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hand against the king: Solomon built Millo," and *repaired the breaches of the city of David his father.

28 And the man Jeroboam was a mighty man of valour and Solomon seeing the young man that he was industrious, he made him ruler over all the Icharge of the house of Joseph.

29 And it came to pass at that time, when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment: and they two were alone in the field:

30 And Ahijah caught the new garment that was on him, and rent it in twelve pieces.

31 And he said to Jeroboam, Take thee ten pieces; for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee;

32 But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel: 33 Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon; and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father.

a c. 9. 24. • closed. t did work. burden. b c. 14. 2. e1 Sam. 15. 27. d ver. 11-13. e ver. 5-7. Jer. 2. 13. Hos. 4. 17. ƒ Ps. 103. 10. gls. 55. 3. A Ex. 20. 5, 6.

I. Of his extraction; (v. 26,) he was of the tribe of Ephraim, the next in honour to Judah; his mother was a widow, to whom Providence had made up the loss of a husband in a son that was active and ingenious, and (we may suppose) a great support and comfort to her.

II. Of his elevation. It was Solomon's wisdom, when he had work to do, to employ proper persons in it; he observed Jeroboam to be a very industrious young man, one that minded his business, took a pleasure in it, and did it with all his might, and therefore he gradually advanced him, till, at length, he made him receiver-general for the two tribes of Ephraim and Manasseh, or perhaps put him into an office equivalent to that of lordlieutenant of those two counties, for he was ruler of the burden, or tribute, that is, either of the taxes, or of the militia, of the house of Joseph. Note, Industry is the way to preferment; Seest thou a man diligent in his business, that will take care and pains, to go through with it? He shall stand before kings, and not always be on the level with mean men. Observe a difference between David and both his predecessor and his successor; when Saul saw a valiant man, he took him to himself, (1 Sam. 14. 52;) when Solomon saw an industrious man, he preferred him; but David's eyes were upon the faithful in the land, that they might dwell with him: if he saw a godly man, he preferred him, for he was a man after God's own heart, whose countenance beholds the upright.

III. Of his designation to the government of the ten tribes, after the death of Solomon. Some think he was himself plotting against Solomon, and contriving to rise to the throne, that he was turbulent and aspiring. The Jews say that when he was employed by Solomon in building Millo, he took opportunities of reflecting upon Solomon as oppressive to his people, and suggesting that which would alienate them from his government; it is not indeed probable that he should say much to that purport, for Solomon would have got notice of it, and it would have hindered his preferment; but it is plainly intimated that he had it in his thoughts, for the prophet tells him, (v. 37,) Thou shalt reign according to all that thy soul desireth: but this was the cause, or, rather, this was the story, of his lifting up his hand against the king; he made him ruler over the tribes of Joseph, and as he was going to take possession of his government, he was told by a prophet, in God's name, that he should be king, which imboldened him to aim high, and, in some instances, to oppose the king, and give him vexation.

1. The prophet, by whom this message was sent, was, Ahijah of Shiloh; we shall read of him again, ch. 14. 2. It seems, Shiloh was not so perfectly forsaken and forgotten of God, but that, in remembrance of the former days, it was blessed with a prophet; he delivered himself to Jeroboam in the way, his servants being, probably, ordered to retire, as in a like case, (1 Sam. 9. 27,) when Samuel delivered his message to Saul; God's word was not the less sacred and sure, for being delivered to him thus obscurely, under a hedge, it may be.

2. The sign by which it was represented to him, was, the rending of a garment into twelve pieces, and giving him ten, v. 30. It is not certain whether the garment was Jeroboam's, as it is commonly taken for granted, or Ahijah's, which is more probable; he (that is, the prophet) clad himself with a new garment, on purpose that he might with it give him a sign. The rending of the kingdom from Saul was signified by the rending of Samuel's mantle, not Saul's, 1 Sam. 15. 27, 28. And it was more significant, to give him ten pieces of that which was not

34 Howbeit I will not take the whole kingdom out of his hand but I will make him prince all the days of his life, for David my servant's sake, whom I chose, because he kept my commandments and my statutes; 35 But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes.

36 And unto his son will I give 'one tribe, that David my servant may have a slight alway before me in Jerusalem, the city which I have chosen me to put my name there.

37 And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.

38 And it shall be, if 'thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and "build thee a sure house, as I built for David, and will give Israel unto thee.

