Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Kings · Chapter 12
CHAP. XII.
ANd Rehoboam came to Sichem, where all the people assembled to make him King.] That which was said in generall before ch. 11. 43. that Rehohoam reigned in V. 1.his steed, is here more particularly declared, for the manner of proceeding about his reign; not as other kings afterwards, who being heires apparant to the kingdome expected not the peoples consent, but the father being dead, the sonne and heir immediatly reigned in his steed. But Rehoboam most foolishly deferred to do so, that in time he might by the consent of the people, be made King, not considering, what danger there is in delayes in matters of this nature. And as he shewed folly in this, so in that he was drawn to Sichem about this businesse, in the midst of Ephraim, where Ieroboam was so powerfull, who had also attempted before to set up himself there, and from these he proceeded to a third degree of folly, in forsaking the counsell of the ancients, & following the counsell of young men as is hereafter shewed. Neither did Salomon wisely, but as one that towards his end had his understanding taken from him, in that he neglected in his life-time to set his son upon the throne, which he saw was otherwise likely to be hazarded by Ieroboam, especially seeing his father David had herein given him an example of kingly providence, when as he yet living had caused him to be crowned King. But happily he saw into his sonnes foolishnesse, and therefore was carelesse, or thought it not fit to give him occasion of insolency by preferring him so, whilest he lived: for Eccles. 47. 24. he is said to be a most foolish man. But in all these things, we must look to a higher hand, which moderated herein, to effect what he had decreed for the punishment of Solomon.
Whilest the assembly was comming together to Sichem, Ieroboam hearing that V. 2.Solomon was dead, returned from Egypt, but whether sent for by his contribules to this assembly, or to what place he came, or whether immediatly upon the news of Solomons death, it is not said: yet we may hence gather, that he returned of his own minde, because his sending for is not spoken of untill v. 3. and it is most likely, that he being ambitious enough of the honour promised him, would not now stack the time to come and seek for it, much more then formerly he had done. The Sept. translat. according to Aldus saith, when he heard these things in Egypt, he came straight way to his city to the land of Sarica in the mount of Ephraim.
And they sent and called him, &c.] Because he was a man of great note amongst V. 3.them, as being in times past by Solomon made a Prince over them, they sent for him as the fittest man to speak for them to Rehoboam touching their grievance, making account as the sequel shewed, that if by petition they could have no redresse, to revolt unto him, and altogether to shake off the rule of the house of David by his help, he being by them set up for King. And it is not to be thought, but they had heard of the prophesie of Ahijah, who was of the same tribe, touching Gods purpose of thus advancing Ieroboam, which made them the rather to seek to have him with them, and to be their spokes-man to Rehoboam. And what was their grievance?
Thy father made our yoak heavie, but now make thee it lighter, &c.] This yoke V. 4.is thought most probably to have been, not as some Hehrews conjecture, the sending of 24000. a monethmonth into Lebanon, of which it hath been spoken before, for this was done by David, but rather a taxe that was laid upon the people, for the building of the temple, which held not onelyonly whilest that was in building, but 1 King. 9. 15.also for the building of the Kings house, the forrest of Lebanon, and Millo, &c. which being once imposed upon an occasion of building the temple, with which they were willing, was continued forth on for other buildings, and from thence forward as long as Solomon lived, there being wayes enough to spend a Myne of money, to him that had so many wives and concubines to maintain and humour. And this is the course of other kings also, commonly to continue tributes and taxes once imposed, although the occasion ceaseth; but how justly will he one day judge, before whom alone all the doings even of the greatest shall come then to be judged? And that this was the burthen, of which they complained appeareth, because immediatly after this assemblies departure, Adoram was sent to gather the tribute, and stoned to death, and Ieroboam who is thought to have been formerly set over the house of Ioseph to gather this tribute, was for this cause the fittest man, that could be chosen to treat with Rehoboam about it. Yet it is to be thought, as Martyr saith, that the people were never grieved at Solomons taxes, till towards the end of his reign, when he exacted upon them for the building of temples to idols, &c. because they lived alwayes before in great felicity under him. R. L. ben Gerson saith, that they began first to be grieved at his taxes, when they saw by Hadads and Rezons invasions, that new charges came upon them, towards the maintaining of those warres. Rehoboam having heard their request, taketh three V. 5. Pellican.days respite to give answer, wherein, saith Pellican, he did foolishly, because in this time they might consult about a defection, whatsoever answer he should make, so likewise Martyr. But some others, that he did wisely to take counsell, before P. Martyr.he made them answer, as is advised, Eccles. 32. 24. my sonne do nothing without counsell: and Prov. 29. 10. a man rash to speak is condemned. Yet in this case, the people being already exasperated, it had been more wisely, done to lenifie their mindes with some gentle answer at that time. For this is a generall principle amongst Kings, by no meanes to shew rigour in the beginning of their reign, but all humanity to the winning of the hearts of their subjects. It is strange, saith Martyr, that the people being assembled together, shewed no distast at the idolatry lately set up, neither spake any thing for the redresse thereof, but onelyonly to have their burthens eased, that concerned their worldly profit. But this is common to worldly men, they are not sensible of the evill corruption in religion, but only of worldly damages.
