Annotations Upon the Historical Books Part 2, 1 Kings · Chapter 12
CHAP. XII.
Verſ. 1. ANd Rehoboam went to Shechem: for all Iſrael were come to Shechem to make him king.] Though Solomon had ſeven hundred wives, and three hundred concubines, chap. 11.3. yet we reade but of three children that he had, two daughters, Taphath, and Baſmath, that were married to two of his own Princes, chap. 4.11.15. and this his ſonne Rehoboam, who was born to him of Naamah an Ammoniteſſe, chap. 14.21. a yeare before Solomon was crowned king of Iſrael; for Solomon reigned but fourty years, chap. 11.42. and Rehoboam was one and fourty years old when Solomon died, 2. Chron. 12.13. Being therefore the undoubted heir to the kingdome (for God had now ſettled the kingdome upon Solomon and his heirs, 2. Sam. 7.12, 13.) and the conſent of the people being never required for the eſtabliſhing of his father Solomon in the throne, why ſhould it be now neceſſary to make him king? or if the people muſt be called together for this, why not to Jeruſalem rather then to Shechem? Surely this doth very probably imply, that the ten tribes being already ſeditiouſly enclined, did preſently upon the death of Solomon revive the memory of that old diviſion of the kingdome, in the dayes of David and Iſhboſheth the ſonne of Saul, 2. Sam. 2.8, 9, 10. and did openly make known that they would have him receive the crown and kingdome of Iſrael apart by it ſelf, as David did at Hebron, 2. Sam. 5.3. and to that end called an aſſembly of the people at Shechem; reſolving to make themſelves another king if Rehoboam gave them not the better ſatisfaction, and that this was the cauſe of Rehoboams going thither.
Verſ. 2. When Jeroboam the ſonne of Nebat, who was yet in Egypt, heard of it, &c.] That is, when he heard of Solomons death, and that the ten tribes began to ſtirre againſt Rehoboam, and to that end had appointed an aſſembly at Shechem.
Verſ. 3. They ſent, and called him, &c.] That is, at the ſame time when the people gave him notice of Solomons death, &c. they deſired him to come out of Egypt to them; and this too diſcovered that they meant not well to Rehoboam, whatever they pretended, that they ſend for Jeroboam, who fled away, as a traytour, from Solomon his father into the land of Egypt.
Verſ. 4. Thy father made our yoke grievous, &c.] To wit, by tributes and taxes impoſed upon them; for though he made not the Iſraelites bondmen, chap. 9.22. yet we reade of proviſion that was gathered in all his land for his houſhold, chap. 4.7. and of levies made for his buildings, chap. 9.15. and beſides, in his latter dayes, when his thouſand wives and concubines were to be provided for, and Temples built for their idol-gods, and withall, Hadad of Edom, and Rezon of Damaſcus began to make warre againſt him, we may well think he laid ſtill greater and heavier impoſitions upon them; and of theſe they deſired now to be eaſed, in this petition they preſented to Rehoboam; they had cauſe enough indeed to complain of Solomons government in his latter dayes, becauſe of the idolatry he had ſet up in the land; but of this they ſpeak not one word, but onelyonly complain of their taxes, Make thou the greivous ſervice, and the heavie yoke, whith thy father put upon us, lighter, and we will ſerve thee.
Verſ. 6. And king Rehoboam conſulted with the old men that ſtood before Solomon his father, &c.] How much more likely theſe men were to give him the beſt counſel, then thoſe whoſe counſel he afterwards followed, is intimated in theſe words▪ firſt, becauſe they were old men, whoſe judgement is uſually, by long experience, better then the judgement of younger men, with the ancient is wiſedome, and in length of dayes is underſtanding, Job. 12.12. And ſecondly, becauſe they had stood before Solomon his father; that is, they had been of his ſervants and counſel, and could not therefore but learn much wiſedome of him, who was the great oracle of wiſedome in thoſe dayes.
