When all Israel saw that the king didn’t listen to them, the people answered the king, saying, “What portion have we in David? We don’t have an inheritance in the son of Jesse. To your tents, Israel! Now see to your own house, David.” So Israel departed to their tents.
Parallel Translations
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When all Israel saw that the king didn’t listen to them, the people answered the king, saying, “What portion have we in David? We don’t have an inheritance in the son of Jesse. To your tents, Israel! Now see to your own house, David.” So Israel departed to their tents.
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So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.
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And when all Israel saw that the king hearkened not unto them, the people answered the king, saying: 'What portion have we in David? neither have we inheritance in the son of Jesse; to your tents, O Israel; now see to thine own house, David.' So Israel departed unto their tents.
Cross-references (24)
Passages linked to 1 Kings 12:16 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Samuel 20:1 There happened to be there a wicked fellow, whose name was Sheba, the son of Bichri, a Benjamite; and he blew the trumpet, and said, “We have no portion in David, neither have we inheritance in the son of Jesse. Every man to his tents, Israel!”
- 1 Kings 22:17 He said, “I saw all Israel scattered on the mountains, as sheep that have no shepherd. Yahweh said, ‘These have no master. Let them each return to his house in peace.’ ”
- 1 Kings 22:36 A cry went throughout the army about the going down of the sun, saying, “Every man to his city, and every man to his country!”
- 2 Chronicles 10:16 When all Israel saw that the king didn’t listen to them, the people answered the king, saying, “What portion do we have in David? We don’t have an inheritance in the son of Jesse! Every man to your tents, Israel! Now see to your own house, David.” So all Israel departed to their tents.
- Jeremiah 23:5-6 “Behold, the days come,” says Yahweh, “that I will raise to David a righteous Branch, and he will reign as king and deal wisely, and will execute justice and righteousness in the land. In his days Judah will be saved, and Israel will dwell safely. This is his name by which he will be called: Yahweh our righteousness.
- Jeremiah 33:15-16 “In those days and at that time, I will cause a Branch of righteousness to grow up to David. He will execute justice and righteousness in the land. In those days Judah will be saved, and Jerusalem will dwell safely. This is the name by which she will be called: Yahweh our righteousness.”
- Jeremiah 33:21 then may my covenant also be broken with David my servant, that he won’t have a son to reign on his throne; and with the Levites the priests, my ministers.
- Judges 8:35 neither did they show kindness to the house of Jerubbaal, that is, Gideon, according to all the goodness which he had shown to Israel.
- 2 Samuel 7:15-16 but my loving kindness will not depart from him, as I took it from Saul, whom I put away before you. Your house and your kingdom will be made sure forever before you. Your throne will be established forever.” ’ ”
- 2 Samuel 15:13 A messenger came to David, saying, “The hearts of the men of Israel are after Absalom.”
- 2 Samuel 16:11 David said to Abishai, and to all his servants, “Behold, my son, who came out of my bowels, seeks my life. How much more this Benjamite, now? Leave him alone, and let him curse; for Yahweh has invited him.
- 1 Kings 11:13 However I will not tear away all the kingdom; but I will give one tribe to your son, for David my servant’s sake, and for Jerusalem’s sake which I have chosen.”
- 1 Kings 11:34 “ ‘However I will not take the whole kingdom out of his hand; but I will make him prince all the days of his life, for David my servant’s sake whom I chose, who kept my commandments and my statutes;
- 1 Kings 11:36 I will give one tribe to his son, that David my servant may have a lamp always before me in Jerusalem, the city which I have chosen for myself to put my name there.
- 1 Kings 11:39 I will afflict the offspring of David for this, but not forever.’ ”
- Psalms 2:1-6 Why do the nations rage, and the peoples plot a vain thing? The kings of the earth take a stand, and the rulers take counsel together, against Yahweh, and against his Anointed, saying, “Let’s break their bonds apart, and cast their cords from us.” He who sits in the heavens will laugh. The Lord will have them in derision. Then he will speak to them in his anger, and terrify them in his wrath: “Yet I have set my King on my holy hill of Zion.”
- Psalms 76:10 Surely the wrath of man praises you. The survivors of your wrath are restrained.
