1 Kings · Chapter 12

V. 1. Were come-Rehoboam did not call them thither, but went thither, because the Israelites prevented him, and had pitched upon that place, rather than upon Jerusalem, because it was most convenient for all, being in the center of the kingdom; and because that being in the potent tribe of Ephraim, they supposed there they might use that freedom of speech, which they resolved to use, to get there grievances redressed. So out of a thousand wives and concubines, he had but one son to bear his name, and he a fool! Is not sin an ill way of building up a family?

Verse 1. Rehoboam went to Shechem] Rehoboam was probably the only son of Solomon; for although he had a thousand wives, he had not the blessing of a numerous offspring; and although he was the wisest of men himself, his son was a poor, unprincipled fool. Had Solomon kept himself within reasonable bounds in matrimonial affairs, he would probably have had more children; and such as would have had common sense enough to discern the delicacy of their situation, and rule according to reason and religion.

Verse 1. Rehoboam went to Shechem — With a view to be there declared Solomon’s successor by the people, and made king. It does not appear that he called the people thither, but went thither because they had prevented him, and pitched upon that place rather than upon Jerusalem, because it was most convenient for all, being in the centre of the kingdom; and because, as it was in the potent tribe of Ephraim, they supposed they might there more securely propose their grievances, which they were resolved to do, and use a greater freedom of speech than they could at Jerusalem, where the family of David was more powerful, more numerous, and better supported. And it is not improbable but Jeroboam had a hand in this, and that it was partly at least by his management, or that of some of his friends, who durst not, perhaps, venture themselves at Jerusalem, that this city was made choice of as a place of general convention. The glory of the kingdom of Israel was in its height and perfection in Solomon’s reign. It was long in coming to it, but it soon declined and began to sink and wither under Rehoboam his successor, as we find in this chapter, in which we see the kingdom divided, and thereby weakened, and made little in comparison of what it had been. Solomon probably supposed that by taking to himself seven hundred wives that were princesses, he should greatly strengthen his power, and enlarge his kingdom; and that from them and his three hundred concubines he should have a numerous progeny to perpetuate that power and dominion, in all its extent, to the latest generations. But if so, he was sadly disappointed: of these thousand women, it appears, he had but one son, and he a fool! and two daughters, mentioned 1 Kings 4:11, 15, to bear up his name, and continue his race. “Sin,” says Henry, “is an ill way of building up a family.”

Verse 1. Shechem. This city was famed for mischief. Here Dinah was ruined, and the men slaughtered. Here Joseph was sold, and now the ten tribes revolted.

REVOLT OF THE TEN TRIBES, 1-19.

Feelings of jealous rivalry had long prevailed between the tribe of Judah and the rest of Israel. The unwise action of the tribe of Judah in making David king without the concurrent action of the other tribes (2 Samuel 2:4, note) was perhaps still remembered, and the fierce contention between Judah and the ten tribes about bringing David back to Jerusalem, (2 Samuel 19:41-43,) and the rebellion of Sheba that sprang from that feud, all intensified the previous bitterness. The strong governments of David and Solomon made it impossible for sedition or revolt to be successful in their day; but the old feeling of bitterness and jealousy was only slumbering, and ready at any moment of fair opportunity to burst out, and in defiance of the throne assert its power. The continual levies of men which Solomon demanded for his public works, and the burdens imposed on them, seemed to grow more oppressive as he advanced in years; and his adversaries Hadad, Rezon, and Jeroboam, who so greatly troubled his last days, received, probably, no small encouragement and support from the large number of disaffected Israelites among the northern tribes. So when Rehoboam succeeded to the throne the opportune moment had come for the disaffected tribes to make their demands and seek redress. It is likely, too, that Ahijah’s prophecy that Jeroboam should become king of ten tribes (1 Kings 11:29-39) had not been kept a secret thing, but had rather led the elders of the people to take some measures for its accomplishment. The prominence of Ephraim, too, in this revolt, deserves particular notice. “To the house of Joseph — that is, to Ephraim and Manasseh, with its adjacent tribe of Benjamin — had belonged, down to the time of David, all the chief rulers of Israel; Joshua the conqueror; Deborah, the one prophetic, Gideon, the one regal, spirit of the judges; Abimelech and Saul, the first kings; Samuel, the restorer of the state after the fall of Shiloh. It was natural that, with such an inheritance of glory, Ephraim always chafed under any rival supremacy. Even against the impartial sway of its own Joshua, or of its kindred heroes, Gideon or Jephthah, its proud spirit was always in revolt; how much more when the blessing of Joseph seemed to be altogether merged in the blessing of the rival Judah; when the Lord ‘refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved.’ Psalm 78:67. All these embers of disaffection, which had well nigh burst into a general conflagration in the revolt of Sheba, were still glowing; it needed but a breath to blow them into a flame.” — Stanley.

1. To Shechem — A central place for the northern tribes to meet, and consecrated by many hallowed associations. Compare Genesis 12:6; 33:18; 37:12; Deuteronomy 11:29; 27:12, 13; Joshua 8:33; 20:7; 24:1-25. For all Israel were come… to make him king — The verb ab, were come, should here be rendered by the pluperfect had come. It seems that this coming together of the ten tribes was an action preconcerted among themselves. They had their demands all ready, and their plans and purposes fixed for revolt in case the king would not yield to them. The for (yk) introduces the reason of Rehoboam’s going to Shechem. He went thither to receive the oath of allegiance from the representatives of the northern tribes, who had already assembled there ostensibly for the purpose of acknowledging him king.

2. When Jeroboam… heard — Heard that Solomon was dead, and that Rehoboam had begun to reign in Jerusalem. For he was fled — The parenthesis which begins here should take in, according to Schmidt, De Wette, and others, the first sentences in the next verse, but this is unnecessary. The whole passage, (verses 2 and 3,) however, should be translated thus: When Jeroboam the son of Nebat heard, (now he was still in Egypt, whither he had fled from the face of Solomon the king, and Jeroboam was dwelling in Egypt,) then sent they and called him, and they came, Jeroboam and all the assembly of Israel, and spake to Reho-boam, saying. They had heard of Ahijah’s prophecy that Jeroboam should become their king, and they knew his ability and influence, and desired his counsel and guidance in this critical period of their history. All this indicates a deeply-laid plan and a well-matured purpose to throw off the yoke of the house of David.

V. 3. They sent-When the people sent him word of Solomon’s death, they also sent a summons for him to come to Shechem. That the presence and countenance of a man of so great interest and reputation, might lay the greater obligation upon Rehoboam to grant them ease and relief.

Verse 3. They sent and called him — When the people sent Jeroboam word of Solomon’s death, they also sent a message to him to desire he would attend their general meeting at Shechem, and assist them to get their grievances redressed. For they judged that the presence and countenance of a man of such great interest and reputation might lay the greater obligation upon Rehoboam to grant them ease and relief. Some suppose that they had heard of what had passed between the Prophet Ahijah and him, and had an inclination to fulfil what the prophet had foretold to him; which is not unlikely. And all the congregation came — That is, all their elders, and the heads of their tribes. These, it appears, chose Jeroboam to be their speaker.

REVOLT OF THE TEN TRIBES, 1-19.

Feelings of jealous rivalry had long prevailed between the tribe of Judah and the rest of Israel. The unwise action of the tribe of Judah in making David king without the concurrent action of the other tribes (2 Samuel 2:4, note) was perhaps still remembered, and the fierce contention between Judah and the ten tribes about bringing David back to Jerusalem, (2 Samuel 19:41-43,) and the rebellion of Sheba that sprang from that feud, all intensified the previous bitterness. The strong governments of David and Solomon made it impossible for sedition or revolt to be successful in their day; but the old feeling of bitterness and jealousy was only slumbering, and ready at any moment of fair opportunity to burst out, and in defiance of the throne assert its power. The continual levies of men which Solomon demanded for his public works, and the burdens imposed on them, seemed to grow more oppressive as he advanced in years; and his adversaries Hadad, Rezon, and Jeroboam, who so greatly troubled his last days, received, probably, no small encouragement and support from the large number of disaffected Israelites among the northern tribes. So when Rehoboam succeeded to the throne the opportune moment had come for the disaffected tribes to make their demands and seek redress. It is likely, too, that Ahijah’s prophecy that Jeroboam should become king of ten tribes (1 Kings 11:29-39) had not been kept a secret thing, but had rather led the elders of the people to take some measures for its accomplishment. The prominence of Ephraim, too, in this revolt, deserves particular notice. “To the house of Joseph — that is, to Ephraim and Manasseh, with its adjacent tribe of Benjamin — had belonged, down to the time of David, all the chief rulers of Israel; Joshua the conqueror; Deborah, the one prophetic, Gideon, the one regal, spirit of the judges; Abimelech and Saul, the first kings; Samuel, the restorer of the state after the fall of Shiloh. It was natural that, with such an inheritance of glory, Ephraim always chafed under any rival supremacy. Even against the impartial sway of its own Joshua, or of its kindred heroes, Gideon or Jephthah, its proud spirit was always in revolt; how much more when the blessing of Joseph seemed to be altogether merged in the blessing of the rival Judah; when the Lord ‘refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved.’ Psalm 78:67. All these embers of disaffection, which had well nigh burst into a general conflagration in the revolt of Sheba, were still glowing; it needed but a breath to blow them into a flame.” — Stanley.

1. To Shechem — A central place for the northern tribes to meet, and consecrated by many hallowed associations. Compare Genesis 12:6; 33:18; 37:12; Deuteronomy 11:29; 27:12, 13; Joshua 8:33; 20:7; 24:1-25. For all Israel were come… to make him king — The verb ab, were come, should here be rendered by the pluperfect had come. It seems that this coming together of the ten tribes was an action preconcerted among themselves. They had their demands all ready, and their plans and purposes fixed for revolt in case the king would not yield to them. The for (yk) introduces the reason of Rehoboam’s going to Shechem. He went thither to receive the oath of allegiance from the representatives of the northern tribes, who had already assembled there ostensibly for the purpose of acknowledging him king.

V. 4. Grievous-By heavy taxes and impositions, not only for the temple and his magnificent buildings, but for the expenses of his numerous court, and of so many wives and concubines. And Solomon having so grossly forsaken God, it is no wonder if he oppressed the people.

Verse 4. The grievous service-and-heavy yoke] They seem here to complain of two things-excessively laborious service, and a heavy taxation. At first it is supposed Solomon employed no Israelite in drudgery: afterwards, when he forsook the God of compassion, he seems to have used them as slaves, and to have revived the Egyptian bondage.