Verſ. 7. If thou wilt be a ſervant unto this people this day, and wilt ſerve them, &c.] In 2. Chron. 10.7. it is, If thou be kind to this people, and pleaſe them, and ſpeak good words to them, that is, if thou wilt anſwer them gently (which was indeed the counſel of his father Solomon, Prov. 15.1. a ſoft anſwer turneth away wrath) and if thou wilt grant them their deſire at preſent, then they will alwayes continue thy ſubjects and ſervants. Becauſe Rehoboam might think, that if he ſhould yield to the people, when they came in ſuch an imperious inſolent manner, hereby he ſhould make himſelf a ſlave, and a ſervant to thoſe, which ſhould be ſubjects and ſervants to him; therefore to anſwer this, the old men expreſſe themſelves thus, If thou wilt be a ſervant to this people this day, &c. as if they ſhould ſay, Be it ſo: better it is to be a ſervant to them for a day, and to ſtoop to them beyond that which were otherwiſe fitting, and ſo to work them to the obedience of ſubjects by degrees, which afterwards may be eaſily done, then by ſtanding too much upon terms of honour now to enrage them, and drive them off, to an open rebellion: and this indeed was wiſe politick counſel: but yet obſervable it is, that as Princes counſellours are wont to do, that which they aimed at was not the benefit, and eaſe of the people, but that he might appeaſe them for the preſent; and ſo having wonne them to ſubmit to his ſoveraignty, might afterwards uſe them as he pleaſed himſelf, then they will be (ſay they) thy ſervants for ever.
Verſ. 8. But he forſook the counſel of the old men, &c.] That is, he miſliked their counſel, to wit, becauſe he thought it ſtood not with his honour ſo to ſtoop to the people, and ſo thereupon he conſulted with the young men that were growen up with him, and ſtood before him, that is, the young gallants that attended him in his court, the ſonnes of the Nobles, that had been from their childhood and youth brought up with him; and herein we have the reaſon intimated, why he afterwards preferred theſe mens counſels before the counſel of his aged grave Senatours, to wit, becauſe his affection was more to theſe then to the other, and ſo that made him the more inclinable to like that which they ſaid: but herein Rehoboam did notably diſcover his folly, and made good what his father had written, Eccleſ. 2.18, 19. I hated all my labour which I had taken under the ſun, becauſe I ſhould leave it unto the man that ſhall be after me: And who knows whether he ſhall be a wiſe man or a fool? yet ſhall he have dominion over all my labours.
Verſ. 10. My little finger ſhall be thicker then my fathers loins, &c.] Theſe were doubtleſſe, proverbiall ſpeeches, the meaning whereof was, that Rehoboam would lay farre heavier burdens upon the people, then ever his father had; and that he would handle them more ſeverely then ever his father had done: my father hath chaſtiſed you with whips, but I will chaſtiſe you with ſcorpions; that is, with whips that ſting like ſcorpions: and ſome indeed think, that there was a kind of whips uſed in thoſe times, that for this cauſe were called ſcorpions: now herein was the folly of Rehoboams young courtiers diſcovered, that would teach their king to give ſuch harſh language to a people that were already in a mutinous temper: it was ill coming they might think into his clutches, whoſe little finger was ſo heavie; nor could there be any hope of fair uſage from him, that when he came to treat with his people, could ſpeak of nothing but yokes, and whips, and ſcorpions.
Verſ. 16. The people anſwered the king, ſaying, What portion have we in David? &c.] What have we to do with the poſterity of David? we will have a king again of our own tribes, as formerly: a ſeditious ſpeech, much like that of Sheba, 2. Sam. 20.1. We have no part in David, neither have we inheritance in the ſonne of Jeſſe: and whereto happely they did allude: beſides, by calling David, as it were in ſcorn, the ſonne of Jeſſe, they imply, that he having been formerly raiſed by them from a mean condition, to be their king, it was not ſufferable that his grandchild ſhould now tyrannize over them, as if they were ſcarce good enough to be his ſlaves.
To your tents, O Iſrael.] That is, Let us return to our own dwellings, and not ſtay here to make our ſelves ſlaves to ſuch a tyrant, but amongſt our own tribes let us make us a king. Becauſe of old they dwelt in tents, this phraſe had ever ſince continued in uſe amongſt them.
Now ſee to thine houſe, David.] This alſo was ſpoken by way of deriſion and ſcorn, as if they ſhould have ſaid, Let Rehoboam the ſonne of David make much of his own tribe (for beyond their bounds his kingdome is not like to extend) we are reſolved to take care of our ſelves, and to provide a king amongſt our own tribes.