The people being dismissed, Rehoboam began rightly to consult with the ancients, V. 6. Hieron. intradit. Hebr.who had been counsellours in his fathers time, that is, saith Ierome, and after him Comestor, Benaiah the sonne of Iehoiadah, and Iahiel the sonne of Achimoni, otherwise called Chilab. But whereas they counselled him most wisely to speake kindly to the people, he contrariwise consulting also with young men, that had V. 8.been brought up with him, answered them roughly, as they advised him. Here it is to be understood, that these men were not young in yeares, seeing they had been brought up together with Rehoboam, who was now forty one yeares of age, but children in understanding and experience in affaires of the common-wealth. They counselled him to say, my little finger shall be greater then my fathers loynee, my father V. 10, 11.made your burthen heavy, but I will adde unto it, he did beat you with rods, but I will beat you with scorpions. whereby they meant, that his father ruled over them and put upon them what tribute he pleased, when he was very young, therefore he being much older, for this their relucting against him would make them know his puissance to be greater, and compell that subjection and service from them, about which they now made question. So that his aggravating of the burthen upon them should be as a beating with scorpions, which, saith Lyra, is a kinde of most Lyra.hard whip having pieces of lead or iron tyed at the end of the cords, and is called a scorpion because as it stingeth with the taile and the torment of the scorpions stinging is most grievous, so is the scourging with this kinde of whip. This counsell although without all ground of truth, pleased greatly this foolish man, because he thought that in saying thus he should speake more like a king, that had power and command over the people, but to speake otherwise were to abase himselfe to his subjects. But as I said before, without all ground of truth; for neither was Reboboam more, but lesse powerfull then Solomon, who was the wisest and richest amongst men, and Reboboam foolish and poore to him-ward, neither did Solomon a long time burthen them, but they enjoying much happinesse under him, rejoyced and praised God. But the cause why Rehoboam was thus cruelly bent and foolishly lead, V. 15.was the hand of the highest, which was herein for the punishment of Solomon in his posterity, that his word spoken by Ahijah might take effect. He did not give the wisedome to Rehoboam to discerne the best counsell from the worst, whereby he might have been kept from this pride and cruelty, but in his just judgment infatuated him, and stirred up Ieroboam and the people to take this occasion to revolt from him, that is, not by putting into them a spirit of rebellion, but permitting them to be carryed on by the bitternesse of their own mindes thus exasperated, leaving him, to set up another king over them.
What portion have we in David, or what inheritance in the sonne of Isbai?] As Rehoboam V. 16.had spoken contemptuously to them, so they here reply contemptuously, not as to their king, but to some private person of an obscure family, as Saul in times past had done, when he would disgrace David, calling him the sonne of Isbai; to thy tents O Israel, and looke thou to thy house O David, that is, to thy own matters, and to those that will adhere unto thee, for we will be no longer thy Subjects. The exposition of these words [thy house] in Iosephus, understanding hereby the Temple, is most strange, and contrary to all others, and to the Chaldee paraphense, who hath it, reigne over thy house (O David;) neither was the Temple called by the name of David, but of Solomon, and it came not from the people after wards to leave the Temple, but from Ieroboams wicked policy. Thus Israel went from Rehoboam and made Ieroboam their king, which act of theirs was not justifuble, although God had decreed that thus it should be; because it proceeded from an evill fountain, a rebellious and impatient minde in them, neither had they yet order from God thus to doe, although he had foreshewed by his Prophet that thus it should be. But from Rehoboams example using his Subjects like slaves, all other Note. kings may take warning, as they desire to reigne in peace and not to hazzard the losing of all.
