1 Kings 12

Ver. 1. And Rehoboam went to Shechem:] It is unknown whether Solomon had any other children besides Rehoboam and the two daughters mentioned at chap.

— My little finger &c.] “The easiest impositions that I shall lay upon you, shall be more grievous than the heaviest that you complain of from my father.” Bp. Hall.

Chap. XIII. ver. 1.—there came a man of God] That is, a Prophet; for none are called men of God, but Prophets. Bp. Patrick. Behold the patience and mercy of our long-suffering God! He will not strike even a Jeroboam unwarned. Bp. Hall. — and Jeroboam stood by the altar to burn incense.] Jeroboam having perfected divine worship, and prepared both gods and priests, (see the end of the last chapter,) in the next place, that he might the better teach his false priests the way of their new worship, he begins the service himself, and so countenances by his example what he had enjoined by his command. “Burning of incense” was then part of the ministerial office, as preaching is now amongst us: so that, to represent the nature of Jeroboam’s action, it was as if in a Christian nation the chief governour should authorize and encourage all the scum and refuse of the people to preach, and call them to the ministry by using to preach and invade the ministerial function himself. Dr. South. Not only did Jeroboam ordain base priests out of undue tribes, to offer unto God; but he himself also presumptuously took upon him the execution of those sacred functions; he therefore stood before the altar to burn incense. Bp. Hall.

— upon thee shall he offer the priests &c.] The meaning is, not that he should burn the priests alive, but, as is explained in the execution of this prophecy, that he should slay the priests of the high places, and then burn their bones, as he did the bones of those that had been buried, and thereby defile this altar. See

hold on him.] Jeroboam was not content with his invasion of the ministerial function; but, while he was busy in his work, and a Prophet, immediately sent by God, declared against his idolatry, he endeavours to seize upon and commit him. Thus we have him completing his sin, and persecuting the true Prophets, as well as ordaining false. But it was a natural transition; and no way wonderful to see him, who stood affronting God with false incense in the right hand, persecuting with the left; and abetting the idolatry of one arm with the violence of the other. Dr. South. — saying, Lay hold on him.] So far from repentance was Jeroboam, that his pride and resentment overcame all conviction of conscience, and all fear of God’s judgments. He rather meditates war against Heaven,

1 Kings 12:2

2.—Behold, a child shall be born,—Josiah by name.] This is one of the most remarkable prophecies that we have in Scripture. It foretells an action that exactly came to pass above 340 years afterwards. It describes the circumstances of the action, and specifies the name VOL. I. AND, behold, there came a man of God out of Judah by the word of the LORD unto Beth-el: and Jeroboam stood by the altar || to burn incense.

1 Kings 12:4

4. Thy father made our yoke grievous:] We may gather from 1 Kings iv. 7, &c. that the particular grievances of which the people complained were the tributes exacted by Solomon for his buildings, the expenses of his family, and the maintenance of his chariots and horses; which ought perhaps to have been borne more contentedly by a people enjoying so large a share of peace and plenty, and from a prince who had brought in such vast riches to his subjects. But people are too often more sensible of their pressures than of their enjoyments, and feel the least burdens when they are most at ease. It is observable however, that, among all their complaints, they take no notice of Solomon’s idolatry, or the strange worship which he had introduced, though this, it might be thought, should have been reckoned among the greatest of their grievances. Or, if the complaints of Solomon’s hard usage were indeed well founded, it is probable that he fell into tyrannical behaviour towards his subjects, at the time when he was seduced into avarice and idolatry, and the love of strange women. Bp. Patrick, Stackhouse.