Verse 4. Thy father made our yoke grievous — By heavy taxes and impositions, not only for the temple and his magnificent buildings, but for the expenses of his numerous court, and of so many wives and concubines, and the maintenance of so many chariots and horses. Thus they began with a complaint against the former government; and, as Solomon had so grossly forsaken God, it is no wonder if he oppressed the people. The burdens, however, of which they complain, could not be so heavy as they represented them, considering the peace and plenty which they enjoyed, (1 Kings 4:25,) and the vast riches he brought into the kingdom; and it is expressly said, (1 Kings 9:22,) that Solomon made no Israelite a bondman. But to those desirous of a change, a light cause seems sufficient. Make thou the grievous service of thy father lighter, &c. — They promise to submit to Rehoboam as their king, and be his faithful subjects, if he would promise to ease them of those burdens which his father had imposed on them.

Ver. 4. Thy father made our yoke grievous, by tribute and taxes. This was true; but the glory and commerce of the kingdom repaid them five for one.

4. Thy father made our yoke grievous — Some have doubted whether Solomon really oppressed the people with severe exactions, and have thought that these complaints were only a pretence to cover their purpose of rebellion. But the probability is, that these complaints had some foundation. The people who once clamoured for a king that they might be like the nations round them, now began to realize the truth of Samuel’s prediction as to the cost of maintaining a king and a court. 1 Samuel 8:11-18. The vast levies of men raised by Solomon to build the temple, and the palace, and the fortifications of Jerusalem and other cities, (1 Kings 9:15,) must have severely taxed the people, and this grievous yoke quite likely grew heavier with Solomon’s advance in years. And we will serve thee — Was this promise made in good faith? Doubtless their purpose of revolt was fixed in case Rehoboam refused to accede to their demands; but had he agreed to make their burdens lighter, there is reason to believe they would have remained in allegiance to the house of David.

5. People departed — Retired from Rehoboam’s presence, not to return home, but to tarry at Shechem three days to await the king’s decision.

Verses 6, 7. Consulted with the old men that stood before — his father — Solomon, in his best days, though so wise, yet would not depend solely on his own wisdom, but had other wise men about him, with whom he advised, as his counsellors in all matters of moment. If thou wilt be a servant unto this people this day, &c. — By complying with their desires, and condescending to them for a time, till thou art better established in thy throne. They say, This day, that is, now, for a short season, foreseeing that some would dissuade him from this course, as below the majesty of a prince; and answer them, and speak good words — The service is not hard: it is only to give a few good words, which it is as easy to give as bad ones. This was most wise advice, and if Rehoboam had pursued this method, by his mild behaviour and kind speeches he would have won their hearts, and made them submit cheerfully to him, so that he would soon have had the same power over them which his father had.

REVOLT OF THE TEN TRIBES, 1-19.

Feelings of jealous rivalry had long prevailed between the tribe of Judah and the rest of Israel. The unwise action of the tribe of Judah in making David king without the concurrent action of the other tribes (2 Samuel 2:4, note) was perhaps still remembered, and the fierce contention between Judah and the ten tribes about bringing David back to Jerusalem, (2 Samuel 19:41-43,) and the rebellion of Sheba that sprang from that feud, all intensified the previous bitterness. The strong governments of David and Solomon made it impossible for sedition or revolt to be successful in their day; but the old feeling of bitterness and jealousy was only slumbering, and ready at any moment of fair opportunity to burst out, and in defiance of the throne assert its power. The continual levies of men which Solomon demanded for his public works, and the burdens imposed on them, seemed to grow more oppressive as he advanced in years; and his adversaries Hadad, Rezon, and Jeroboam, who so greatly troubled his last days, received, probably, no small encouragement and support from the large number of disaffected Israelites among the northern tribes. So when Rehoboam succeeded to the throne the opportune moment had come for the disaffected tribes to make their demands and seek redress. It is likely, too, that Ahijah’s prophecy that Jeroboam should become king of ten tribes (1 Kings 11:29-39) had not been kept a secret thing, but had rather led the elders of the people to take some measures for its accomplishment. The prominence of Ephraim, too, in this revolt, deserves particular notice. “To the house of Joseph — that is, to Ephraim and Manasseh, with its adjacent tribe of Benjamin — had belonged, down to the time of David, all the chief rulers of Israel; Joshua the conqueror; Deborah, the one prophetic, Gideon, the one regal, spirit of the judges; Abimelech and Saul, the first kings; Samuel, the restorer of the state after the fall of Shiloh. It was natural that, with such an inheritance of glory, Ephraim always chafed under any rival supremacy. Even against the impartial sway of its own Joshua, or of its kindred heroes, Gideon or Jephthah, its proud spirit was always in revolt; how much more when the blessing of Joseph seemed to be altogether merged in the blessing of the rival Judah; when the Lord ‘refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved.’ Psalm 78:67. All these embers of disaffection, which had well nigh burst into a general conflagration in the revolt of Sheba, were still glowing; it needed but a breath to blow them into a flame.” — Stanley.

1. To Shechem — A central place for the northern tribes to meet, and consecrated by many hallowed associations. Compare Genesis 12:6; 33:18; 37:12; Deuteronomy 11:29; 27:12, 13; Joshua 8:33; 20:7; 24:1-25. For all Israel were come… to make him king — The verb ab, were come, should here be rendered by the pluperfect had come. It seems that this coming together of the ten tribes was an action preconcerted among themselves. They had their demands all ready, and their plans and purposes fixed for revolt in case the king would not yield to them. The for (yk) introduces the reason of Rehoboam’s going to Shechem. He went thither to receive the oath of allegiance from the representatives of the northern tribes, who had already assembled there ostensibly for the purpose of acknowledging him king.

V. 7. This day-By complying with their desires, and condescending to them for a season, till thou art better established in thy throne. They use this expression, fore-seeing that some would dissuade him from this course, as below the majesty of a prince. And answer-Thy service is not hard, it is only a few good words, which it is as easy to give as bad ones.

Verse 7. If thou wilt be a servant unto this people] This is a constitutional idea of a king: he is the servant, but not the slave of his people; every regal act of a just king is an act of service to the state. The king is not only the fountain of law and justice; but as he has the appointment of all officers and judges, consequently he is the executor of the laws; and all justice is administered in his name. Properly speaking, a good and constitutional king is the servant of his people; and in being such he is their father and their king.

They will be thy servants for ever.] The way to insure the obedience of the people is to hold the reins of empire with a steady and impartial hand; let the people see that the king lives for them, and not for himself; and they will obey, love, and defend him. The state is maintained on the part of the ruler and the ruled by mutual acts of service and benevolence. A good king has no self-interest; and such a king will ever have obedient and loving subjects. The haughty, proud tyrant will have a suspicious and jealous people, hourly ripening for revolt. The king is made for the people, not the people for the king. Let every potentate wisely consider this; and let every subject know that the heaviest cares rest on the heart, and the heaviest responsibility rests on the head, of the king. Let them therefore, under his government, fashion themselves as obedient children; acknowledge him their head; and duly consider whose authority he has; that they may love, honour and obey him. Happy are the people who have such a king; safe is the king who has such a people.

Verses 6, 7. Consulted with the old men that stood before — his father — Solomon, in his best days, though so wise, yet would not depend solely on his own wisdom, but had other wise men about him, with whom he advised, as his counsellors in all matters of moment. If thou wilt be a servant unto this people this day, &c. — By complying with their desires, and condescending to them for a time, till thou art better established in thy throne. They say, This day, that is, now, for a short season, foreseeing that some would dissuade him from this course, as below the majesty of a prince; and answer them, and speak good words — The service is not hard: it is only to give a few good words, which it is as easy to give as bad ones. This was most wise advice, and if Rehoboam had pursued this method, by his mild behaviour and kind speeches he would have won their hearts, and made them submit cheerfully to him, so that he would soon have had the same power over them which his father had.

7. Be a servant unto this people this day — The ruler that would hold the affections of his people must first learn to be their servant. He must consult their wishes and interests so as not to seem unmindful of his most humble subject. But it is easy to see, as Bahr remarks, that such a proposition might not be very agreeable to a rash and imperious young king, in whose veins Ammonite blood flowed.

V. 8. Young men-So called, comparatively to the old men: otherwise they were near forty years old.

Verse 8. But he forsook the counsel of the old men — Judging it unworthy of his majesty and authority, and likely to encourage the people in their insolent demands; and, being proud and vain, he scorned to condescend to them and court them in this way, but would have obedience paid to him as to an absolute monarch; and consulted with the young men — So called compared with the old men, otherwise, as they had grown up with him, they must have been near forty years old. They were, however, men who were unexperienced, and who understood not the humour of the people they had to do with. This is frequently the fault of new kings: to show their power, and gratify their dependants, they frequently change their counsellors and put in new officers; not considering who are wisest and worthiest, but who have been their companions.

8. The young men that were grown up with him — Probably sons of Solomon’s chief officers, who had been trained at the royal court, and were designed to be the officers of the succeeding king. Though called µydly, youths, they may have been, like Rehoboam, forty or more years old.

REVOLT OF THE TEN TRIBES, 1-19.

Feelings of jealous rivalry had long prevailed between the tribe of Judah and the rest of Israel. The unwise action of the tribe of Judah in making David king without the concurrent action of the other tribes (2 Samuel 2:4, note) was perhaps still remembered, and the fierce contention between Judah and the ten tribes about bringing David back to Jerusalem, (2 Samuel 19:41-43,) and the rebellion of Sheba that sprang from that feud, all intensified the previous bitterness. The strong governments of David and Solomon made it impossible for sedition or revolt to be successful in their day; but the old feeling of bitterness and jealousy was only slumbering, and ready at any moment of fair opportunity to burst out, and in defiance of the throne assert its power. The continual levies of men which Solomon demanded for his public works, and the burdens imposed on them, seemed to grow more oppressive as he advanced in years; and his adversaries Hadad, Rezon, and Jeroboam, who so greatly troubled his last days, received, probably, no small encouragement and support from the large number of disaffected Israelites among the northern tribes. So when Rehoboam succeeded to the throne the opportune moment had come for the disaffected tribes to make their demands and seek redress. It is likely, too, that Ahijah’s prophecy that Jeroboam should become king of ten tribes (1 Kings 11:29-39) had not been kept a secret thing, but had rather led the elders of the people to take some measures for its accomplishment. The prominence of Ephraim, too, in this revolt, deserves particular notice. “To the house of Joseph — that is, to Ephraim and Manasseh, with its adjacent tribe of Benjamin — had belonged, down to the time of David, all the chief rulers of Israel; Joshua the conqueror; Deborah, the one prophetic, Gideon, the one regal, spirit of the judges; Abimelech and Saul, the first kings; Samuel, the restorer of the state after the fall of Shiloh. It was natural that, with such an inheritance of glory, Ephraim always chafed under any rival supremacy. Even against the impartial sway of its own Joshua, or of its kindred heroes, Gideon or Jephthah, its proud spirit was always in revolt; how much more when the blessing of Joseph seemed to be altogether merged in the blessing of the rival Judah; when the Lord ‘refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved.’ Psalm 78:67. All these embers of disaffection, which had well nigh burst into a general conflagration in the revolt of Sheba, were still glowing; it needed but a breath to blow them into a flame.” — Stanley.