But Rehoboam reigned over the children of Israel, that dwelt in the cities of Iudah.] That is, faith Pellican, Iudah, Benjamin, and Simeon, and to make the other V. 17. Pellican.tribes ten he saith, that Manasseh because of the division into two parts, one on the other side of Iordan, and the other on this, might be counted for two. And indeed Simeon must needs be part of his kingdome, because he is said to have reigned over all the children of Israel that dwelt in the cities of Iudah, seeing the lot of the tribe of Simeon fell within Iudah, Iosh. 19. 1, 2. Wherefore the one tribe of Iudah over which Rehoboam is said to continue King still, v. 20. comprehended two more. So likewise Martyr, but some oppose this alleadging Adriconins, who divideth Simeon from Iudah in his description of the holy land, and urging the prophesie against it of 10 tribes to Ieroboam; and hereunto may be added, that in all the levying of armies by the Kings of Iudah, the tribe of Iudah onelyonly, and the tribe of Benjamin are spoken of both in Rehoboams time, and in the time of his successors; no word being spoken of the tribe of Simeon, out of which also men should doubtlesse have been raised, if it had been under this King. Moreover it is expreslely said, that many of Ephraim and Manasseh, and of Simeon, came and dwelt in Iudah in the dayes of Asa; 2 Chron. 15 9. being altogether called Israelites, which argueth that they were of the kingdome of Israel, as the Ephraimites were, but then through the feare of God turned to Iudah. In which kingdome, when the Simeonites increased, they being straightened in the dayes of Hezekiah, are said to have gone out and conquered more land for their inlargement, 1 Chron. 4. 41.
Then the King sent Adoram who was over the tribute, but they stoned him to V. 18. 1 Kings 4. 6. he is called Ado iram. Joseph. lib. 8. Amiq. c. 3.death.] He is thought by Expositours to have sent him being a wise man and an ancient, by good words to lenisic their minds again; so likewise Iosephus; but they being once exasperated were so farre from returning, that they were the more enraged, and bothslew him and tumultuated so against Rehoboam himselfe, that hee fled away in his chariot to save his own life, neither could their minds ever after be reconciled to his so, as to return unto that house againe. But to shew how displeasing this their rebellion was to God, they were alwayes left under the government of Idolatrous kings, untill that the measure of their wickednesses being made up to the full they were destroyed, and came into the hands of forrein enemies. If any shall think that Adoram was sent not to pacify the people, but to exact tribute according to his office; this cannot be, seeing Rehoboam was not yet accepted for King, and the people now being from home, and so most probably unprovided of mony to pay, this was no place to require it in. Lyra saith, that they suspected Adoram to be one of them, who gave the King counsell to make them so harsh an answer, and therefore they raged so much against him, seeing it is the manner of men in this office commonly to encrease the Kings tribute as much as they can, that they may be with him in the more favour; but it turneth sometimes to their own destruction, which would be thought upon by all projectours, who for their own ends against law and equity, procure heavy burthens to bee laid upon the people.
And when all Israel heard that Ieroboam was returned, they sent and called him, V. 20.and made him King.] It is said, v. 2. 3. that Ieroboam being returned out of Egypt was sent for, and together with the people demanded a relaxation of their heavy burthens, how then is it now said, that they heard of his return, and sent for him? Pellican thinketh that he was now gone home, when it was cryed, To your tents Pellican. Lyra.(O Israel) modestly expecting the event of this tummult, and not ambitiously leeking the kingdome.
