2 Crônicas 11
Charles Spurgeon · Citado em PreceptAustin
2 Crônicas 11
Spurgeon: 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? Iain Duguid: Rulers commonly seek to exercise control through military might, and this was the path adopted by Rehoboam, seeking to put into action his boastful words (10:14). The people may have stoned his taskmaster to death (10:18), but a show of armed force would surely end the rebellion, or so Rehoboam thought. This was not, however, to be God’s way: they were not to fight against “your relatives” (“brothers” and wider family members; common in Deuteronomy for fellow Israelites). Such kinship is important for the Chronicler and his major concern for “all Israel”; it appears again as the northern kingdom is nearing its end, then reminding the people of the north that the people of Judah are “their/your relatives” (28:8, 11). The political division may be “from [God],” but this does not mean family division; there is opportunity for any to come willingly to Jerusalem (as in 11:13–14, 15). Unexpectedly, given Rehoboam’s behavior thus far, king and people “listened to the word of the Lord.” Was this because the word was spoken by Shemaiah, recognized and respected as a “man of God”? He appears again in 12:5–8, and his “chronicles” are included in the official records (12:15). The disastrous confrontation led to division, but the tension ended in hope as there was willingness to “listen” to God, accept the new situation as “of God,” and move ahead. The people, whether in the north or in Judah and Benjamin, remained “all Israel.” Spurgeon - So far, so good. There was some degree of the fear of God in the minds of men when, at the bidding of a single prophet, a king would disband his troops, and cease from war. Paul Apple - DEVOTIONAL QUESTIONS: on verses 1-4 1) Is the Chronicler more favorable towards Jeroboam or Rehoboam in this account? 2) How powerful is the Word of the Lord communicate here via Shemaiah, the man of God? 3) How can we avoid the danger of evaluating counsel from the worldly perspective of personal preference and foolish impulsiveness? 4) Why does the Lord want to make it clear that this division ultimately falls under His initiative and divine sovereign control? (e.g. “this thing is from Me”) QUOTES FOR REFLECTION: August Konkel: Under Solomon, Jeroboam had become a very capable leader. He was made supervisor over the compulsory state service, but conflict later forced him to flee to Egypt (1 Kings 11:40). Jeroboam was affirmed by the prophet Ahijah, who declared him to be a true successor of David (v. 38). The promise of dynasty applied to Jeroboam as it had to David, but it was not promised in perpetuity. In Chronicles, Jeroboam appears as a leader of the revolting northern tribes without introduction. When the rebellion broke out, he returned from Egypt as a champion of relief from the hated levy. In response, Rehoboam dispatched Adoniram, the senior officer in charge of the hated corvée, to force the recalcitrant subjects back into line (2 Chron 10:18). The rebels had come to respect Jeroboam as an able administrator. Even if those serving in the levy were resident aliens, their overseers in the lower and higher echelons were Israelites. They were very capable of assessing the labor regulations and operations. Adoniram may have been an excellent civil servant, but he represented a bureau of the government that could hardly have had respect of Israelite citizens. It was as if the new young king was seeking to reduce the entire population to corvée status (Rainey 1970: 202). It is small wonder that the Israelite notables stoned hapless Adoniram to death. The Chronicler reports all this as he finds it in Kings. He has considerable sympathy with the sentiments of the northern tribes. Theirs was not an enviable