So Jeroboam and all the people came to Rehoboam the third day, as the king asked, saying, “Come to me again the third day.” The king answered them roughly; and king Rehoboam abandoned the counsel of the old men, and spoke to them after the counsel of the young men, saying, “My father made your yoke heavy, but I will add to it. My father chastised you with whips, but I will chastise you with scorpions.”
So the king didn’t listen to the people; for it was brought about by God, that Yahweh might establish his word, which he spoke by Ahijah the Shilonite to Jeroboam the son of Nebat. 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.
But as for the children of Israel who lived in the cities of Judah, Rehoboam reigned over them. Then king Rehoboam sent Hadoram, who was over the men subject to forced labor; and the children of Israel stoned him to death with stones. King Rehoboam hurried to get himself up to his chariot, to flee to Jerusalem. So Israel rebelled against David’s house to this day.
Geneva Bible translators 1599 · Public Domain On vv15, 18 Hebrew, by the hand of.
Hebrew, by the hand of.
God’s will imposeth such a necessity to the second causes, that nothing can be done but according to the same, and yet man’s will worketh as of itself, so that it cannot be excused in doing that it is God’s ordinance.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv13, 16, 18, 19 2Ch 10:13 And the king answered them roughly; and…
2Ch 10:13 And the king answered them roughly; and king Rehoboam forsook the counsel of the old men,
Ver. 13. And king Rehoboam forsook the counsel.]. Livy saith, Fatis urgentibus Rempublicam, omnia salutaria monita sperni; when a state is ripe for ruin, all wholesome counsels are fatally but foolishly slighted.
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 Henry 1710 · Public Domain On v12 We may learn here, 1. That when public affairs…
We may learn here, 1. That when public affairs are in a ferment violent proceedings do but make bad worse. Rough answers (such as Rehoboam here gave) do but stir up anger and bring oil to the flames. The pilot has need to steer steadily in a storm. Many have been driven to the mischief they did not intend by being too severely dealt with for what they did intend. 2. That, whatever the devices and designs of men are, God is, by all, doing his own work, and fulfilling the word which he has spoken, no iota or tittle of which shall fall to the ground. The cause of the king's obstinacy and thoughtlessness was of God, that he might perform the word which he spoke by Ahijah, Ch2 10:15. This does not at all excuse Rehoboam's folly, nor lessen the guilt of his haughtiness and passion, that God was pleased to serve his own ends by them. 3. That worldly wealth, honour, and dominion, are very uncertain things. Solomon reigned over all Israel, and, one would think, had done enough to secure the monarchy entire to his family for many ages; and yet he is scarcely cold in his grave before ten of the twelve tribes finally revolt from his son. All the good services he had done for Israel were now forgotten: What portion have we in David? Thus is the government of Christ cast off by many, notwithstanding all he has done to bind the children of men for ever to himself; they say, We will not have this man to reign over us. But this rebellion will certainly be their ruin. 4. That God often visits the iniquities of the fathers upon the children. Solomon forsakes God, and therefore not he, but his son after him, is forsaken by the greatest part of his people. Thus God, by making the penal consequences of sin to last long and visibly to continue after the sinner's death, would give an indication of its malignity, and perhaps some intimation of the perpetuity of its punishment. He that sins against God not only wrongs his soul, but perhaps wrongs his seed more than he thinks of. 5. That, when God is fulfilling his threatenings, he will take care of that, at the same time, promises do not fall to the ground. When Solomon's iniquity is remembered, and for it his son loses ten tribes, David's piety is not forgotten, nor the promise made to him; but for the sake of that his grandson had two tribes preserved to him. The failings of the saints shall not frustrate any promise made to Christ their Head. They shall be chastised, but the covenant not broken, Psa 89:31-34.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v16 See to thine own house - When public affairs…
See to thine own house - When public affairs are in a ferment, violent proceedings do but make ill worse. Many have been driven to the mischief they did not intend, by being too severely dealt with.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv15, 16, 18, 19 Verse 15. For the cause was of God] "For…
Verse 15. For the cause was of God] "For there was an occasion Divinely given." - Targum.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv15–16 Will of God: not that the king should act…
Will of God: not that the king should act foolishly, or the people rebel, but to effect what he had promised. (Haydock) --- Syriac has well expressed the sense: "because this rebellion happened by the divine permission, that they might behold the truth of the prediction of Ahias;" (Calmet) and that the fault of Solomon might be punished. (Du Hamel)
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).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On v15 the king hearkened not unto the people, for the…
the king hearkened not unto the people, for the cause was of God--Rehoboam, in following an evil counsel, and the Hebrew people, in making a revolutionary movement, each acted as free agents, obeying their own will and passions. But God, who permitted the revolt of the northern tribes, intended it as a punishment of the house of David for Solomon's apostasy. That event demonstrates the immediate superintendence of His providence over the revolutions of kingdoms; and thus it affords an instance, similar to many other striking instances that are found in Scripture, of divine predictions, uttered long before, being accomplished by the operation of human passions, and in the natural course of events.