But Lyra, all the people now heard in all places, that he was returned out of Egypt, by those that had been at the former assembly; but v. 1. they that had been there, are said to be all Israel, therefore this cannot stand, and much lesse that of Pellican, that by his return is meant his return to his own house, from whence they sent to call him, for his practices past do shew, that he was too greedy of comming to this honour. These words then are nothing else but a repetition of that which was said v. 3. these words onelyonly being supplied more, which were wanting there, when all the people heard that he was returned, as if it had been said, they sent for him to be their fore-man in speaking to Rehoboam, and now their request being so contemptuously rejected, and menaces of greater burthens added, they straightway make him their king, whilest they were together in Shechem. For although they cryed, to your tents (O Israel) yet it is not probable that they went any further, then to some tents they had for the time pitcht up for themselves about that place, because the houses in Shechem could not contain them: for unto them, their assembly not yet being dissolved, came Adoram, whom they stoned and immediatly proceeded to the constitution of this new King, and it had been a great toil, and no policy, to go away and return again after a time, from all parts of the kingdome to do it, because Rehoboam might so easily have come upon them, being severed and without an head and taken revenge for their rebellion. Thus a new kingdome came to be set up, called sometime the kingdome of Israel, as the other of Iudah, sometime of Ephraim, or Samaria, or of Iezrael, and because Ieroboam was of the tribe of Ephraim, it is thought that the prophesie of Iacob was now fulfilled, who in blessing the two sonnes of Ioseph, preferred Ephraim before Manasseh, Gen. 48.
Rehoboam being returned to Ierusalem, gathereth an army out of Iudah and V. 21, 22. 23, 24.Benjamin of 180000. to go against Israel, to bring the people back again to his obedience. But God sent Benaiah prophet unto him to forbid him, because their revolting and setting up of a new King over them came from him, and thus hee was stayed from these proceedings, wherein the great power of God appeared in ruling and turning mens hearts, in that the King being so greatly incensed, and having now so strong an army about him, was by a message brought by a poore Prophet so soone turned from his purpose and made to dissolve his forces. Whereas then it is said Ch. 14. 30. That there was warre between Rehoboam and Ieroboam all their dayes, it is to be understood not of any warres to get the kingdome one from the other, but of skirmishes to revenge wrongs mutually done by the one to the other upon their borders.
And Ieroboam built Sychem in mount Ephraim, and dwelt there, and going from V. 25. Judg. 9. 45.thence he built Penuel.] Sychem was about two hundred yeares before this destroyed by Abimelech, but it is not to be thought, as Expositours generally hold, that it remained waste till this time, but was rebuilt againe long before, yet haply it wanted walls and towers for strength, which this new king intending to make it the chiefe citie of his kingdome, and his royall seat, thought now needfull to have about it, and a pallace and other stately buildings for ornament, and therefore be immediately after his inauguration to the kingdome thus built it, that he might from hence the better rule over his subjects about, and because part of his dominion was on the other side of Iordan, where dwelt the tribes of Gad and Reuben, and the half tribe of Manasseh, he built Penuell which stood there, and strengthened it likewise, that he might the better keep his subjects thereabout in awe. For of this city we read also, that it was destroyed by Gedeon the father of Abimelech, a Judg. 8. 17.few years before Sychem.
Touching the other king Rehoboam, that which is here wanting of his buildings and fortifications, is supplied 2 Chron. 11. 5, 6, &c. He dwelt in Ierusalem, and 2 Chr. 8. 11. 5, 6, 7, 8.built fenced cities in Judah, Bethlehem, Etham, Tekoa, &c. Solomon his father had bestowed great cost this way before, but his fortifications were upon the frontires of his kingdome, the cities that were within the land remaining unfortified, but now the kingdome being divided into two, it was necessary to fortifie those cities, that stood next unto the kingdome of Israel for fear of Ieroboam, if he at any time should attempt to get more from him, wherefore he strengthened these cities being 15. in number, and furnished them with victuals and armour, shields and spears.