- Psalms 89:29-37 I will also make his offspring endure forever, and his throne as the days of heaven. If his children forsake my law, and don’t walk in my ordinances; if they break my statutes, and don’t keep my commandments; then I will punish their sin with the rod, and their iniquity with stripes. But I will not completely take my loving kindness from him, nor allow my faithfulness to fail. I will not break my covenant, nor alter what my lips have uttered. Once I have sworn by my holiness, I will not lie to David. His offspring will endure forever, his throne like the sun before me. It will be established forever like the moon, the faithful witness in the sky.”
- Psalms 132:17 I will make the horn of David to bud there. I have ordained a lamp for my anointed.
- Isaiah 7:2 David’s house was told, “Syria is allied with Ephraim.” His heart trembled, and the heart of his people, as the trees of the forest tremble with the wind.
- Isaiah 7:6-7 “Let’s go up against Judah, and tear it apart, and let’s divide it among ourselves, and set up a king within it, even the son of Tabeel.” This is what the Lord Yahweh says: “It shall not stand, neither shall it happen.”
- Isaiah 9:6-7 For a child is born to us. A son is given to us; and the government will be on his shoulders. His name will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. Of the increase of his government and of peace there shall be no end, on David’s throne, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from that time on, even forever. The zeal of Yahweh of Armies will perform this.
- Luke 19:14 But his citizens hated him, and sent an envoy after him, saying, ‘We don’t want this man to reign over us.’
- Luke 19:27 But bring those enemies of mine who didn’t want me to reign over them here, and kill them before me.’ ”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (17 sources)
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Geneva Bible translators 1599 · Public Domain Though their cause were good, yet it is most…
Though their cause were good, yet it is most hard for the people to bridle their affections, as these vile words declare.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Ki 12:16 So when all Israel saw that the…
1Ki 12:16 So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither [have we] inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.
Ver. 16. The people answered the king, saying] Here that proverb is exemplified, "Grievous words stir up wrath." {Pro 15:1} Rehoboam found also that strife is far easier stirred than stinted: and that the people is a most dangerous and heady water when once it is out.
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What portion have we in David?] So soon are all his good turns done for them, and their fathers afore them, forgotten. Perraro grati reperiuntur. This absurd language they had learned of Saul the castaway and Sheba the traitor.
To your tents, O Israel.] Away to your own homes and houses: for why should we enslave ourselves to such a tyrant?
Now see to thine own house, David.] See to thine own affairs, and we will see to ours: and provide us of a king that will better deport himself toward us than this fatuellus.
So Israel departed unto their tents.] To Ohalehem and to Elohehem, their tents and their gods, resolving never to subject themselves to Rehoboam, or any of his posterity. {a}
{a} Broughton on Daniel.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain What portion have we in David, i.e. in David’s…
What portion have we in David, i.e. in David’s family and son? we can expect no benefit or relief from him, and therefore we renounce all commerce with him, and subjection to him. See 2Sa 20:1. They named David rather than Rehoboam, to signify, that they did renounce, not Rehoboam only, but all David’s family.
The son of Jesse; so they call David in contempt: q. d. Rehoboam hath no reason to carry himself with such pride and contempt toward his people, for if we trace his original, it was as mean and obscure as many of ours. And since he abuseth his power, let us reduce him to his former obscurity.