1. To Shechem — A central place for the northern tribes to meet, and consecrated by many hallowed associations. Compare Genesis 12:6; 33:18; 37:12; Deuteronomy 11:29; 27:12, 13; Joshua 8:33; 20:7; 24:1-25. For all Israel were come… to make him king — The verb ab, were come, should here be rendered by the pluperfect had come. It seems that this coming together of the ten tribes was an action preconcerted among themselves. They had their demands all ready, and their plans and purposes fixed for revolt in case the king would not yield to them. The for (yk) introduces the reason of Rehoboam’s going to Shechem. He went thither to receive the oath of allegiance from the representatives of the northern tribes, who had already assembled there ostensibly for the purpose of acknowledging him king.

V. 10. Shall be thicker-Or rather, is thicker, and therefore stronger, and more able to crush you, if you proceed in these mutinous demands, than his loins, in which is the principal seat of strength.

Verse 10. And the young men that were grown up with him] It was a custom in different countries to educate with the heir to the throne young noblemen of nearly the same age. This, as Calmet observes, answered two great and important ends:-1. It excited the prince to emulation; that he might, as far as possible, surpass in all manly exercises, and in all acts of prudence and virtue, those whom one day he was to surpass in the elevation and dignity of his station. 2. That he might acquire a correct knowledge of the disposition and views of those who were likely to be, under him, the highest officers of the state; and consequently, know the better how to trust and employ them. The old counsellors Rehoboam did not know; with the young nobility he had been familiar.

My little finger shall be thicker] A proverbial mode of expression: “My little finger is thicker than my father’s thigh.” As much as the thigh surpasses the little finger in thickness, so much does my power exceed that of my father; and the use that I shall make of it, to employ and tax you, shall be in proportion.

Verses 10, 11. My little finger shall be thicker, &c. — Or, rather, is thicker, and therefore stronger, and more able to crush you, if you proceed in these mutinous demands, than his loins — In which is the principal seat of strength. My father was young and weak, and had many enemies, when he first took the kingdom, but I am the undoubted heir, and I find the kingdom by his wise care, far better settled and fortified against all enemies, foreign or domestic, than he did. Or, they advise him, in these words, to threaten to lay burdens upon them as much heavier than his father’s, as the loins of a man are thicker than his little finger. I will add to your yoke — That is, I will make it heavier and stronger, both to punish your petulance, and to curb and restrain you from seditions attempts. My father chastised you with whips — Punished and made you smart when you transgressed his laws or resisted his authority; but I will chastise you with scorpions — With such whips as will sting you like scorpions. If you proceed in these courses, I will most severely punish you. What sort of instrument is here meant by scorpions, cannot now be perfectly determined; though some authors think that whips with rowels in them, or sharp thorns tied to them, are intended by the expression. Undoubtedly it was a scourge, called so from its cruelty.

10. My little finger… thicker than my father’s loins — A proverbial expression equivalent to, My power is greater than my father’s, and my exactions shall come upon you accordingly.

Verse 11. Chastise you with scorpions] Should you rebel, or become disaffected, my father’s whip shall be a scorpion in my hand. His was chastisement, mine shall be punishment. St. Isidore, and after him Calmet and others, assert that the scorpion was a sort of severe whip, the lashes of which were armed with iron points, that sunk into and tore the flesh. We know that the scorpion was a military engine among the Romans for shooting arrows, which, being poisoned, were likened to the scorpion’s sting, and the wound it inflicted.

Verses 10, 11. My little finger shall be thicker, &c. — Or, rather, is thicker, and therefore stronger, and more able to crush you, if you proceed in these mutinous demands, than his loins — In which is the principal seat of strength. My father was young and weak, and had many enemies, when he first took the kingdom, but I am the undoubted heir, and I find the kingdom by his wise care, far better settled and fortified against all enemies, foreign or domestic, than he did. Or, they advise him, in these words, to threaten to lay burdens upon them as much heavier than his father’s, as the loins of a man are thicker than his little finger. I will add to your yoke — That is, I will make it heavier and stronger, both to punish your petulance, and to curb and restrain you from seditions attempts. My father chastised you with whips — Punished and made you smart when you transgressed his laws or resisted his authority; but I will chastise you with scorpions — With such whips as will sting you like scorpions. If you proceed in these courses, I will most severely punish you. What sort of instrument is here meant by scorpions, cannot now be perfectly determined; though some authors think that whips with rowels in them, or sharp thorns tied to them, are intended by the expression. Undoubtedly it was a scourge, called so from its cruelty.

11. Whips… scorpions — As the scorpion — an instrument of torture with many lashes, like the legs of the animal of this name, and each lash armed with sharp points to lacerate the flesh — is a more terrible scourge than the common whip, so will my severity exceed my father’s.

REVOLT OF THE TEN TRIBES, 1-19.

Feelings of jealous rivalry had long prevailed between the tribe of Judah and the rest of Israel. The unwise action of the tribe of Judah in making David king without the concurrent action of the other tribes (2 Samuel 2:4, note) was perhaps still remembered, and the fierce contention between Judah and the ten tribes about bringing David back to Jerusalem, (2 Samuel 19:41-43,) and the rebellion of Sheba that sprang from that feud, all intensified the previous bitterness. The strong governments of David and Solomon made it impossible for sedition or revolt to be successful in their day; but the old feeling of bitterness and jealousy was only slumbering, and ready at any moment of fair opportunity to burst out, and in defiance of the throne assert its power. The continual levies of men which Solomon demanded for his public works, and the burdens imposed on them, seemed to grow more oppressive as he advanced in years; and his adversaries Hadad, Rezon, and Jeroboam, who so greatly troubled his last days, received, probably, no small encouragement and support from the large number of disaffected Israelites among the northern tribes. So when Rehoboam succeeded to the throne the opportune moment had come for the disaffected tribes to make their demands and seek redress. It is likely, too, that Ahijah’s prophecy that Jeroboam should become king of ten tribes (1 Kings 11:29-39) had not been kept a secret thing, but had rather led the elders of the people to take some measures for its accomplishment. The prominence of Ephraim, too, in this revolt, deserves particular notice. “To the house of Joseph — that is, to Ephraim and Manasseh, with its adjacent tribe of Benjamin — had belonged, down to the time of David, all the chief rulers of Israel; Joshua the conqueror; Deborah, the one prophetic, Gideon, the one regal, spirit of the judges; Abimelech and Saul, the first kings; Samuel, the restorer of the state after the fall of Shiloh. It was natural that, with such an inheritance of glory, Ephraim always chafed under any rival supremacy. Even against the impartial sway of its own Joshua, or of its kindred heroes, Gideon or Jephthah, its proud spirit was always in revolt; how much more when the blessing of Joseph seemed to be altogether merged in the blessing of the rival Judah; when the Lord ‘refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved.’ Psalm 78:67. All these embers of disaffection, which had well nigh burst into a general conflagration in the revolt of Sheba, were still glowing; it needed but a breath to blow them into a flame.” — Stanley.

1. To Shechem — A central place for the northern tribes to meet, and consecrated by many hallowed associations. Compare Genesis 12:6; 33:18; 37:12; Deuteronomy 11:29; 27:12, 13; Joshua 8:33; 20:7; 24:1-25. For all Israel were come… to make him king — The verb ab, were come, should here be rendered by the pluperfect had come. It seems that this coming together of the ten tribes was an action preconcerted among themselves. They had their demands all ready, and their plans and purposes fixed for revolt in case the king would not yield to them. The for (yk) introduces the reason of Rehoboam’s going to Shechem. He went thither to receive the oath of allegiance from the representatives of the northern tribes, who had already assembled there ostensibly for the purpose of acknowledging him king.

Verses 13-15. The king answered the people roughly — He affected to be haughty and imperious, and fancied he could carry all before him with a high hand, and therefore would rather run the risk of losing them, than deny himself so far as to give them good words. Thus many ruin themselves by consulting their humour more than their interest. For the cause was from the Lord — Who, having determined, in punishment of Solomon’s idolatries and criminal pleasures, to take the greater part of the kingdom away from his son, did not restrain Rehoboam from following the dictates of his own imperious temper, and ambitious views; but gave him up to the foolish and fatal mistake of answering the people according to the advice of his young and hot-headed counsellors, whereby their affections were alienated from him, and he lost more than half of his empire. Thus God, in his adorable providence, serves his own wise and righteous purposes, by the imprudences and iniquities of men, and snares sinners in the work of their own hands. They that lose the kingdom of heaven, throw it away as Rehoboam did his, by their own wilfulness and folly. Reader, take care that this be not thy case.

REVOLT OF THE TEN TRIBES, 1-19.

