13<\/strong>. resorted to him<\/em> ] Lit. took their stand by him<\/em>.<\/p>\n all their coasts<\/em> ] R.V. all their border<\/strong>.<\/p>\n 13-17. the priests and the Levites .. . resorted to him out of all their coasts<\/B>This was anaccession of moral power, for the maintenance of the true religion isthe best support and safeguard of any nation; and as it waspeculiarly the grand source of the strength and prosperity of theHebrew monarchy, the great numbers of good and pious people whosought an asylum within the territories of Judah contributed greatlyto consolidate the throne of Rehoboam. The cause of so extensive anemigration from the kingdom of Israel was the deep and daring policyof Jeroboam, who set himself to break the national unity by entirelyabolishing, within his dominions, the religious institutions ofJudaism. He dreaded an eventual reunion of the tribes if the peoplecontinued to repair thrice a year to worship in Jerusalem as theywere obliged by law to do. Accordingly, on pretense that the distanceof that city was too great for multitudes of his subjects, he fixedupon two more convenient places, where he established a new mode ofworshipping God under gross and prohibited symbols [1Ki12:26-33<\/span>]. The priests and Levites, refusing to take part in theidolatrous ceremonies, were ejected from their living [2Ch 11:13<\/span>;2Ch 11:14<\/span>]. Along with them alarge body of the people who faithfully adhered to the institutedworship of God, offended and shocked by the impious innovations,departed from the kingdom.<\/P><\/p>\n And the priests and the Levites, that were in all Israel<\/strong>,…. In the ten tribes, in the cities assigned to them therein:<\/p>\n resorted to him out of all their coasts<\/strong>; as to their rightful sovereign, and chiefly for the sake of the service of the sanctuary at Jerusalem.<\/p>\n 2Ch 11:13-17<\/span>, the account of the internal spiritual strengthening of the kingdom of Judah by the migration of the priests and Levites, and many pious worshippers of Jahve out of all the tribes, to the kingdom of Judah<\/em>. <\/p>\n 2Ch 11:13-14<\/span> <\/p>\n <\/strong> The priests and Levites in all Israel went over to him out of their whole domain. , to present oneself before any one, to await his commands, cf. Zec 6:5<\/span>; Job 1:6<\/span>; Job 2:1<\/span>; here in the signification to place oneself at another’s disposal, i.e., to go over to one. The suffix in refers to “all Israel.” For – this was the motive of their migration, 2Ch 11:14<\/span> -the Levites (in the wider signification of the word, including the priests) forsook their territory and their possessions, i.e., the cities assigned to them, with the pasture lands for their cattle (Num 35:1-8<\/span>), scil.<\/em> in the domain of the ten tribes; “for Jeroboam and his sons had driven them out from the priesthood of Jahve.” To prevent his subjects from visiting the temple at Jerusalem, which he feared might ultimately cause the people to return to the house of David, Jeroboam had erected his own places of worship for his kingdom in Bethel and Dan, where Jahve was worshipped in the ox images (the golden calves), and had appointed, not the Levites, but men from the body of the people, to be priests in these so-called sanctuaries (1Ki 12:26-31<\/span>), consecrated by himself. By these innovations not only the priests and Levites, who would not recognise this unlawful image-worship, were compelled to migrate to Judah and Jerusalem, but also the pious worshippers of the Lord, who would not renounce the temple worship which had been consecrated by God Himself. All Jeroboam’s successors held firmly by this calf-worship introduced by him, and consequently the driving out of the priests and Levites is here said to have been the act of Jeroboam and his sons. By his sons are meant Jeroboam’s successors on the throne, without respect to the fact that of Jeroboam’s own sons only Nadab reached the throne, and that his dynasty terminated with him; for in this matter all the kings of Israel walked in the footsteps of Jeroboam.