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To your tents, O Israel, i.e. let us all forsake him, and go to our own homes. there to consider, and then to meet and conclude how to provide otherwise for ourselves. Now see to thine own use, David, i.e. govern thy own family; for thou shalt no longer rule over us. Thus they brake out into actual rebellion against him, whom God had made their lawful sovereign; wherein, though they fulfilled God’s counsel, yet they violated his authority and command. And they do again make an opprobrious mention of David, whom they should not have named without honour.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain We have here the rending of the kingdom of…
We have here the rending of the kingdom of the ten tribes from the house of David, to effect which,
I. The people were hold and resolute in their revolt. They highly resented the provocation that Rehoboam had given them, were incensed at his menaces, concluded that that government would in the progress of it be intolerably grievous which in the beginning of it was so very haughty, and therefore immediately came to this resolve, one and all: What portion have we in David? Kg1 12:16. They speak here very unbecomingly of David, that great benefactor of their nation, calling him the son of Jesse, no greater a man than his neighbours. How soon are good men, and their good services to the public, forgotten! The rashness of their resolution was also much to be blamed. In time, and with prudent management, they might have settled the original contract with Rehoboam to mutual satisfaction. Had they enquired who gave Rehoboam this advice, and taken a course to remove those evil counsellors from about him, the rupture might have been prevented: otherwise their jealousy for their liberty and property well became that free people. Israel is not a servant, is not a homeborn slave; why should he be spoiled? Jer 2:14. They are willing to be ruled, but not to be ridden. Protection draws allegiance, but destruction cannot. No marvel that Israel falls away from the house of David (Kg1 12:19) if the house of David fall away from the great ends of their advancement, which was to be ministers of God to them for good. But thus to rebel against the seed of David, whom God had advanced to the kingdom (entailing it on his seed), and to set up another king in opposition to that family, was a great sin; see Ch2 13:5-8. To this God refers, Hos 8:4. They have set up kings, but not by me. And it is here mentioned to the praise of the tribe of Judah that they followed the house of David (Kg1 12:17, Kg1 12:20), and, for aught that appears, they found Rehoboam better than his word, nor did he rule with the rigour which at first he threatened.
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II. Rehoboam was imprudent in the further management of this affair, and more and more infatuated. Having foolishly thrown himself into a quick-sand, he sunk the further in with plunging to get out. 1. He was very unadvised in sending Adoram, who was over the tribute, to treat with them, Kg1 12:18. The tribute was the thing, and, for the sake of that, Adoram was the person, they most complained of. The very sight of him, whose name was odious among them, exasperated them, and made them outrageous. He was one to whom they could not so much as give a patient hearing, but stoned him to death in a popular tumult. Rehoboam was now as unhappy in the choice of his ambassador as before of his counsellors. 2. Some think he was also unadvised in quitting his ground, and making so much haste to Jerusalem, for thereby he deserted his friends and gave advantage to his enemies, who had gone to their tents indeed (Kg1 12:16) in disgust, but did not offer to make Jeroboam king till Rehoboam had gone, Kg1 12:20. See how soon this foolish prince went from one extreme to the other. He hectored and talked big when he thought all was his own, but sneaked and looked very mean when he saw himself in danger. It is common for those that are most haughty in their prosperity to be most abject in adversity.
III. God forbade his attempt to recover by the sword what he had lost. What was done was of God, who would not suffer that it should be undone again (as it would be if Rehoboam got the better and reduced the ten tribes), nor that more should be done to the prejudice of the house of David, as would be if Jeroboam got the better and conquered the two tribes. The thing must rest as it is, and therefore God forbids the battle. 1. It was brave in Rehoboam to design the reducing of the revolters by force. His courage came to him when he had come to Jerusalem, Kg1 12:21. There he thought himself among his firm friends, who generously adhered to him and appeared for him. Judah and Benjamin (who feared the Lord and the king, and meddled not with those that were given to change) presently raised an army of 180,000 men, for the recovery of their king's right to the ten tribes, and were resolved to stand by him (as we say) with their lives and fortunes, having either not such cause, or rather not such a disposition, to complain, as the rest had. 2. It as more brave in Rehoboam to desist when God, by a prophet, ordered him to lay down his arms. He would not lose a kingdom tamely, for then he would have been unworthy the title of a prince; and yet he would not contend for it in opposition to God, for then he would have been unworthy the title of an Israelite. To proceed in this war would be not only to fight against their brethren (Kg1 12:24), whom they ought to love, but to fight against their God, to whom they ought to submit: This thing is from me. These two considerations should reconcile us to our losses and troubles, that God is the author of them and our brethren are the instruments of them; let us not therefore meditate revenge. Rehoboam and his people hearkened to the word of the Lord, disbanded the army, and acquiesced. Though, in human probability, they had a fair prospect of success (for their army was numerous and resolute, Jeroboam's party weak and unsettled), though it would turn to their reproach among their neighbours to lose so much of their strength and never have one push for it, to make a flourish and do nothing, yet, (1.) They regarded the command of God though sent by a poor prophet. When we know God's mind we must submit to it, how much soever it crosses our own mind. (2.) They consulted their own interest, concluding that though they had all the advantages, even that of right, on their side, yet they could not prosper if they fought in disobedience to God; and it was better to sit still than to rise up and fall. In the next reign God allowed them to fight, and gave them victory (2 Chr. 13), but not now.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain But as for the children of Israel which dwelt…