Feelings of jealous rivalry had long prevailed between the tribe of Judah and the rest of Israel. The unwise action of the tribe of Judah in making David king without the concurrent action of the other tribes (2 Samuel 2:4, note) was perhaps still remembered, and the fierce contention between Judah and the ten tribes about bringing David back to Jerusalem, (2 Samuel 19:41-43,) and the rebellion of Sheba that sprang from that feud, all intensified the previous bitterness. The strong governments of David and Solomon made it impossible for sedition or revolt to be successful in their day; but the old feeling of bitterness and jealousy was only slumbering, and ready at any moment of fair opportunity to burst out, and in defiance of the throne assert its power. The continual levies of men which Solomon demanded for his public works, and the burdens imposed on them, seemed to grow more oppressive as he advanced in years; and his adversaries Hadad, Rezon, and Jeroboam, who so greatly troubled his last days, received, probably, no small encouragement and support from the large number of disaffected Israelites among the northern tribes. So when Rehoboam succeeded to the throne the opportune moment had come for the disaffected tribes to make their demands and seek redress. It is likely, too, that Ahijah’s prophecy that Jeroboam should become king of ten tribes (1 Kings 11:29-39) had not been kept a secret thing, but had rather led the elders of the people to take some measures for its accomplishment. The prominence of Ephraim, too, in this revolt, deserves particular notice. “To the house of Joseph — that is, to Ephraim and Manasseh, with its adjacent tribe of Benjamin — had belonged, down to the time of David, all the chief rulers of Israel; Joshua the conqueror; Deborah, the one prophetic, Gideon, the one regal, spirit of the judges; Abimelech and Saul, the first kings; Samuel, the restorer of the state after the fall of Shiloh. It was natural that, with such an inheritance of glory, Ephraim always chafed under any rival supremacy. Even against the impartial sway of its own Joshua, or of its kindred heroes, Gideon or Jephthah, its proud spirit was always in revolt; how much more when the blessing of Joseph seemed to be altogether merged in the blessing of the rival Judah; when the Lord ‘refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved.’ Psalm 78:67. All these embers of disaffection, which had well nigh burst into a general conflagration in the revolt of Sheba, were still glowing; it needed but a breath to blow them into a flame.” — Stanley.

1. To Shechem — A central place for the northern tribes to meet, and consecrated by many hallowed associations. Compare Genesis 12:6; 33:18; 37:12; Deuteronomy 11:29; 27:12, 13; Joshua 8:33; 20:7; 24:1-25. For all Israel were come… to make him king — The verb ab, were come, should here be rendered by the pluperfect had come. It seems that this coming together of the ten tribes was an action preconcerted among themselves. They had their demands all ready, and their plans and purposes fixed for revolt in case the king would not yield to them. The for (yk) introduces the reason of Rehoboam’s going to Shechem. He went thither to receive the oath of allegiance from the representatives of the northern tribes, who had already assembled there ostensibly for the purpose of acknowledging him king.

Verses 13-15. The king answered the people roughly — He affected to be haughty and imperious, and fancied he could carry all before him with a high hand, and therefore would rather run the risk of losing them, than deny himself so far as to give them good words. Thus many ruin themselves by consulting their humour more than their interest. For the cause was from the Lord — Who, having determined, in punishment of Solomon’s idolatries and criminal pleasures, to take the greater part of the kingdom away from his son, did not restrain Rehoboam from following the dictates of his own imperious temper, and ambitious views; but gave him up to the foolish and fatal mistake of answering the people according to the advice of his young and hot-headed counsellors, whereby their affections were alienated from him, and he lost more than half of his empire. Thus God, in his adorable providence, serves his own wise and righteous purposes, by the imprudences and iniquities of men, and snares sinners in the work of their own hands. They that lose the kingdom of heaven, throw it away as Rehoboam did his, by their own wilfulness and folly. Reader, take care that this be not thy case.

Ver. 14. I will chastise you with scorpions. There is a passage in Pliny, lib. 7:56, in which bunches of knotty thorns, used as Gideon to teach the men of Succoth, are put for scorpions, whose stings are in their tails.

REVOLT OF THE TEN TRIBES, 1-19.

Feelings of jealous rivalry had long prevailed between the tribe of Judah and the rest of Israel. The unwise action of the tribe of Judah in making David king without the concurrent action of the other tribes (2 Samuel 2:4, note) was perhaps still remembered, and the fierce contention between Judah and the ten tribes about bringing David back to Jerusalem, (2 Samuel 19:41-43,) and the rebellion of Sheba that sprang from that feud, all intensified the previous bitterness. The strong governments of David and Solomon made it impossible for sedition or revolt to be successful in their day; but the old feeling of bitterness and jealousy was only slumbering, and ready at any moment of fair opportunity to burst out, and in defiance of the throne assert its power. The continual levies of men which Solomon demanded for his public works, and the burdens imposed on them, seemed to grow more oppressive as he advanced in years; and his adversaries Hadad, Rezon, and Jeroboam, who so greatly troubled his last days, received, probably, no small encouragement and support from the large number of disaffected Israelites among the northern tribes. So when Rehoboam succeeded to the throne the opportune moment had come for the disaffected tribes to make their demands and seek redress. It is likely, too, that Ahijah’s prophecy that Jeroboam should become king of ten tribes (1 Kings 11:29-39) had not been kept a secret thing, but had rather led the elders of the people to take some measures for its accomplishment. The prominence of Ephraim, too, in this revolt, deserves particular notice. “To the house of Joseph — that is, to Ephraim and Manasseh, with its adjacent tribe of Benjamin — had belonged, down to the time of David, all the chief rulers of Israel; Joshua the conqueror; Deborah, the one prophetic, Gideon, the one regal, spirit of the judges; Abimelech and Saul, the first kings; Samuel, the restorer of the state after the fall of Shiloh. It was natural that, with such an inheritance of glory, Ephraim always chafed under any rival supremacy. Even against the impartial sway of its own Joshua, or of its kindred heroes, Gideon or Jephthah, its proud spirit was always in revolt; how much more when the blessing of Joseph seemed to be altogether merged in the blessing of the rival Judah; when the Lord ‘refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved.’ Psalm 78:67. All these embers of disaffection, which had well nigh burst into a general conflagration in the revolt of Sheba, were still glowing; it needed but a breath to blow them into a flame.” — Stanley.

1. To Shechem — A central place for the northern tribes to meet, and consecrated by many hallowed associations. Compare Genesis 12:6; 33:18; 37:12; Deuteronomy 11:29; 27:12, 13; Joshua 8:33; 20:7; 24:1-25. For all Israel were come… to make him king — The verb ab, were come, should here be rendered by the pluperfect had come. It seems that this coming together of the ten tribes was an action preconcerted among themselves. They had their demands all ready, and their plans and purposes fixed for revolt in case the king would not yield to them. The for (yk) introduces the reason of Rehoboam’s going to Shechem. He went thither to receive the oath of allegiance from the representatives of the northern tribes, who had already assembled there ostensibly for the purpose of acknowledging him king.

V. 15. From the Lord-Who gave up Rehoboam to so foolish and fatal a mistake, and alienated the peoples affections from him; and ordered all circumstances by his wise providence to that end.

Verse 15. The cause was from the Lord] God left him to himself, and did not incline his heart to follow the counsel of the wise men. This is making the best of our present version; but if we come to inquire into the meaning of the CAUSE of all this confusion and anarchy, we shall find it was Rehoboam’s folly, cruelty, and despotic tyranny: and was this from the Lord? But does the text speak this bad doctrine? No: it says hbs sibbah, the REVOLUTION, was from the Lord. This is consistent with all the declarations which went before. God stirred up the people to revolt from a man who had neither skill nor humanity to govern them. We had such a hbs revolution in these nations in 1688; and, thank God, we have never since needed another. None of our ancient translations understood the word as our present version does: they have it either the TURNING AWAY was from the Lord, or it was the Lord’s ORDINANCE; viz., that they should turn away from this foolish king.

Verses 13-15. The king answered the people roughly — He affected to be haughty and imperious, and fancied he could carry all before him with a high hand, and therefore would rather run the risk of losing them, than deny himself so far as to give them good words. Thus many ruin themselves by consulting their humour more than their interest. For the cause was from the Lord — Who, having determined, in punishment of Solomon’s idolatries and criminal pleasures, to take the greater part of the kingdom away from his son, did not restrain Rehoboam from following the dictates of his own imperious temper, and ambitious views; but gave him up to the foolish and fatal mistake of answering the people according to the advice of his young and hot-headed counsellors, whereby their affections were alienated from him, and he lost more than half of his empire. Thus God, in his adorable providence, serves his own wise and righteous purposes, by the imprudences and iniquities of men, and snares sinners in the work of their own hands. They that lose the kingdom of heaven, throw it away as Rehoboam did his, by their own wilfulness and folly. Reader, take care that this be not thy case.

15. The cause was from the Lord — Better, for it was a change from Jehovah. hbs — Septuagint, metastrofh — a change or turn in the course of events. The meaning is, this great change or revolution in the Hebrew state was brought about in the providence of God as a judgment on the nation for the sins of Solomon. He decreed it, and foretold it by the prophet Ahijah. 1 Kings 11:30-33. But neither Solomon’s sins nor Rehoboam’s blind folly and rash imprudence were from the Lord. For them their human authors were solely responsible. But He, whose omniscience takes in all future events as foreseen certainties, (not as decreed necessities,) may well, in respect to events affected by human agency, determine and decree his own future judgments or mercies according to what he foresees men will freely do. So, too, in infinite holiness his determinate counsel and foreknowledge even delivers up Jesus of Nazareth to death, but this decree influences not causatively the action of those wicked hands that crucify and slay him. See Acts 2:23, and note there.

V. 16. 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.

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.

Verse 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.

16. What portion have we — The signal cry of insurrection and revolt. Compare 2 Samuel 20:1. Departed unto their tents — Went to their different homes, and proceeded to make arrangements for founding a kingdom separate from Judah.

V. 17. Judah-The tribe of Judah; with those parts of the tribes of Levi, and Simeon, and Benjamin, whose dwellings were within the confines of Judah.

17. Children of Israel… cities of Judah — Israelites not belonging to the house of Judah, but dwelling within the territory of that tribe.

V. 18. Sent Adoram-Probably to pursue the counsel which he had resolved upon, to execute his office, and exact their tribute with rigour and violence, if need were.

Verse 18. King Rehoboam sent Adoram] As this was the person who was superintendent over the tribute, he was probably sent to collect the ordinary taxes; but the people, indignant at the master who had given them such a brutish answer, stoned the servant to death. The sending of Adoram to collect the taxes, when the public mind was in such a state of fermentation, was another proof of Rehoboam’s folly and incapacity to govern.

