1 Chron. 3:9), and her maternal grandfather, “Eliab,” was Jesse’s firstborn (1 Chron. 2:13). Abijah’s mother, “Maacah” (also “Micaiah”; 2 Chron. 13:2), is most likely the granddaughter of Absalom, her parents being Uriel (13:2) and Tamar (2 Sam. 14:27; 18:18).²

Again a striking contrast with Jeroboam is seen: while Rehoboam is able to appoint his son “Abijah”³ as his successor (cf. 2 Chron. 12:16), Jeroboam’s favorite son, also “Abijah,” dies as evidence that God is bringing Jeroboam’s line to an end (1 Kings 14:1–17).

The Chronicler’s addition of this chapter has pointedly illustrated what can happen when king and people follow God faithfully. The mention, however, of “three years” (2 Chron. 11:17) is ominous; present behavior is no guarantee of the future.