But as for the children of Israel which dwelt in the cities of Judah,.... Either such Israelites of the ten tribes that had before dwelt, or now upon this removed, for the sake of worship, to dwell in the tribe of Judah; or else that part of Israel, the tribe of Judah, which dwelt in the cities belonging to it:
Rehoboam reigned over them; they owned him to be their king, and submitted to his government.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain In David - In David's family and son; we…
In David - In David's family and son; we can expect no benefit or relief from him, and therefore we renounce all commerce with him, and subjection to him. They named David, rather than Rehoboam; to signify, that they renounced not Rehoboam only, but all David's family. Son of Jesse - So they call David in contempt; as if they had said, Rehoboam hath no reason to carry himself with such pride and contempt toward his people; for if we trace his original, it was as mean and obscure as any of ours. To your tents - Let us forsake him, and go to our own homes, there to consider, how to provide for ourselves.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 16. So Israel departed unto their tents] That…
Verse 16. So Israel departed unto their tents] That is, the ten tribes withdrew their allegiance from Rehoboam; only Judah and Benjamin, frequently reckoned one tribe, remaining with him.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ki 12:16. So when all Israel saw that the…
1Ki 12:16. So when all Israel saw that the king hearkened not unto them, &c. — Here we see the divine threatening to Solomon by Ahijah beginning to take effect, and the important event of rending the kingdom of the ten tribes from the house of David, foretold by that prophet, on the point of being fulfilled. The people show themselves bold and resolute in the cause they had undertaken, and highly resent the provocation which Rehoboam had given them, concluding that a government, which in the beginning was so haughty, would be intolerably grievous in the progress of it. What portion have we in David? — In David’s family and son; we can expect no benefit or relief from him, and therefore we renounce all commerce with him, and subjection to him. They named David rather than Rehoboam, to signify that they renounced not Rehoboam only, but all David’s family. Son of Jesse — So they call David in contempt; as if they had said, Rehoboam hath no reason to carry himself with such pride and contempt toward his people; for if we trace his original, it was as mean and obscure as ours. To your tents, O Israel — Let us forsake him and go to our own homes, there to consider how to provide for ourselves. Now see to thine own house, David — Look to thine own affairs, and content thyself with reigning over the house of Judah; for thou shalt no longer rule over us. Thus they break out into actual and open rebellion against the family of David, to which they were under the greatest obligations: for surely no nation ever owed more to a prince, than the Israelites did to him. But how soon were all his benefits forgotten by this ungrateful people! ungrateful, not only to God, but to their best temporal benefactors. It is true their jealousy for their liberty and property well became them as a free people; but the rashness of their resolution is much to be blamed: for, in time, and by prudent management, they might have settled matters with Rehoboam to mutual satisfaction. Had they inquired who gave him this advice, and taken a course to remove those evil counsellors from about him, the rupture might have been prevented. It is no marvel, however, that Israel fell away from the house of David, when the house of David fell from God, and from the great ends of their advancement, which was, to be ministers of God to the people for good.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain See the marginal reference. The words breathe unmistakeably the…
See the marginal reference. The words breathe unmistakeably the spirit of tribal jealousy and dislike (1Ki 11:40 note).
Now see to thine own house, David - i. e., “Henceforth, house of David, look after thine own tribe, Judah, only.” It is not a threat of war, but a warning against interference.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Look to. Chaldean, "rule over thy own tribe." They…
Look to. Chaldean, "rule over thy own tribe." They imitate those who give a bill of divorce. (Calmet) --- Herein they were not excusable, no more than those who persecuted God’s people, though he permitted their wickedness, to chastise the guilty. (Menochius) --- Seba had formerly withdrawn the people from David in the same manner, 2 Kings xx. 1. (Haydock) --- Abulensis thinks that as God had chosen Jeroboam, and his rival acted tryannically, the people did right. (Tirinus)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 16. What portion have we — The signal cry…
16. What portion have we — The signal cry of insurrection and revolt. Compare 2Sa_20:1.
Departed unto their tents — Went to their different homes, and proceeded to make arrangements for founding a kingdom separate from Judah.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 16–20. Revolt of the ten tribes (Cf. 2Ch_10:16-19)
16–20. Revolt of the ten tribes (Cf. 2Ch_10:16-19)
16. all Israel saw that the king hearkened not] Josephus says ‘they were struck by his words as by an iron rod and grieved as though the words of the king had been actually put into execution.’
