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英文原文
We are here going on with the history of Rehoboam. I. His attempt to recover the ten tribes he has lost, and the letting fall of that attempt in obedience to the divine command, 2Ch 11:1-4. II. His successful endeavours to preserve the two tribes that remained, 2Ch 11:5-12. III. The resort of the priests and Levites to him, 2Ch 11:13-17. IV. An account of his wives and children, 2Ch 11:18-23.
1-12
Rehoboam Forbidden to Make War (975 BC)
羅波安被禁止爭戰（主前 975 年）
¹ 羅波安來到耶路撒冷，招聚了猶大、便雅憫家十八萬精兵，要與以色列爭戰，好將國權奪回羅波安。 ² 耶和華的話臨到神人示瑪雅說： ³ 「你去告訴所羅門的兒子猶大王羅波安，和住在猶大便雅憫的以色列眾人說： ⁴ 耶和華如此說：『你們不可上去，與你們的弟兄爭戰；各人回本家去吧！因為這事出於我。』」眾人就聽從耶和華的話，回去不與耶羅波安爭戰。 ⁵ 羅波安住在耶路撒冷，在猶大建造保障。 ⁶ 他建造伯利恆、以坦、提哥亞、 ⁷ 伯夙、梭哥、亞杜蘭、 ⁸ 迦特、瑪利沙、西弗、 ⁹ 亞多蘭、拉吉、亞西加、 ¹⁰ 瑣拉、亞雅崙、希伯崙——這些都是猶大和便雅憫的堅固城。 ¹¹ 他又堅固這些保障，在其中安置軍長，又儲備糧食、油、酒。 ¹² 他在各城內安放盾牌和槍，使城極其堅固。猶大和便雅憫都跟從他。
十支派怎樣離棄大衛家，我們在前一章已經讀過。他們早先對那家族就不甚忠心（撒下二十1、2），如今竟完全脫離——卻沒有想到這會大大削弱共同利益，使以色列從前一王朝所達到的榮耀高峰跌落下來。然而「國度」既受管教，「大衛家」也受管教。1. 羅波安終於像個膽大的人一樣，招聚軍隊，想要平服叛離的人（代下十一1）。猶大和便雅憫不但決意繼續效忠他，並且樂意盡力協助他收復權柄。猶大是他本支派，比其他支派早幾年就承認他；便雅憫是耶路撒冷（或其大部分）所在的支派，這也許就是那支派歸附他的原因之一。2. 然而他像個良心端正的人：當神禁止他實行這計畫時，他就順服神而放棄了——或因他敬畏神的權柄，或因他知道若違背神的命令而行，必不能亨通，不但不能挽回所失去的，反而會有失去既有的危險。違背神旨意去從事任何事業，尤其是發動戰爭，都是危險的。神稱他為「所羅門的兒子羅波安」（代下十一3），暗示這事是因所羅門的罪而定，反對已經頒布的旨意乃是徒然。他們「聽從耶和華的話」；雖然這看來有失體面，在鄰國中也成為笑柄，但因為神要如此，他們便放下了兵器。3. 他像個明智的人，堅固自己的國土。他見平服叛離的人已無濟於事。幾句好話原可防止他們背叛，但如今他全國的兵力也不能使他們回轉。事已至此，只得如此；他的智慧在於善處現狀。也許從前勸他嚴辭回答百姓的，正是那些少年謀士；他們如今雖有神的禁令，仍慫恿他出戰；但他已為聽從他們的計謀付上了慘重的代價，因此如今我們可以推想，年長而有經驗的謀士受到重視，他們勸他順服神關於失去之物的旨意，並以保守既有的為業。可能正是因他們的勸告：（一）他堅固了邊境，並加固了他國中許多主要城邑——這些在所羅門太平的年間，從未為防禦而加以注意。（二）他為這些城邑儲備了充足的糧食和兵器（代下十一11、12）。因為神禁止他爭戰，他並沒有因此悻悻然坐下，說若不准他作那事，他便甚麼也不為公眾安全去作；反而是謹慎地防備敵人的攻擊。不能作征服者的人，仍可作建造者。
英文原文
Rehoboam Forbidden to Make War (975 BC)
¹ And when Rehoboam was come to Jerusalem, he gathered of the house of Judah and Benjamin a hundred and fourscore thousand chosen men, which were warriors, to fight against Israel, that he might bring the kingdom again to Rehoboam.