39 And I will for this afflict the seed of David, but not for ever.

40 Solomon sought therefore to kill Jeroboam: and Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.

i c. 12. 17. kc. 15. 4. 2 Kings 8. 19. Ps. 132. 17. § lamp, or, candle. lc.9. 4, 5. m Josh. 1.5. n 2 Sam. 7. 11, 27. o Ps. 89. 30-34. Lam. 3. 31, 32. p Prov. 19. 21.

his own before, than of that which was; the prophets, both true and false, used such signs, even in the New Testament, as Agabus, Acts 21. 11.

3. The message itself, which is very particular.

(1.) He assures him that he should be king over ten of the twelve tribes of Israel, v. 31. The meanness of his extraction and employment should be no hinderance to his advancement, when the God of Israel says, (by whom kings reign,) I will give ten tribes unto thee.

(2.) He tells them the reason; not for his good character or deserts, but for the chastising of Solomon's apostacy, because he, and his family, and many of his people with him, have forsaken me, and worshipped other gods, v. 33. It was because they had done ill, not because he was likely to do much better; thus Israel must know, that it is not for their righteousness that they are made masters of Canaan, but for the wickedness of the Canaanites, Deut. 9. 4. Jeroboam did not deserve so good a post, but Israel deserved so bad a prince. In telling him that the reason why he rent the kingdom from the house of Solomon, was, because they had forsaken God, he warns him to take heed of sinning away his preferment, in like manner.

(3.) He limits his expectations to the ten tribes only, and to them, in reversion, after the death of Solomon; lest he should aim at the whole, and give immediate disturbance to Solomon's government. He is here told, [1.] That two tribes (called here one tribe, because little Benjamin was, in a manner, lost in the thousands of Judah) should remain sure to the house of David, and he must never make any attempt upon them; He shall have one tribe, (v. 32, and again, v. 36,) that David may have a lamp, that is, a shining name and memory, (Ps. 132. 17,) and his family, as a royal family, may not be extinct. He must not think that David was rejected, as Saul was; no, God would not take his loving kindness from him, as he did from Saul. The house of David must be supported and kept in reputation for all this, because out of it the Messiah must arise. Destroy it not, for that Blessing is in it. [2.] That Solomon must keep possession during his life, v. 34, 35. Jeroboam therefore must not offer to dethrone him, but wait with patience till his day shall come to fall. Solomon shall be prince, all the days of his life, not for his own sake, (he had forfeited his crown to the justice of God,) but for David my servant's sake, because he kept my commandments. Children that do not tread in their parents' steps, yet often fare the better in this world for their good parents' piety.

(4.) He is given to understand that he will be upon his good behaviour. The grant of the crown must run quam diu se bene gesserit during good behaviour. If thou wilt do what is right in my sight, I will build thee a sure house, and not otherwise, (v. 38,) intimating, that if he forsook God, even his advancement to the throne would, in time, lay his family in the dust; whereas the seed of David, though afflicted, should not be afflicted for ever, (v. 39,) but should flourish again, as it did in many of the illustrious kings of Judah, who reigned in glory, when Jeroboam's family was extirpated.

IV. Jeroboam's flight into Egypt, hereupon, v. 40. Some way or other, Solomon came to know of all this; probably, from Jeroboam's own talk of it; he could not conceal it, as Saul did, nor keep his own counsel; if he had, he might have stayed in his own country, and been preparing there for his future advancement; but letting it be known, 1. Solomon foolishly sought to kill his successor. Had not he taught others, that

41 And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the Acts of Solomon?

42 And the time that Solomon reigned in Jerusalem, over all Israel, was forty years.

43 And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead.

CHAPTER XII.

and all the congregation of Israel came and spake unto Rehoboam, saying,

4 Thy father made our yoke grievous: now, therefore, make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.

5 And he said unto them, Depart yet for three days, then come again to me. And the people departed.

6 And king Rehoboam consulted with the old "men that stood before Solomon his father while he was long in coming to it, but it soou declined, and began to sink and wither in yet lived, and said, How do ye advise, that I may

The glory of the kingdom of Israel was in its height and perfection, in Solomon; it

the very next reign, as we find in this chapter, where we have the kingdom dívided, and thereby weakened, and made little, in comparison with what it had been. Here is, I. Rehoboam's accession to the throne, and Jeroboam's return out of Egypt, v. 1, 2. II. The people's petition to Rehoboam for the redress of to that petition, v. 3-15. III. The revolt of the ten tribes, thereupon, and their setting up of Jeroboam, v. 16-20. IV. Rehoboam's attempt to reduce them,

grievances, and the rough answer he gave, by the advice of his young counsellors,

and the prohibition God gave to that attempt, v. 21-21. V. Jeroboam's esta

blishment of his government upon idolatry, v. 25-33. Thus did Judah become weak, being deserted by their brethren; and Israel, by deserting the house of the Lord.

