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1And Rehoboam went to Shechem, where all Israel had come together to make him king.
2And when Jeroboam, the son of Nebat, had news of it, (for he was in Egypt where he had gone in flight from King Solomon,) he came back from Egypt.
3And they sent for him; and Jeroboam and all Israel came to Rehoboam and said,
4Your father put a hard yoke on us: if you will make the conditions under which your father kept us down less cruel, and the weight of the yoke he put on us less hard, then we will be your servants.
5And he said to them, Come to me again after three days. So the people went away.
6Then King Rehoboam took the opinion of the old men who had been with Solomon his father when he was living, and said, In your opinion, what answer am I to give to this people?
7And they said to him, If you are kind to this people, pleasing them and saying good words to them, then they will be your servants for ever.
8But he gave no attention to the opinion of the old men, but went to the young men of his generation who were waiting before him.
9And he said to them, What is your opinion? What answer are we to give to this people who have said to me, Make less the weight of the yoke which your father put on us?
10And the young men of his generation said to him, This is the answer to give to the people who came to you saying, Your father put a hard yoke on us, but will you make it less; say to them, My little finger is thicker than my father's body;
11If my father put a hard yoke on you, I will make it harder: my father gave you punishment with whips, but I will give you blows with snakes.
12So Jeroboam and all the people came to Rehoboam on the third day, as the king had given orders, saying, Come to me again on the third day.
13And the king gave them a rough answer. So King Rehoboam gave no attention to the suggestion of the old men,
14But gave them the answer put forward by the young men, saying, My father made your yoke hard, but I will make it harder; my father gave you punishment with whips, but I will give it with snakes.
15So the king did not give ear to the people; for this came about by the purpose of God, so that the Lord might give effect to his word which he had said by Ahijah the Shilonite to Jeroboam, the son of Nebat.
16And when all Israel saw that the king would give no attention to them, the people in answer said to the king, What part have we in David? what is our heritage in the son of Jesse? every man to your tents, O Israel; now see to your house, David. So all Israel went to their tents.
17But Rehoboam was still king over those of the children of Israel who were living in the towns of Judah.
18Then Rehoboam sent Adoniram, the overseer of the forced work; and he was stoned to death by all Israel. And King Rehoboam went quickly and got into his carriage to go in flight to Jerusalem.
19So Israel was turned away from the family of David to this day.
Rehoboam: If You Will Be Kind
By Russell Kelfer1.8K25:14Rehoboam2CH 9:302CH 10:1JAS 4:61PE 5:21PE 5:5In this sermon, the preacher discusses the downfall of a young king who failed to lead with kindness. The sermon is divided into four parts, starting with the end of an era and the young king's attempt to step into the shoes of the wisest man who ever lived. Despite the advice of experienced individuals, the king chooses to listen to his young and inexperienced friends, leading to the destruction of his kingdom. The sermon emphasizes the importance of kindness in leadership, drawing from the biblical teachings of 1 Peter 5:2-6. The preacher encourages leaders to tend, nurture, and guide their followers willingly and cheerfully, rather than being domineering or arrogant.
For It Was Brought About of God.
By F.B. Meyer0Divine ProvidenceGod's SovereigntyGEN 50:202CH 10:15PSA 76:10PRO 21:1ISA 46:10JER 29:11ACT 2:23ROM 8:28ROM 11:33EPH 1:11F.B. Meyer emphasizes that the revolt against the young king, though appearing to be a mistake driven by human folly, was ultimately orchestrated by God to fulfill His divine purpose. The actions of the young king and his advisors, while seemingly misguided, were part of God's sovereign plan, demonstrating that even in chaos, God is at work. Meyer encourages believers to recognize God's hand in the unfolding of history and current events, asserting that all things work together for good for those who love Him. He reassures the faithful that God's providence prevails over human choices and even the adversities brought by sin. Trusting in God's overarching plan allows believers to find peace amid turmoil.
The Lord Stirred Up the Spirit of Cyrus.
By F.B. Meyer0Obedience to GodDivine Calling2CH 36:22PRO 21:1ISA 45:1ISA 55:11JER 29:10DAN 9:2PHP 2:131TH 5:24JAS 5:16F.B. Meyer emphasizes that the Lord stirred up the spirit of Cyrus to fulfill the prophecy of the return of the Jewish captives from Babylon, as foretold by Jeremiah and Isaiah. He highlights the importance of prayer, as exemplified by Daniel, in influencing leaders and initiating divine movements. Meyer notes that while God can stir hearts, obedience is essential, and sadly, only a few of the Jewish captives responded to the call to return. He encourages believers to rise up and act whenever they feel a divine stirring in their lives. Ultimately, the sermon calls for faith and responsiveness to God's leading.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Keil-Delitzsch
- Matthew Henry
- Tyndale
Introduction
The people apply to Rehoboam to ease them of their burdens, Ch2 10:1-4. Rejecting the advice of the aged counsellors, and following that of the young men, he gives them an ungracious answer, Ch2 10:5-14. The people are discouraged, and ten tribes revolt, Ch2 10:15-17. They stone Hadoram, who went to collect the tribute; and Rehoboam but barely escapes, Ch2 10:18, Ch2 10:19.