1 Kings 12:6

6.—Intreat now the face of the Lord &c.] A marvellous change! He that just before threatened, now humbly supplicates the Prophet who smote him. Convinced that healing must come from that hand which gave the wound, he knew it was in vain to have recourse now to his idols. Bp. Patrick. This wicked prince is compelled to own the power of God, and to sue for His mercy; yet too proud to give glory to either. He feels the stroke of God’s justice, yet will not submit; he receives the favour he petitioned for, yet will not be thankful. Wogan. —And the man of God besought the Lord.] In the Prophet’s ready intercession for Jeroboam, we see the benign temper and spirit of a true “man of God;” and how very different it is from that of the wicked, or the men of the world. A good man is kinder to his enemy, than bad men are to their friends. He prays for his persecutor, and intreats for the hand that was stretched out for his ruin. In a word, a good man is like his Master; merciful as He is merciful: he hates no enemies but those of his soul; he fears no power but that of God. He pities, rather than resents, the ill usage of man; and sees no danger while God is on his side. Wogan. It well becomes the Prophets of God to be merciful. This Prophet does not upbraid Jeroboam, but immediately sues for his cure: and, that God might abundantly magnify both His power and mercy, he is heard and answered with success. We do not savour of heaven, if we have not learned to return good for evil. Bp. Hall.

1 Kings 12:7

7.—Come home with me, and refresh thyself.] Though a cure had been wrought on the body of Jeroboam, his mind remained insensible to those feelings which ought to have been excited by this event. Instead of promising reformation in his conduct, he only invited the Prophet to a banquet and a present. Pyle. However un-

1 Kings 12:9

9.—nor turn again by the same way] The reason is obvious why this Prophet was forbidden to eat or drink with the people of Beth-el, because he was to have no familiarity with idolaters; but why he should not “return by the same way” is not quite so evident. Perhaps God gave this injunction to the Prophet for the purpose of concealment, lest Jeroboam, intending to do him some mischief for his severe denunciations against his altar and method of worship, might send men after him to bring him back. Stackhouse. Or else, because, as the way by which he came to Beth-el was polluted with objects of idolatry, God marked His abhorrence of these idolatries by forbidding His Prophet to retrace his steps in the same way. Pole’s Syn. Crit.

1 Kings 12:10

10. — the young men that were grown up with him] Though they are called “young men,” they were pro-

Before CHRIST about 975. Rehoboam consulteth with the young men. I. KINGS. Ten tribes revolt.

this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it lighter unto us; thus shalt thou say unto them, My little finger shall be thicker than my father’s loins.

1 Kings 12:11

11. — with scorpions.] That is, with briers tied to whips, or with whips full of iron rowels in them, to prick and tear the flesh. It is a figure to denote the extremest punishment and oppression. Pyle.

11.—an old prophet in Beth-el:] Probably one who for many years had been a Prophet before this apostasy, a worshipper of the true God, though dwelling among this idolatrous people. He was originally of Samaria, as we learn from 2 Kings xxiii. 18, but removed to Beth-el, it is probable, since this revolution, that he might see what Jeroboam designed. Bp. Patrick. It is somewhat obscure, whether this old Prophet of Beth-el was a true or a false prophet, a good one or a bad one. If a true Prophet, why did he lie to him? ver. 18. If a false one, how could he foretell him of his end? He was probably a true Prophet, and the other good man knew that he was a true Prophet; and the lie which he told was not perhaps with the intention of doing him an injury, but an officious lie, to persuade him to go home with him. He desires to have the company of this good man; and, seeing no arguments will persuade him, invents a falsehood of an angel having spoken to him, and commanded him to bring him back; and so the poor man is deceived and undone. Dr. Lightfoot. Doubtless he was a Prophet of God, but corrupt; he held the truth, but in unrighteousness; had knowledge, but without zeal. The spirit of prophecy does not necessarily imply sanctity. Wogan. It does not follow, that, because he was honoured with the gift of prophecy, he became from thenceforward incapable of sinning. God bestows His gifts for publick use, and does not always approve of what men so gifted may do. Dr. Waterland. Before CHRIST 975.