situation; it could not be expected that they would accept this tyranny without resistance. (Multipart Video Series on 1-2 Chronicles) J.A. Thompson: Rehoboam's folly and its consequences illustrate the point that the Chronicler was no narrow Davidic nationalist who believed that in order to prosper Israel only needed a true son of David on the throne. Rehoboam, though in every sense the legitimate Davidic king, did considerable damage to the kingdom. Pedigree is not enough. In fact, it is of no value without the wisdom that comes from the fear of the Lord. On the other hand, the Chronicler's portrait of the schism lays more blame on Jeroboam than Rehoboam. While Rehoboam is not exonerated, the total picture of this monarch is not altogether negative, and the text speaks of him more as young and foolish than as wicked (2 Chr 13:7). The point is that the Chronicler never regarded the northern monarchy as anything but illegitimate and a rebellion against God's chosen dynasty. As far as he was concerned, all Israel had one and only one ruling family. Raymond Dillard: Any historical event is ordinarily the product of a complex of factors such that a single explanation is not sufficient; the schism was such an event. The biblical text alludes to the sociopolitical ills that attended the splendor of the Solomonic empire; the hated corvée and heavy taxation are undoubted factors that fanned the dissatisfaction in the North. Not so apparent as a factor is the kingdom typology itself: the united monarchy was a personal union around the persons of Saul, David, and Solomon of two distinct entities. The Northern ten tribes and the Southern two were heirs of a long history of independent action and self-perception reaching back to the conquest period. Israel and Judah remained identifiable entities under Saul (1 Sam 11:8), David (2 Sam 2:4–8; 3:10; 5:5; 24:9), and Solomon (1 Kgs 1:35). It should not come as a surprise then that these two entities should separate after a period of social/political turmoil and during a time of dynastic crisis; Ahijah’s prophecy of a division into ten and two was quite probable (1 Kgs 11:29–33). The Bible does not come to us as socioeconomic or geopolitical history, however. The biblical authors were concerned to record a divine, moral judgment about the kingdom of Yahweh. But even here no simple answer is given; rather, answers are offered that show an awareness of the multiplicity of factors. For the author of Kings, the schism is above all the product of the sinfulness of Solomon, particularly his involvement with the idol worship of his numerous wives who led him astray (1 Kgs 11:1–13); judgment for wrongdoing was the cause par excellence. A subsidiary theme in Kings is the fulfillment of prophecy: the compiler’s concern with the efficacy of the prophetic word is shown in his recounting the realization of Ahijah’s utterances (1 Kgs 11:19–39; 12:15). Rehoboam’s folly is an attendant factor. For the Chronicler, however, things must be a bit different. He had presented the reign of Solomon as blameless, a rule enjoying the undivided support and allegiance of the people. Certainly the chapter shows an awareness of the social and political ills left from Solomon’s reign, but where does the blame go for the schism if the Chronicler will not tarnish Solomon? His answer was twofold: (1) Jeroboam’s lust for power, and (2) Rehoboam’s folly. While 13:7 is pivotal in deciding the relative weight of these two factors, neither can be excised. In Kings Jeroboam appears more the beneficiary of divine prophecy; but in Chronicles the omission of the prophecy of Ahijah puts Jeroboam’s actions more to the fore as leader and instigator. The note of prophetic fulfillment is present, but in a more subdued fashion (10:15). In the absence of direct accusation toward