² But the word of the LORD came to Shemaiah the man of God, saying,
³ Speak unto Rehoboam the son of Solomon, king of Judah, and to all Israel in Judah and Benjamin, saying,
⁴ 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.
⁵ And Rehoboam dwelt in Jerusalem, and built cities for defence in Judah.
⁶ He built even Beth-lehem, and Etam, and Tekoa,
⁷ And Beth-zur, and Shoco, and Adullam,
⁸ And Gath, and Mareshah, and Ziph,
⁹ And Adoraim, and Lachish, and Azekah,
¹⁰ And Zorah, and Aijalon, and Hebron, which are in Judah and in Benjamin fenced cities.
¹¹ And he fortified the strong holds, and put captains in them, and store of victual, and of oil and wine.
¹² And in every several city he put shields and spears, and made them exceeding strong, having Judah and Benjamin on his side.
How the ten tribes deserted the house of David we read in the foregoing chapter. They had formerly sat loose to that family (2Sa 20:1,2), and now they quite threw it off, not considering how much it would weaken the common interest and take Israel down from that pitch of glory at which it had arrived in the last reign. But thus the kingdom must be corrected as well as the house of David. 1. Rehoboam at length, like a bold man, raises an army, with a design to reduce the revolters, 2Ch 11:1. Judah and Benjamin were not only resolved to continue their allegiance to him, but ready to give him the best assistance they could for the recovery of his right. Judah was his own tribe, that owned him some years before the rest did; Benjamin was the tribe in which Jerusalem, or the greatest part of it, stood, which perhaps was one reason why that tribe clave to him. 2. Yet, like a conscientious man, when God forbade him to prosecute this design, in obedience to him he let it fall, either because he reverenced the divine authority or because he knew that he should not prosper if he should go contrary to God's command, but instead of retrieving what was lost would be in danger of losing what he had. It is dangerous undertaking any thing, but especially undertaking a war, contrary to the will of God. God calls him (2Ch 11:3), Rehoboam the son of Solomon, to intimate that this was determined for the sin of Solomon, and it would be to no purpose to oppose a decree that had gone forth. They obeyed the words of the Lord; and though it looked mean, and would turn to their reproach among their neighbours, yet, because God would have it so, they laid down their arms. 3. Like a discreet man, he fortified his own country. He saw it was to no purpose to think of reducing those that had revolted. A few good words might have prevented their defection, but now all the forces of his kingdom cannot bring them back. The thing is done, and so it must rest; it is his wisdom to make the best of it. Perhaps the same young counsellors that had advised him to answer them roughly urged him to fight them, notwithstanding the divine inhibition; but he had paid dearly enough for being advised by them, and therefore now, we may suppose, his aged and experienced counsellors were hearkened to, and they advised him to submit to the will of God concerning what was lost, and to make it his business to keep what he had. It was probably by their advice that, (1.) He fortified his frontiers, and many of the principal cities of his kingdom, which, in Solomon's peaceable reign, no care had been taken for the defence of. (2.) He furnished them with good stores of victuals and arms, 2Ch 11:11,12. Because God forbade him to fight, he did not therefore sit down sullenly, and say that he would do nothing for the public safety if he might not do that, but prudently provided against an attack. Those that may not be conquerors, yet may be builders.