AND Rehoboam went to Shechem; for all s ND Rehoboam went to Shechem; for all Israel

2 And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it, (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt,)

3 That they sent and called him. And Jeroboam

92 Chr. 9. 29-31. words, or, things. † days. I called Roboam. Matt. 1. 7. a 2 Chr. 10. 1, &c.

whatever devices are in men's hearts, the counsel of the Lord, that shall stand? And yet does he himself think to defeat that counsel? 2. Jeroboam prudently withdrew into Egypt; though God's promise would have secured him any where, yet he would use means for his own preservation, and was content to live in exile and obscurity for a while, being sure of a kingdom at last. And shall not we be so, who have a better kingdom in reserve?

V. 41-43. We have here the conclusion of Solomon's story, and in it, 1. Reference is had to another history then extant, but (not being divinely inspired) since lost, the book of the Acts of Solomon, v. 41. Probably, this book was written by a chronologer or historiographer, whom he employed to write his annals, out of which the sacred writer extracted what God saw fit to transmit to the church. 2. A summary of the years of his reign; (v. 42,) He reigned in Jerusalem, (not as his father, part of his time in Hebron, and part in Jerusalem,) over all Israel, (not as his son, and his father in the beginning of his time, over Judah only,) forty years. His reign was as long as his father's, but not his life. Sin shortened his days. 3. His death and burial, and successor, v. 43. (1.) He followed his fathers to the grave; slept with them, and was buried in David's burying-place, with honour, no doubt. (2.) His son followed him in the throne. Thus the graves are filling with the generations that go off, and houses are filling with those that are growing up. As the grave cries, "Give, give," so land is

never lost for want of an heir.

NOTES TO CHAPTER XII.

V. 1-15. Solomon had 1000 wives and concubines, yet we read but of one son he had to bear up his name, and he a fool. It is said, (Hos. 4. 10,) They shall commit whoredom and shall not increase. Sin is a bad way of building up a family. Rehoboam was the son of the wisest of men, yet did not inherit his father's wisdom, and then it stood him in little stead to inherit his father's throne. Neither wisdom nor grace runs in the blood. Solomon came to the crown very young, yet he was then a wise man: Rehoboam at forty years old, when men will be wise, if ever they will, yet he was then foolish. Wisdom does not go by age, nor is it the multitude of years, or the advantage of education, that reaches it. Solomon's court was a mart of wisdom, and the rendezvous of learned men, and Rehoboam the darling of the court; and yet all was not sufficient to make him a wise man: the race is not to the swift, nor the battle to the strong. No dispute is made of Rehoboam's succession; upon the death of his father, he was immediately proclaimed. But,

I. The people desire a treaty with him at Shechem, and he condescends to meet them there. 1. Their pretence was, to make him king, but the design was, to unmake him. They would give him a public inauguration, in another place than the city of David, that he might not seem to be king of Judah only. They have ten parts in him, and will have him among themselves, for once, that they might recognize his title. 2. The place was ominous; at Shechem, where Abimelech set up himself, Judg. 9. Yet it had been famous for the convention of the states there, Josh. 24. 1. Rehoboam, we may suppose, knew of the threatening, that the kingdom should be rent from him, and hoped, by going to Shechem, and treating there with the ten tribes, to prevent it; yet it proves the most impolitic thing he could do, and hastens the rupture.

II. The representatives of the tribes address him, praying to be eased of the taxes they were burdened with. The meeting being appointed, they sent for Jeroboam out of Egypt to come

answer this people?

7 And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever.

8 But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, and which stood before him.

9 And he said unto them, What counsel give ye, that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter?

10 And the young men that were grown up

h c. 11. 26, 40. c 1 Sam. 8. 11-18. c. 4. 7. 9. 15. d Job 12. 12. e Mark 10. 43, 44. f Prov. 15. 1.