Solomon’s conduct, the folly of Rehoboam (“young and indecisive,” 13:7) is the more prominent. Isaiah had bemoaned the day when, as judgment on Judah and Jerusalem, Yahweh would make “boys their officials, mere children to govern them,” when “the young would rise against the old, the base against the honorable” (Isa 3:4–5). Israel had already experienced this at least once by Isaiah’s day. But Isaiah was also the one who spoke of Israel’s hope as “a child born to us . . . and the government shall be upon his shoulders.” For that child there would be none of the folly of Rehoboam, but he “will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever” (Isa 9:6–7). The yoke of Solomon had been burdensome, and in haughty arrogance Rehoboam would make it yet heavier; what a contrast to another son of David, one who was gentle and humble, and invited the weary and burdened to “take my yoke upon you and learn of me . . . for my yoke is easy and my burden is light” (Matt 11:28–29). . . Though the history of research in Chronicles has been characterized by vigorous debate surrounding the author's theology, date, and purpose, on one theme of his historiography there is a near consensus. The Chronicler's adherence to a 'theology of immediate retribution' provides his dominant compositional technique, particularly formative in his approach to the history of Judah after the schism. 'Retribution theology' refers to the author's apparent conviction that reward and punishment are not deferred, but rather follow immediately on the heels of the precipitating events. For the Chronicler sin always brings judgment and disaster, while obedience and righteousness yield the fruit of peace and prosperity. Even a cursory reading of the text reveals the contours of the writer's convictions; they are both (1) specifically articulated [cf. 1 Chron. 28:8b-9; 2 Chron. 7:14; 12:5; 20:20] and (2) demonstrated in his reshaping of narratives. Thus says the LORD - this important phrase occurs 419x in 417v all in the Old Testament - Oh to have ears to hear! - Exod. 4:22; Exod. 5:1; Exod. 7:17; Exod. 8:1; Exod. 8:20; Exod. 9:1; Exod. 9:13; Exod. 10:3; Exod. 11:4; Exod. 32:27; Jos. 24:2; Jdg. 6:8; 1 Sam. 2:27; 1 Sam. 10:18; 1 Sam. 15:2; 2 Sam. 7:5; 2 Sam. 7:8; 2 Sam. 12:7; 2 Sam. 12:11; 1 Ki. 11:31; 1 Ki. 12:24; 1 Ki. 13:2; 1 Ki. 13:21; 1 Ki. 14:7; 1 Ki. 17:14; 1 Ki. 20:13; 1 Ki. 20:14; 1 Ki. 20:28; 1 Ki. 20:42; 1 Ki. 21:19; 1 Ki. 22:11; 2 Ki. 1:4; 2 Ki. 1:6; 2 Ki. 1:16; 2 Ki. 2:21; 2 Ki. 3:16; 2 Ki. 3:17; 2 Ki. 4:43; 2 Ki. 7:1; 2 Ki. 9:3; 2 Ki. 9:6; 2 Ki. 9:12; 2 Ki. 19:6; 2 Ki. 19:20; 2 Ki. 19:32; 2 Ki. 20:1; 2 Ki. 20:5; 2 Ki. 21:12; 2 Ki. 22:15; 2 Ki. 22:16; 2 Ki. 22:18; 1 Chr. 17:4; 1 Chr. 17:7; 1 Chr. 21:10; 1 Chr. 21:11; 2 Chr. 11:4; 2 Chr. 12:5; 2 Chr. 18:10; 2 Chr. 20:15; 2 Chr. 21:12; 2 Chr. 34:23; 2 Chr. 34:24; 2 Chr. 34:26; Isa. 7:7; Isa. 10:24; Isa. 22:15; Isa. 28:16; Isa. 29:22; Isa. 31:4; Isa. 37:6; Isa. 37:21; Isa. 37:33; Isa. 38:1; Isa. 38:5; Isa. 43:1; Isa. 43:14; Isa. 43:16; Isa. 44:2; Isa. 44:6; Isa. 44:24; Isa. 45:1; Isa. 45:11; Isa. 45:14; Isa. 45:18; Isa. 48:17; Isa. 49:7; Isa. 49:8; Isa. 49:22; Isa. 49:25; Isa. 50:1; Isa. 52:3; Isa. 52:4; Isa. 56:1; Isa. 56:4; Isa. 65:8; Isa. 65:13; Isa. 66:1; Isa. 66:12; Jer. 2:2; Jer. 2:5; Jer. 4:3; Jer. 4:27; Jer. 5:14; Jer. 6:6; Jer. 6:9; Jer. 6:16; Jer. 6:21; Jer. 6:22; Jer. 7:3; Jer. 7:20; Jer. 7:21; Jer. 8:4; Jer. 9:7; Jer. 9:15; Jer. 9:17; Jer. 9:22; Jer. 9:23; Jer. 10:2; Jer. 10:18; Jer. 11:3; Jer. 11:11; Jer. 11:21; Jer. 11:22; Jer. 12:14; Jer. 13:9; Jer. 13:12; Jer. 13:13; Jer. 14:10; Jer. 14:15; Jer. 15:2; Jer. 15:19; Jer. 16:3; Jer. 16:5; Jer. 16:9; Jer. 17:5; Jer. 17:21; Jer. 18:11; Jer. 18:13; Jer. 19:1; Jer. 19:3; Jer. 19:11; Jer. 19:15; Jer. 20:4; Jer. 21:4; Jer. 21:8; Jer. 21:12; Jer. 22:1; Jer. 22:3; Jer. 22:6; Jer. 22:11; Jer. 