13-23
The Priests Adhere to Rehoboam (974 BC)
祭司歸順羅波安（主前974年）
¹³ 以色列全地的祭司和利未人，都從四境來歸向他。 ¹⁴ 利未人撇下他們的郊野和產業，來到猶大與耶路撒冷，因為耶羅波安和他的兒子們不容他們供祭司職分事奉耶和華。 ¹⁵ 耶羅波安為邱壇、為鬼魔、為自己所鑄的牛犢，自立祭司。 ¹⁶ 以色列各支派中，凡立定心意尋求耶和華——以色列神的，都隨從利未人來到耶路撒冷，祭祀耶和華——他們列祖的神。 ¹⁷ 這樣，他們堅固猶大國，使所羅門的兒子羅波安強盛三年；因為他們三年之間遵行大衛和所羅門的道。 ¹⁸ 羅波安娶大衛兒子耶利摩的女兒瑪哈拉為妻，又娶耶西兒子以利押的女兒亞比該為妻。 ¹⁹ 這二女給他生了兒子：耶烏施、示瑪利雅、撒罕。 ²⁰ 後來他又娶押沙龍的女兒瑪迦；她生了亞比雅、亞太、細撒、示羅密。 ²¹ 羅波安愛押沙龍的女兒瑪迦，勝過愛他的眾妻眾妾。（他一共娶了十八個妻，六十個妾，生了二十八個兒子，六十個女兒。） ²² 羅波安立瑪迦的兒子亞比雅作首領，在弟兄中為首，因為想要立他為王。 ²³ 他辦事精明，將眾子分散在猶大和便雅憫全地各堅固城裡，又賜他們豐盛的糧食。他又多娶妻妾。
請看：
一、羅波安因祭司、利未人以及一切虔誠敬畏神之以色列人的歸附而得以堅固——就是一切對他們的神和宗教忠誠的人。
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耶羅波安「不容他們」（原文意為「棄絕他們」），即他設立了一套他自己明知他們憑良心不能順從的敬拜方式，迫使他們離開他的祭壇；同時又不允許他們上耶路撒冷在那裡的壇前敬拜。如此他完全「不容他們供祭司職分」（代下十一14）。他也樂意讓他們自行離職，好為那些卑賤敗壞的人騰出位置——這些人是他「為邱壇所立的祭司」（代下十一15）。比較王上十二31。棄絕神的人，棄絕神的僕人原不足為奇；他們不合他的用途，不能任他差遣作事，不願「事奉他的神，也不敬拜他所立的金像」。
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於是他們「撇下自己的郊野和產業」（代下十一14）。以色列各支派的產業中都有城邑分配給利未人，使他們在那裡得著妥善的供養，也有許多行善的機會。如今他們卻被逐出所有城邑，只有猶大和便雅憫境內的例外。他們的供奉原已安定妥當，卻又喪失了。安慰他們的是，律法屢屢提醒他們：「耶和華是他們的產業」；如今他們被逐出家園和產業之時，必照樣在神裡面得著這應驗。他們為何要撇下產業呢？（一）因為他們看見自己在鄰舍中不能作甚麼善工——耶羅波安既立了牛犢，百姓那向來偏於偶像的舊傾向便又復燃。（二）因為他們自己也必不斷受試探去作卑劣的妥協，並有不知不覺被引誘行惡的危險。我們若真心禱告不遇見試探，便當盡力遠離試探之處。（三）因為他們若持守正直，便有理由預料耶羅波安和他的兒子們要逼迫他們。為鬼魔所立的祭司，必不容耶和華的祭司長久在他們中間。任何世俗的利益，都不當引我們進入、或留我們停留在那有失信心和無虧良心之虞的地方。
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他們「來到猶大和耶路撒冷」（代下十一14），「向羅波安自薦」（代下十一13原文邊註）。神的祭司和利未人不在神的壇所在之處，又當在哪裡呢？他們來到那裡，因為按所定的時候供職正是他們的本分。（一）這是他們的恩慈，他們有一處可逃的避難所，當耶羅波安棄絕他們時，附近就有願意接待、歡迎他們的人，他們不致被迫落入異邦之地。（二）這也證明他們愛自己的職分過於愛自己的供奉；他們「在鄉間撇下自己的郊野和產業」（在那裡他們本可安逸地靠己業度日），因為在那裡不能事奉神，便投身於神的護理和弟兄們的愛心，來到一個可以照神的定例自由享受他典章的地方。在盡本分的道路上貧窮，勝過在犯罪的道路上富足。寧可靠賙濟度日、或在獄中殉道而存無虧的良心，強如在富貴榮華中出賣良心。（三）羅波安和他的百姓肯接納他們，這也是他們的智慧與可稱之處，雖然他們或要擠出地方來為之騰位。敬畏神的難民必帶祝福到接待他們的地土，正如他們被驅逐之時將咒詛留給逐出他們的人一樣。「敞開城門，使守信的義民可以進入」；這也是好的政策。參賽二十六1-2。
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祭司和利未人既到了耶路撒冷，以色列各支派中一切敬虔的人都隨之而來。那些「立定心意尋求耶和華——以色列神」的人，那些對神的本分存著良心、真誠而堅決的人，便撇下祖傳的產業，到耶路撒冷置業居住，為要可以自由進到神的壇前，又脫離敬拜牛犢的試探（代下十一16）。請注意，（一）對我們的靈魂最好的，便是對我們最好的；在一切選擇上，宗教的益處當凌駕一切外在的便利。（二）神忠心的祭司所在之處，神忠心的百姓也當在那裡。耶羅波安若棄絕神的僕人，每一個真以色列人都當認自己有責任承認他們、與他們站在一起。「你活著的日子，不可撇棄利未人」——被棄絕的利未人更不可撇棄。當「約櫃前行，你們也要前行，跟隨它」（書三3）。
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他們「堅固了猶大國」（代下十一17），不僅是因為增添了如此多的人口（他們想必也盡量帶來了自己的財物），更是因著他們的敬虔和禱告，他們為那作他們避難所的國度求來了祝福。參亞十二5。一個國家若保護並鼓勵宗教和敬虔的人，便是自己的利益所在，這比任何事物更能增添國家的力量。他們「使他和他的百姓強盛三年」；因為三年之久他們「遵行大衛和所羅門的道」，那「好」的道。但當他們離棄那道，便使自己失去了神的喜悅與保護，那時他們最好的朋友也再不能幫助堅固他們了。我們持守神和自己的本分，力量便得以保持；一旦偏離，力量便失。
