They sent and called him; and Jeroboam and all Israel came, and they spoke to Rehoboam, saying, “Your father made our yoke grievous: now therefore make the grievous service of your father, and his heavy yoke which he put on us, lighter, and we will serve you.”
He said to them, “Come again to me after three days.” So the people departed.
King Rehoboam took counsel with the old men, who had stood before Solomon his father while he yet lived, saying, “What counsel do you give me about how to answer these people?”
They spoke to him, saying, “If you are kind to these people, please them, and speak good words to them, then they will be your servants forever.”
But he abandoned the counsel of the old men which they had given him, and took counsel with the young men who had grown up with him, who stood before him. He said to them, “What counsel do you give, that we may give an answer to these people, who have spoken to me, saying, ‘Make the yoke that your father put on us lighter?’ ”
The young men who had grown up with him spoke to him, saying, “Thus you shall tell the people who spoke to you, saying, ‘Your father made our yoke heavy, but make it lighter on us;’ thus you shall say to them, ‘My little finger is thicker than my father’s waist. Now whereas my father burdened you with a heavy yoke, I will add to your yoke. My father chastised you with whips, but I will chastise you with scorpions.’ ”
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.
Geneva Bible translators 1599 · Public Domain On vv4, 8, 10, 11, 15 That is, handled us rudely, it seemeth that God…
That is, handled us rudely, it seemeth that God hardened their hearts, so that they thus murmured without cause: which declareth also the inconstancy of the people.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7, 8, 10, 13, 16 2Ch 10:7 And they spake unto him, saying, If…
2Ch 10:7 And they spake unto him, saying, If thou be kind to this people, and please them, and speak good words to them, they will be thy servants for ever.
Ver. 7. If thou be kind to this people.] "If thou wilt be a servant unto this people this day, and wilt serve them." {1Ki 12:7} {See Trapp on "1Ki 12:7"}
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 On v3 And they sent; or, for (as that particle is…
And they sent; or, for (as that particle is oft used, as hath been noted before) they had sent, &c. So this is the reason why he returned, as was said, 2Ch 10:2.
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 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 Gill 1763 · Public Domain On v11 See Introduction to Chapter 9
See Introduction to Chapter 9
Next: 2 Chronicles Chapter 11
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 On vv4, 7, 16 Grievous - It is probable, when Solomon had declined…
Grievous - It is probable, when Solomon had declined from God, that God left him to himself to act thus impolitically.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv10, 15, 16 Verse 10. By little finger shall be thicker] "My…
Verse 10. By little finger shall be thicker] "My weakness shall be stronger than the might of my father." - 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 vv7, 11, 15, 16 Please. 3 Kings xii., "serve." By a little condescension,…
Please. 3 Kings xii., "serve." By a little condescension, thou mayst establish thy throne. (Calmet) --- The people did not complain, till they saw the riches of the nation wasted on wicked women (Tirinus) and idols. (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 vv3, 7, 15 And they sent--rather, "for they had sent," &c. This…
And they sent--rather, "for they had sent," &c. This is stated as the reason of Jeroboam's return from Egypt.
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 vv4, 6, 7, 8, 9, 10, 11, 13, 14, 15, 16 4. ease thou somewhat … put upon us] R.V.…
4. ease thou somewhat … put upon us] R.V. make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter (as in 1 Kin.). The “service” complained of is described (in part) in 1Ki_5:13-14 (no parallel in Chron.). Cp. 2Ch_8:9 (= 1Ki_9:22), note.
and we will serve thee] The people claim their ancient right to a voice in the appointment of a king; cp. 1Sa_11:14-15 (Saul) and 2Sa_5:1-3 (David).
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 vv3–16 (3) And they sent and called him.—To the assembly.…
(3) And they sent and called him.—To the assembly. (Comp. 1Ki_12:20.)
All Israel.—Chron. omits assembly of. “Came,” singular; Kings, plural.
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 vv3, 4, 5, 6, 7, 10, 12, 13, 15, 16 The loss of a kingdom.
Vers. 3-19.
The loss of a kingdom.
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I A REASONABLE REQUEST PREFERRED, (Vers. 3, 4.)
1. A public grievance stated. The northern tribes, through Jeroboam, complained to Rehoboam that Solomon had made their yoke grievous. Whether this was tree or not has been much debated.
(1) That it was largely used as a pretext to justify their subsequent behaviour is not without support. In the first place, it was put forward by tribes already disaffected, and through the medium of one who had formerly shown himself a traitor. Then, that Solomon, in making a levy of his subjects for carrying on his numerous buildings, was only acting in accordance with the custom of Oriental monarchs generally from Egypt to Babylon, must be conceded. Besides, it may be assumed that no more oppressive tasks were laid on the northern than on the southern tribes, from none of which complaint was heard. Further, if heavier burdens than before were placed upon the people by Solomon, that was largely inevitable from the magnificence of his court and the extensive building operations demanded by the safety as well as glory of the kingdom. And finally, if the people were heavily burdened under Solomon, they still enjoyed considerable advantages of peace and prosperity.