<\/p>\n 2Ch 11:15<\/span><\/p>\n <\/strong> And had ordained him priests for the high places. is a continuation of , 2Ch 11:14<\/span>. are the places of worship which were erected by Jeroboam for the image-worship, called in 1Ki 12:31<\/span> ; see on that passage. The gods worshipped in these houses in high places the author of the Chronicle calls from their nature, and from their form. The word is taken from Lev 17:7<\/span>, and signifies demons, so named from the Egyptian idolatry, in which the worship of goats, of Pan (Mendes), who was always represented in the form of a goat, occupied a prominent place; see on Lev 17:7<\/span>. For further details as to the , see on 1Ki 12:28<\/span>.<\/p>\n 2Ch 11:16<\/span><\/p>\n <\/strong> , after them, i.e., following after the priests and Levites. With , who turned their hearts thereto, cf. 1Ch 22:19<\/span>. They went to Jerusalem to sacrifice there; i.e., as we learn from the context, not merely to offer sacrifices, but also to remain in the kingdom of Judah.<\/p>\n 2Ch 11:17<\/span><\/p>\n <\/strong> These immigrants – priests, Levites, and pious worshippers of Jahve-made the kingdom of Judah strong, by strengthening the religious foundation on which the kingdom was founded, and made Rehoboam strong three years, so that they (king and people) walked in the way of David and Solomon. The strengthening lasted only three years-only while the opposition to Jeroboam’s action in the matter of religion was kept alive by the emigration of the pious people from the ten tribes. What occurred after these three years is narrated only in 2 Chron 12. – Here there follows, in<\/p>\n The Priests Adhere to Rehoboam.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD> B. C.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 974.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE> 13 And the priests and the Levites that were<\/I> in all Israel resorted to him out of all their coasts. 14 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<\/B>: 15 And he ordained him priests for the high places, and for the devils, and for the calves which he had made. 16 And after them out of all the tribes of Israel such as set their hearts to seek the LORD<\/B> God of Israel came to Jerusalem, to sacrifice unto the LORD<\/B> God of their fathers. 17 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. 18 And Rehoboam took him Mahalath the daughter of Jerimoth the son of David to wife, and<\/I> Abihail the daughter of Eliab the son of Jesse; 19 Which bare him children; Jeush, and Shamariah, and Zaham. 20 And after her he took Maachah the daughter of Absalom; which bare him Abijah, and Attai, and Ziza, and Shelomith. 21 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.) 22 And Rehoboam made Abijah the son of Maachah the chief, to be<\/I> ruler among his brethren: for he thought<\/I> to make him king. 23 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.<\/P> See here,<\/P> I. How Rehoboam was strengthened by the accession of the priests and Levites, and all the devout and pious Israelites, to him, even all that were true to their God and their religion.<\/P> 1. Jeroboam cast them off, that is, he set up such a way of worship as he knew they could not in conscience comply with, which obliged them to withdraw from his altar, and at the same time he would not allow them to go up to Jerusalem to worship at the altar there; so that he totally cast them off from executing the priest’s office,<\/I> v.<\/span> 14<\/span><\/U><\/I><\/span>. And very willing he was that they should turn themselves out of their places, that room might be made for those mean and scandalous persons whom he ordained priests for the high places,<\/I> v.<\/span> 15<\/span><\/U><\/I><\/span>. Compare 1 Kings xii. 31<\/span>. No marvel if he that cast off God cast off his ministers; they were not for his purpose, would not do whatever he might bid them do, would not serve his gods, nor worship the golden image which he had set up.<\/I><\/P> 2. They thereupon left their suburbs and possessions,<\/I> v.<\/span> 14<\/span><\/U><\/I><\/span>. Out of the lot of each tribe the Levites had cities allowed them, where they were comfortable provided for and had opportunity of doing much good. But now they were driven out of all their cities except those in Judah and Benjamin. One would think their maintenance well settled, and yet they lost it. It was a comfort to them that the law so often reminded them that the Lord was their inheritance,<\/I> and so they should find him when they were turned out of their house and possessions. But why did they leave their possessions? (1.) Because they saw they could do no good among their neighbours, in whom (now that Jeroboam