Then Ieroboam said in his heart, the kingdome will now return to the house of David, V. 26.if the people go up to Ierusalem to sacrifice, &c.] Now Ieroboam beginneth to shew the wickednesse of his heart, and what little faith he had in God, who had made him king, and had promised to establish him, if he would walk in his wayes, and given him already a taste of his providence over him, in averting the danger by Rehoboams mighty army from him. For leaving God, he trusted in his own policy, devising a meanes to keep the people from Ierusalem, and so from all danger of being drawn to the obedience of Rehoboam again. And this was by setting up V. 28, 29.two golden calves, one in Bethel and the other in Dan, where he built temples and instituted a new priesthood, and a new feast the 15. day of the 8. monethmonth, and offered sacrifices to them, as at Ierusalem by divine institution the 15. day of the 7. monethmonth was kept for the feast of tabernacles. This idolatry with golden calves, he may well be thought to have learned in Egypt, whilest he lived there with Sisak, whose daughter he is also said by some to have married, for so the Hebrews coming out of Egypt, when Moses was gone from them 40. dayes, cansed Aaron to make them a golden calf, Exod. 32. and he said, these are thy gods (O Israel) which brought thee out of the land of Egypt, go no more up to Ierusalem. 2 Chron. 11. 15. he is said to have made him Priests of high places, and of devils, and of the calves, which he had made. Whereby his intimated, that having once gone from the Lord in setting up some idols, or visible signes of Gods presence, and presuming upon his own head, to alter both the priest-hood, and place, and time of his worship, he was soon given over contrary to that, which happily he intended at the first, to all the abominations of the Gentiles. Which should be a warning to all to take heed, Note. how for any ends of their own, they go from Gods holy word in divine worship, as the Papists have also done, and the Gentiles did long ago, Rom. 1. 19. and were therefore given over to a reprobate sense, and the Papists to equall the Gentiles in their superstitions. Bethel and Dan, where he placed these calves, were the one the farthest city South, which was famous for Gods appearing to Iacob there, whereupon he called it Bethel; that is, the house of God, but now it became Bethaven the house of iniquity, and so it is afterwards by the Prophets called: the other was the farthest city of the kingdom North, where the Idol of Michah was by Iudg. 18.the Danites set up before; so that such tribes as lay Northward, might with more ease goe to that city to sacrifice, then to Ierusalem; and such as lay Southward, to Bethel.
But the people being carried with blind superstition went even from the most remote parts South to Dan, as superstition is commonly more patient of labour, V. 30.then true piety in the most. And in what esteem the Idol in Dan was amongst them, appeareth; Amos 8. 14. where they are threatned, that sweare by the God in Dan. And it is probable on the other side, that they who dwelt about Dan, went to Bethell; supposing still, that greatest vertue was in the God that was farthest off from them. And this is said to have turned to sin, that is, the very setting up of an image to represent God, although not of any heathen god, as we may gather from Ieroboams speech. These are thy gods, that brought thee out of Egypt. And from that which was said upon the like occasion by Aaron before, as hath been already noted; which plainly confuteth that interpretation made upon the second commandement by papalls, saying that the images onelyonly of heathen gods are there forbidden, as if it had been said, thou shalt have none other gods but me, neither shalt thou make any images of them. Wherefore vaine and presumptuous is that fiction P. Martyr.of Ambrose Politus, as Martyr noteth, who inquiring into the reason why God at the first giving of the Law forbad images, but afterwards directed Solomon to set up divers images in his house, saith, that it was because the people were rude and ignorant at the first, and so there might have been danger in making images, but afterwards, when they were better instructed, this danger ceasing, because they knew then, how to use them, and that there was no diety in them, he appointed images to be made, and mystically hereby intimated the usd of images in times to come in the Church under the Gospell. But this bold figment of his is plainly confuted by this very place, wherein after Solomons time images made for divine worship are censured as a caused of sinne. And if images which should bee in the Church under the Gospell, were prefigured by these in Solomons temple, it is a marvaile that the holy Apostles and Doctours of the Church had no perceivance hereof for 600 yeares, all which times images were kept out of the Church, and then first brought in, when learning and piety was most decayed. If any man shall wonder how Ieroboam could perswade the people to accept again of a golden calfe, when as Gods wrath had been before declared by Moses to be so great against their forefathers for the like; it may be conceived that Solomon had already made way to idolatry in his latter time, whereby they were for the most part corrupted, and knew little of the sacred history, and they were of themselves most prone to idolatry; and therefore having now a new King of their owne setting up to lead them, it is no marvaile that they were taken with this device of his, except the Preists and Levites who had more knowledge, and some others of the people who being more religions, and so more conversant in the word of God, detested it, and were ready rather to leave their possessions to goe from the kingdome wherein such abominations were committed to serve God, according to his ordinance at Ierusalem, as is shewed that they did, 2 Chron. 11. 13. 16. And happily as Martyr conjectureth, Ieroboam justifie his proceedings herein, by saying, that the people of old set up a golden calfe of their own head without the authority of their Governour, and therefore God was offended with them, but now it being done by the King, the case differed; and so there was no feare of Gods displeasure: and for the place, as Solomon was a King set up by God, and built his temple; so was he, and therefore might use the like liberty to set up others, &c.