Verse 18. Then Rehoboam sent Adoram, who was over the tribute — To pursue the counsel which he had resolved upon, say some; to execute his office, and exact their tribute with rigour, and, if need were, with violence. But it is much more probable that he sent him to treat with them; which was a new piece of imprudence when they were so highly exasperated. And to send the person for this purpose, that was over the tribute, with promises, perhaps, of easing them, when it was too late, was certainly the height of folly; for people generally hate those that are any way employed in collecting the tributes and taxes imposed upon them. And all Israel stoned him with stones, that he died — He was so odious among them that the very sight of him made them outrageous, and in a general tumult; they committed this barbarous act, and thereby violated the law of all nations, which prohibits any injury to be offered to the person of a king’s ambassador. Therefore King Rehoboam made speed to flee to Jerusalem — From Shechem, where he yet was with his friends and guards about him. For, it seems, he had continued there in the midst of his kingdom, and among the seditious tribes, that he might overawe them by his presence, and repress any tumults in their first rise: but from thence, as soon as he saw himself in danger, he fled away in his chariot, with all speed, in the most cowardly manner, notwithstanding the haughtiness he had lately manifested, and the big words he had spoken. This seems to have been a still further degree of imprudence; for he should, if possible, have maintained his ground, and kept footing, as we speak, in the country of Israel, from whence it might not have been easy for them to expel him: but fear is a bad adviser. This is the first time that we find a king riding in a chariot; for we never read of Saul, or David, or Solomon riding in one. But after the division of the kingdom there is frequent mention of the use of chariots, both by the kings of Judah and Israel.

18. Rehoboam sent Adoram — This officer, called also Adoniram, (see note on 1 Kings 4:6,) had accompanied the king to Shechem, and now was sent out, perhaps with instructions from Rehoboam to assure the seditious populace that the duties of his office should not be executed oppressively. But it was then too late to appease the indignant throng, and even the king was obliged to fly.

JEROBOAM IS MADE KING OF ISRAEL; REHOBOAM VAINLY ATTEMPTS TO

V. 19. Rebelled-Their revolt was sinful, as they did not this in compliance with God’s counsel, but to gratify their own passions.

Verse 19. So Israel rebelled against the house of David — And thereby fulfilled God’s threatening denounced to Solomon. Nevertheless their conduct in this was sinful, as they did not revolt in compliance with God’s counsel, but to gratify their own passions.

REVOLT OF THE TEN TRIBES, 1-19.

Feelings of jealous rivalry had long prevailed between the tribe of Judah and the rest of Israel. The unwise action of the tribe of Judah in making David king without the concurrent action of the other tribes (2 Samuel 2:4, note) was perhaps still remembered, and the fierce contention between Judah and the ten tribes about bringing David back to Jerusalem, (2 Samuel 19:41-43,) and the rebellion of Sheba that sprang from that feud, all intensified the previous bitterness. The strong governments of David and Solomon made it impossible for sedition or revolt to be successful in their day; but the old feeling of bitterness and jealousy was only slumbering, and ready at any moment of fair opportunity to burst out, and in defiance of the throne assert its power. The continual levies of men which Solomon demanded for his public works, and the burdens imposed on them, seemed to grow more oppressive as he advanced in years; and his adversaries Hadad, Rezon, and Jeroboam, who so greatly troubled his last days, received, probably, no small encouragement and support from the large number of disaffected Israelites among the northern tribes. So when Rehoboam succeeded to the throne the opportune moment had come for the disaffected tribes to make their demands and seek redress. It is likely, too, that Ahijah’s prophecy that Jeroboam should become king of ten tribes (1 Kings 11:29-39) had not been kept a secret thing, but had rather led the elders of the people to take some measures for its accomplishment. The prominence of Ephraim, too, in this revolt, deserves particular notice. “To the house of Joseph — that is, to Ephraim and Manasseh, with its adjacent tribe of Benjamin — had belonged, down to the time of David, all the chief rulers of Israel; Joshua the conqueror; Deborah, the one prophetic, Gideon, the one regal, spirit of the judges; Abimelech and Saul, the first kings; Samuel, the restorer of the state after the fall of Shiloh. It was natural that, with such an inheritance of glory, Ephraim always chafed under any rival supremacy. Even against the impartial sway of its own Joshua, or of its kindred heroes, Gideon or Jephthah, its proud spirit was always in revolt; how much more when the blessing of Joseph seemed to be altogether merged in the blessing of the rival Judah; when the Lord ‘refused the tabernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Judah, the Mount Zion which he loved.’ Psalm 78:67. All these embers of disaffection, which had well nigh burst into a general conflagration in the revolt of Sheba, were still glowing; it needed but a breath to blow them into a flame.” — Stanley.

1. To Shechem — A central place for the northern tribes to meet, and consecrated by many hallowed associations. Compare Genesis 12:6; 33:18; 37:12; Deuteronomy 11:29; 27:12, 13; Joshua 8:33; 20:7; 24:1-25. For all Israel were come… to make him king — The verb ab, were come, should here be rendered by the pluperfect had come. It seems that this coming together of the ten tribes was an action preconcerted among themselves. They had their demands all ready, and their plans and purposes fixed for revolt in case the king would not yield to them. The for (yk) introduces the reason of Rehoboam’s going to Shechem. He went thither to receive the oath of allegiance from the representatives of the northern tribes, who had already assembled there ostensibly for the purpose of acknowledging him king.

V. 20. Was come-From Egypt; which was known to them before who met at Shechem, and now by all the people. Was none-That is, no entire tribe.

Verse 20. Made him king over all Israel] What is called Israel here, was ten-twelfths of the whole nation; and had they a right to call another person to the throne? They had not,-they had neither legal nor constitutional right. Jeroboam was not of the blood royal; he had no affinity to the kingdom. Nothing could justify this act, but the just judgment of God. God thus punished a disobedient and gainsaying people; and especially Solomon’s family, whose sins against the Lord were of no ordinary magnitude.

Verse 20. When all Israel heard that Jeroboam was come — From Egypt; which was known to the great men, and to such as met at Shechem before, and was now spread over the country; they sent — To his tent, or habitation, to which he had retired from Shechem, as the others, who had met there had generally done. And called him unto the congregation — Which had been summoned by the elders of the several tribes, to consider how to settle their affairs, which they easily agreed to do, by conferring the crown on Jeroboam, according to God’s promise made to him. None followed the house of David — No entire tribe; but the tribe of Judah — Which comprehended Benjamin also, being one with it, as was observed before, 1 Kings 11:32. And it was by the singular providence of God that they did not also desert such a haughty prince as Rehoboam was. There were, however, many families and individuals of some of the other tribes, especially of Levi and Simeon, which dwelling in the cities of Judah, continued to be subject to Rehoboam, see verse 17.

SUBDUE THE REBELLION, 20-24.

20. All Israel heard that Jeroboam was come again — The

representatives of the people, when they were about to assemble at Shechem to demand of Rehoboam a lightening of their burdens, had sent and called Jeroboam from Egypt, and he was at the head of the assembly at Shechem when they made their demands; (compare verses 2, 3, 12;) but it was not till after the congregation at Shechem was broken up, and the people had departed to their tents, (verse 16,) that all Israel, in the wider sense, (that is, the masses who went not to Shechem but were only represented there by their elders or delegates,) heard of Jeroboam’s return. Sent and called him unto the congregation — The congregation that had assembled to anoint him king. Here we have an instance of the rapidity with which the sacred writer passes over the minor details of his history. The call for this assembly — the time, and place, and manner, of its coming together — and the ceremonies of the election and crowning of their new king, are all passed over in silence. Judah only — Though Benjamin seems to have adhered to Rehoboam, (verse 21,) and also many Israelites of other tribes that dwelt in the cities of Judah, (verse 17,) yet they are all looked upon thenceforth as absorbed in the tribe of Judah. See on 1 Kings 19:3.

21. With the tribe of Benjamin — It was natural that this tribe, lying as it did upon the border of Judah, and having Jerusalem, the royal city of David, even within its own territory, should adhere to the southern kingdom.

Verses 22-24. The word of God came to Shemaiah the man of God — The prophet so called, partly to distinguish him from others of that name, (see Nehemiah 6:10; Jeremiah 29:31,) and partly to add more weight to his words. It appears this prophet was very well known in the reign of Rehoboam, whose annals he is supposed to have written. Of what authority he was in Judah, we may learn from this passage, in which he is represented as prevailing with the king, and a hundred and fourscore thousand men, to lay down their arms, and return home, instead of proceeding to make war on their brethren as they had intended, merely by declaring that the division which had happened was by the order and appointment of God. — Calmet. This thing is from me — This event is from my counsel and providence, to punish Solomon’s apostacy. They hearkened therefore to the word of the Lord — Either from a conscientious regard to their duty, or because they durst not oppose so potent an adversary.

22. Shemaiah — With this man of God we here meet for the first time, and though our knowledge of him is limited to a few scattered notices, we see in them how vast a moral power the prophets of this age wielded over the king and the nation. They and the converts of their ministry were the salt that preserved the nation through many a long year of idolatrous rebellion. Shemaiah seems to have been, during Rehoboam’s reign, pre-eminently the prophet of Judah. His word on this occasion, though doubtless much against the royal will, awed the king into submission. Again, in the time of Shishak’s invasion, he appeared, and his ministry was instrumental in averting the possible consequences of that invasion — the destruction of Jerusalem. 2 Chronicles 12:5-7. He also composed a history of Rehoboam’s reign. 1 Kings 12:15.

Verses 22-24. The word of God came to Shemaiah the man of God — The prophet so called, partly to distinguish him from others of that name, (see Nehemiah 6:10; Jeremiah 29:31,) and partly to add more weight to his words. It appears this prophet was very well known in the reign of Rehoboam, whose annals he is supposed to have written. Of what authority he was in Judah, we may learn from this passage, in which he is represented as prevailing with the king, and a hundred and fourscore thousand men, to lay down their arms, and return home, instead of proceeding to make war on their brethren as they had intended, merely by declaring that the division which had happened was by the order and appointment of God. — Calmet. This thing is from me — This event is from my counsel and providence, to punish Solomon’s apostacy. They hearkened therefore to the word of the Lord — Either from a conscientious regard to their duty, or because they durst not oppose so potent an adversary.

23. The remnant of the people — Those Israelites not of the tribes of Judah or Benjamin who were dwelling within their cities. Verse 17.

V. 24. From me-This event is from my counsel and providence, to punish Solomon’s apostasy.

Verse 24. For this thing is from me.] That is, the separation of the ten tribes from the house of David.

They-returned to depart] This was great deference, both in Rehoboam and his officers, to relinquish, at the demand of the prophet, a war which they thought they had good grounds to undertake. The remnant of the people heard the Divine command gratefully, for the mass of mankind are averse from war. No nations would ever rise up against each other, were they not instigated to it or compelled by the rulers.