and be their speaker: which they needed not to have done, he knew what God had designed him for, and would have come, though he had not been sent for, for now was his time to expect the possession of the promised crown. In their address, 1. They complain of the last reign; Thy father made our yoke grievous, v. 4. They complain not of his father's idolatry, and revolt from God; that which was the greatest grievance of all, was none to them; so careless and indifferent were they in the matters of religion, as if God or Moloch were all one, so they might but live at ease, and pay no taxes. Yet the complaint was groundless and unjust. Never did people live more at ease than they did, or in greater plenty. Did they pay taxes? It was to advance the strength and magnificence of their kingdom. If Solomon's buildings cost them money, they cost them no blood, as war would do. Were many servile hands employed about them? They were not the hands of the Israelites. Were the taxes a burden? How could that be, when Solomon imported bullion in such plenty, that silver was, in a manner, as common as the stones? So that they did but render to Solomon the things that were Solomon's. Nay, suppose there was some hardship put upon them, were they not told before, that this would be the manner of the king, and yet they would have one. The best government cannot secure itself from reproach and censure, no not Solomon's. Factious spirits will never want something to complain of. I know nothing in Solomon's administration, that could make the people's yoke grievous, unless, perhaps, the women, whom in his latter days he doted on, were connived at in oppressing them. 2. They demanded relief from him, and, on that condition, will continue in their allegiance to the house of David. They asked not to be wholly free from paying taxes, but to have the burden made lighter; that was all their care, to save their money, whether their religion was supported, and the government protected, or no. All seek their

own.

III. Rehoboam consulted with those about him, concerning the answer he should give to this address. It was prudent to take advice, especially having so weak a head of his own; yet, upon this occasion, it was impolitic to take time himself to consider, for thereby he gave time to the disaffected people to ripen things for a revolt; and his deliberating, in so plain a case, would be improved as an indication of the little concern he had for the people's ease. They saw what they must expect, and prepared accordingly. Now,

1. The grave experienced men of his council advised him, by all means, to give the petitioners a kind answer, to promise them fair, and, this day, this critical day, to serve them, that is, to tell them that he was their servant, and that he would redress all their grievances, and make it his business to please them, and make them easy. "Deny thyself" (say they) "so far as to do this, for this once, and they will be thy servants for ever. When the present heat is allayed with a soft answer, and the assembly dismissed, their cooler thoughts will reconcile and fix them to Solomon's family still." Note, The way to rule, is to serve; to do good, and stoop to do it; to become all things to all men, and so win their hearts. Those in power, really sit highest, and easiest, and safest, that do so.

2. The young men of his council were hot and haughty, and they advised him to return a severe and threatening answer to the people's demands. It was an instance of Rehoboam's weakness, (1.) That he did not prefer aged counsellors, but had a better opinion of the young men that had grown up with him, and with whom he was familiar, v. 8. Days should speak. It was a folly for him to think that because they had been his agreeable companions in the sports and pleasures of his youth,

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

11 And now, whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions.

12 So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying, Come to me again the third day.

13 And the king answered the people *roughly, hand forsook the old men's counsel that they gave him; 14 And spake to them after the counsel of the young men, saying, My father made your yoke heavy, and I will add to your yoke: my father also chastised you with whips, but I will chastise you with scorpions.

15 Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake

g Ez. 2. 6. • hardly. A Prov. 10. 11, 32. Ec. 10. 12. Jam. 3. 17. í Prov, 13. 20. k 2 Chr. 22. 4, 5. Judg. 14. 4. ver. 24. 2 Chr. 22. 7. 25. 20. Am. 3. 6.

they were therefore fit to have the management of the affairs of his kingdom. Great wits have not always the most wisdom; nor are those to be relied on as our best friends, that know how to make us merry, for that will not make us happy. It is of great consequence to young people that are setting out in the world, to have suitable persons to associate with, accommodate themselves to, and depend upon for advice. If they reckon those that feed their pride, gratify their vanity, and further them in their pleasures, their best friends, they are already marked for ruin. (2.) That he did not affect moderate counsels, but was pleased with those that put him upon harsh and rigorous methods, and advised him to double the taxes, whether there was occasion for it or no, and to tell them, in plain terms, that he would do so, v. 10, 11. They thought the old men expressed themselves but dully, v. 7. They affect to be witty in their advice, and value themselves on that. The old men did not undertake to put words into Rehoboam's mouth, only counselled him to speak good words: but the young men will furnish him with very pointed and pert similitudes; My little finger shall be thicker than my father's loins, &c. That is not always the best sense that is best worded.

He

IV. He answered the people according to the counsel of the young men, v. 14, 15. 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. Note, Many ruin themselves by consulting their humour more than their interest. See, 1. How Rehoboam was infatuated in his counsels. could not have acted more foolishly and impolitically. (1.) He owned their reflections upon his father's government to be true, My father made your yoke heavy: and therein was unjust to his father's memory which he might easily have vindicated from the imputation. (2.) He fancied himself better able to manage them, and impose upon them, than his father was; not considering that he was vastly inferior to him in capacity. Could he think to support the blemishes of his father's reign, who could never pretend to come near the glories of it? (3.) He threatened not only to squeeze them by taxes, but to chastise them by cruel laws, and severe executions of them; which should not be as whips only, but as scorpions, whips with rowels in them, that will fetch blood at every lash. In short, he would use them as brute beasts, load them, and beat them, at his pleasure; not caring whether they loved him or no, he would make them fear him. (4.) He gave this provocation to a people that by long ease and prosperity were made wealthy, and strong, and proud, and would not be trampled upon, as a poor coward dispirited people may; that were now disposed to revolt, and had one ready to head them. Never, surely, was man so blinded by pride, and affectation of arbitrary power, than which nothing is more fatal.