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What portion have we in David?] Very similar words were used (2Sa_20:1) by Sheba the Benjamite when he strove to rouse the people against David. The tribe of Judah was more closely connected with the house of Jesse, because his home was at Bethlehem.
To your tents, O Israel] i.e. Disperse to your homes, that you may take steps for protecting yourselves, and arranging for resistance to the threatened severity.
see to thine own house] As though the tribe to which he belonged was now all that would be left to him. The LXX. reads βόσκε τὸν οἷκόν σου, as though their text had been רעה =‘to feed’ and not as in the Massoretic text ראה=to see.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (16) To your tents.—This war-cry was not new. It…
(16) To your tents.—This war-cry was not new. It had been heard once before, during the conflict between Judah and Israel after the rebellion of Absalom, when it was silenced instantly by the relentless promptitude of Joab (2Sa_20:1). Only the last ironical line is added, “See to thine own house, David” (which the LXX. explains as “Feed, as a shepherd, thine own house, David”). There is perhaps a sarcastic allusion to God’s promise to establish the house of David: “Be a king, but only in thine own house!”
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain So when all Israel saw that the king hearkened…
So when all Israel saw that the king hearkened not unto them, the people answered Heb. brought back word to; probably after some consultation amongst themselves the king, saying, What portion have we in David? Same expression as 2Sa_20:1. The words, interpreted by this passage and 2Sa_19:43, mean, "Since we have no kindness or fairness from David"s seed, what is his house to us? Why render homage to his son? We receive nought from him, why yield aught to him?" neither have we inheritance in the son of Jesse i.e., "his tribe is not ours; his interests are not ours." Bahr sees in the expression "son of Jesse" "an allusion to David"s humbler descent," but surely without reason. It is simply a periphrasis for the sake of the parallelism. The rhythm almost elevates the words to the rank of poetry: to your tents, O Israel lit., thy tents, Or dwellings; i.e., "Disperse to your homes (see 1Ki_8:66; and cf., 2Sa_18:17 2Sa_19:8 2Sa_20:1) and prepare for war." lhaO which means primarily a "tent," has for its secondary meaning, "habitation," "home." This cry the Marseillaise of Israel probably had its origin at a time when the people dwelt in tents, viz., in the march through the desert. (Jos_22:4; Num_1:52 Num_9:18 Num_16:26) Now see to thine own house, David i.e., let the seed of David henceforth reign over the tribe of Judah, if it can. It shall govern the other tribes no longer. "It is not a threat of war, but a warning against interference" (Rawlinson). ha; r; has the meaning of "look after," "care for." "David, the tribe father, is mentioned in place of his family" (Keil). So Israel departed unto their lit., his tents see note on ch. 8:66.
Vers. 16-20.
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The Revolution.
The unconciliatory, insulting, insane conduct of Rehoboam in rejecting the Bill of Rights of the people of Israel provoked a revolution in the state. This is recorded in the text, in which we learn that
I IT COMMENCED WITH THE REJECTION OF THE KING.
1. This act was done in haste.
(1) By his hesitation at such a time, under such circumstances, to listen to their grievances, the people saw that Rehoboam was a tyrant. They accordingly availed themselves of the three days he took to consider his reply, to concert their measures, and were therefore ready for action.
(2) They soon "saw that the king hearkened not." He left them in no doubt, for he took high ground at once. And they were as prompt in their resolution.
2. It was done in anger.
(1) This is seen in the manner in which the leaders of the people mingle their advice to their constituents with their answer to the king (ver. 16).
(2) Also in the promptness with which the people acted upon the advice. "So Israel departed unto their tents.
3. But their anger carried them too far.
(1) Why include David in their resentment? Had they no inheritance in the son of Jesse? Would they have said so when David delivered them from the hand of Goliath? How fitful is the passion of the multitude! How soon are good men forgotten!
(2) In rejecting David did they not forsake the Lord who gave them David and his seed forever by a covenant of salt? (2Ch_13:5-8)
(3) In rejecting David, in whom was the promise of Messiah, did they not go far towards rejecting Christ? See Stephen"s argument, Acts 7.