Verses 22-24. The word of God came to Shemaiah the man of God — The prophet so called, partly to distinguish him from others of that name, (see Nehemiah 6:10; Jeremiah 29:31,) and partly to add more weight to his words. It appears this prophet was very well known in the reign of Rehoboam, whose annals he is supposed to have written. Of what authority he was in Judah, we may learn from this passage, in which he is represented as prevailing with the king, and a hundred and fourscore thousand men, to lay down their arms, and return home, instead of proceeding to make war on their brethren as they had intended, merely by declaring that the division which had happened was by the order and appointment of God. — Calmet. This thing is from me — This event is from my counsel and providence, to punish Solomon’s apostacy. They hearkened therefore to the word of the Lord — Either from a conscientious regard to their duty, or because they durst not oppose so potent an adversary.

24. Returned to depart — They turned from their attempt to go and fight Jeroboam, and went or returned to their homes. The reading in 2 Chronicles 11:4, is, They returned from going against Jeroboam.

V. 25. Shechem-He repaired, and enlarged, and fortified it; for it had been ruined long since, Judges 9:45. He might chuse it as a place both auspicious, because here the foundation of his monarchy was laid; and commodious, as being near the frontiers of his kingdom. Penuel-A place beyond Jordan; to secure that part of his dominions.

Verse 25. Jeroboam built Shechem — He repaired, enlarged, and fortified it; for it had been ruined long since, Judges 9:45. He might choose it as a place both auspicious, because here the foundation of his monarchy was laid; and commodious, as being near the frontiers of his kingdom. And built Penuel — A place beyond Jordan; to secure that part of his dominions.

JEROBOAM’S WORKS AND IDOLATRY, 25-33.

25. Built Shechem — Enlarged and fortified it for a royal residence. Dwelt therein — Not exclusively, for in 1 Kings 14:17, we find him dwelling at Tirzah. Went out from thence — That is, Shechem was the base of operations in the building and fortifying of other cities. Penuel — The place east of the Jordan, near the fords of the Jabbok, where Jacob wrestled with the angel, (Genesis 32:30) and whose tower and inhabitants, in the time of the judges, Gideon had destroyed. Judges 8:17. Jeroboam probably regarded it as an important position, commanding the great caravan road to the farther East, and accordingly fortified it for the security of his kingdom.

V. 26. Said, &c.-Reasoned within himself. The phrase discovers the fountain of his error, that he did not consult with God, who had given him the kingdom; as in all reason, and justice, and gratitude he should have done: nor believed God’s promise, 1 Kings 11:38, but his own carnal policy.

Verse 26. Jeroboam said in his heart — Reasoned within himself. The sacred historian shows, by this phrase, the fountain of his error, that he did not consult God, who had given him the kingdom, as in all reason, and justice, and gratitude, he ought to have done; nor believed in and relied on God’s promises, 1 Kings 11:38, but on his own carnal policy. God had told him he would build him a sure house, if he would walk in his ways and keep his statutes, yet he could not depend on this, but, agreeably to the propensity of his fallen nature, studied to establish his throne by his own wisdom, and so brought evil upon himself, and introduced an idolatry into his kingdom which in the end proved its ruin.

26. Jeroboam said in his heart — He earnestly soliloquized. The expression implies deep thought, and profound, far-sighted consideration. He not only thoroughly considered the subject within himself, but he also took counsel with his most intimate and interested advisers. He did not wish nor design to introduce heathenish idolatry into his kingdom, but he was apprehensive that if all his people went up to Jerusalem to worship their hearts would soon revolt from him, and turn to the government of Rehoboam. So the making of new sanctuaries at Bethel and Dan, the institution of the calf-worship, and the establishment of a new priesthood, were undertaken, not with the design of countenancing idolatry, but professedly as modifications and reforms in the true worship of God demanded by the changed circumstances of the kingdom. They were dictated by a shrewd state-policy; not by the word of God. They were probably presented to the people as improvements on the temple worship, for it was not to be expected that a people so long accustomed to the worship of the invisible Jehovah, though they might have felt ever so bitter towards the government at Jerusalem, would consent to any semblance of idol-worship unless it were presented with a plausible show of argument. And doubtless the proposed reforms, when first presented to the people, lacked no show of reason. It was urged that it was too much for all the people to go to Jerusalem, (verse 28,) and that the division of the old kingdom, which was of the Lord, (verses 15, 24,) required some corresponding changes in the place and modes of Divine worship. Jeroboam might have maintained, with a skill worthy of the ratiocination of modern German Neology, that there was nothing in the place itself that need lead them to worship solely at Jerusalem, for Shiloh, Nob, and Gibeon had been sanctuaries before it was chosen; that the changing of the priesthood from one set of persons to another had a sufficient precedent in Solomon’s deposition of Abiathar, (1 Kings 2:27;) and that the setting up of the golden calves was not in itself wrong, but had the sanction of the blessed Aaron’s example, who set up one at Sinai, and taught the people to look upon it, not as an idol, but as a symbol of the Lord that brought them out of Egypt. Exodus 32:4, 5. But just here was Jeroboam’s sin — a one-sided construction and use of the facts of sacred history, and an arrogant assumption to improve the religious worship of the nation by most dangerous methods, that had no proper sanction from Jehovah or his prophets. He may be regarded as a type of the Romish hierarchy, which, in its efforts to bind the people to St. Peter’s chair, has verily set up graven images in connexion with its worship, and assuming to represent the sanctities of a holy antiquity, has, in fact, reproduced the forms of heathen idolatry. “The sin of Jeroboam the son of Nebat,” says Stanley, “is the sin again and again repeated in the policy (half-worldly, half-religious) which has prevailed through large tracts of ecclesiastical history. Many are the forms of worship in the Christian Church, which, with high pretensions, have been nothing else but ‘so many various and opposite ways of breaking the second commandment.’ Many a time has the end been held to justify the means, and the Divine character been degraded by the pretence, or even the sincere intention, of upholding his cause; for the sake of secular aggrandizement; for the sake of binding together good systems, which, it was feared, would otherwise fall to pieces; for the sake of supporting the faith of the multitude from the fear lest they should fall away to rival sects, or lest the enemy should come and take away their place and nation. False arguments have been used in support of religious truth, false miracles promulgated or tolerated, false readings in the sacred text defended. And so the faith of mankind has been undermined by the very means intended to preserve it.”

V. 27. Will turn-Which in itself might seem a prudent conjecture; for this would give Rehoboam, and the priests, and Levites, the sure and faithful friends of David’s house, many opportunities of alienating their minds from him, and reducing them to their former allegiance. But considering God’s providence, by which the hearts of all men, and the affairs of all kingdoms are governed, and of which he had lately seen so eminent an instance; it was a foolish, as well as wicked course.

Verse 27. And they shall kill me] He found he had little cause to trust this fickle people; though they had declared for him it was more from caprice, desire of change, and novelty, than from any regular and praiseworthy principle.

Verse 27. If this people go up to do sacrifice at Jerusalem, &c. — All the people of Israel being bound, at the three great feasts, to go up to Jerusalem; and on other solemn occasions devout persons being used to go thither to offer gifts and sacrifices; he was afraid lest, if they should continue to go, they should be so taken with the magnificence of the temple and the royal city, and should so recall to mind the famous acts of David and Solomon who were buried there, as, by degrees, to be alienated from him, and brought back to their former allegiance to the family of David. And he the rather feared this, because their going to Jerusalem, and attending divine worship there, would have afforded to Rehoboam many occasions of showing them kindness and winning their affections; and to the priests and Levites, the sure and faithful friends of David’s house, many opportunities of soliciting them to unite themselves again to Judah, which tribe must have appeared to them to have the better cause, because it had the temple in possession in which God dwelt. But whatever reasons there might have been for his conjectures and apprehensions, and whatever prudence and policy may appear in his contrivance, considering the providence of God, by which the hearts of all men, and the affairs of all kingdoms are governed, and of which he had lately seen so eminent an instance, the course he took was foolish as well as wicked.

JEROBOAM’S WORKS AND IDOLATRY, 25-33.

25. Built Shechem — Enlarged and fortified it for a royal residence. Dwelt therein — Not exclusively, for in 1 Kings 14:17, we find him dwelling at Tirzah. Went out from thence — That is, Shechem was the base of operations in the building and fortifying of other cities. Penuel — The place east of the Jordan, near the fords of the Jabbok, where Jacob wrestled with the angel, (Genesis 32:30) and whose tower and inhabitants, in the time of the judges, Gideon had destroyed. Judges 8:17. Jeroboam probably regarded it as an important position, commanding the great caravan road to the farther East, and accordingly fortified it for the security of his kingdom.

V. 28. Calves-In imitation of Aaron’s golden calf, and of the Egyptians, from whom he was lately come. And this he the rather presumed to do, because he knew the people of Israel were generally prone to idolatry: and that Solomon’s example had exceedingly strengthened those inclinations; and therefore they were prepared for such an attempt; especially, when his proposition tended to their own ease, and safety, and profit, which he knew was much dearer to them, as well as to himself, than their religion. Too much-Too great a trouble and charge, and neither necessary, nor safe for them, as things now stood. Behold thy gods-Not as if he thought to persuade the people, that these calves were that very God of Israel, who brought them out of Egypt: which was so monstrously absurd and ridiculous, that no Israelite in his right wits could believe it, and had been so far from satisfying his people, that this would have made him both hateful, and contemptible to them; but his meaning was, that these Images were visible representations, by which he designed to worship the true God of Israel, as appears, partly from that parallel place, Exodus 32:4, partly, because the priests and worshippers of the calves, are said to worship Jehovah; and upon that account, are distinguished from those belonging to Baal, 1 Kings 18:21, 22:6,7, and partly, from Jeroboam’s design in this work, which was to quiet the peoples minds, and remove their scruples about going to Jerusalem to worship their God in that place, as they were commanded: which he doth, by signifying to them, that he did not intend any alteration in the substance of their religion; nor to draw them from the worship of the true God, to the worship of any of those Baals, which were set up by Solomon; but to worship that self-same God whom they worshipped in Jerusalem, even the true God, who brought them out of Egypt; only to vary a circumstance: and that as they worshipped God at Jerusalem, before one visible sign, even the ark, and the sacred cherubim there; so his subjects should worship God by another visible sign, even that of the calves, in other places; and as for the change of the place, he might suggest to them, that God was present in all places, where men with honest minds called upon him; that before the temple was built, the best of kings, and prophets, and people, did pray, and sacrifice to God in divers high places, without any scruple. And that God would dispense with them also in that matter; because going to Jerusalem was dangerous to them at this time; and God would have mercy, rather than sacrifice.