set up his calves) the old proneness to idolatry revived. (2.) Because they themselves would be in continual temptation to some base compliances, and in danger of being drawn insensibly to that which was evil. If we pray, in sincerity, not to be led into temptation, we shall get and keep as far as we can out of the way of it. (3.) Because, if they retained their integrity, they had reason to expect persecution from Jeroboam and his sons. The priests they made for the devils would not let the Lord’s priests be long among them. No secular advantages whatsoever should draw us thither, or detain us there, where we are in danger of making shipwreck of faith and a good conscience.<\/P> 3. They came to Judah and Jerusalem<\/I> (v.<\/I><\/span> 14<\/span>) and presented themselves to Rehoboam,<\/I> v.<\/span> 13<\/span><\/U><\/I><\/span>, margin.<\/I> Where should God’s priests and Levites be, but where his altar was? Thither they came because it was their business to attend at the times appointed. (1.) It was a mercy to them that they had a place of refuge to flee to, and that when Jeroboam cast them off there were those so near that would entertain them, and bid them welcome, and they were not forced into the lands of the heathen. (2.) It was an evidence that they loved their work better than their maintenance, in that they left their suburbs and possessions in the country<\/I> (where they might have lived at ease upon their own), because they were restrained from serving God there, and cast themselves upon God’s providence and the charity of their brethren in coming to a place where they might have the free enjoyment of God’s ordinances, according to his institution. Poverty in the way of duty is to be chosen rather than plenty in the way of sin. Better live upon alms, or die in a prison, with a good conscience, than roll in wealth and pleasure with a prostituted one. (3.) It was the wisdom and praise of Rehoboam and his people that they bade them welcome, though they crowded themselves perhaps to make room for them. Conscientious refugees will bring a blessing along with them to the countries that entertain them, as they leave a curse behind them with those that expel them. Open the gates, that the righteous nation, which keepeth truth, may enter in;<\/I> it will be good policy. See Isa 26:1<\/span>; Isa 26:2<\/span>.<\/P> 4. When the priests and Levites came to Jerusalem all the devout pious Israelites of every tribe followed them. Such as set their hearts to seek the Lord God of Israel,<\/I> that made conscience of their duty to God and were sincere and resolute in it, left the inheritance of their fathers and went and took houses in Jerusalem, that they might have free access to the altar of God and be out of the temptation to worship the calves, v.<\/I><\/span> 16<\/span>. Note, (1.) That is best for us which is best for our souls; and, in all our choices, advantages for religion must take place of all outward conveniences. (2.) Where God’s faithful priests are his faithful people should be. If Jeroboam cast off God’s ministers, every true-born Israelite will think himself obliged to own them and stand by them. Forsake not the Levite,<\/I> the out-cast Levite, as long as thou livest.<\/I> When the ark removes do you remove and go after it,<\/I> Josh. iii. 3<\/I><\/span>.<\/P> 5. They strengthened the kingdom of Judah<\/I> (v.<\/I><\/span> 17<\/span>), not only by the addition of so many persons to it, who, it is likely, brought what they could of their effects with them, but by their piety and their prayers they procured a blessing upon the kingdom which was a sanctuary to them. See Zech. xii. 5<\/span>. It is the interest of a nation to protect and encourage religion and religious people, and adds more than any thing to its strength. They made him and his people strong three years;<\/I> for so long they walked in the way of David and Solomon,<\/I> their good<\/I> way. But when they forsook that, and so threw themselves out of God’s favour and protection, the best friends they had could no longer help to strengthen them. We retain our strength while we cleave to God and our duty, and no longer.<\/P> II. How Rehoboam was weakened by indulging himself in his pleasures. He desired many wives,<\/I> as his father did (v.