(4) Were they not impolitic in this? In so rejecting David they alienated from their cause the great tribe of Judah. Wrong is never truly politic.
(5) In their hot haste they do not consult God, either by urim or by prophet. (Hos_8:4)
II IT WAS COMPLETED IN THE CROWNING OF JEROBOAM.
1. Between these acts there was an interval.
(1) While in their tents the Israelites were still open to consider. They were as yet committed to no policy for the future. Time and reflection might have shown them that their anger had been carried too far.
(2) Wise counsel now might have brought before them the evils of a division in the nation. Thus they would be weakened in the presence of the heathen. And in case of differences with Judah difficulties might arise in respect to their religious duties. For their temple was in the dominion of Judah. They may, therefore, be liable to temptations to irreligion, if not to idolatry.
(3) While in their tents they were likewise still open to negotiations. Reasonable concessions now from Rehoboam might bring them back to their allegiance.
2. But Rehoboam"s.folly hastened the sequel
(1) He sent among them "Adoram, who was over the tribute." Adoram, from his office, was odious to them, for the taxes he had collected were the very ground of their complaint. Thus the infatuation of the king was as conspicuous in his choice of an ambassador as in that of his counsellors.
(2) The haste with which this was done aggravated the evil. It was done while he was yet in Shechem, before his return to Jerusalem. If Adoram was commissioned then to collect taxes, Rehoboam lost no time in producing his scorpion.
(3) Irritated as they were, this act roused their resentment to fury, and "all Israel stoned" Adoram to death.
3. They now completed the revolution.
(1) Rehoboam, in terror of his life, mounted his chariot, and fled to Jerusalem. So ignominiously ended his threatening words! (Pro_11:2 Pro_16:18 Pro_17:19 Pro_18:12)
(2) Israel, now free from the embarrassment of the monarch"s presence proceeded at once to crown Jeroboam.
(3) But in all this there is no consultation with the Lord; yet to the letter are the predictions of Ahijah verified. There is a Providence in human affairs. Prophecy makes this evident. Wicked men are, in their very waywardness, unconsciously made the instruments of that Providence in bringing punishment upon themselves. M.
The Revolt.
This was the song of the insurrection. It is the Marseillaise of Israelitish history. We heard it first after the revolt of Absalom. (2Sa_20:1) It appears to have originated with "Sheba, the son of Bichri, a Benjamite." The revolt described in our text was more serious, beginning as it did the ruin of Solomon"s splendid kingdom. All such national events (the wars of the Roses, the civil war of the sixteenth century, the revolution of 1688, the French Revolution of the last century, etc.) are worthy of study. Moral causes lie at the root of them all, and the hand of God is over them all. The moral and Divine are more clearly revealed in Old Testament history; hence in part its value. In tracing this great revolution to its causes, we do not forget, though we do not dwell upon, two factors to which our attention is called by Scripture
(1) the design of God, and
(2) the ambition of Jeroboam.
We must remember, however, in regard to the former that God expressly declared that He would base future events on the king"s obedience or disobedience to His law. And as to the ambitious designs of Jeroboam, they would all have been futile if (as God had foreseen) there had not been popular discontent, combined with princely folly. What, then, were the ultimate causes of the event described?
I TRIBAL JEALOUSY. This had always existed. Ephraim and Judah had specially displayed it. The jealousy of Ephraim had asserted itself both against Gideon and Jephthah. (Jud_1:8:1 12:1) The pride of this tribe was fostered by such facts as these: Joshua sprung from it, Samuel was born within its borders, Saul was of Benjamin, hereditary with Joseph; its geographical position gave it power, etc. Hence, till David"s time, the leadership of the nation was practically in the hands of Ephraim. He reigned seven years over Judah before he could obtain supremacy over the other tribes. He dealt wisely with those who belonged to Ephraim, selecting some of them for special favour, etc. Solomon, however, aggravated the discontent by his oppression towards the close of his reign, so that Rehoboam had no easy task before him. All was ripe for revolt.
1. National strength is impossible without national unity. Clans must lose their jealousies if they would become a strong people. The severance of the rich from the poor, the hostility between capital and labour, the disaffection
2. of any section of the people must be a source of weakness, a sign of decadence.