(2) In support of the assertion made by the tribes, attention may be called to the facts that neither Rehoboam nor his counsellors denied, but rather both undisguisedly admitted, its truth (ver. 11); that the complaint was not that of the house of Joseph alone, but of "all Israel;" and that the circumstance of Judah and. Benjamin refusing to back it up is not sufficient to demonstrate its falsehood.
2. A measure of relief demanded. "Make the heavy yoke of thy father lighter." Not only was this reasonable, but it should, have been a point in their favour, that they sought redress for their grievance by the peaceful method of conference rather than by immediately resorting to the sword. Instead, however, of granting their request, Rehoboam temporized, put them off, asked for three days to consider the matter, promising at the end of that time to give them a definite and final answer. Never before had there been in Israel"s history such a critical "three days," unless, perhaps, "the three days start on leaving Egypt, (Exo_8:27, Exo_8:28) or the three days" preparation for the conquest. (Jos_1:11) The issue of this "three days deliberation on the part of Rehoboam was momentous. According as it should be should likewise be the after-course of history, not for Israel alone, but for the world, Almost always dangerous, delay was in this case disastrous.
II A GOOD COUNSEL REJECTED. (Vers. 6-8.)
1. The kings aged advisers. It argued some sense on the part of Rehoboam that he first solicited advice from the experienced statesmen of the kingdom, and the privy councillors of his late father perhaps for a moment he was of opinion that "days should speak, and multitude of years should teach wisdom"; (Job_32:7) it proved him possessed of little sense that he closed his ears against their prudent suggestions. (Pro_23:9)
1. The kings best course. "The accumulated wisdom of the Solomonic era recommended concession, The old councillors gave just such advice as might have been found in the Book of Proverbs" (Stanley). They advised acquiescence in the popular demand. They urged the king to win the
2. people by kindness. The beautiful antithesis of the Book of Kings, "If thou wilt be a servant unto this people, and wilt save them then they will be thy servants for ever", (1Ki_12:7) is here awanting, but the sentiment is the same. The aged senators believed that kindness held the key to the human heart, and that "a soft answer turneth away wrath" (Pro_15:1 Pro_25:15) as much in nations as in individuals; they knew that one must often stoop to conquer, and that he who would be served by others should ever exhibit a readiness to serve others; (Mat_7:12) nay, that the true function of a king is to serve his people a thought happily expressed by the Ich dien of the Prince of Wales"s crest.
3. The kings consummate folly. "He forsook the counsel of the old men." Had he not been a fool, for whom wisdom is too high, (Pro_24:7) in whose eyes his own way is always right, (Pro_12:15) and who, as a consequence, walketh in darkness, (Ecc_2:14) he might have discerned that the situation was critical, that rebellion was in the air, and that the old experienced statesmen of the last reign were the only pilots competent to steer the ship of state through the breakers. Unlike the men of Issachar, who were men that had "understanding of the times to know what Israel ought to do", (1Ch_12:32) Rehoboam was "a strong ass", (Gen_49:14) impatient of control and incapable of guiding either himself or others. Some men never see the right thing to do until it is too late.
III AN EVIL POLICY ADOPTED. (Vers. 9-11.)
1. Its proposers. "The young men that were grown up with him either the statesmen of the new reign whom Rehoboam had appointed from among his own companions, or young courtiers who had danced attendance on his person while heir-apparent to the crown, and now clung to the steps of the throne in the hope of preferment. Though afterwards spoken of as young, (2Ch_13:7) Rehoboam was at this time over forty years of age.
2. Its proposals. Not concession, but coercion, should be the order of the day. Their complaints should be silenced, not removed. Their appeal for lighter service should be answered by a heavier yoke. For Solomon"s whips they should have Rehoboam"s scorpions. Other rulers besides Rehoboam have tried to still the complaints of their subjects by more and heavier oppression; e.g. Pharaoh, (Exo_5:15-19) and the Stuarts of England, not to mention others.
3. Its pursuance. Rehoboam hearkened to the counsel of the young men, and at the close of the stipulated three days answered Jeroboam and his co-deputies "roughly," in the terms put into his mouth by his hot-headed advisers. "It was the speech of a despotic tyrant, not of a shepherd and ruler appointed by God over his people" (Keil). It undid in a moment the work of centuries. It shattered the kingdom which David"s sword and Solomon"s wisdom had built.