<\/I><\/span> 23<\/span>), yet, 1. In this<\/I> he was more wise than his father, that he does not appear to have married strange wives. The wives mentioned here were not only daughters of Israel, but of the family of David; one was a descendant from Eliab, David’s brother (v.<\/I><\/span> 18<\/span>), another from Absalom, probably that Absalom who was David’s son (v.<\/I><\/span> 20<\/span>), another from Jerimoth, David’s son. 2. In this<\/I> he was more happy than his father, that he had many sons and daughters; whereas we read not of more than one son that his father had. One can scarcely imagine that he had no more; but, if he had, they were not worth mentioning; whereas several of Rehoboam’s sons are here named (2Ch 11:19<\/span>; 2Ch 11:20<\/span>) as men of note, and such active men that he thought it his wisdom to disperse them throughout the countries of Judah and Benjamin<\/I> (v.<\/I><\/span> 23<\/span>), either, (1.) That they might not be rivals with his son Abijah, whom he designed for his successor, or rather, (2.) Because he could repose a confidence in them for the preserving of the public peace and safety, could trust them with fenced cities, which he took care to have well victualled, that they might stand him in stead in case of an invasion. After-wisdom is better than none at all; nay, they say, “Wit is never good till it is bought;” though he was dearly bought with the loss of a kingdom.<\/P><\/p>\n (c<\/em>) THE PRIESTS AND LEVITES, AND ALL WHO ARE FAITHFUL TO THE LEGITIMATE WORSHIP, DESERT THE NORTHERN KINGDOM<\/strong> (2Ch. 11:13-17<\/span>).<\/p>\n This section also is peculiar to the chronicler, though indirectly confirmed by the notices in 1Ki. 12:31<\/span>; 1Ki. 13:33<\/span>.<\/p>\n (13) Resorted to him.<\/strong>Presented themselves before him<\/em> (Job. 1:6<\/span>; Job. 2:1<\/span>).<\/p>\n Coasts.<\/strong>Border, domain.<\/em> The term Lvites is here used in the general sense as including the priests.<\/p>\n Rehoboam’s Worship, Idolatry, and Family<\/p>\n v. 13. And the priests and the Levites that were in all Israel resorted to him out of all their coasts,<\/strong> thus giving Rehoboam a great increase of moral power, for they placed themselves at his disposal. <\/p>\n v. 14. For the Levites left their suburbs,<\/strong> the commons or pasture-grounds assigned to them, and their possession,<\/strong> namely, those in the cities set apart for them in the various northern tribes, and came to Judah and Jerusalem; for Jeroboam and his sons had cast them off from executing the priest’s office unto the Lord,<\/strong> since he, for reasons of policy, wanted to keep the members of the northern tribes from journeying to Jerusalem, especially for the three great festivals, 1Ki 12:26-30<\/span>; <\/p>\n v. 15. and he,<\/strong> Jeroboam, ordained him priests for the high places,<\/strong> such as were not of the tribe of Levi, 1Ki 12:31<\/span>, and for the devils,<\/strong> a term sometimes used for idols in general, Lev 17:7<\/span>, and for the calves which he had made,<\/strong> 1Ki 12:28<\/span>, the abominable idols of Bethel and Dan which caused Israel to sin. <\/p>\n v. 16. And after them,<\/strong> namely, the priests and Levites who remained faithful to the true God, 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;<\/strong> being forbidden to do so in their own country, in the midst of their native tribe, they emigrated and settled in Jerusalem, where the true worship was still practiced until Rehoboam. too, forsook the Lord, 2Ch 12:1<\/span>. <\/p>\n v. 17. So they,<\/strong> coming in considerable numbers, strengthened the kingdom of Judah,<\/strong> both numerically and morally, and made Rehoboam, the son of Solomon, strong three years; for three years they,<\/strong> all the people of the southern nation, including the newcomers, walked in the way of David and Solomon. <\/strong> Afterwards, when foreign and idolatrous customs were encouraged by Rehoboam, the accession of pious Israelites from the neighboring kingdom ceased. <\/p>\n v. 18. And Rehoboam took him Mahalath, the daughter of Jerimoth, the son of David, to wife,<\/strong> apparently the daughter of a concubine’s son, and Abihail, the daughter of Eliab, the son of Jesse,<\/strong> his cousin; <\/p>\n v. 19. which bare him children: Jeush and Shamariah and Zaham. <\/p>\n v. 20. And after her he took Maachah, the daughter of Absalom,<\/strong> in the wider sense, for she was Absalom’s granddaughter, by his daughter Tamar, 2Sa 14:27<\/span>; which