二、羅波安放縱私慾，反使自己軟弱。他「多娶妻妾」，正如他父親所作的（代下十一23）。然而，1. 在這事上他比父親更有智慧，因為他似乎沒有娶外邦女子為妻。此處所記的妻不僅是以色列的女子，更是大衛家族的人；一位是以利押——大衛的哥哥——的後裔（代下十一18），一位是押沙龍——大概就是大衛的兒子押沙龍——的女兒（代下十一20），另一位是大衛的兒子耶利摩的女兒。2. 在這事上他比父親更有福氣，他兒女眾多；他父親除了一個兒子之外，我們未聞還有別的。我們難以想像他真的沒有別的兒子；但即使有，也不值一提；羅波安的幾個兒子卻在此被提名（代下十一19-20），都是顯要的人，又是能幹的人，所以他認為將他們「分散在猶大和便雅憫全地」是明智之舉（代下十一23）。這或是（一）使他們不致與他所定為繼承人的兒子亞比雅相爭；更可能是（二）因為他能放心信賴他們維持公共的和平與安全，將堅固城交託他們，並謹慎使那些城糧草充足，好在受侵擾時為他效力。事後的智慧總比沒有智慧好；人說：「聰明要付了代價才靠得住。」雖然這智慧的代價是喪失一個國度。
英文原文
The Priests Adhere to Rehoboam (974 BC)
¹³ And the priests and the Levites that were 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:
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 God of Israel came to Jerusalem, to sacrifice unto the LORD 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 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 ruler among his brethren: for he thought 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.
See here,
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.
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, 2Ch 11:14. 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, 2Ch 11:15. Compare 1Ki 12:31. 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.
2. They thereupon left their suburbs and possessions, 2Ch 11:14. 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, 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.
3. They came to Judah and Jerusalem (2Ch 11:14) and presented themselves to Rehoboam, 2Ch 11:13, margin. 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 (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; it will be good policy. See Isa 26:1,2.
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, 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, 2Ch 11:16. 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, the out-cast Levite, as long as thou livest. When the ark removes do you remove and go after it, Jos 3:3.
5. They strengthened the kingdom of Judah (2Ch 11:17), 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 Zec 12:5. 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; for so long they walked in the way of David and Solomon, their good 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.
II. How Rehoboam was weakened by indulging himself in his pleasures. He desired many wives, as his father did (2Ch 11:23), yet, 1. In this 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 (2Ch 11:18), another from Absalom, probably that Absalom who was David's son (2Ch 11:20), another from Jerimoth, David's son. 2. In this 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 11:19,20) as men of note, and such active men that he thought it his wisdom to disperse them throughout the countries of Judah and Benjamin (2Ch 11:23), 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.
本章我們繼續羅波安的歷史。一、他試圖收回所失去的十個支派，卻因順服神的命令而放棄了這個企圖（代下 11:1-4）。二、他成功保全了餘下的兩個支派（代下 11:5-12）。三、祭司和利未人歸向他（代下 11:13-17）。四、關於他的妻兒的記載（代下 11:18-23）。