In 2 Chronicles 11:18–21, Rehoboam practices polygamy; how is this consistent with later biblical teachings that appear to discourage multiple spouses?

I. Historical Context of Rehoboam’s Marriages

In 2 Chronicles 11:18–21, the text describes Rehoboam’s polygamous relationships:

“So Rehoboam married Mahalath, the daughter of David’s son Jerimoth and of Abihail the daughter of Jesse’s son Eliab. And she bore him sons: Jeush, Shemariah, and Zaham. After her, he married Maakah daughter of Absalom, and she bore him Abijah, Attai, Ziza, and Shelomith. Rehoboam loved Maakah daughter of Absalom more than all his wives and concubines. In all, he had eighteen wives and sixty concubines, and he was the father of twenty-eight sons and sixty daughters.”

Rehoboam’s polygamy is presented simply as a historical statement. His multiple marriages reflected the broader cultural practice of ancient Near Eastern monarchs, as well as the political alliances often forged through such unions. Archaeological and historical studies, including examinations of palace complexes and administrative records from surrounding nations (e.g., Ugaritic and Hittite sources), also show that such marital arrangements were commonplace in the region. Yet Scripture’s inclusion of these details does not equate to blanket approval.

II. Distinguishing Descriptive from Prescriptive Passages

A key interpretive principle is to distinguish between what the Bible describes versus what it prescribes. Many passages in the Old Testament describe polygamous unions—such as those of Abraham (Genesis 16), Jacob (Genesis 29–30), and David (2 Samuel 5:13)—without indicating divine endorsement. The accounts simply record historical events, good and bad.

In this case, 2 Chronicles 11:18–21 recounts Rehoboam’s actions without offering explicit approval. Historical narrative texts often present facts as part of the overarching story, showing real human choices and their consequences. Such narratives must be read in light of other passages that reveal God’s design for marriage.

III. God’s Design for Marriage from the Beginning

From the earliest chapters of Scripture, the ideal marital design is one man and one woman united in a lifelong covenant. Genesis 2:24 declares: “For this reason a man will leave his father and mother and be united to his wife, and they will become one flesh.” The language here—“his wife” in the singular—shows the fundamental intention for marriage.

In later centuries, Jesus reaffirms this foundational principle when addressing questions about marriage. Mark 10:6–8 quotes Genesis directly: “But from the beginning of creation, ‘God made them male and female.’ For this reason a man will leave his father and mother and be joined to his wife, and the two will become one flesh...” This New Testament reference underscores that the original pattern remains normative.

IV. Warnings Against Polygamy in the Law and Writings

Even within the Old Testament laws and narratives, there are warnings against multiple spouses:

• Deuteronomy 17:17 states of Israel’s king: “He must not take many wives for himself, lest his heart go astray.”

• King Solomon, whose polygamy was legendary, serves as a cautionary example: his many wives led him into idolatry (1 Kings 11:1–4).

Although polygamy surfaces in Old Testament accounts, it consistently produces family strife (e.g., Genesis 16; 1 Samuel 1:1–6). Over time, readers see a unified biblical trajectory clarifying that the presence of polygamy is not God’s best for His people.

V. Negative Consequences and Implicit Discouragement

Old Testament narratives point repeatedly to the turmoil and jealousy flowing from polygamous relationships:

• In Jacob’s family, rivalry between Leah and Rachel caused enduring conflict (Genesis 29–30).

• Hannah suffered severe distress from her co-wife Peninnah (1 Samuel 1:2–6).

• David’s household fell into disarray, partly fueled by his multiple marriages (2 Samuel 13).

Though Rehoboam’s story does not spell out discord as graphically as others, the pattern holds true across Scripture: polygamy often created tension and strife. The recurrence of such difficulties suggests an overall biblical caution against the practice.

VI. Progression Into the New Covenant

By the New Testament era, monogamy stands out more clearly as a moral and cultural standard within the early church:

• 1 Timothy 3:2 instructs that an overseer (bishop) must be “the husband of but one wife.”

• Ephesians 5:31–33 likens the marriage union to the relationship between Christ and the church, again echoing “the two will become one flesh.”

This emphasis affirms that, while the Old Testament often records polygamous arrangements, the fuller revelation of God’s design in the New Testament unequivocally encourages a one-man, one-woman covenant.

VII. Harmonizing Rehoboam’s Example with Later Teachings

When examining Rehoboam’s polygamy, one can see that Old Testament figures were bound by the cultural setting yet responsible to God’s revealed will. The biblical accounts of polygamy, including Rehoboam’s, do not contradict the scriptural portrait of marriage when we recognize:

1. Descriptive vs. Prescriptive: Scripture’s record of historical events differs from its ethical mandates.

2. God’s Gracious Accommodation: God allows human decisions—even flawed ones—without granting moral endorsement. He works redemptively within human weakness.

3. Progressive Revelation: The Bible clarifies God’s ideal ever more explicitly over time, culminating in the New Testament.

Rehoboam’s personal choices fit into the ancient monarchic context; at the same time, broader scriptural principles continually stress dedication to one spouse.

VIII. Archaeological and Cultural Corroboration

Archaeological finds, including ivory carvings and palace inscriptions from periods near Rehoboam’s reign (approximately 10th century BC), affirm that royalty commonly had multiple wives. While these discoveries (e.g., palace wall reliefs in the region of Samaria from near that period) support the historical plausibility of the Chronicles account, they do not change the fundamental biblical teaching on marriage.

Similarly, references in writings from neighboring peoples, such as the Phoenicians and Moabites, note elaborate family structures and marriage alliances among rulers. These texts reinforce the plausibility of Rehoboam’s many marriages without indicating that Scripture commanded such behavior.

IX. Conclusion

Rehoboam’s polygamy in 2 Chronicles 11:18–21 is best understood as a descriptive account, reflecting ancient Near Eastern cultural realities and political strategies. When interpreted in light of the broader biblical witness, it becomes clear that Scripture ultimately upholds a monogamous marriage ideal, beginning in Genesis and reaffirmed by Christ and the apostles.

Though the Old Testament includes stories of polygamous figures—even among Israel’s kings—these narratives rarely end well. God’s design from the start calls for one man and one woman in a committed union. The biblical record is consistent: while polygamy is mentioned, both ancient warnings and later New Testament teachings show that God’s plan for marriage is between two individuals joined together for life.