3. The Church"s power is sapped by sectarian hostility. There may be diversity in modes of work and worship, but amongst all Christians should be unity of spirit. "There are diversities of operations, but the same spirit." Each tribe may march through the wilderness with its own banner, but all must find their one centre in the Divine presence, and seek their one Canaan as a laud of rest. Isaiah foretells the day when "Ephraim shall not envy Judah, and Judah shall not vex Ephraim". (1Ki_11:13)
II HEAVY TAXATION. It affected the people"s wealth, and still more painfully their personal labour. A more foolish step than that which Rehoboam took could scarcely be imagined. He sent to appease the people "Adoram, who was over the tribute;" the very man who represented the oppression they resented! Quem Dens vult perdere, prius dementat. Show how extravagance, disregard of the rights of others, unjust demands, carelessness of the interests of dependants, lead to disaster in homes, in business, in national and ecclesiastical affairs. Illustrate this from history; the decline and fall of the Roman Empire; the dissolution of the formerly vast dependencies of Spain, etc. So if a Church demands too much, as Rome does, she loses all. The intelligent men of Roman Catholic countries are sceptics.
III RELIGIOUS INDIFFERENCE. That this existed is evident from the ease with which Solomon set up the worship of Ashtoreth, Milcom, and Chemosh; and from the fact that Jeroboam, directly after the revolt, erected the calves at Bethel and Daniel J.D. Michaelis and others have sought to justify the people in their rebellion, but there can be no doubt that so far as they were concerned the revolt was criminal Neither in this nor in any other act of man does higher causality affect the morality of an act. They were anxious about the decrease of taxation, but not about the removal of idolatry. To them it mattered little whether Jehovah were worshipped or not. But it was to represent Him, to fulfil His purpose, to preserve His truth, that the kingdom existed. Indifference to God is destructive of the stability of human hopes, of the kingliness of human character, of the peace and security of human kingdoms. Christ has come into the world to arouse it from indifference, that all men may go out to greet Him as "King of kings, and Lord of lords." If you lose the kingdom of heaven it is because, like Rehoboam, you throw it away. The lost opportunity never came to him again. He was forbidden to try to recover by force what he sacrificed by folly (ver. 24). Over him and over many a man the lament may be heard," Oh that thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace, but now they are hid from thine eyes. A.R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain (See Scofield "Jdg 8:1").
saying
(See Scofield "Jdg 8:1").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain Jeroboam King over Israel
Jeroboam King over Israel
v. 16. So when all Israel saw that the king hearkened not unto them, paid no heed to their demands, the people answered the king, saying, What portion have we in David? Neither have we inheritance in the son of Jesse. To your tents, O Israel! the proverbial call bidding every man to go home. Now see to thine own house, David! Rehoboam was told that he should make arrangements to rule over his own tribe as best he might, for Israel would not acknowledge him as king. The rebellious shout with which the secession was formally proclaimed, showed the deep-rooted antipathy of the northern tribes against Judah and the kings out of that tribe, which, in turn, was caused by their indifference toward Jehovah and the Law given by Him. So Israel departed unto their tents.
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v. 17. But as for the children of Israel which dwelt in the cities of Judah, members of the northern tribes who had settled in the southern part of Canaan, Rehoboam reigned over them; here he was acknowledged as king without question.
v. 18. Then King Rehoboam sent Adoram, who was over the tribute, 1Ki 4:6, who was to treat with the rebels and appease them, as the officer in charge of all work by conscription; and all Israel, in a rebellious rage, stoned him with stones that he died. Therefore King Rehoboam, who had remained in the neighborhood of Shechem, made speed, he had to make use of all his power and energy, to get him up to his chariot to flee to Jerusalem.
v. 19. So Israel rebelled against, and thus seceded from, the house of David unto this day, the time when this account was written.
v. 20. And it came to pass, when all Israel heard that Jeroboam was come again, when their representatives brought the news to their several homes, that they sent and called him unto the congregation, a special assembly having been called for the purpose of choosing a king, and made him king over all Israel, considering him, with his grievance against Solomon and his family, the logical man to hold this position. There was none that followed the house of David but the tribe of Judah only, which included Benjamin and the cities of Simeon.
v. 21. And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, trained soldiers, to fight against the house of Israel, to bring the kingdom again to Rehoboam, the son of Solomon, to subdue the rebellion by force of arms.