bare him Abijah and Attai, and Ziza, and Shelomith. <\/p>\n v. 21. And Rehoboam loved Maachah, the daughter of Absalom, above all his wives and his concubines (for he took eighteen wives and threescore concubines,<\/strong> having a full harem according to Oriental custom, and begat twenty and eight sons, and threescore daughters). <\/p>\n v. 22. And Rehoboam made Abijah, the son of Maachah,<\/strong> his most beloved wife, the chief, to be ruler among his brethren,<\/strong> he designated him as his successor; for he thought to make him king. <\/p>\n v. 23. And he dealt wisely,<\/strong> with prudent foresight, and dispersed of all his children throughout all the countries of Judah and Benjamin, unto every fenced city,<\/strong> making them officers of fortresses, laying responsibility upon them and keeping them out of mischief, into which they might have fallen If they had been idle in Jerusalem; and he gave them victual in abundance,<\/strong> thus providing for them also in this respect and obviating dissatisfaction. And he desired many wives,<\/strong> namely, for his sons, he arranged marriages for them with the daughters of the land, thus making them contented and establishing firmer connections between his house and the people of the country. In a way, at least, Rehoboam hereby redeemed the mistake made at the beginning of his reign. <\/p>\n 2Ch 11:13<\/span><\/em><\/strong>. <\/strong>And the priests and the Levitesresorted to him<\/em><\/strong><\/strong> Thus the tribe of Levi was added to that of Judah. Part of the tribe of Simeon <\/em>too seems to have united itself with Judah; for we read, 2Ch 11:6<\/span> that Rehoboam built <\/em>or rather repaired Etam, <\/em>which was a town in the tribe of Simeon. See Bishop Patrick. <\/p>\n DISCOURSE: 400 2Ch 11:13<\/span>; 2Ch 11:16<\/span>. And the Priests and the Levites that were in all Israel resorted to him out of all their coasts 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<\/em>.<\/p>\n IN this age of Revolutions [Note: In 1822, after the attempted Revolutions in Italy, and in the midst of those in South America, and the commotions in Spain and Portugal, and in Greece.], it may be well to turn our attention to perhaps the greatest, speediest, completest and least sanguinary revolution that is recorded in the annals of the whole world. The empire of Solomon, if not large in extent, was exceeding powerful: but no sooner was he removed from it, than his son, instead of conciliating the regards of his subjects, disgusted them with the most insulting menaces, and drove them, in utter desperation, to revolt. Far the larger half of his people, even ten tribes out of twelve, formed themselves into a separate and independent state; and continued, throughout all successive periods of their existence, not only an independent, but an hostile nation. To enter into any discussion about the rights of the different parties, would be altogether foreign to our purpose, and to the occasion for which we are assembled: though we cannot refrain from expressing our most unqualified reprobation of Rehoboams folly, in listening to the extravagant counsels of his young friends, instead of following the sage advice of the elders. But, in a religious view, this revolution was pregnant with consequences of the most important nature. Jeroboam, in order to keep his new subjects from going up to Jerusalem to worship according to the Law of Moses, set up golden calves in Dan and Beth-el, that the people might worship them<\/em>, or, perhaps, that they might worship Jehovah in<\/em> and through<\/em> them. Having appointed a new worship, he appointed new priests to officiate in it, excluding of course from that service all the ministers of Jehovah. What now must be done throughout all his dominions? Shall the godly conform to this idolatry? No: a schism was instantly created: and all the godly in the land, whether Clergy or Laity, forsook their country, and united themselves to the worshippers of Jehovah in Jerusalem; entering thus their solemn protest<\/em> against the abominations which had been introduced.<\/p>\n Now this will lead me to set before you,<\/p>\n I.