2. How God's counsels were hereby fulfilled. It was from the Lord, v. 15. He left Rehoboam to his own folly, and hid from his eyes the things which belonged to his peace, that the kingdom might be rent from him. Note, God 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.

V. 16-24. We have here the rending of the kingdom of the ten tribes from the house of David; to effect which,

I. The people were bold and resolute in their revolt. They highly resented the provocation that Rehoboam had given them, were incensed at his menaces, concluded that that government would, in the progress of it, be intolerably grievous, which, in the beginning of it, was so very haughty; and therefore immediately came to this resolve, one and all, What portion have we in David? v. 16. They speak here very unbecomingly of David, that great benefactor of their nation, calling him the son

|

by Ahijah the Shilonite unto Jeroboam the son of Nebat.

16 So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What "portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: Now see to thine own house, David. So Israel departed unto their tents.

17 But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.

18 Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died: therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.

19 So Israel rebelled against the house of David unto this day.

20 And it came to pass, when 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.

m c. 11. 11, 31. n 2 Sam. W. 1. ened himself. 2 Kings 17. 21.

o c. 11. 13, 36, p c. 4. 6. 5, 14. ↑ strengthor, fell away. Hos. 11. 12.

of Jesse, no greater a man than his neighbours. How soon are good men, and their good services to the public, forgotten! The rashness of their resolution was also much to be blamed; in time, and with prudent management, they might have settled the original contract with Rehoboam, to mutual satisfaction. Had they inquired who gave Rehoboam this advice, and taken a course to remove those evil counsellors from about him, the rupture might have been prevented: otherwise, their jealousy for their liberty and property well became that free people, Israel is not a servant, is not a homeborn slave; why should he be spoiled? Jer. 2. 14. They are willing to be ruled, but not to be ridden; protection draws allegiance, but destruction cannot. No marvel that Israel falls away from the house of David, (v. 19,) if the house of David fall away from the great ends of their advancement, which was to be ministers of God to them for good. But thus to rebel against the seed of David, whom God had advanced to the kingdom, (entailing it on his seed,) and to set up another king, in opposition to that family, was a great sin; see 2 Chr. 13. 5-8. To this God refers, Hos. 8. 4, They have set up kings, but not by me. And it is here mentioned, to the praise of the tribe of Judah, that they followed the house of David, (v. 17, 20,) and, for aught that appears, they found Rehoboam better than his word, nor did he rule with the rigour which, at first, he threatened.

II. Rehoboam was imprudent in the further management of this affair, and more and more infatuated. Having foolishly thrown himself into a quicksand, he sunk the further in, with plunging to get out, 1. He was very unadvised, in sending Adoram, who was over the tribute, to treat with them, v. 18. The tribute was the thing, and, for the sake of that, Adoram was the person, they most complained of; the very sight of him, whose name was odious among them, exasperated them, and made them outrageous. He was one whom they could not so much as give a patient hearing to, but stoned him to death in a popular tumult. Rehoboam was now as unhappy in the choice of his ambassador, as before of his counsellors. 2. Some think he was also unadvised, in quitting his ground, and making so much haste to Jerusalem, for thereby he deserted his friends, and gave advantage to his enemies, who had gone to their tents indeed, (v. 16,) in disgust, but did not offer to make Jeroboam king, till Rehoboam was gone, v. 20. See how soon this foolish prince went from one extreme to the other. He hectored and talked big, when he thought all was his own, but sunk and looked very mean, when he saw himself in danger. It is common for those that are most haughty in their prosperity, to be most abject in adversity.

III. God forbade his attempt to recover what he had lost by the sword. What was done, was of God, who would not suffer, 1. That it should be undone again, as it would be, if Rehoboam got the better, and reduced the ten tribes. Nor, 2. That more should be done to the prejudice of the house of David, as would be, if Jeroboam should get the better, and conquer the two tribes. The thing must rest as it is, and therefore God forbids the battle.