v. 22. But the word of God came unto Shemaiah, the man of God, saying,
v. 23. Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, all those who had cast their lot with the southern monarchy, saying,
v. 24. Thus saith the Lord, Ye shall not go up, not undertake the proposed campaign, nor fight against your brethren, the children of Israel. Return every man to his house; for this thing is from Me, the events now happening came about thus by divine dispensation. They hearkened therefore to the word of the Lord, they obeyed His command, and returned to depart, they desisted from their plan, according to the word of the Lord.
v. 25. Then Jeroboam built Shechem in Mount Ephraim and dwelt therein, making this city his residence; and went out from thence and built Penuel. In both cases the fortifying of the cities is referred to, for Jeroboam intended to secure his territory against attacks from the south.
v. 26. And Jeroboam, considering ways and means of bringing about a firmer union among the northern tribes, said in his heart, Now shall the kingdom return to the house of David, since the circumstances were such as he saw before his eyes;
v. 27. if this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam, king of Judah, and they shall kill me, and go again to Rehoboam, king of Judah. He probably gauged the character, the fickleness, of the people correctly.
v. 28. Whereupon the king took counsel and made two calves of gold, he cast these molten images as the result of his deliberations, and said unto them, the people of Israel, It is too much for you to go up to Jerusalem; they had, in his opinion, made the festival journeys often enough, he wanted them to cease; behold thy gods, O Israel, which brought thee up out of the land of Egypt! Cf Exo 32:4-8. While Jeroboam may have intended the images to represent Jehovah, the true God, it was a false worship which he hereby introduced, for the Lord had chosen Jerusalem as the place where His Temple was to stand, and it was there that the priests and Levites were busy in His service.
v. 29. And he set the one in Bethel, near the southern boundary of the northern tribes, and the other put he in Dan, in the extreme northern part of Israel’s territory.
v. 30. And this thing became a sin, it resulted in open idolatry; for the people went to worship before the one, even unto Dan, the great distance did not hinder them from making their pilgrimages to this city.
v. 31. And he made an house of high places, a temple, or shrine, for the images in both cities, and made priests of the lowest of the people, literally, "from the mass of the people," from all classes, which were not of the sons of Levi. He therefore transgressed the commandment of God also in this respect.
v. 32. And Jeroboam ordained a feast in the eighth month, instead of the seventh selected by the Lord, on the fifteenth day of the month, like unto the feast that is in Judah, the Feast of Tabernacles, the harvest festival proper; and he offered upon the altar, he ascended the incline to the large altar while the priests offered the sacrifice. So did he in Bethel, sacrificing unto the calves that he had made; and he placed in Bethel the priests of the high places which he had made.
v. 33. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart, without the command of Jehovah; and ordained a feast unto the children of Israel, to take the place of at least one of the great festivals commanded by Jehovah; and he offered upon the altar and burned incense, he deliberately planned and made ready to take part in the worship which he had instituted. All apparent worship of Jehovah which men devise in their own hearts, all sacrifices and works which are made by the commandment of men and are intended to merit the favor of God are an abomination before the Lord and a transgression of the First Commandment.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 all Israel
all Israel
Here "Israel" represents all he men of Israel capable of fighting. "All Israel" is a generalization which means almost all the men of Israel. AT: "all the men of Israel" (See: Synecdoche and Hyperbole and Generalization)
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What share do we have in David?
"Share" here is a metonym meaning a part, involvement, or interest. This question can be translated as a simple statement. AT: "We will have no part in the family of David." (See: Rhetorical Question and Metonymy)
We have no inheritance in the son of Jesse
"Son of Jesse" here is a metonym for David, a son of Jesse. "Inheritance" is a metonym for the part left for these people from David's successes. AT: "We will have nothing to do with the descendants of Jesse" (See: Metonymy)
Go to your tents, Israel
"Tents" here is a metonym representing a person's place of residence. AT: "Go to your homes, people of Israel" (See: Metonymy)
Now see to your own house, David
"House" here is a metonym for David's lineage of power and prestige. AT: "Now take care of your own kingdom, descendant of David" (See: Metonymy)
translationWords
Israel
David
inherit
Jesse
tent
house
kingdom of Judah
Rehoboam
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.