<\/p>\n The conduct of Protestants in that day<\/p>\n It was not on account of some trifling regulations about non-essential matters, that they withdrew themselves, but on account of the utter subversion of their religion, and the establishment of idolatry in its stead. Nor did they rise up in rebellion against the government, or attempt to maintain their religion with the sword. They peaceably withdrew; and sought to enjoy in another country the blessings of which they were deprived in their own. Their conduct was altogether such as became the servants of the Most High:<\/p>\n 1.<\/p>\n They bore their testimony against the reigning abominations<\/p>\n [Of all the clergy of the land, we read not of so much as one who consented to renounce his principles for filthy lucre sake. A noble exemple this! and nobly followed, too, by all the godly of the land! for it is said, After them<\/em> that is, after their example<\/em>, out of all the tribes of Israel, such as set their hearts to seek the Lord God of Israel, came to Jerusalem. It is probable that they had no hope of effecting my thing by remonstrance: but here was a testimony far more decisive than any mere remonstrance could be. It was open and visible to all; and could not but produce a very great sensation through the land. It spoke, in fact, so loudly and intelligibly, as to leave the whole nation without excuse.]<\/p>\n 2.<\/p>\n They adhered steadfastly to the service of their God<\/p>\n [It is said, they came to Jerusalem, to sacrifice to the Lord God of their fathers. It was by sacrifice only that they could approach their God: and it was in the temple only that the sacrifices could be offered. Thither, then, they would go. Nothing should detain them from thence. They would not willingly offend man: but they were determined not to neglect their God. His honour and his authority were, in their minds, considerations of paramount importance: and, if enjoined to worship any other God, or to refrain from serving him, their answer was, Whether it be right to hearken unto you more than unto God, judge ye.]<\/p>\n 3.<\/p>\n They renounced all for conscience sake<\/p>\n [The priests left their cities, their suburbs, their possessions, and abandoned all for conscience sake. The people, too, even all the godly of the land, forsook their all, that they might approve themselves faithful to their God. This was a severe test of their integrity: but their piety was equal to the occasion. And though, in individual instances, we may certainly find much greater sacrifices for conscience sake, yet perhaps, on so large a scale, this was never equalled in any country under heaven.] II.<\/p>\n Our duty, as Protestants, at the present day<\/p>\n The abominations of Popery are scarcely more tolerable than those which Jeroboam established. And it is a mercy to us that our forefathers had courage and piety enough to protest against them. But we have our duties also to perform<\/p>\n 1.<\/p>\n We should realize our own religious principles<\/p>\n [To what purpose do we renounce the superstitions of the Romish Church, whilst we hold fast the greatest and most fundamental error of all, the doctrine of human merit? I grant that we do not maintain this error in the same open, gross, and avowed way in which it is held by the Papists: but on the subject of salvation by faith alone we have all the same jealousies as they. Yes, though Protestants by profession, the great mass of us are looking for salvation by our own repentances or reformations, rather than by the simple exercise of faith in Christ. In the ministry of the word, instead of bringing forward the great doctrine of justification by faith alone, as that which is universally admitted, approved, and gloried in, we are forced to make a thousand apologies, in order to ward off from ourselves the imputation of being Antinomians and heretics. O Brethren! it should not be thus. We ought all to rejoice that we are emancipated from the bonds in which Popery holds its deluded votaries, and to glory in the Lord Jesus Christ as all our salvation and all our desire ]<\/p>\n 2.