(1.) It was brave in Rehoboam, to design the reducing of the revolters by force. His courage came to him, when he was come to Jerusalem, v. 21. There he thought himself among his fast friends, who generously adhered to him, and appeared for him. Judah and Benjamin (who feared the Lord and the king, and meddled not with them that were given to change) presently raised an army of 180,000 men, for the recovery of their king's right to the ten tribes, and were resolved to stand by him (as we say) with their lives and fortunes; having either not such cause, or rather not such a disposition, to complain as the rest had.

(2.) It was more brave in Rehoboam, to desist, when God, by a prophet, ordered him to lay down his arms. He would not lose a kingdom tamely, for then he had been unworthy tho

.

26 And Jeroboam said in his heart, Now shall the kingdom return to the house of David:

21 And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon. 22 But the word of God came unto Shemaiah theme, and go again to Rehoboam king of Judah. man of God, saying,

27 If this people go up to do sacrifice in the house of the LORD at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill

23 Speak unto Rehoboam the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying, 24 Thus saith the LORD, Ye shall not go up nor fight against your brethren the children of Israel: return every man to his house; for 'this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD.

25 Then Jeroboam built Shechem" in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel."

#2 Chr. 11. 1. &c. ver. 15.

Judg. 9, 45. Judg. 8. 17. 2 Kings 10. 29. 17. 16. y Ex. 32. 4, 8.

Deut. 12. 5, 14.

title of a prince; and yet he would not contend for it, in opposition to God, for then he had been unworthy the title of an Israelite. To proceed in this war, would be not only to fight against their brethren, (v. 24,) whom they ought to love, but to fight against their God, whom they ought to submit to: This thing is from me. These two considerations should reconcile us to our losses and troubles, that God is the Author of them, and our brethren are the instruments of them; let us not therefore meditate revenge. Rehoboam, and his people, hearkened to the word of the Lord, disbanded the army, and acquiesced. Though, in human probability, they had a fair prospect of success; for their army was numerous and resolute, Jeroboam's party weak and unsettled: though it would turn to their reproach among their neighbours, to lose so much of their strength, and never have one push for it, to make a flourish, and do nothing; yet, [1.] They regarded the command of God, though sent by a poor prophet. When we know God's mind, we must submit to it, how much soever it crosses our own mind. [2.] They consulted their own interest; concluding that though they had all the advantages, even that of right, on their side, yet they could not prosper, if they fought in disobedience to God: it was better to sit still, than to rise up and fall. In the next reign, God allowed them to fight, and gave them victory, (2 Chr. 13.) but

not now.

V. 25-33. We have here the beginning of the reign of Jeroboam. He built Shechem first, and then Penuel-beautified and fortified them, and, probably, had a palace in each of them for himself, (v. 25;) the former in Ephraim, the latter in Gad, on the other side Jordan. This might be proper; but he formed another project for the establishing of his kingdom, which was fatal to the interests of religion in it.

I. That which he designed, was, by some effectual means to secure those to himself, who had now chosen him their king, and to prevent their return to the house of David, v. 26, 27. It seems, 1. He was jealous of the people, afraid that, some time or other, they would kill him, and go again to Rehoboam. Many that have been advanced in one tumult, have been hurled down in another. Jeroboam could not put any confidence in the affections of his people, though now they seemed extremely fond of him; for what is got by wrong and usurpation, cannot be enjoyed or kept with any security or satisfaction. 2. He was distrustful of the promise of God; could not take his word, that if he would keep close to his duty, God would build him a sure house, (ch. 11. 38,) but he would contrive ways and means, and sinful ones too, for his own safety. A practical disbelief of God's all-sufficiency, is at the bottom of all our treacherous departures from him.

II. The way he took to do this, was, by keeping the people from going up to Jerusalem to worship. That was the place God had chosen, to put his name there; Solomon's temple was there, which God had, in the sight of all Israel, and in the memory of many now living, taken solemn possession of, in a cloud of glory. At the altar there, the priests of the Lord attended, there all Israel were to keep the feasts, and thither they were to bring their sacrifices.

Now, 1. Jeroboam apprehended that if the people continued to do this, they would, in time, return to the house of David, allured by the magnificence both of the court and of the temple. If they cleave to their old religion, they will go back to their old king. We may suppose, if he had treated with Rehoboam for the safe conduct of himself and his people to and from Jerusalem, at the times appointed for their solemn feasts, it would not have been denied him; therefore he fears not their being driven back by force, but their going back to Rehoboam.

2. He therefore dissuaded them from going up to Jerusalem, pretending to consult their ease; "It is too much for you to go so far to worship God, (v. 28,) it is a heavy yoke, and it is time to shake it off; you have gone long enough to Jerusalem." So some read it; "The temple, now that you are used to it, does not appear so glorious and sacred as it did at first" (sensible glories wither, by degrees, in men's estimation :)

28 Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt.