22:18; Jer. 22:30; Jer. 23:2; Jer. 23:15; Jer. 23:16; Jer. 23:38; Jer. 24:5; Jer. 24:8; Jer. 25:8; Jer. 25:27; Jer. 25:28; Jer. 25:32; Jer. 26:2; Jer. 26:4; Jer. 27:2; Jer. 27:4; Jer. 27:16; Jer. 27:19; Jer. 27:21; Jer. 28:2; Jer. 28:11; Jer. 28:13; Jer. 28:14; Jer. 28:16; Jer. 29:4; Jer. 29:8; Jer. 29:10; Jer. 29:16; Jer. 29:17; Jer. 29:21; Jer. 29:25; Jer. 29:31; Jer. 29:32; Jer. 30:2; Jer. 30:5; Jer. 30:12; Jer. 30:18; Jer. 31:2; Jer. 31:7; Jer. 31:15; Jer. 31:16; Jer. 31:23; Jer. 31:35; Jer. 31:37; Jer. 32:3; Jer. 32:14; Jer. 32:15; Jer. 32:28; Jer. 32:36; Jer. 32:42; Jer. 33:2; Jer. 33:4; Jer. 33:10; Jer. 33:12; Jer. 33:17; Jer. 33:20; Jer. 33:25; Jer. 34:2; Jer. 34:4; Jer. 34:13; Jer. 34:17; Jer. 35:13; Jer. 35:17; Jer. 35:18; Jer. 35:19; Jer. 36:29; Jer. 36:30; Jer. 37:7; Jer. 37:9; Jer. 38:2; Jer. 38:3; Jer. 38:17; Jer. 39:16; Jer. 42:9; Jer. 42:15; Jer. 42:18; Jer. 43:10; Jer. 44:2; Jer. 44:7; Jer. 44:11; Jer. 44:25; Jer. 44:30; Jer. 45:2; Jer. 45:4; Jer. 47:2; Jer. 48:1; Jer. 48:40; Jer. 49:1; Jer. 49:7; Jer. 49:12; Jer. 49:28; Jer. 49:35; Jer. 50:18; Jer. 50:33; Jer. 51:1; Jer. 51:33; Jer. 51:36; Jer. 51:58; Ezek. 2:4; Ezek. 3:11; Ezek. 3:27; Ezek. 5:5; Ezek. 5:7; Ezek. 5:8; Ezek. 6:3; Ezek. 6:11; Ezek. 7:2; Ezek. 7:5; Ezek. 11:5; Ezek. 11:7; Ezek. 11:16; Ezek. 11:17; Ezek. 12:10; Ezek. 12:19; Ezek. 12:23; Ezek. 12:28; Ezek. 13:3; Ezek. 13:8; Ezek. 13:13; Ezek. 13:18; Ezek. 13:20; Ezek. 14:4; Ezek. 14:6; Ezek. 14:21; Ezek. 15:6; Ezek. 16:3; Ezek. 16:36; Ezek. 16:59; Ezek. 17:3; Ezek. 17:9; Ezek. 17:19; Ezek. 17:22; Ezek. 20:3; Ezek. 20:5; Ezek. 20:27; Ezek. 20:30; Ezek. 20:39; Ezek. 20:47; Ezek. 21:3; Ezek. 21:9; Ezek. 21:24; Ezek. 21:26; Ezek. 21:28; Ezek. 22:3; Ezek. 22:19; Ezek. 22:28; Ezek. 23:22; Ezek. 23:28; Ezek. 23:32; Ezek. 23:35; Ezek. 23:46; Ezek. 24:3; Ezek. 24:6; Ezek. 24:9; Ezek. 24:21; Ezek. 25:3; Ezek. 25:6; Ezek. 25:8; Ezek. 25:12; Ezek. 25:13; Ezek. 25:15; Ezek. 25:16; Ezek. 26:3; Ezek. 26:7; Ezek. 26:15; Ezek. 26:19; Ezek. 27:3; Ezek. 28:2; Ezek. 28:6; Ezek. 28:12; Ezek. 28:22; Ezek. 28:25; Ezek. 29:3; Ezek. 29:8; Ezek. 29:13; Ezek. 29:19; Ezek. 30:2; Ezek. 30:6; Ezek. 30:10; Ezek. 30:13; Ezek. 30:22; Ezek. 31:10; Ezek. 31:15; Ezek. 32:3; Ezek. 32:11; Ezek. 33:25; Ezek. 33:27; Ezek. 34:2; Ezek. 34:10; Ezek. 34:11; Ezek. 34:17; Ezek. 34:20; Ezek. 35:3; Ezek. 35:14; Ezek. 36:2; Ezek. 36:3; Ezek. 36:4; Ezek. 36:5; Ezek. 36:6; Ezek. 36:7; Ezek. 36:13; Ezek. 36:22; Ezek. 36:33; Ezek. 36:37; Ezek. 37:5; Ezek. 37:9; Ezek. 37:12; Ezek. 37:19; Ezek. 37:21; Ezek. 38:3; Ezek. 38:10; Ezek. 38:14; Ezek. 38:17; Ezek. 39:1; Ezek. 39:17; Ezek. 39:25; Ezek. 43:18; Ezek. 44:6; Ezek. 44:9; Ezek. 45:9; Ezek. 45:18; Ezek. 46:1; Ezek. 46:16; Ezek. 47:13; Amos 1:3; Amos 1:6; Amos 1:9; Amos 1:11; Amos 1:13; Amos 2:1; Amos 2:4; Amos 2:6; Amos 3:11; Amos 3:12; Amos 5:3; Amos 5:4; Amos 5:16; Amos 7:17; Obad. 1:1; Mic. 2:3; Mic. 3:5; Nah. 1:12; Hag. 1:2; Hag. 1:5; Hag. 1:7; Hag. 2:6; Hag. 2:11; Zech. 1:3; Zech. 1:4; Zech. 1:14; Zech. 1:16; Zech. 1:17; Zech. 2:8; Zech. 3:7; Zech. 6:12; Zech. 8:2; Zech. 8:3; Zech. 8:4; Zech. 8:6; Zech. 8:7; Zech. 8:9; Zech. 8:14; Zech. 8:19; Zech. 8:20; Zech. 8:23; Zech. 11:4; Mal. 1:4 2 Chronicles 11:5 Rehoboam lived in Jerusalem and built cities for defense in Judah. built : 2Ch 8:2-6 14:6,7 16:6 17:12 26:6 27:4 Isa 22:8-11 REHOBOAM'S DEFENSES Note that 2 Chronicles 11:5-12 gives information which is not found in 1 Kings 12. Andrew Hill: The passage [2Ch 11:5-17] divides neatly into two sections, a summary of Rehoboam’s defensive measures against foreign invasion (2Ch 11:5–12) and the support Rehoboam received from the northern tribes after the split of the united monarchy (2Ch 11:13–17). The unit continues the emphasis on God’s reward for faithfulness and introduces for the first time the religious apostasy of Jeroboam (perpetuated