Verse 1
Rehoboam went to Shechem - This chapter is almost word for word the same as 1 Kings 12:1-19, to the notes on which the reader is referred.
Verse 10
My little finger shall be thicker - "My weakness shall be stronger than the might of my father." - Targum.
Verse 15
For the cause was of God - "For there was an occasion Divinely given." - Targum.
Verse 16
To your tents, O Israel - "To your cities, O Israel." - Targum. Now, David, see to thine own house - "Now, David, rule over the men of thy own house." - Targum.
Verse 18
Stoned him - When he endeavored to collect the tribute which Solomon had imposed on them. - Jarchi.
Verse 19
Israel rebelled - A few soft words, and the removal of a part of the oppressive taxes, (for they said, Ease thou Somewhat the grievous servitude), would have secured this people to the state, and prevented the shedding of a sea of human blood, which was the consequence of the separation of this kingdom. Rehoboam was a fool; and through his folly he lost his kingdom. He is not the only example on record: the Stuarts lost the realm of England much in the same way; and, by a different mode of treatment, the House of Brunswick continues to fill the British throne. May the thread of its fortune, woven by the hand of God, never be undone! and may the current of its power glide on to the latest posterity! Talia secla, suis dixerunt, currite, fusis Concordes stabili fatorum numine Parcae. Virg. Ecl. iv., ver. 46. "God's firm decree, by which this web was spun, Shall ever bless the clue, and bid it smoothly run." Labitur, et labetur in omne volubilis Aevum. Horat. Epist., l. i., c. 2, v. 43. "Still glides the river, and shall ever glide." Amen! Amen!
Introduction
REHOBOAM REFUSING THE OLD MEN'S GOOD COUNSEL. (Ch2 10:1-15) Rehoboam went to Shechem--(See on Kg1 12:1). This chapter is, with a few verbal alterations, the same as in 1Ki. 12:1-19.
Verse 3
And they sent--rather, "for they had sent," &c. This is stated as the reason of Jeroboam's return from Egypt.
Verse 7
If thou be kind to this people, and please them, and speak good words to them--In the Book of Kings [Kg1 12:7], the words are, "If thou wilt be a servant unto this people, and wilt serve them." The meaning in both is the same, namely, If thou wilt make some reasonable concessions, redress their grievances, and restore their abridged liberties, thou wilt secure their strong and lasting attachment to thy person and government.
Verse 15
the king hearkened not unto the people, for the cause was of God--Rehoboam, in following an evil counsel, and the Hebrew people, in making a revolutionary movement, each acted as free agents, obeying their own will and passions. But God, who permitted the revolt of the northern tribes, intended it as a punishment of the house of David for Solomon's apostasy. That event demonstrates the immediate superintendence of His providence over the revolutions of kingdoms; and thus it affords an instance, similar to many other striking instances that are found in Scripture, of divine predictions, uttered long before, being accomplished by the operation of human passions, and in the natural course of events. Next: 2 Chronicles Chapter 11
Introduction
INTRODUCTION TO 2 CHRONICLES 10 This chapter is not only in sense the same, but is expressed almost in the selfsame words as First Kings chapter twelve, verses one through nineteen, so there needs not anything to be added to the notes there, which the reader is referred to. See Gill on Kg1 12:1.