29 And he set the one in Beth-el, and the other put he in Dan."

30 And this thing became a sin: for the people went to worship before the one, even unto Dan.

31 And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi.

32 And Jeroboam ordained a feast in the eighth

z Gen. 28. 19. a Judg. 18. 29. Am. 9. 14. b Deut. 24. 15. c. 13. 24. c Num. 3. 10. 2 Kings 17. 32. Ez. 44.6-8.

have freed yourselves from other burdens, free yourselves from this; why should we now be tied to one place any more than in Samuel's time?"

3. He provided for the assistance of their devotion at home. Upon consultation had with some of his politicians, he came to this resolve, To set up two golden calves, as tokens or signs of the divine presence; and persuade the people they might as well stay at home, and offer sacrifice to those, as go to Jerusalem to worship before the ark; and some are so charitable as to think they were made to represent the mercy-seat, and the cherubims over the ark But, more probably, he learned it of the Egyptians, in whose land he had sojourned for some time, and who worshipped their god Apis, under the similitude of a bull or calf. (1.) He would not be at the charge of building a golden temple, as Solomon had done; two golden calves are the most that he can afford. (2.) He intended, no doubt, by these to represent, or rather make present, not any false god, as Moloch or Chemosh, but the true God only, the God of Israel, the God that brought them up out of the land of Egypt, as he declares, v. 28. So that it was no violation of the first commandment but the second. And he chose thus to engage the people's devotion, because he knew there were many among them, so in love with images, that, for the sake of the calves, they would willingly quit God's temple, where all images were forbidden.. (3.) He set up two, by degrees to break people off from the belief of the unity of the godhead, which would pave the way to the polytheism of the pagans. He set up these two at Dan and Beth-el, one the utmost border of his country northward, the other southward, as if they were the guardians and protectors of the kingdom. Beth-el lay close to Judah: he set up one there, to tempt those of Rehoboam's subjects over to him, who were inclined to image worship, in lieu of those of his subjects, that would continue to go to Jerusalem. He set up the other at Dan, for the convenience of those that lay most remote, and because Micah's images had been set up there, and great veneration paid to them for many ages, Judg. 18. 30. Beth-el signifies the house of God, which gave some colour to the superstition; but the prophet called it Beth-aven, the house of vanity, or iniquity.

4. The people complied with him herein, and were fond enough of the novelty; they went to worship before the one, even unto Dan, (v. 30,) to that of Dan first, because it was first set up; or even to that at Dan, though it lay such a great way off. They that thought it much to go to Jerusalem, to worship God according to his institution, made no difficulty of going twice as far, to Dan, to worship him according to their own inventions. Or, they are said to go to one of the calves at Dan, because Abijah, king of Judah, within twenty years, recovered Beth-el, (2 Chr. 13. 19,) and, it is likely, removed the golden calf, or forbade the use of it, and then they had only that at Dan to go to. This became a sin; and a great sin it was, against the express letter of the second commandment. God had sometimes dispensed with the law concerning worshipping in one place, but never allowed the worship of him by images. Hereby they justified their fathers in making the calf at Horeb, though God had so fully shown his displeasure against them for it, and threatened to visit for it in the day of visitation, Ex. 32.24. So that it was as great a contempt of God's wrath as it was of his law; and thus they added sin to sin. Bishop Patrick quotes a saying of the Jews, That till Jeroboam's time the Israelites sucked but one calf, but from that time they sucked two.

5. Having set up the gods, he fitted up accommodations for them: wherein he varied from the divine appointment, we are here told; which intimates that, in other things, he imitated what was done in Judah, (v. 32,) as well as he could. See how one error multiplied into many.

(1.) He made a house of high places, or of altars; one temple at Dan, we may suppose, and another at Beth-el, (v. 31,) and in each many altars, probably, complaining of it as an inconvenience, that in the temple of Jerusalem there was but you one. The multiplying of altars passed with some for a piece

2 And he cried against the altar in the word of the LORD, and said, O altar, altar! thus saith the LORD, Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee.

month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Beth-el, sacrificing unto the calves that he had made: and he placed in Beth-el "the priests of the high places which he had made. 33 So he offered upon the altar which he had made in Beth-el, the fifteenth day of the eighth month, even in the month which he had devised fof his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense.

CHAPTER XIII.