Verse 28. Made two calves of gold] He invented a political religion, instituted feasts in his own times different from those appointed by the Lord, gave the people certain objects of devotion, and pretended to think it would be both inconvenient and oppressive to them to have to go up to Jerusalem to worship. This was not the last time that religion was made a state engine to serve political purposes. It is strange that in pointing out his calves to the people, he should use the same words that Aaron used when he made the golden calf in the wilderness, when they must have heard what terrible judgments fell upon their forefathers for this idolatry.

Verse 28. The king took counsel, and made two calves — In imitation of Aaron’s golden calf, and of the worship of the Egyptians, from whose country he had lately come. These calves were of the same matter with Aaron’s, and made for the same reason: his because Moses, the minister of God and medium of divine communication, was absent, and these because the holy city, where the temple, altar, and priests of God were, was distant, and could not be visited with safety. It is not improbable but, as some learned men have conjectured, it was in imitation of the Egyptians that he made two calves, and was not content with forming one. For they had a couple of oxen which they worshipped, namely, Apis at Memphis, the metropolis of the upper Egypt, and Mnevis at Hierapolis, which was the chief city of the lower. Jeroboam probably the rather presumed to make these images, because he knew the people of Israel were generally prone to idolatry; and that Solomon’s example had exceedingly strengthened those inclinations; and therefore that they were prepared for such an attempt, especially when his proposition tended to their own ease, and safety, and profit, which he knew was much dearer to them, as well as to himself, than their religion. It is too much for you to go to Jerusalem — Too great a trouble and charge, and neither necessary nor safe as things now stand. Behold thy gods, O Israel! — Not as if he thought to persuade the people that these calves were that very God of Israel who brought them out of Egypt: which was so monstrously absurd and ridiculous, that no Israelite in his right senses could have believed it, and to have intimated it would have been so far from satisfying the people, that it would have made him both hateful and contemptible to them; but his meaning was, that these images were visible representations, by which he designed to worship the true God of Israel. This appears, partly from that parallel place, Exodus 32:4; partly, because the priests and worshippers of the calves are said to worship Jehovah, and upon that account are distinguished from those belonging to Baal, 1 Kings 18:21, and 22:6, 7; and partly, from Jeroboam’s design in this work, which was, to quiet the people’s minds, and remove their scruples about going to Jerusalem to worship their God in that place, as they were commanded. This he endeavoured to do by signifying to them that he did not intend any alteration in the substance of their religion, nor to draw them from the worship of the true God, to the worship of any of those Baals which were set up by Solomon; but to worship that self-same God whom they worshipped in Jerusalem, even the true God who brought them out of Egypt: only to vary a circumstance; and that, as they worshipped God at Jerusalem, before one visible sign, even the ark and the sacred cherubim there, so his subjects should worship God by another visible sign, even that of the calves, in other places. And as for the change of the place, he might suggest to them that God was present in all places, where men with honest minds called upon him; that before the temple was built, the best of kings, and prophets, and people, did pray and sacrifice to God, in divers high places, without any scruple: and that God would dispense with them also in that matter: because going to Jerusalem was dangerous to them at this time, and God would have mercy rather than sacrifice.

Ver. 28. Two calves of gold. The gloss to blind the people was a perversion of Psalm 81:10. These be thy gods which brought thee out of the land of Egypt; whereas the text says that “God brought them out.” The truth is, “Jeroboam ordained priests for the high places, and for devils, and for the calves.” 2 Chronicles 11:15. He could believe the Lord when he promised him the ten tribes, but he could not trust the Lord to defend the kingdom.

28. Took counsel — But not of God. Compare Isaiah 30:1. Two calves of gold — Jeroboam’s residence in Egypt had made him familiar with the calf-worship so largely practised there, and this, doubtless, had much to do with the erection of these golden shrines: besides, the people had already become accustomed to the sight of the figures of oxen in their religions ceremonial by their presence as supporters of the molten sea at the temple of Jerusalem. And as it had now become needful to provide some substitute for the ark and its cherubim, it was natural to adopt the semblance of an animal with whose presence they were already familiarized. These calves were not set up to be worshipped as idols, any more than were the ark and other sacred shrines at Jerusalem, but were designed to be symbols of Jehovah. They were made, like the golden calf at Sinai, of wood or other material overlaid with gold, and probably resembled the Egyptian Mne, or Mnevis, which was worshipped at On, or the bull Apis, whose form was similar. It is too much for you to go up to Jerusalem — An appeal to the fleshly love of ease. He has nothing against the worship at Jerusalem; that is all right for those that dwell there; but he assumes to show his people an easier and better way. There have never been wanting those who are very ready to take the easiest apparent road to heaven, nor have there been wanting ministers to point it out. Behold thy gods — Rather, Behold thy God. He would no more establish polytheism than would Aaron. He quotes the very words of Aaron, (see Exodus 32:4,) as if to say, This is no new religion, no new system of worship; but was used of old by our fathers under the sanction of Aaron.

V. 29. Beth-el, &c.-Which two places he chose for his peoples conveniency; Beth-el being in the southern, and Dan in the northern parts of his kingdom.

Verse 29. One in Beth-el, and the other-in Dan.] One at the southern and the other at the northern extremity of the land. Solomon’s idolatry had prepared the people for Jeroboam’s abominations!

Verse 29. He set the one in Beth-el, &c. — Which two places he chose for the people’s convenience, Beth-el being in the southern, and Dan in the northern part of his kingdom. Add to this, that as Bethel was in every body’s opinion a sacred place, having been consecrated by God’s appearing there more than once to Jacob; so Dan had been famous for the teraphim of Micah, unto which there had been great resort for a long time, Judges 18:30. For such reasons as these it is likely he waived his royal city, which was Shechem, and chose these two places for the worship of the Divine Majesty, whom he pretended he did not forsake, but worshipped by these symbols of his presence.

Ver. 29. In Bethel, only four or five miles from Jerusalem.—In Dan Laish, the colony of Dan, in the north-east point, and the other in sight of the temple. Judges 18. The latter was very provoking.

29. Beth-el… Dan — Since one of the objects he professed to seek was the convenience of the people, two places of worship would of course be better than one — Beth-el in the southern and Dan in the northern part of the kingdom. Perhaps, also, here was a still closer imitation of the Egyptian calf-worship, in that the two calves might resemble, the one Apis, who was worshipped at Memphis, and the other Mne, who was worshipped at On. There was reason, and policy too, in fixing on Beth-el and Dan. The one was consecrated in the traditions of the people as the place where God appeared to Jacob, and that patriarch had himself called it the house of God. Genesis 28:11-22. There, too, the people had formerly been wont to go up to worship God. 1 Samuel 10:3. And at Dan the teraphim of Micah had been set up, and a religious service established in connexion with it in the days of the judges. Judges 18:30.

V. 30. A sin-That is, an occasion of great wickedness, not only of idolatry, which is called sin by way of eminency; nor only of the worship of the calves, wherein they pretended to worship the true God; but also of the worship of Baal, and of the utter desertion of the true God; and of all sorts of impiety. To Dan-Which is not here mentioned exclusively, for they went also to Beth-el, ver. 32,33, but for other reasons, either because that of Dan was first made, the people in those parts having been long leavened with idolatry, Judges 18:30, or to shew the peoples readiness and zeal for idols; that those who lived in, or near Beth-el, had not patience to stay ‘till that calf was finished, but all of them were forward to go as far as Dan, which was in the utmost borders of the land, to worship an idol there; when it was thought too much for them to go to Jerusalem to worship God.

Verse 30. This thing became a sin — An occasion of great wickedness, not only of idolatry, which is called sin by way of eminence; nor only of the worship of the calves, wherein they pretended to worship the true God; but also of the worship of Baal, and of the utter desertion of the true God, and of all sorts of impiety. The people went to worship before the one even unto Dan — Which is not here mentioned exclusively, for they went also to Beth-el, (verses 32, 33;) but for other reasons, either because that of Dan was first made, the people in those parts having been long leavened with idolatry, or to show the people’s readiness and zeal for idols; that those who lived in or near Beth-el, had not patience to stay till that calf was finished, but all of them were forward to go as far as Dan, which was in the utmost borders of the land, to worship an idol there; when it was thought too much for them to go to Jerusalem to worship God in the manner he had prescribed. The reader will easily observe here, as we have already intimated, that the sin of Jeroboam and the people did not consist in worshipping strange and false gods, but in setting up images, or representations of the true God, and worshipping him under the similitude of a corporeal form, which he had himself expressly forbidden, (Exodus 20:4,) and had severely punished in the case of Aaron; so that the people did not offend through ignorance, because their sacred records informed them of the terrible punishment which God had inflicted before for the like offence, whereby he made it evident how displeasing it was to him.

30. This thing became a sin — It was not designed to be idolatry, but it speedily ran into it. How could it result otherwise, for it was a direct violation of the second commandment, and a likening of the glory of the invisible God to an ox that eateth grass? Jeroboam must have known the hazards of his course; but his case is only one example out of many which show how the natural heart of man will turn away from those parts of God’s word which conflict with his self-interests and desires. He probably, as we have indicated above, (note on verse 26,) quieted his conscience by explaining away and distorting the obvious lessons of sacred history. For the people — Rather, and the people went before the one, unto Dan. The meaning is obscure, and perhaps some words have fallen out of the text. Keil takes the one to mean the calf at Beth-el, and understands that the people even unto Dan, that is, the greater part of the people, went to the sanctuary at Beth-el. Others take the one in the sense of one of the two, and explain: The people throughout the whole kingdom, even unto Dan, resorted to one or the other of these shrines, the one, of course, which was most convenient. In this sense, unto Dan would be a shortened form of the common expression from Beersheba unto Dan, Beersheba not being named, because, perhaps, of its adherence to the tribe of Judah. 1 Kings 19:3.

V. 31. An house-Houses, or chapels, besides the temples, which are built at Dan and Beth-el; he built also for his peoples better accommodation, lesser temples upon divers high places. Of the lowest-Which he might do, either,

1. because the better sort refused it, or,

2. because such would be satisfied with mean allowances; and so he could put into his own purse a great part of the revenues of the Levites, which doubtless he seized upon when they forsook him, and went to Jerusalem, 2 Chronicles 11:13,14, or,

3. because mean persons would depend upon his favour, and therefore be pliable to his humour, and firm to his interest, but the words in the Hebrew properly signify, from the ends of the people; which may be translated thus, out of all the people; promiscuously out of every tribe. Which exposition seems to be confirmed by the following words, added to explain these, which were not of the sons of Levi; though they were not of the tribe of Levi.