by all the rulers of the northern kingdom). (SEE 1 and 2 Chronicles - Page 4) H. L. Ellison: As soon as Jeroboam could organize the north it was bound to be stronger than Judah both in its population and natural resources. Jeroboam was an ambitious man not likely to be content with what God had given him, and so Rehoboam did his best to strengthen his diminished kingdom. Rehoboam lived in Jerusalem and built cities for defense in Judah - This next section 1Ch 1:5-12 is not in 1 Kings and is Rehoboam's fortification of cities in the southern and western because of danger from Egypt (2 Chr 12:2-4). Payne - “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 (2Ch 12:2–4).” Frederick Mabie: Rehoboam’s fortified cities address the strategic threats to the southern kingdom from not only the northern kingdom but also foes to the east (e.g., Moab, Ammon), west (e.g., Philistines), and south (e.g. Egypt). The list of fifteen towns (vv. 6-10) focuses on three main lines of fortification that are for the most part grouped accordingly: along the east/southeastern edge of the Judean hill country (e.g., Bethlehem); along the western edge of the Shephelah (e.g., Lachish); and along the southwestern edge of the Judean hill country (e.g., Hebron). In addition, Aijalon would protect from threats to the north via the Beth Horon Ridge (northern kingdom Aram). All told, the focal point of Rehoboam’s fortifications is the defense of access points to the capital city of Jerusalem. August Konkel: The blessing of the Lord on Rehoboam is demonstrated in his building activities. The fortified cities provided defense from east, south, and west. Valleys leading into the Judean hill country and important road junctions all appear to be covered. Fortifications to the north were not as necessary. Rehoboam’s first task was to fortify a minimal but more securely defensible position. The northern towns available to Rehoboam did not meet this criterion. The defensive lines make strategic sense for protection against an Egyptian attack and likely began before the invasion of Shishak. The boundaries are conformable to Rehoboam’s reign. Lachish formed the pivotal southwestern corner of Rehoboam’s fortifications. It was a junction for the road north to the other fortified cities. Lachish guarded the southern road to Egypt, connected with the coastal highway to the west, and the way eastward through Adoraim to Hebron. The watershed toward the east was protected by Bethlehem, Etam, Tekoa, and Ziph. North of Lachish the cities of Mareshah (Moresheth), Gath, Azekah, Zorah, and Aijalon provided security from the west. Socoh and Adoraim monitored internal movement. The Levitical cities and some key centers were previously fortified. (Multipart Video Series on 1-2 Chronicles) Mark Boda: The initial period of success is characterized by Rehoboam’s fortification of the structures, deploying defense personnel, and providing food reserves and weaponry. Believer's Study Bible -(2Ch 11:5-12) The location of these 15 fortified cities and strongholds to the south and west of Jerusalem suggests that Rehoboam was planning his defense against Egypt rather than against the northern kingdom under Jeroboam, son of Nebat. This precaution was not adequate, however, for Judah was soon invaded and plundered by Shishak I of Egypt (cf. 2Ch 12:1-12). Henry
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Spurgeon - “Birds of a feather flock together,” so those in Israel who feared the Lord went where their ministers had gone; this movement would bring about an emigration of some of the best of the population, to reside near to the sacred shrine where Jehovah was worshipped; and it must have tended still further to the strengthening of Rehoboam’s little kingdom. G Campbell
