2 Chronicles Chapter 11
The Defection 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
“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, that he might bring the kingdom again to Rehoboam. But the word of the Lord came to Shemaiah the man of God, saying, Speak unto Rehoboam the son of Solomon, king of Judah, and to all Israel in Judah and Benjamin, saying, Thus saith the Lord, Ye shall not go up, nor fight against your brethren: return every man to his house: for this thing is done of Me. And they obeyed the words of the Lord, and returned from going against Jeroboam.”
After his humiliating retreat from Shechem, Rehoboam returned to Jerusalem enraged and determined to reclaim what he viewed as rightfully his. He immediately assembled a formidable army—one hundred and eighty thousand chosen men of Judah and Benjamin—seasoned warriors trained for battle. His plan was straightforward: crush the rebellion and reunite the kingdom by force.
This shows that Rehoboam’s first instinct was not repentance or prayer, but retaliation. Like many leaders driven by pride, he believed that power could fix what wisdom had broken. Yet God intervened before blood could be shed among brethren.
The Lord sent Shemaiah the man of God with a clear command: “Ye shall not go up, nor fight against your brethren.” This was not a war between strangers but between brothers—flesh of the same flesh, descendants of Abraham, Isaac, and Jacob. God’s word cut directly through the political and military fervor of the moment. The Lord declared, “For this thing is done of Me.” Though Rehoboam’s folly and Solomon’s sin had brought about the division, God affirmed that He was sovereign over the event. The split of the kingdom was not an accident of politics but a decree of divine judgment.
Remarkably, Rehoboam and his men obeyed the word of the Lord. They turned back from battle and refrained from civil war. This is one of the few commendable moments in Rehoboam’s reign. Whether it was an act of obedience born from humility or from fear of defeat is unclear, but the result was the same—peace was preserved.
Charles Spurgeon reflects beautifully on this scene:
“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?”
The obedience of Rehoboam and his army reminds us that when God speaks clearly, the only right response is submission. Even when His commands seem contrary to human reasoning, His wisdom stands higher than man’s understanding. Rehoboam learned—perhaps reluctantly—that God’s decree could not be overturned by force.
2. (2 Chronicles 11:5–12) Rehoboam Turns His Attention to Defense
“And Rehoboam dwelt in Jerusalem, and built cities for defence in Judah. He built even Bethlehem, and Etam, and Tekoa, and Bethzur, and Shoco, and Adullam, and Gath, and Mareshah, and Ziph, and Adoraim, and Lachish, and Azekah, and Zorah, and Aijalon, and Hebron, which are in Judah and in Benjamin fenced cities. And he fortified the strong holds, and put captains in them, and store of victual, and of oil and wine. And in every several city he put shields and spears, and made them exceeding strong, having Judah and Benjamin on his side.”
Having refrained from civil war, Rehoboam turned from offense to defense. He dwelt in Jerusalem and strengthened the southern kingdom by building and fortifying fifteen cities for defense. These cities formed a strategic line of strongholds along Judah’s southern and western borders, facing Philistia, Edom, and Egypt.
Among the fortified cities were Bethlehem, located only six miles south of Jerusalem, and Hebron, a key historical city in Judah’s hill country. Other fortified sites such as Lachish, Adullam, and Mareshah guarded the Shephelah—the lowland corridor vulnerable to Egyptian invasion. As Payne notes, “Their choice seems to have been dictated by threat from Egypt (12:2–4),” since Shishak, Pharaoh of Egypt, would soon invade Judah during Rehoboam’s reign.
Rehoboam also fortified these cities with captains, stores of food, oil, and wine, ensuring their ability to endure a prolonged siege. In every city he placed shields and spears, transforming Judah into a militarily secure nation. Clarke comments, “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.”
While Rehoboam’s defensive measures were prudent and even commendable, the chronicler subtly points out his misplaced priorities. He was diligent in securing walls, weapons, and supplies, but negligent in securing the hearts of the people toward God. His father Solomon had written in Proverbs 21:31, “The horse is prepared against the day of battle: but safety is of the Lord.” Rehoboam prepared his defenses but neglected the spiritual foundation upon which true safety depends.
He succeeded “having Judah and Benjamin on his side,” but he did not seek to have the Lord on his side. Political unity and military preparedness could not replace covenant faithfulness. Later events would show that no wall could stand firm when the heart of the nation turned from God.
B. The Defection of the Priests, Levites, and the Godly Remnant from Israel to Judah
1. (2 Chronicles 11:13–16) The Godly of the Northern Kingdom Migrate to the Southern Kingdom
“And the priests and the Levites that were in all Israel resorted to him out of all their coasts. For the Levites left their suburbs and their possession, and came to Judah and Jerusalem: for Jeroboam and his sons had cast them off from executing the priest’s office unto the Lord: and he ordained him priests for the high places, and for the devils, and for the calves which he had made. 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.”
When Jeroboam established his new northern kingdom, he quickly realized that the worship of God in Jerusalem threatened his political control. Fearing that continued pilgrimages to the temple would reunite the people under the Davidic monarchy, Jeroboam introduced a state-sponsored religion centered on idolatry. He built golden calves in Bethel and Dan and appointed his own priests who were not Levites (1 Kings 12:26-33).