And that indeed was Jeroboam’s sin; not that he chose mean persons, for some of the Levites were such; and his sin had not been less, if he had chosen the noblest and greatest persons; as we see in the example of Uzziah. But that he chose men of other tribes, contrary to God’s appointment, which restrained that office to that tribe. Levi-To whom that office was confined by God’s express command.

Verse 31. A house of high places] A temple of temples; he had many high places in the land, and to imitate the temple at Jerusalem, he made one chief over all the rest, where he established a priesthood of his own ordination. Probably a place of separate appointment, where different idols were set up and worshipped; so it was a sort of pantheon. Made priests of the lowest of the people] He took the people indifferently as they came, and made them priests, till he had enough, without troubling himself whether they were of the family of Aaron or the house of Levi, or not. Any priests would do well enough for such gods. But those whom he took seem to have been worthless, good-for-nothing fellows, who had neither piety nor good sense. Probably the sons of Levi had grace enough to refuse to sanction this new priesthood and idolatrous worship.

Verse 31. And he made a house of high places — That is, saith Abarbinel, he made a house or temple at Dan, wherein there was not one altar only, as there was at Jerusalem, but a great many altars or high places, probably complaining of it as an inconvenience, that in the temple at Jerusalem there was but one. The multiplying of altars passed with some as a piece of devotion; but God, by the prophet, puts another construction upon it, Hosea 8:11, Ephraim has made many altars to sin. And made priests of the lowest of the people — “And the lowest of the people,” says Henry, “were good enough, and too good, to be priests to his calves.” They who understand the words in this sense suppose he did this, either, 1st, Because the better sort refused the office as below their quality; or, 2d, Because such would be satisfied with mean allowances or small wages; and so he could put into his own purse a great part of the revenues of the Levites, which doubtless he seized upon when they forsook him and went to Jerusalem, (2 Chronicles 11:13;) or, 3d, Because mean persons would depend upon his favour, and therefore be pliable to his humour and firm to his interest. But it must be observed here, that the words µ[h twxqm, meketsoth hagnam, properly signify, from the ends of the people, and may be rendered, out of all the people, that is, promiscuously out of every tribe: an exposition which Bochart hath justified by a great many examples, showing that the same words are used in this sense in divers other places. Indeed, this exposition seems to be confirmed by the following clause, added to explain these words, which were not of the sons of Levi — Though they were not of the tribe of Levi, to whom the office of the priesthood was confined by God’s express command. So that Jeroboam’s sin, as to this particular, was not that he chose mean persons, for many of the Levites were such; and his sin would not have been the less if he had chosen the noblest and greatest persons; as we see in the example of Uzziah: but in that he chose men of other tribes, contrary to God’s appointment, which restrained that office to that tribe. Thus, as he transferred the kingdom from the house of David, so he transferred the priesthood from the family of Aaron; and left it open, that any body might be admitted to that honourable employment; which was a very popular thing, and ingratiated him, no doubt, with the people.

Ver. 31. A house of high places. As the temple was the cathedral of the synagogues, so this was to the high places the mother synagogue of Satan and the sodomites.

31. House of high places — That is, a house at the two high places just mentioned — Beth-el and Dan. At each of these high places he built houses suitable to the worship that was to be established at them. So the houses of high places (1 Kings 13:32; 2 Kings 17:29, 32; 23:19) are the temples for worship built at the high places. Made priests of the lowest of the people — Rather, from the whole of the people; that is, the entire mass of the population without reference to tribes. The priesthood had hitherto been hereditary, and confined to the tribe of Levi; but Jeroboam annulled this Divine arrangement, probably because the Levites refused to give their sanction to the new forms of worship, and thus obliged him to do this or have no priests at all. µ[h twxqm, literally, from the ends of the people, never has reference to the moral character or social position of the people, but to their numerical or territorial extent. The sin of Jeroboam in this was not that he selected for priests persons of low birth or infamous character, but persons taken indiscriminately from the entire population. Not of the sons of Levi — These probably opposed the king’s new devices and unauthorized innovations; and when he proceeded to make priests from the whole people, they “left their possessions,” and with “such as set their hearts to seek the Lord God of Israel, came to Jerusalem,” and by their piety and numbers they greatly “strengthened the kingdom of Judah.” See 2 Chronicles 11:13-17.

V. 32. A feast-The feast of tabernacles. So he would keep God’s feast, not in God’s time, which was the fifteenth day of the seventh month, and so onward, Leviticus 23:34, but on the fifteenth day of the eighth month. And this alteration he made, either,

1. to keep up the difference between his subjects, and those of Judah as by the differing manners, so by the distinct times of their worship. Or,

2. lest he should seem directly to oppose the God of Israel, (who had in a special manner obliged all the people to go up to Jerusalem at that time,) by requiring their attendance to celebrate the feast elsewhere, at the same time. Or,

3. to engage as many persons as possibly he could, to come to his feast; which they would more willingly do when the feast at Jerusalem was past and all the fruits of the earth were perfectly gathered in. Fifteenth day-And so onward till the seven days ended. Like that in Judah-He took his pattern thence, to shew, that he worshipped the same God, and professed the same religion for substance, which they did: howsoever he differed in circumstances. He offered-Either,

1. by his priests. Or, rather,

2. by his own hands; as appears from 1 Kings 13:1,4, which he did, to give the more countenance to his new-devised solemnity. Nor is this strange; for he might plausibly think, that he who by his own authority had made others priests might much more exercise a part of that office; at least, upon an extraordinary occasion; in which case, he knew David himself had done some things, which otherwise he might not do. So he did-He himself did offer there in like manner, as he now had done at Dan.

Verse 32. Ordained a feast] The Jews held their feast of tabernacles on the fifteenth day of the seventh month; Jeroboam, who would meet the prejudices of the people as far as he could, appointed a similar feast on the fifteenth of the eighth month; thus appearing to hold the thing while he subverted the ordinance.

Verse 32. Jeroboam ordained a feast on the eighth month, &c. — The feast of tabernacles; which by the law was to be celebrated on the fifteenth day of the seventh month. His chief intention in this change, no doubt, was to alienate the people from the rites observed at Jerusalem. “Some suppose, with Mr. Locke, that as this feast was appointed by God to be observed after the gathering in of the fruits, which might be sooner ripe about Jerusalem than in the northern parts of the country; so Jeroboam might pretend that the eighth month would be a better time for it than the seventh, because then they would everywhere be gathered.” Add to this, he might possibly have two other reasons for making this alteration: 1st, Lest he should seem directly to oppose the God of Israel, who had in a special manner commanded all the people to go up to Jerusalem on the fifteenth day of the seventh month, if he should require their attendance to celebrate the feast elsewhere at the same time: and, 2d, That by appointing his feast to be kept a month after that at Jerusalem was past, he might give those of the people of Judah an opportunity of attending it, whose curiosity might lead them so to do; and thereby might ensure the presence of a greater concourse of people to honour his institution. On the fifteenth day — And so forward till the seven days were ended. Like that in Judah — From whence he took his pattern, to show that he worshipped the same God, and professed the same religion, for substance, which they did, however he differed in circumstances. He offered upon the altar — With his own hands, as appears from 1 Kings 13:1-4, which he did to give the more countenance to his newly-devised solemnity. And it is no marvel, that he, who assumed a power to make priests, should undertake to do the priests’ work with his own hands. So he (Jeroboam) did in Beth-el — Sacrificing there also, as well as in Dan, to the calves that he had made — Or, to Jehovah, as he pretended, under the image of these calves. And he placed in Beth-el the priests of the high places — Having built a house or temple there also, as well as in Dan, and set up many altars in it where these priests officiated, as was done in other high places.

32. A feast in the eighth month — Solomon fixed upon the feast of tabernacles in the seventh mouth (1 Kings 8:2) for the dedication of the temple, and Jeroboam selects the same feast for the dedication of his house at the high place in Beth-el, but he ordains that it be held a month later there than it was in Judah. “A plausible occasion for this arbitrary deviation from the law, which repeatedly names the seventh month as the time appointed of the Lord, (Leviticus 23:34, 39, 41,) might be found in the circumstance that in the northern districts of his kingdom the grain ripened at least a month later than in the southern Judah, and this festival was to be kept at the ingathering of the fruit of the land.” — Keil. The fifteenth day — “He adhered to the day of the month,” says the same writer, “on account of the weak, who might take offence at the innovations.” The feast that is in Judah — The feast of tabernacles, that continued to be celebrated in Judah according to the law. He offered upon the altar — This need not be pressed to mean that Jeroboam himself offered the sacrifices at Beth-el, any more than 1 Kings 8:63, 64, to show that Solomon did the same. The ministry of the priests is to be supposed in either case. But with Jeroboam, who had already gone so far as to ordain priests contrary to the law, it were no strange thing to even sacrilegiously perform with his own hand the sacred duties of the priesthood, and 1 Kings 13:1, 4, seem quite clearly to indicate that he did at least burn the incense himself. So he did in Beth-el — The frequent mention of Beth-el in this passage shows that it was regarded as the more important of the two high places.

V. 33. Devised-Which he appointed without any warrant from God.

Verse 33. He offered upon the altar] Jeroboam probably performed the functions of high priest himself, that he might in his own person condense the civil and ecclesiastical power.

I KINGS

Verse 33. Which he had devised of his own heart — Out of his own will and pleasure, against the express ordinance of God. And ordained a feast — To be observed, it is likely, every year in Beth-el, as well as in Dan, as the feast of tabernacles was at Jerusalem, like which it also lasted many days. And he offered upon the altar, and burned incense — Thus performing the highest part of the priest’s office.

JEROBOAM’S WORKS AND IDOLATRY, 25-33.

25. Built Shechem — Enlarged and fortified it for a royal residence. Dwelt therein — Not exclusively, for in 1 Kings 14:17, we find him dwelling at Tirzah. Went out from thence — That is, Shechem was the base of operations in the building and fortifying of other cities. Penuel — The place east of the Jordan, near the fords of the Jabbok, where Jacob wrestled with the angel, (Genesis 32:30) and whose tower and inhabitants, in the time of the judges, Gideon had destroyed. Judges 8:17. Jeroboam probably regarded it as an important position, commanding the great caravan road to the farther East, and accordingly fortified it for the security of his kingdom.