1 Kings 12

Chap. XII. Ver. 1—33. Rehoboam succeeds king Solomon, but ten tribes, as predicted, revolt to Jeroboam.—Immediately on the death of Solomon, Rehoboam succeeded to the throne: in order, however, to his coronation, he went to meet the tribes at Shechem. In the mean time, the disaffected tribes send for Jeroboam from Egypt who immediately returns, and placing himself at their head, they send in proposals to Rehoboam, that if he would abate the rigour of his father’s levies, both of taxes and of personal service, he might rely on their fidelity, but not otherwise. We are told in a preceding chapter, (ix. 19—22.) that Solomon’s immense buildings were all reared by his Canaanites and other bond-slaves: it should seem, however, as his works increased, that he did not entirely confine himself to them: but the “grievous yoke”

here complained of, may refer chiefly to the heavy taxes imposed to defray the expense of building his own palaces, as well as the temple, and to repay king Hiram for the timber and gold which he had sent him; which last he seems to have lavished with great profusion. What is gained without labour is often expended without care. Immediately applied to Rehoboam on receiving this message, his father’s counsellors, whom he had not yet dismissed, were apprized [informed]. These very prudently recommended a conciliatory answer; but this not agreeing probably with his own sentiments, he next consulted the young men about his court, who had been brought up with him, and their advice was directly opposite. Upon Jeroboam and the tribes, or rather the heads of them, returning on the third day, according to appointment, Rehoboam therefore answered roughly—“My father made your yoke heavy, and I will add to your yoke: my father chastised you with whips, but I will chastise you with scorpions,”

these words, (as Bishop Hall remarks,) have stings in them. The event was as predicted, and as might have been expected without an oracle. “To your tents, O Israel!” was the cry; and, “Now see to thine own house, David!” Thus the haughty prophet, who met with an immature death. It must be admitted that he disobeyed the divine injunction; but he was deceived, and that perhaps as many are, for want of due consideration. But what shall we say to the old, the lying prophet? We may learn hence that no external gifts, not even miracle or prophecy, evince the conversion of the heart; “Many will say to me in that day, (saith our Lord,) Have we not prophesied in thy name? and done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”

((Matthew 7:22-23).) One other circumstance we must not pass over, as we fear many, even in the present day, are under the same delusion. When the old prophet saw that his brother prophet had been slain through his deception, his conscience smote him, and he dropt a few hypocritical tears, and cried, “Alas, my brother!” as he buried him. So our Lord remarks of the Pharisees of

Notes on the verses

Chap. XII. Ver. 4. Dried up.—Probably by a stroke of palsy, that deprived him of its use.
Ver. 7. Give thee a reward.—[As great men in the East make no presents to equals or inferiors when visited, Sir John Harding thinks that the king intended by this to treat the prophet as his superior.]—Bagster.
Ver. 17. It was said.—Heb. “The word was.” OPN:
Ver. 20. Word of the Lord.—{“A great clamour,” says Dr. Kennicott, “has been raised against this part of history, on account of God’s denouncing sentence on the true prophet by the mouth of the false prophet; but, if we examine with attention the original words here, they will be found to signify either, he who brought him back, or, whom he had brought back; for the very same words asher heshivo, occur again, ver.

23. where they are now translated, whom he had brought back; and where they cannot be translated otherwise. This being the case, we are at liberty to consider the words of the Lord, as delivered to the true prophet, thus brought back; and then the sentence is pronounced by God Himself, calling to him out of heaven, as in (Genesis 22:11). And that this doom was thus pronounced by God, not by the false prophet, we are assured in verse 26. ‘The Lord hath delivered him unto the lion, according to the word of the Lord, which HE spake unto him.’ Josephus [and also the Arabic] asserts that the sentence was declared by God to the true prophet.”}—Bagster.
    Ver. 28. The lion had not eaten, &c.—{All here was supernatural.

The lion, though he had killed the man, yet contrary to his nature, did not devour him, nor tear the ass, nor meddle with the travellers that passed by, while the ass stood quietly by, not fearing the lion, nor betaking himself to flight; both stood as guardians of the fallen prophet, till this extraordinary intelligence was carried into the city, which rendered the miracle the more illustrious, and plainly showed that this event did not happen by chance. This concatenation of miracles marked the death of the man of God as a Divine rebuke for his disobedience in eating bread at idolatrous Beth-el; and here we see, as in various other cases, that ‘often judgment is at the house of God.’ The true prophet, for suffering himself to be seduced by the old prophet, and for receiving that as a revelation from God which was false to the revelation which himself had received, and which was confirmed by so many miracles, is slain by a lion, and his body deprived of the burial of his fathers. The king and the fallen prophet are both permitted to like [live?] or x
Ver. 32. Cities of Samaria.—As it is certain Samaria was not yet built, either, 1. This name was afterwards inserted by the compiler of the book; Or, 2. It was uttered by the spirit of prophecy; Or, 3. (which seems most probable,) the hill was called by this name before the city was built on it. See note on (1 Kings 16:24).