Verſ. 17. But as for the children of Iſrael which dwelt in the cities of Judah, Rehoboam reigned over them.] Two ſeverall wayes this may be underſtood▪ to wit, either of the Iſraelites of the ten tribes, that ſuch of them as left their land in the dayes of Jeroboam, & came and dwelt in the cities of Judah, did ſubmit themſelves to Rehoboam, as their brethren of Judah did; or elſe, rather of the men of Judah, who are here called the children of Iſrael, which dwelt in the cities of Judah; that though their brethren of Iſrael fell off from Rehoboam, yet the continued conſtant to him.
Verſ. 18. Then king Rehoboam ſent Adoram, who was over the tribute, &c.] It is moſt probable, that this man was ſent (yet too late) to pacifie the people: but being one of the taxers of the people, the very ſight of him did more enrage them, and thereupon they ſtoned him, and this too was a notable act of folly in Rehoboam.
Verſ. 19. So Iſrael rebelled againſt the houſe of David unto this day.] The defection of the ten tribes is here called rebellion, which ſhews plainly, that it was a ſinne in them thus to caſt off their lawfull ſovereigne: for though the Prophet Ahijah had foretold and promiſed, that Jeroboam ſhould be king of the ten tribes, chap. 11.31. yet becauſe the people had no command from God herein, but did what they did merely of their own heads, and in a diſcontent againſt Rehoboam, their wayes were rebellious, however they did thereby accompliſh what God had determined.
Verſ. 20. And it came to paſſe, that when all Iſrael heard that Jeroboam was come again, &c.] It is manifeſt, that Jeroboam was amongſt the reſst, when at firſt they demanded of Rehoboam a relaxation of their burdens, verſ. 3. And Jeroboam, and all the congregation of Iſrael came, and ſpake unto Rehoboam: but it ſeems that was then known onelyonly to ſome of the chief of the congregation, which when it came to be generally known amongſt the people, they preſently aſſembled themſelves, ſent for him, and made him their king; as here it is ſaid. Thus generally Expoſitours underſtand this place; yet it may be that being here to relate how the Iſraelites made Jeroboam their king, their firſt calling him to their aſſembly is onelyonly here again repeated.
There was none that followed the houſe of David, but the tribe of Judah onelyonly.] It is manifeſt, that there were but ten tribes that revolted to Jeroboam, chap. 11.31. and therefore Rehoboam muſt needs have two tribes, which were Judah and Benjamin; as is clearly expreſſed, 2 Chro. 11.2. but becauſe Benjamin was but a poore little tribe, and being joyned with Judah, were ſtill comprehended under the name of the kingdome of Judah; therefore it is ſaid here, that none continued firm to Rehoboam, but the tribe of Judah onelyonly.
Verſ. 24. Thus ſaith the Lord, You ſhall not go up, nor ſight againſt your brethren the children of Iſrael, &c.] To wit, becauſe God had decreed that the ten tribes ſhould rend themſelves, as they had done, from the houſe of David; for ſo it follows in the next words, return every man to his houſe, for this thing is from me. There is indeed an intimation too, of another motive in theſe firſt words, to wit, that the Iſiraelites were their brethren: but this is not mentioned as a ſufficient cauſe apart by it ſelf, but as a circumſtance which might render them the more willing to ſubmit to what God had determined: we ſee in the warre which they made againſt Benjamin, with Gods approbation, Judg. 20.1. that it was not unlawfull for Gods people, in any caſe, to fight againſt their brethren: but that which made it now unlawfull, was, becauſe God did now make known to them, that this which was done was of him; and then to make them the more willing to ſubmit to Gods decree herein, even this alſo might be laid into the ballance, that the warre, which they intended, was againſt their brethren.
They hearkened therefore to the word of the Lord, and returned, &c.] and ſo all was ſtayed for the preſent. Nor do we ever reade that Rehoboam, as bad as he was, did ever after this, attempt to recover the kingdome of Iſrael out of the hands of Jeroboam; but yet there was continuall hoſtilitie betwixt theſe two kings; and the borderers on both ſides did continually make inrodes one upon another, chap. 14.30.
Verſ. 25. Then Jeroboam built Shechem, &c.] That is, he forrified theſe two cities, Shechem and Pennel, the one within Jordan, and the other without; and indeed we reade that Shechem was utterly ruined by Abimelech, in the dayes of the Judges Jud. 9.45.