<\/p>\n We should shew their superior efficacy to sanctify the heart and life<\/p>\n [There have been doubtless many eminently pious men in the Church of Rome: but they were pious in despite of<\/em> their errors. So far as they were influenced by superstition, their piety was debased, rather than advanced. Christianity gives liberty to the soul, instead of reducing it to a state of bondage: and, if we possess that liberty, it should elevate us to a higher and nobler course than can be attained by the servile principles of Popery. Papists withdraw<\/em> altogether from<\/em> the world: we<\/em>, whilst in<\/em> the world, should shew ourselves above<\/em> it; dead to its cares, and crucified to its allurements. They, in order to mortify the flesh, have recourse to absurd and self-tormenting usages, which, whilst they lacerate the body, puff up the soul with pride and self-applause. We must seek the elevation of the soul in high and holy affections, having our conversation in heaven, and delighting ourselves in God ]<\/p>\n Address, Those who are conforming to this vain world<\/p>\n [Behold the conduct of the pious Israelites, and blush. They<\/em>, for the honour of their God, forsook all that they possessed: and if you, either from the love of the world, or from the fear of man, are averse to make this sacrifice for your Lord and Saviour, glory not in being Protestants; but seek to become Christians: for on no other terms than these will Christ ever acknowledge you as his disciples [Note: Luk 14:33<\/span>.] ]<\/p>\n 2.<\/p>\n Those who, like the Israelites, are setting their hearts fully to seek the Lord their God<\/p>\n [No man ever repented of following the Lord fully. Such persons may have less of this world; and may at times be reduced to great necessities, even as the Apostle Paul was on different occasions. But the presence of God with their souls, and the testimony of a good conscience, will amply compensate for all the losses they can sustain, and for all the evils they can suffer, in so good a cause. Even in this present life will those who give up their all for Christ, receive in return an hundred-fold [Note: Mar 10:29-30<\/span>.]: but what they shall reap in the eternal world, who can tell? Ask those who are now in heaven, whither they came out of great tribulations [Note: Rev 7:14-17<\/span>.], whether they have ever for one instant regretted the sacrifices they made for the Lord: and take for your own comfort the testimony which you feel well assured you would, without one single exception, receive from them.]<\/p>\n<\/p>\n The encouragement given to the priests and Levites should seem to imply that Rehoboam regarded the service of the sanctuary.<\/p>\n 2Ch 11:13 And the priests and the Levites that [were] in all Israel resorted to him out of all their coasts.<\/p>\n Ver. 13. And the priests and the Levites.<\/strong> ] This was to be like their worthy predecessors. Exo 32:26 <\/p>\n <\/p>\n For Jeroboam and his sons.<\/strong> ] Who were as active against the truth as their father. See 1Ki 12:28<\/span> . One main reason might be, to possess their cities and lands. The church bread is sweet bread, said William Rufus.<\/p>\n all Israel resorted to him. Thus the mingling of Israel with Judah was continued. See note on 1Ki 12:17. <\/p>\n coasts = borders. <\/p>\n 2Ch 11:13-17<\/p>\n 2Ch 11:13-17<\/p>\n THE TRUE WORSHIPPERS OF GOD MIGRATE TO JERUSALEM<\/p>\n “And the priests and the Levites that were in all Israel resorted to him out of all their border. For the Levites left their suburbs and their possession, and came to Judah and Jerusalem: for Jeroboam and his sons cast them off, that they should not execute the priest’s office unto Jehovah; and he appointed him priests for the high places, and for the he-goats, 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 Jehovah, the God of Israel, came to Jerusalem to sacrifice unto Jehovah, the God of their fathers. So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years; for they walked three years in the way of David and Solomon.”<\/p>\n There is important new information here. Jeroboam’s “casting off” of the Levites, his images of the he-goats, and the fact of the Levites losing their possessions in order to live in Judah are not mentioned in Kings. Thus the Chronicler makes it clear enough that there was absolutely nothing whatever honorable or legitimate in the sinful worship Jeroboam installed in Israel. “The priests and Levites who were deposed could still have kept their lands, but they relinquished them in order to live in Judah where they could carry on their calling. They were accompanied by laymen who shared their disillusionment.”<\/p>\n Moses told us what this worship of the he-goats was like, when he forbade it to Israel. “They shall no more sacrifice their sacrifices unto the goats, after which they play the harlot” (Lev 17:7). There can be little doubt that the golden calves set up by Jeroboam were also used in the same licentious manner.