IV A DIVINE COUNSEL FULFILLED. (Ver. 15.)
1. The Divine purpose. The division of the kingdom. Foretold by Ahijah, (1Ki_11:31) the hour had struck for its accomplishment. Jehovah doeth according to his will in the army of heaven and among the inhabitants of earth. (Dan_4:35) Yet all the free actions of men have their places in his world-embracing plan. Man"s actions may seem contingent; God"s purposes are not. What he determines he can effect.
1. The Divine instrumentality. The foolishness of Rehoboam. Not that Rehoboam was under any internal or supernatural compulsion to act as he did any more than were Pharaoh (Exo_14:4; Rom_9:17) and (Mat_26:25) to act as they did. Simply, Jehovah decreed to permit Rehoboam"s folly as a means of furthering his own designs. Divine sovereignty and human freedom not contradictory, though mysterious.
2. A NATIONAL REVOLT CONSUMMATED. (Vers. 16, 17.)
1. With popular enthu siasm. "All Israel," with the exception of those members of the northern kingdom who dwelt in Judaean cities, joined in the cry, "What portion have we in David," etc.? The unanimity of the movement showed that it was not without ground.
2. With fierce indignation. The cry which had once before been heard in Israel (2Sa_20:1) expressed the people"s sense of wrong in being cast off by Rehoboam, treated no longer as free subjects, but as conquered slaves. It proclaimed the deep-seated contempt they now cherished for the son of Jesse, as they now designate the dynasty of David.
1. With implacable resentment. "Struck by the king"s words as by an iron hammer, and grieved at them," the people rejected his friendly overtures for reconciliation conveyed through Hadoram. If this was the son of David"s tribute officer, (2Sa_20:24) he must have been at this time an old man about eighty. Hence he was probably the Adoniram, son of Abda, who was over the levy. (1Ki_4:6) Though not likely that he
2. advanced towards the people with a small force as if to enforce submission (Bertheau, Ewald), but rather that he approached them alone (Josephus), a more unfortunate selection of one to act as ambassador could scarcely have been made. Most likely one of the older counsellors who recommended moderation, Hadoram was yet the man who was "over the tribute," i.e. was the tax-collector of Rehoboam, and as such could hardly fail to be obnoxious to the angry multitude. Regarding him as an enemy, they sprang upon him with murderous fury: "they stoned him with stones till he died," thus inflicting on him a death usually reserved for traitors and blasphemers. This was the one dark spot which marked what would otherwise have been a bloodless revolution.
3. With final decision. The murder of his plenipotentiary convinced Rehoboam that the opportunity for parley was over, that fair speeches would no longer suffice to quell the insurrection, and that the revolt of Israel was an accomplished, most likely a permanent, fact. Mounting his chariot in haste, and with alarm for his safety, the king who had come to Shechem to obtain a crown returned to Jerusalem, having lost a kingdom.
LESSONS.
1. The danger of oppression. (Ecc_7:7)
2. "In the multitude of counsellors is safety", (Pro_11:14) only when all are wise, (Pro_12:5) and he who is counselled is not a. (Pro_12:15)
1. He that hesitates is lost exemplified in the case of Rehoboam.
2. The rashness of youth shown in the second company.of the king"s advisers.
3. Quem dens vult perdere prius dementat.
4. "Better is a wise child than a foolish king". (Ecc_4:13)
5. Good men often suffer for the sins of others, and even lose their liveswhen working for the good of others illustrated in Hadoram.
6. Wicked men would often like to flee from the sight, and much morefrom the consequences, of their own wickedness. W.
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 vv3, 6, 8, 10, 12, 15, 16 they sent and called him
they sent and called him
"the men of Israel sent for Jeroboam"
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Jeroboam and all Israel came
"Jeroboam and all Israel came to Rehoboam"
all Israel came
Here "Israel" is a metonym for the men of Israel. The word "all" is a generalization. AT: "the men of Israel came" (See: Metonymy and Hyperbole and Generalization)
made our yoke difficult
A difficult yoke is a metaphor for very difficult labor and cruel treatment. AT: "treated us cruelly" or "forced us to work very hard" (See: Metaphor)
make your father's hard work easier, and lighten the heavy yoke that he put on us
These two phrases mean the same thing. The yoke metaphor emphasizes the fact that Solomon had treated them harshly. AT: "make the hard work that your father gave us easier, and do not treat us as harshly as he did" (See: Parallelism and Metaphor)
after three days
"after 3 days" (See: Numbers)
translationWords
send
call
yoke
works
servant
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 vv4, 6, 8, 10, 16 10:4 Rehoboam was not powerful enough to enforce taxation…
10:4 Rehoboam was not powerful enough to enforce taxation over the northern tribes, so they demanded concessions to remain under his rule.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.