He made also an house of high places, and he appointed Priests of the extremities of the people, which were not of the sonnes of Aaron.] That is, saith Martyr, besides the V. 31. Martyr.Idols set up by him in Bethel and Dan, he appointed sacrificing in divers other high places in the land after the manner of the heathen. And whereas God had tyed the Priesthood to Aaron and his sonnes, confirming his decree herein by miracle, after the rebellion of Chorah about it, and his destruction with his complices Numb. 16. ch. 17.by fire from heaven, Ieroboam nothing dreading the judgements of God, when as Aarons sons would not consent to his wickednes, as is most probable, made others Preists in their stead; of such as he could get from the uttermost parts of his dominion out of any of the tribes; who being men of corrupt mindes, and ambitious of the honour readily accepted of it. For there were two dignities, the one Kingly, and the other Priestly; about which, to take away all contention the Kingly was setled upon the tribe of Iudah, the Priestly upon the tribe of Levi; and more particularly upon Aarons family to figure out the Preisthood to come, viz. of Christ by whom alone the sacrifices of praises and prayers can bee acceptably offered unto God. For as of the Kingly, so of the Priestly office men were ambitious, as histories both sacred and prophane doe shew. This was the cause of the rebellion of Chorah; and after the peoples return from their captivity, much contention there was about the high Priesthood. And of Iulius Caesar Suetonius writeth, that when his mother disswaded him from seeking the high Priesthood, he shewed himselfe to be most eagerly set upon it in that he answered her, thou shalt this day either have me a banished man or an high Priest. And as Ieroboam, so superstitious men and hereticall have from time to time deposed and deprived true Presbyters of the Note. Church, which would not consent to their superstitions and errours, and set up others in their stead; but that God who soon shewed his dislike of Ieroboams wicked doings, by his judgements against his house, will not certainly suffer them to goe unpunished.
Moreover Ieroboam instituted a solemnity in the eight month the fifteenth day V. 32.and offered upon the Altar, &c. v. 33. He went up to the Altar, and offered incense.] Ieroboam not content to alter the place of divine worship, & the form & Priesthood presumed yet further to alter the feast of Tabernacles, which God had appointed to be kept the 15 day of the 7th. month; which Martyr thinketh that he did, because the autumnall fruits were then more perfectly gathered in and the work done about them; so that the people might now the better intend to the keeping of a solemnity, and happily because he could not so well have held the people from going up to Ierusalem at the first to the feast kept there, if hee had held one at the same in Bethell. But I rather assent to the first reason, seeing his aym was not to let them goe first to Ierusalem, and then to call them to Bethel; but to keep them altogether from going up to Ierusalem for feare of revolting from him. And this new festivall time he is said to have appointed of his own head, wherein saith Augustine, he made God a lyer, not beleeving him to be constant in the maintenance of his lawes onee made, although he beleeved him in his word touching his own advancement to the kingdome. And this new day is by Hosea called the day of the King, because Hos. 7.it was not of Gods, but his appointing. And his offering incense shewed, that he took the Priests office upon himselfe also, that by his example he might teach them, that it was lawfull for any man that was consecrated by the offering in the law appointed, as was Aaron, to be a Preist, as Lyra hath it; who also speaking of the house Lyra.in the high places expounds it of one upon a mount in Dan, and another in Bethel; which is more probable then that of Martyr before, because wee read not of any more places appointed by him.
Touching the feast the 15. day of the 8. monethmonth instituted by him, although by Iosephus and Lyra and others following him, it be thought to be the feast of Tabernacles, yet Theodoret, Dionysius, and Adricomius do think it to have been a feast of the dedication of the temples or calves, which he had set up, but because it is said to be like the feast kept in Iudah, it is rather to be held, that it was a feast of tabernacles, to which the people had been long accustomed, although the time differed. By Rehoboam we may with the ordinary glosse understand worldly minded rectors of the Church, who leaving the way of the ancient fathers, give occasion of schisme in the Church. And by Ieroboam, the most advanced in the Church, who do ill requite God by bringing in idolatry, being thus a cause of great sinning to the people.