1 Kings 12:15

15. — for the cause was from the Lord.] It was thus that Providence permitted the passionate and corrupt temper of this prince to produce that fatal distraction in the nation, whereby was completed the threatening made against Solomon, and the prediction to Jeroboam, chap. xi. Pyle. The tribe of Ephraim, to which Jeroboam belonged, had all along envied Judah her precedence; and God now made them the instruments of correction to both. For “the cause was from the Lord” to fulfil His threat to Solomon, and His promise to Jeroboam. Such are the incidental traits that distinguish sacred history from profane. In the latter, revolutions of states are usually attributed to human sagacity and secondary causes; in the former, they are uniformly attributed to the Supreme Governour of the universe, guiding and directing the operations of all inferior agents, according to His sole will and pleasure. Dr. Hales.

1 Kings 12:16

16. — neither have we inheritance in the son of Jesse.] They hereby renounce all subjection to the posterity of David, whom, by way of contempt, they call the son of Jesse, referring to the meanness of his origin. Dr. Wells.

1 Kings 12:18

18. — sent Adoram, who was over the tribute.] It was certainly an act of imprudence to send any one to treat with persons so highly exasperated; but to send one who was already obnoxious, as having the

1 Kings 12:19

19. So Israel rebelled against the house of David] The separation of the ten tribes from the house of David, and their establishment in a separate kingdom under Jeroboam, is an event which, at first view, may appear to indicate a total contempt of the Mosaick law, since it was attended with a deplorable schism and idolatrous corruption in the Jewish church—a corruption, which, as it was supported by worldly policy in the monarchs, and by the propensity to self-indulgence and idolatry in the mass of the people, was unhappily permanent; for every king of Israel, however praiseworthy in other respects, adhered to “the sin of Jeroboam, who made Israel to sin.” A close attention, however, to the circumstances of this event will shew, that it is perfectly consistent with the reality of that Divine superintendence, which directed the Jewish dispensation. The origin of this separation is declared to have been a Divine judgment on the house of David, in consequence of the idolatrous worship introduced by the foreign wives of Solomon, and criminally permitted or partaken of by that prince. Had this offence remained unpunished, so contagious an example would have probably infected the whole mass of the people, who would thus have irretrievably sunk into idolatry and vice: and does it not appear probable, that, so long as the whole nation continued united under one sovereign, this danger might frequently recur? Does not this division of the people, under two monarchs, appear, even to our shortsighted views, not only a just punishment for the crimes of Solomon, but the most probable method of preventing that universal apostasy, caused by similar misconduct in future, which might have entirely defeated the design of the Jewish dispensation? Thus we must consider this revolution in its first origin as a provi-

Rehoboam, raising an army, is forbidden by Shemaiah. Before CHRIST 975. e Chap. 11. 18. f 2 Chron. 11. 2.

all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah * only.

1 Kings 12:22

22. — Shemaiah the man of God.] This Prophet was very well known in the reign of Rehoboam. He is supposed to have written the annals of that prince. What

1 Kings 12:24

24. — for this thing is from me.] “I have ordered and contrived this matter for the just punishment of thy father’s defection from Me.” Bp. Hall.

1 Kings 12:25

25. — built Shechem &c.] He enlarged and beautified both Shechem and Penuel for his own residence, either out of love for variety and grandeur, the very fault upon which he was wont to raise his insinuations against his master Solomon; or else to the end that, by fortifying these two places, one in the east, and the other in the west part of his dominions, he might keep his subjects in better awe and dominion. Pyle.

1 Kings 12:26

26. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: &c.] Jeroboam, from the name of a person become the character of impiety, is reported to posterity eminent, or rather infamous, for two things: usurpation of government, and innovation of religion. It is confessed, the former is expressly said to have been from God: but since God may turn to His purposes actions which He does not approve, the design of the first cause does not excuse the malignity of the second. However, from his attempts upon the civil power, Jeroboam proceeds to innovate in God’s worship; and, from the subjection of men’s bodies and estates, to enslave their consciences, as knowing that true religion is no friend to an unjust title. Foolishly thinking policy the best piety, he thus argues: “If this people go up to do sacrifice” &c. see ver. 27. As if he should have said, The true worship of God, and the conversation of those who use it, dispose men to a considerate lawful subjection; and, therefore, I must take another course: my practice must not be better than my title; what was won by force must be continued by delusion. Thus sin is usually seconded with sin, and a man seldom commits one sin to please himself, but he commits another to defend himself. Dr. Soark.