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Spurgeon - No wonder, therefore, that Rehoboam’s kingdom was strengthened by the advent of these men, who were, doubtless, the best men in the whole country, men who feared the Lord,-men who knew the law, and who knew how to teach the people what they should do. J.A. Thompson: For three years after his accession Rehoboam remained true to the faith of Israel, walking in the ways of David and Solomon. In his fourth year he abandoned the law of God (cf. 2Ch 12:1–2). The invasion of Pharaoh Shishak followed. The period when divine blessing accompanied obedience gave way to a period of sin and consequent punishment, thus illustrating the Chronicler's doctrine of divine retribution. Iain Duguid: Previously Rehoboam had “made the fortresses strong” (2Ch 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. Raymond Dillard: “Ways of David and Solomon.” This phrase is symptomatic of the Chronicler’s idealization of Solomon; considering the portrait of Solomon in Kings, one would not expect that author to make such a statement. Contrast his evaluation that Solomon’s “heart was not fully devoted to Yahweh his God as the heart of David his father had been” (1 Kgs 11:4) with the Chronicler’s favorable assessment of Rehoboam’s “walking in the ways of David and Solomon.” 2 Chronicles 11:18 Then Rehoboam took as a wife Mahalath the daughter of Jerimoth the son of David and of Abihail the daughter of Eliab the son of Jesse, Eliab: 1Sa 16:6 17:13,28 1Ch 2:13 27:18, Elihu REHOBOAM ALSO Then Rehoboam took as a wife Mahalath the daughter of Jerimoth the son of David and of Abihail the daughter of Eliab the son of Jesse, Eliab was David's eldest brother; and more than eighty years had elapsed since David, at the age of thirty, began to reign: Abigail must therefore have been grand-daughter to Eliab; and this shows the latitude in which the words son and daughter are used in Scripture. August Konkel: A large family was the third sign of divine blessing (ED: King Rehoboam was blessed with many children—twenty-eight sons and sixty daughters.) The number of wives and children of Rehoboam are probably the total of his reign rather than those accumulated by his fifth year. The genealogy may explain why the eldest son did not receive the kingdom. It was a violation to transfer the privilege of firstborn because of a greater love for one wife (Deut 21:15–17), but rights of primogeniture were not always followed. The appointment of Abijah may have been as coregent to provide for orderly succession. Rehoboam’s dispersal of the royal princes extended control of the royal family into the outlying districts and provided for a smooth transition of power. It made the chance of a revolt or attempted coup less likely. (Multipart Video Series on 1-2 Chronicles) J. Barton Payne: Abihail was the wife of Jerimoth and mother of Mahalath, not a second wife of Rehoboam (cf. ASV). Manchah (Michaiah,2Ch 13:2) must have been Absalom’s grand-daughter, through his daughter Tamar, the wife of Uriel (2Ch 13:2; cf. II Sam 14:27; 18:18). Ron Daniel - (2Ch 11:18-22) Rehoboam's Wives And Sons - These verses give us Rehoboam's family situation. He ended up with 18 wives and 60 concubines, and fathered 28 sons and 60 daughters. His favorite wife was Mah-ak-AW (a cousin through his uncle Absalom). Their son Abijah was Rehoboam's choice for his successor. 2 Chronicles 11:19 and she bore him sons: Jeush, Shemariah and Zaham. and she bore him sons: Jeush, Shemariah and Zaham. 2 Chronicles 11:20 After her he took Maacah the daughter of Absalom, and she bore him Abijah, Attai, Ziza and Shelomith. Maachah: 2Ch 11:21 13:2, Michaiah the daughter of Uriel Absalom: 1Ki 15:2, Abishalom Abijah: 2Ch 12:16 1Ki 15:1, Abijam, Mt 1:7, Abia After her he took Maacah the daughter of Absalom, and she bore him Abijah, Attai, Ziza and Shelomith.