Verſ. 27. If this people go up to do ſacrifice in the houſe of the Lord at Jeruſalem, &c.] Though God had promiſed Jeroboam by Ahijah the prophet, chap. 11.38. that if he would walk in his wayes, he would be with him, and build him a ſure houſe, as he had done for David; yet having no confidence in this promiſe of God, he concluded, that if the people ſhould continue to go up to Jeruſalem to ſacrifice, they would ſoon return to Rehoboam again; to wit, firſt, becauſe they would be forced for fear of being apprehended as traitours when they came to Jeruſalem, either to give over their offering of ſacrifices to God, or elſe to make their peace with Rehoboam: ſecondly, becauſe the prieſts and Levites (and their brethren of Judah too) would be preſſing them with the ſinne of their rebellion, againſt their lawfull ſoveraigne, and ſhewing them how unlike the Lord was to regard the ſacrifices of thoſe that lived in ſo groſſe a ſinne: and thirdly, becauſe the very ſight of the Temple, and the ſerious thoughts they muſt needs have of God, and of themſelves, when they came to offer up their ſacrifices there, muſt needs ſtrike them with an apprehenſion of their guilt, in rejecting him, whom God had appointed to rule over them: and ſo hereupon he reſolved to ſet up ſome other way of worſhip for them: and thus that very thing which God had appointed purpoſely, to keep them in one uniform way of worſhip; namely, that there ſhould be but one altar, and one place of ſacrificing, to wit, at the Temple in Jeruſalem, to which they ſhould reſort from all parts of the land; even that I ſay, proved the occaſion of ſetting up a new way of worſhip, to wit, that of worſhiping the golden calves.
Verſ. 28. Whereupon the king took counſel, and made two calves of gold, &c.] In imitation (as of old) of the Egyptians idol-god, amongſt whom Jeroboam had lived of late, and with whom, it ſeems, he held a ſtrict league and amitie: God had raiſed him from nothing to be king of Iſrael, and he turned this his God into the image of a calf that eateth hay. See the note, Exod. 32.4.
Verſ. 29. And he ſet the one in Beth-el, and the other put he in Dan.] Beth-el was in the tribe of Benjamin, but fell away it ſeems to Jeroboam and the ten tribes, and ſo was in the very skirts of his kingdome ſouthwards, cloſe by the portion of the tribe of Benjamin; and Dan was in the utmoſt part of the kingdome northward.
Verſ. 30. The people went to worſhip before the one, even-unto Dan.] The meaning of this may be, that they went firſt to that in Dan; or elſe, that the people did preſently yield to worſhip theſe his idol-gods, and went at the uſuall times to his golden calves, yea even to that which was furtheſt off, even to Dan: nay perhaps, that even thoſe that dwelt about Beth-el would go to the idol at Dan, and thoſe that dwelt about Dan would go to Beth-el; and what was then eaſed of their travelling to Jeruſalem?
Verſ. 31. And made prieſts of the lowest of the people, which were not of the ſonnes of Levi.] For the prieſts and Levites that dwelt in Iſrael, left their ſuburbs and their poſſeſſions and went to Judah and Jeruſalem, 2 Chron. 11.14. and that becauſe Ieroboam and his ſonnes had caſt them off from executing the prieſts office unto the Lord: and hereby no doubt, Jeroboam greatly enriched himſelf, as taking into his hands all thoſe cities which had been given them by Moſes and Joſhua: indeed the baſeſt of the people were prieſts good enough for his golden calves; but becauſe he pretended the worſhip of the true God in them, even this is charged upon him as a ſinne.
Verſ. 32. And Jeroboam ordained a feaſt in the eighth monethmonth, on the fifteenth day of the monethmonth, like unto the feast that is in Judah.] That is, like unto the feaſt of Tabernacles: the meaning is this, whereas God appointed the Iſraelites to keep the feaſt of Tabernacles, on the fifteenth day of the ſeventh monethmonth, Levit. 23.34. he appointed his people to keep a feaſt like unto this, by way of thankfulneſſe for the fruits of the earth then gathered in; but it muſt be on the eighth monethmonth, not the ſeventh, leaſt the people taking it to be the the ſame feaſt of Tabernacles, ſhould at laſt begin to ſcruple that their males were bound all to go to Jeruſalem to keep this feaſt according to the law, Deut. 16.16.
And he offered upon the altar, &c.] To grace the way of worſhip which he had ſet up, even he himſelf did undertake to do the work of a prieſt upon the altar that he had built: whence it is, that in the following chapter, verſ. 4. it is ſaid, that he put forth his hand from the altar, for the apprehending the man of God, that foretold the ruine of it.