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S E C O N D C H R O N I C L E S
CHAP. X.
This chapter is copied almost verbatim from
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,
II. How wicked the people were in complaining of Solomon
(ver. 2-4)
and forsaking Rehoboam,
III. How just and righteous God was in all this,
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 xii. 16),
that is, are made use of by him to suit his purposes.
| Rehoboam Succeeds Solomon. | B. C. 975. |
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1 And Rehoboam went to Shechem: for to Shechem were all Israel
come to make him king.
2 And it came to pass, when Jeroboam the son of Nebat, who
was in Egypt, whither he had fled from the presence of Solomon
the king, heard it, that Jeroboam returned out of Egypt.
3 And they sent and called him. So Jeroboam and all Israel came
and spake to Rehoboam, saying,
4 Thy father made our yoke grievous: now therefore ease thou
somewhat the grievous servitude of thy father, and his heavy yoke
that he put upon us, and we will serve thee.
5 And he said unto them, Come again unto me after three days.
And the people departed.
6 And king Rehoboam took counsel with the old men that had
stood before Solomon his father while he yet lived, saying, What
counsel give ye me to return answer to this people?
7 And they spake unto him, saying, If thou be kind to this
people, and please them, and speak good words to them, they will
be thy servants for ever.
8 But he forsook the counsel which the old men gave him, and
took counsel with the young men that were brought up with him,
that stood before him.
9 And he said unto them, What advice give ye that we may return
answer to this people, which have spoken to me, saying, Ease
somewhat the yoke that thy father did put upon us?
10 And the young men that were brought up with him spake unto
him, saying, Thus shalt thou answer the people that spake unto
thee, saying, Thy father made our yoke heavy, but make thou it
somewhat lighter for us; thus shalt thou say unto them, My little
finger shall be thicker than my father’s loins.
11 For whereas my father put a heavy yoke upon you, I will put
more to your yoke: my father chastised you with whips, but I
will chastise you with scorpions.
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 xxxi. 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.
| Rehoboam’s Folly. | B. C. 975. |
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12 So Jeroboam and all the people came to Rehoboam on the third
day, as the king bade, saying, Come again to me on the third day.
13 And the king answered them roughly; and king Rehoboam
forsook the counsel of the old men,
14 And answered them after the advice of the young men, saying,
My father made your yoke heavy, but I will add thereto: my father
chastised you with whips, but I will chastise you with
scorpions.
15 So the king hearkened not unto the people: for the cause was
of God, that the LORD might perform his word, which he spake by
the hand of Ahijah the Shilonite to Jeroboam the son of Nebat.
16 And when all Israel saw that the king would not hearken
unto them, the people answered the king, saying, What portion
have we in David? and we have none inheritance in the son of
Jesse: every man to your tents, O Israel: and now, David, see
to thine own house. So all Israel went to their tents.
17 But as for the children of Israel that dwelt in the cities
of Judah, Rehoboam reigned over them.
18 Then king Rehoboam sent Hadoram that was over the tribute;
and the children of Israel stoned him with stones, that he died.
But king Rehoboam made speed to get him up to his chariot, to
flee to Jerusalem.
19 And Israel rebelled against the house of David unto this
day.
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,
v. 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,
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