1 Kings 12:27

27. If this people go up to do sacrifice &c.] Jeroboam easily foresaw, that, when the people should go up to

Before CHRIST 975. Jeroboam setteth up the two golden calves.

1 Kings 12:28

28.—made two calves of gold.] It is not improbable, as some learned men have conjectured, that Jeroboam made two calves for idolatrous worship, in imitation of the Egyptians, amongst whom he had lived, who had two oxen, the objects of their idolatry: one called Apis at Memphis, the metropolis of Upper Egypt; the other called Mnevis, at Hierapolis, which was the chief city of Lower Egypt. Bp. Patrick. Jeroboam being born an Israelite, and bred in the court of a Solomon, could not but know the express charge of God against the making of images, and the erection of any rival altars to that of Jerusalem; yet now he sets up images and altars when he sees that both these will avail to advance his ambitious project. Wicked men hesitate not to make bold with God in cases of their own advantage; if the laws of their Maker lie in the way of their profit or promotion, they spurn them away, and tread upon them at pleasure. Bp. Hall.

Jeroboam, by a wicked policy, in order to prevent the reunion of the ten tribes to Judah, 1st, detached them from the national worship prescribed by the law of Moses, saying to the people, “It is too much for you, &c. behold thy gods, O Israel, which brought thee up out of the land of Egypt,” repeating the proclamation of Aaron, Exod. xxxii. 4. 2d, Rejecting those priests and Levites who refused to conform to his idolatrous worship, he appointed “the lowest of the people,” who had neither learning nor religion, to be priests of the high places which he had made. 3d, He changed the feast of tabernacles from the seventh month, as prescribed by the law of Moses, to the eighth month, (ver. 32,) “even in the month which he had devised with his own heart.” And, 4th, On this festival he acted as high priest himself, ver. 33. Dr. Hales. This piece of false policy proved the ruin of Jeroboam and of his family, which, had he trusted in God and not in his own wisdom, would have been established in the kingdom. Bp. Wilson.

— behold thy gods, O Israel, &c.] As if he had said, “God is every where in His essence, and cannot be included in any place; He dwells among you here, as well as at Jerusalem; and, if you require any symbols of His presence, behold here they are in these calves, which I have set up.” For they could not be so stupid as to believe that the idols, taken just before out of the furnace, had been their deliverers so many ages ago. It is evident that the worship of these calves was not looked upon by the sacred writers, and by the Prophets, as an absolute heathen idolatry, but only as a separation, which

1 Kings 12:29

29 And he set the one — in Dan.] He set them up at Dan and Beth-el, the former as being in the north part, the latter in the south part, of the kingdom of Israel.

1 Kings 12:31

31.—and made priests of the lowest of the people,] The Hebrew words properly signify “out of all the people,” and not “the lowest of the people:” the meaning therefore seems to be, not that Jeroboam employed the refuse of the people only, but that he employed any persons whatever to officiate as priests, though they were not of the tribe of Levi, and though they had no qualifications to recommend them. Bp. Patrick.

Jeroboam having procured his people gods, the next thing was to provide priests. Hereupon, after having set up the calves, he admits the meanest and lowest of the people to minister in that service. Thus did he take the surest means to ruin the civil power, by destroying the worship of God in the right exercise of religion;

Jeroboam offereth incense. The birth of Josiah foretold. Before CHRIST 975. Or, went up to the altar, &c. Or, to sacrifice. Or, went up to the altar, &c. burn incense. day of the month, like unto the feast that is in Judah, and he || offered upon the altar. So did he in Beth-el, had made: and he placed in Beth-el the priests of the high places which he had made.