Next: 2 Chronicles Chapter 11
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv13, 14, 15, 16, 18 13. answered them roughly] It was difficult for the…
13. answered them roughly] It was difficult for the son of so powerful a king as Solomon to realise that there was any necessity for a soft answer. Solomon had put down Israelite discontent by driving Jeroboam into exile in Egypt, and David had put down somewhat easily the movement under Sheba son of Bichri (2Sa_20:1-22). Could the good fortune of the House of David fail at this third crisis?
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 On vv12, 13, 14, 15, 16, 18, 19 (12) So Jeroboam.—Literatim as Kings.
(12) So Jeroboam.—Literatim as Kings.
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 On vv12, 13, 15, 16, 17, 18, 19 It may be worth observing that the history is…
It may be worth observing that the history is silent of what of hope and fear or other thought and feeling transpired with Jeroboam and his party these three critical days of suspense, as also it was so silent as to what transpired with them during the three days, three weeks, three months, before the first interview with Rehoboam at Shechem.
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 On v16 "Israel," the ten tribes other than Judah and Benjamin,…
Israel
"Israel," the ten tribes other than Judah and Benjamin, often called "Israel" in distinction from Judah. The division of the kingdom marks an epoch of great importance in the history of the nation. Henceforth it is "a kingdom divided against itself." Mat 12:25. The two kingdoms are to be reunited in the future kingdom.; Isa 11:10-13; Jer 23:5; Jer 23:6; Eze 37:15-28. See "Kingdom" (O.T.), (See Scofield "Gen 1:26") See Scofield "Zec 12:8". (N.T.),; Luk 1:31; 1Co 15:28. "Israel,"; Gen 12:2; Gen 12:3; Rom 11:26.
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 On v12 The Revolt of Israel
The Revolt of Israel
v. 12. So Jeroboam and all the people came to Rehoboam on the third day, as the king bade, saying, Come again to me on the third day.
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v. 13. And the king answered them roughly, in a violent and haughty manner; and King Rehoboam, headstrong as he was, forsook the counsel of the old men,
v. 14. and answered them after the advice of the young men, saying, My father made your yoke heavy, but I will add thereto; my father chastised you with whips, but I will chastise you with scorpions.
v. 15. So the king hearkened not unto the people; for the cause was of God, He it was that arranged matters in this manner, that the Lord might perform His word which He spake by the hand of Ahijah the Shilonite to Jeroboam, the son of Nebat, 1Ki 11:29. The weakness and inexperience of Rehoboam, his utter want of common sense, and his judicial blindness was made use of by the Lord in bringing upon the house of Solomon the punishment for the latter’s idolatry.
v. 16. And when all Israel saw that the king would not hearken unto them, stubbornly refusing to listen to their appeal, the people answered the king, saying, What portion have we in David, the dynasty of Judah? And we have none inheritance in the son of Jesse. Every man to your tents, O Israel! And now, David, that is, the house of David, the reigning family of Judah, see to thine own house! It was a quiet, but determined declaration of withdrawal, showing the scorn and derision which the people of the northern tribes felt for the foolishness of Rehoboam. So all Israel went to their tents, thus accomplishing the rebellion with all quietness.
v. 17. But as for the children of Israel that dwelt in the cities of Judah, including the Simeonites and the tribe of Benjamin, Rehoboam reigned over them.
v. 18. Then King Rehoboam, apparently unaware of the seriousness of the situation and of the accomplished revolt, sent Hadoram, that was over the tribute, his chief tax-gatherer; and the children of Israel, to show that they were in dead earnest, stoned him with stones that he died. This occurred while Rehoboam was still staying in Shechem. But King Rehoboam made speed, he used all energy, to get him up to his chariot, to flee to Jerusalem, since the seriousness of the situation now finally dawned upon him.
v. 19. And Israel rebelled against the house of David unto this day, to the time that the account was written from which our author took his information. Note: Tyranny is usually followed by disintegration. Mark also: The sins of men are acts of their perverted will, yet God often makes use of the situations due to men’s perversions, in the natural course of events, to carry out His plans.
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 On vv12, 15, 16, 17 on the third day
on the third day
"after three days" (See: Ordinal Numbers)
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made your yoke heavy, but I will add to it
A heavy yoke is a metaphor for very difficult labor and cruel treatment. AT: "treated you cruelly, but I will be more cruel" or "forced you to work very hard, but I will make you work harder" (See: Metaphor)
I will punish you with scorpions
Possible meanings are that 1) "scorpions" is a metaphor for any kind of painful punishment. AT: "I will punish you much more harshly" or 2) "scorpions" is a metaphor for whips with sharp metal barbs at the end. See how you translated this in 2 Chronicles 10:11. AT: "I will punish you with whips that have sharp pieces of metal at the ends" (See: Metaphor)
translationWords
Jeroboam
day
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv16, 18 10:16 The people responded using words that were the…
10:16 The people responded using words that were the converse of a poetic saying the Chronicler had used earlier (1 Chr 12:18); there, the people of the southern tribes of Benjamin and Judah (1 Chr 12:16) showed growing support for David.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.