<\/p>\n “They strengthened … Judah … three years” (2Ch 11:17). These are ominous words, for they indicate a drastic change afterward. The change came in the fourth year, for in the fifth year, Rehoboam and all Israel forsook the God of Israel; and God’s punishment quickly fell upon them in the invasion of Shishak, recorded in the next chapter.<\/p>\n E.M. Zerr:<\/p>\n 2Ch 11:13-14. This is the first account we have of the side the Levites took in the division of the tribes. In the original record we have the two and the ten tribes only mentioned. This passage informs us that the Levites pulled off with the 10 tribes. Jeroboam rejected them and they went back to the kingdom of Judah. We cannot feel too favorably toward them for returning to the right place, for if Jeroboam had accepted their service, we have no evidence that they would have rejected his offer. However, we are pleased that they went back, for that gave the kingdom of Judah, the one with the capital at Jerusalem, the lawful priesthood. <\/p>\n 2Ch 11:15. The priests whom Jeroboam ordained were to act for him in three classes of service, named in this verse; high places, the devils, and the calves. The first is commented on at 1Ki 3:2. The third refers to the idols described in 1Ki 12:28. The second does not have the meaning usually conveyed by that word. It is from SAIR and Strong defines it, “shaggy; as noun, a he-goat; by analogy a faun.” It has been translated in the King James version by devil 2 times, goat 23, he goat 1, kid 28, satyr 2. It thus has a somewhat indefinite significance as applied to the priests under Jeroboam. When these priests acted in the sacrificing of these goats, the dominant idea Jeroboam had was to adore the animals sacrificed instead of the true God for whose sake he was pretending to offer them. <\/p>\n 2Ch 11:16. Them is the pronoun for the Levites in 2Ch 11:13. When they went back in a body to Jerusalem, it had an influence on many individuals in the other tribes, who refused to go to the calves at Bethel or Dan, but went instead to the place which God had ordained for the national worship, which was at Jerusalem. <\/p>\n 2Ch 11:17. The effect of this returning of the Levites and other individuals was a strengthening of Rehoboam. For three years he served God faithfully and was a powerful ruler and God was for him; but he relaxed in his devotion. This is recorded in 1Ki 14:22-24, also in the chapter following the one we are now studying. <\/p>\n am 3030, bc 974 <\/p>\n resorted to him: Heb. presented themselves to him, 2Ch 11:13 <\/p>\n Reciprocal: Deu 12:19 – Take Jos 22:19 – wherein 1Ki 12:17 – the children 1Ki 15:17 – he might not suffer 2Ki 4:42 – bread 2Ch 16:1 – to the intent 2Ch 23:2 – the chief of 2Ch 30:1 – Israel Jer 23:38 – ye say<\/p>\n 2Ch 11:13. The priests and Levites resorted to him out of all their coasts So the tribe of Levi was added to the tribe of Judah; though not the cities, in general, wherein they dwelt, which they were forced to leave when they would not conform to the idolatrous worship which Jeroboam had set up. The tribe of Simeon, likewise, was so intermixed with Judah, that, in all probability, many cities thereof, if not all, became one body with it, which made Judah a very powerful kingdom.<\/p>\n And the priests and the Levites that [were] in all Israel resorted to him out of all their coasts. 13. resorted to him ] Lit. took their stand by him. all their coasts ] R.V. all their border. Fuente: The Cambridge Bible for Schools and Colleges 13-17. the priests and the Levites .. . resorted … Continue reading “Exegetical and Hermeneutical Commentary of 2 Chronicles 11:13”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-11439","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11439","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=11439"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/11439\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=11439"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=11439"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=11439"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
THE DUTY OF PROTESTANTS<\/strong><\/p>\n
But let us pass on to what more immediately concerns ourselves, namely,<\/p>\n
1.<\/p>\n
<\/strong><\/p>\nFuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"