Verse 11
See Introduction to Chapter 9 Next: 2 Chronicles Chapter 11
Introduction
IV. The History of the Kingdom of Judah Until Its Fall - 2 Chronicles 10-36. After giving an account of the revolt of the ten tribes of Israel from the divinely chosen royal house of David (2 Chron 10), the author of the Chronicle narrates the history of the kingdom of Judah - to which he confines himself, to the exclusion of the history of the kingdom of the ten tribes - at much greater length than the author of the books of Kings has done. This latter portrays the development of both kingdoms, but treats only very briefly of the history of the kingdom of Judah, especially under its first rulers, and characterizes the attitude of the kings and people of Judah to the kingdom of Israel and to the Lord only in the most general way. The author of the Chronicle, on the other hand, depicts the development of Judah under Rehoboam, Abijah, Asa, and Jehoshaphat much more thoroughly, by communicating a considerable number of events which are omitted in the book of Kings. As we have already proved, the purpose of the chronicler was to show, according to the varying attitude of the kings of the house of David to the Lord and to His law, how, on the one hand, God rewarded the fidelity of the kings and of the people to His covenant with prosperity and blessing, and furnished to the kingdom of Judah, in war with its enemies, power which secured the victory; and how, on the other, He took vengeance for every revolt of the kings and people, and for every fall into idolatry and superstition, by humiliations and awful judgments. And more especially from the times of the godless kings Ahaz and Manasseh does our author do this, pointing out how God suffered the people to fall ever deeper into feebleness, and dependence upon the heathen world powers, until finally, when the efforts of the pious kings Hezekiah and Josiah to bring back the people, sunk as they were in idolatry and moral corruption, to the God of their fathers and to His service failed to bring about any permanent repentance and reformation, He cast forth Judah also from His presence, and gave over Jerusalem and the temple to destruction by the Chaldeans, and caused the inhabitants of Jerusalem and Judah to be led away into exile to Babylon.
Verse 1
This event is narrated in our chapter, except in so far as a few unessential differences in form are concerned, exactly as we have it in 1 Kings 12:1-19; so that we may refer for the exposition of it to the commentary on 1 Kings 12, where we have both treated the contents of this chapter, and have also discussed the deeper and more latent causes of this event, so important in its consequences.
Introduction
This chapter is copied almost verbatim from 1 Kings 12:1-19, where it was opened at large. Solomon's defection from God was not repeated, but the defection of the ten tribes from his family is, in this chapter, where we find, I. How foolish Rehoboam was in his treating with them (Ch2 10:1, Ch2 10:5-14). II. How wicked the people were in complaining of Solomon (Ch2 10:2-4). and forsaking Rehoboam (Ch2 10:16-19). III. How just and righteous God was in all this (Ch2 10:15). His counsel was thereby fulfilled. With him are strength and wisdom; both the deceived and the deceiver (the fool and the knave) are his (Job 12:16), that is, are made use of by him to suit his purposes.
Verse 1
We may observe here, 1. The wisest and best cannot give every body content. Solomon enriched and advanced his kingdom, did all (one would think) that could be done to make then happy and easy; and yet either he was indiscreet in burdening them with the imposition of taxes and services, or at least there was some colour of reason to think him so. No man is perfectly wise. It is probable that it was when Solomon had declined from God and his duty that his wisdom failed him, and God left him to himself to act in this impolitic manner. Even Solomon's treasures were exhausted by his love of women; and probably it was to maintain them, and their pride, luxury, and idolatry, that he burdened his subjects. 2. Turbulent and ungrateful spirits will find fault with the government, and complain of grievances, when they have very little reason to do so. Had they not peace in Solomon's time? They were never plundered by invaders, as formerly, never put in fear by the alarms of war, nor obliged to hazard their lives in the high places of the field. Had they not plenty - meat enough, and money enough? What would they more? O fortunatos nimium, sua si bona norint! - O happy, if they knew their happy state! And yet they complain that Solomon made their yoke grievous. If any complain thus of the yoke of Christ, that they might have a pretence to break his bands in sunder and cast away his cords from them, we are sure that he never gave them any cause at all for the complaint, whatever Solomon did. His yoke is easy, and his burden is light. He never made us serve with an offering, nor wearied us with incense. 3. Many ruin themselves and their interests by trampling upon and provoking their inferiors. Rehoboam thought that because he was king he might assume as much authority as his father had done, might have what he would, and do what he would, and carry all before him. But, though he wore his father's crown, he wanted his father's brains, and ought to have considered that, being quite a different man from what his father was, he ought to take other measures. Such a wise man as Solomon may do as we will, but such a fool as Rehoboam must do as he can. The high-mettled horse may be kicked and spurred by him that has the art of managing him; but, if an unskilful horseman do it, it is at his peril. Rehoboam paid dearly for threatening, and talking big, and thinking to carry matters with a high hand. It was Job's wisdom, as well as his virtue, that he despised not the cause of his man-servant or maid-servant, when they argued with him (Job 31:13), but heard them patiently, considered their reasons, and gave them a soft answer. And a similar tender consideration of those in subjection, and a forwardness to make them easy, will be the comfort and praise of all in authority, in the church, in the state, and in families. 4. Moderate counsels are generally wisest and best. Gentleness will do what violence will not do. Most people love to be accosted mildly. Rehoboam's old experienced counsellors directed him to this method (v. 7): "Be kind to this people, and please them, and speak good words to them, and thou art sure of them for ever." Good words cost nothing but a little self-denial, and yet they purchase good things. 5. God often fulfils the counsels of his own wisdom by infatuating men, and giving them up to the counsels of their own folly. No more needs to be done to ruin men than to leave them to themselves, and their own pride and passion.