This action forced the true priests and Levites, who had been divinely ordained to serve at the temple, into an impossible moral choice: either remain in a nation that outlawed true worship or abandon their homes and possessions for the sake of obedience to God. Scripture records that they chose faithfulness over comfort.
“The Levites left their suburbs and their possession, and came to Judah and Jerusalem.” The Levites had been given towns and pasturelands throughout all Israel (Numbers 35:1-8), but they forsook these inheritances to align themselves with the covenant worship at Jerusalem. As Poole notes, “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.”
Their exodus carried profound implications. From this time onward, the southern kingdom of Judah consisted not only of the tribes of Judah and Benjamin, but also of a godly remnant from all the ten northern tribes who migrated south to remain faithful to the Lord. This migration strengthened Judah spiritually, even as Israel weakened itself by expelling its most righteous citizens.
Jeroboam’s new religion included priests for the high places, for the devils, and for the calves he had made. The Hebrew word translated devils (שְׂעִירִים, se‘irim) literally means “goat-demons,” referencing the demonic entities associated with pagan worship in Canaan (see Leviticus 17:7). What began as political manipulation quickly devolved into outright demonic idolatry. As Poole observes, “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.” In seeking to combine worldly power with religious compromise, Jeroboam destroyed both.
G. Campbell Morgan insightfully writes, “He attempted to adapt religion in the interest of the State, and thus destroyed both.” When civil authority corrupts worship for its own ends, it never strengthens the nation—it only invites divine judgment.
After the Levites departed, “such as set their hearts to seek the Lord God of Israel” followed them. This phrase identifies a remnant of lay believers from every tribe—men and women who valued truth above tribal loyalty or national pride. They came to Jerusalem to “sacrifice unto the Lord God of their fathers,” showing that genuine faith still existed in Israel, though only among a minority.
As Selman notes, “The laymen followed the Levites to Jerusalem; it stresses again the people’s unity, with every tribe being represented.” Their migration was not a one-time event but an ongoing pattern throughout the generations, as Payne explains: “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.”
Morgan adds a spiritual insight: “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.” The faithful who migrated paid a price, but in doing so, they preserved the true worship of Jehovah.
Spiritually speaking, Israel was struck twice—first by its adoption of a false religion, and second by the departure of the godly. A nation loses its moral foundation when its faithful remnant departs. The result for the northern kingdom was immediate spiritual decay, while Judah—though imperfect—was strengthened by the influx of faithful believers.
2. (2 Chronicles 11:17) The True Strength of Judah
“So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years: for three years they walked in the way of David and Solomon.”
The migration of priests, Levites, and faithful Israelites provided Judah with its true source of strength. These godly men and women brought with them spiritual vitality, zeal for temple worship, and loyalty to the Lord. Their presence temporarily steadied the throne of Rehoboam.
For three years, Judah enjoyed a period of national and spiritual renewal, walking “in the way of David and Solomon.” During these years, the influence of the godly remnant produced order, worship, and blessing. However, the phrase “three years” is a tragic limitation—it marks the brevity of Judah’s obedience.
After this short period of faithfulness, Rehoboam and his people would soon fall into idolatry once more (2 Chronicles 12:1). The lesson is clear: faithfulness brings strength, but compromise leads to decline. The presence of the godly always strengthens a nation, but when righteousness departs, so does divine favor.
3. (2 Chronicles 11:18–23) The Family of Rehoboam
“And Rehoboam took Mahalath the daughter of Jerimoth the son of David to wife, and Abihail the daughter of Eliab the son of Jesse; which bare him children; Jeush, and Shamariah, and Zaham. And after her he took Maachah the daughter of Absalom; which bare him Abijah, and Attai, and Ziza, and Shelomith. And Rehoboam loved Maachah the daughter of Absalom above all his wives and his concubines: (for he took eighteen wives, and threescore concubines; and begat twenty and eight sons, and threescore daughters.) And Rehoboam made Abijah the son of Maachah the chief, to be ruler among his brethren: for he thought to make him king. And he dealt wisely, and dispersed of all his children throughout all the countries of Judah and Benjamin, unto every fenced city: and he gave them victual in abundance. And he desired many wives.”
Rehoboam, following in the carnal footsteps of his father, took eighteen wives and sixty concubines, directly violating Deuteronomy 17:17, which warned that the king “shall not multiply wives to himself, that his heart turn not away.” Though he lacked Solomon’s vast wealth and influence, he imitated his father’s sins on a smaller scale.
Payne observes, “By taking eighteen wives Rehoboam willfully disregarded the law of God, both 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.”
Morgan adds, “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.”
Rehoboam’s favorite wife was Maachah, the granddaughter of Absalom (2 Chronicles 13:2). Her influence was considerable, and he appointed her son Abijah as chief among his brothers, marking him as heir to the throne. Clarke notes, “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.”
Despite his moral weakness, Rehoboam “dealt wisely” in one administrative decision—he dispersed his sons throughout the territories of Judah and Benjamin. By placing them in fortified cities with abundant provisions, he reduced the risk of intrigue or rebellion against Abijah, his chosen successor. Clarke comments, “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.”
Yet the passage ends with a telling remark: “He desired many wives.” Even after all his father’s warnings, Rehoboam’s heart pursued pleasure more than purity. His polygamy would later contribute to further corruption in Judah. The pattern of Solomon’s compromise continued through his son—a vivid reminder that the sins of the father often reproduce themselves in the next generation unless repentance breaks the cycle.