Verse 12
We may learn here, 1. That when public affairs are in a ferment violent proceedings do but make bad worse. Rough answers (such as Rehoboam here gave) do but stir up anger and bring oil to the flames. The pilot has need to steer steadily in a storm. Many have been driven to the mischief they did not intend by being too severely dealt with for what they did intend. 2. That, whatever the devices and designs of men are, God is, by all, doing his own work, and fulfilling the word which he has spoken, no iota or tittle of which shall fall to the ground. The cause of the king's obstinacy and thoughtlessness was of God, that he might perform the word which he spoke by Ahijah, Ch2 10:15. This does not at all excuse Rehoboam's folly, nor lessen the guilt of his haughtiness and passion, that God was pleased to serve his own ends by them. 3. That worldly wealth, honour, and dominion, are very uncertain things. Solomon reigned over all Israel, and, one would think, had done enough to secure the monarchy entire to his family for many ages; and yet he is scarcely cold in his grave before ten of the twelve tribes finally revolt from his son. All the good services he had done for Israel were now forgotten: What portion have we in David? Thus is the government of Christ cast off by many, notwithstanding all he has done to bind the children of men for ever to himself; they say, We will not have this man to reign over us. But this rebellion will certainly be their ruin. 4. That God often visits the iniquities of the fathers upon the children. Solomon forsakes God, and therefore not he, but his son after him, is forsaken by the greatest part of his people. Thus God, by making the penal consequences of sin to last long and visibly to continue after the sinner's death, would give an indication of its malignity, and perhaps some intimation of the perpetuity of its punishment. He that sins against God not only wrongs his soul, but perhaps wrongs his seed more than he thinks of. 5. That, when God is fulfilling his threatenings, he will take care of that, at the same time, promises do not fall to the ground. When Solomon's iniquity is remembered, and for it his son loses ten tribes, David's piety is not forgotten, nor the promise made to him; but for the sake of that his grandson had two tribes preserved to him. The failings of the saints shall not frustrate any promise made to Christ their Head. They shall be chastised, but the covenant not broken, Psa 89:31-34.
Verse 1
10:1 Shechem was in the heart of the territory of the northern tribes; the need for Rehoboam to go there for confirmation reflects either weak national unity or the comparative strength and influence of the northern tribes. • Rehoboam reigned from 931 to 913 BC.
Verse 2
10:2 Jeroboam . . . had fled to Egypt to escape from King Solomon: See 1 Kgs 11:26-40. Jeroboam returned from Egypt at the news of Solomon’s death.
Verse 4
10:4 Rehoboam was not powerful enough to enforce taxation over the northern tribes, so they demanded concessions to remain under his rule.
Verse 6
10:6 The older men of Israel were distinguished from officials, nobles, and guardians (Judg 8:14; 1 Kgs 21:8; 2 Kgs 10:5) who had official government roles. These elders traditionally exercised considerable influence in royal decisions. When Ben-hadad, king of Aram, attacked Samaria, the elders of Samaria were decisive in rejecting his harsh terms of surrender (1 Kgs 20:7-9). Earlier, when Absalom revolted against David, the elders of Israel were influential in critical decisions (2 Sam 17:4, 15; 19:11).
Verse 8
10:8 Rehoboam was forty-one years old when he began to reign (12:13), so the young men who had grown up with him were not novices. They might have been royal princes, sons of Solomon’s other wives. It was natural for them to have a role in Rehoboam’s government, as shown by his promotion of his son Abijah (11:22). Referring to these princes as “young” might have been a comment on the value of their advice, because the young were not viewed as being wise (see Job 12:12).
Verse 10
10:10-11 The words of the younger counselors corresponded with Rehoboam’s disposition. They lacked the experience of the elders, but they shared Rehoboam’s inclinations and preferences. They delivered their answer in metaphors and rhetoric appropriate to a royal court.
Verse 16
10:16 The people responded using words that were the converse of a poetic saying the Chronicler had used earlier (1 Chr 12:18); there, the people of the southern tribes of Benjamin and Judah (1 Chr 12:16) showed growing support for David.
Verse 18
10:18 Rehoboam came to Shechem to be anointed king but barely escaped with his life. His poor understanding of the situation was particularly evident when he sent a civilian official, rather than an army commander, to enforce conscription.