In the close of the foregoing chapter, we left Jeroboam attending his altar at Beth-el, and there we find him the beginning of this, when he received a testimony from God against his idolatry and apostacy. This was sent him by a prophet, a man of God that lived in Judah, who is the principal subject of the story of this chap ter, where we are told, I. What passed between him and the new king. 1. The prophet threatened Jeroboam's altar, (v. 1, 2,) and gave him a sign, (v. 3,) which immediately came to pass, v. 5. 2. The king threatened the prophet, and was himself made another sign, by the withering of his hand, (v. 4,) and the restoring of it, upon his submission, and the prophet's intercession, v. 6. 3. The prophet refused the kindness offered him thereupon, v. 7-10. 11. What passed between him and the old prophet. 1. The old prophet fetched him back by a lie, and gave him entertainment, v. 11-19. 2. He, for accepting it, in disobedience to the divine command, is threatened with death, v. 20-22. And, 3. The threatening is executed, for he is slain by a lion, (v. 23, 24.) and buried at Beth-el. 25-32 4. Jeroboam is hardened in his idolatry, v. 33, 34. Thy judgments, Lord, are a great deep.

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.

d Lev. 23. 33, 34. I or, went un to.

or, went up to the altar. or, to sacrifice. e Am. 7. 13. Num. 15. 39. § to burn. c. 13.1. ac. 12. 32, 33. or, offer. b 2 Kings 23. 15-17. e Is 7. 14. 38. 7, 22. John 2. 18. 1 Cor. 1. 22. of devotion, but God, by the prophet, puts another construction upon it; (Hos. 8. 11,) Ephraim has made many altars to sin. (2.) He made priests of the lowest of the people; and the lowest of the people were good enough to be priests to his calves, and too good. He made priests from the extremest parts of the people, that is, some out of every corner of the country, whom he ordered to reside among their neighbours, to instruct them in his appointments, and reconcile them to them. Thus were they dispersed as the Levites, but were not of the sons of Levi. But the priests of the high places, or altars, he ordered to reside in Beth-el, as the priests at Jerusalem, (v. 32,) to attend the public service.

(3.) The feast of tabernacles, which God had appointed on the fifteenth day of the seventh month, he adjourned to the fifteenth day of the eighth month, (v. 32,) the month which he devised of his own heart, to show his power in ecclesiastical matters, v. 33. The passover and pentecost he observed in their proper season, or did not observe them at all, or with little solemnity in comparison with this.

(4.) He himself assuming a power to make priests, no marvel if he undertook to do the priests' work with his own hands: He offered upon the altar twice; it is mentioned, (v. 32, 33,) as also that he burned incense. This was connived at in him, because it was of a piece with the rest of his irregularities; but in king Uzziah it was immediately punished with the plague of leprosy. He did it himself, to make him look great among the people, and to get the reputation of a devout man; also to grace the solemnity of his new festival, with which it is likely, at this time, he joined the feast of the dedication of his altar.

And thus, [1.] Jeroboam sinned himself; yet perhaps excused himself to the world and his own conscience, with this, that he did not do so ill as Solomon did, who worshipped other gods. [2.) He made Israel to sin, drew them off from the worship of God, and entailed idolatry upon their seed. And hereby they were punished for deserting the thrones of the house of David.

3 And he gave a sign the same day, saying, This is the sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out.

4 And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Beth-el, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.

5 The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the LORD.

6 And the king answered and said unto the man of God, Entreat now the face of the LORD thy God, and pray for me, that my hand may be restored me

again. And the man of God besought the LORD, and the king's hand was restored him again, and became as it was before.

d 2 Chr. 16. 10. 18. 25, &c. 25 15, 16. Ps. 105. 15. Jer. 20. 2-4. Am. 7. 10—17. Matt. 25. 40. John 13. 20. Acta 6. 12. ver. 3. f Ex. 8. 8. Num. 21. 7. Acts 8. 24. Jam. 5. 16. † the face of the LORD.

but cried with a loud voice, denoting both the prophet's courage, that he was neither afraid nor ashamed to own it, and his earnestness, that he desired to be heard and heeded by all that were present, who were not a few, on this great occasion. It is directed, not to Jeroboam, or to the people, but to the altar, the stones of which will sooner hear and yield, than they who were mad upon their idols, and deaf to divine calls. Yet, in threatening the altar, he threatens the founder and worshippers, to whom it is as dear as their own souls, and who might conclude, "If God's wrath fasten upon the lifeless guiltless altar, how shall we escape?" That which is foretold concerning the altar, (v. 2,) is, that in process of time, a prince of the house of David, Josiah by name, should pollute this altar by sacrificing the idolatrous priests themselves upon it, and burning the bones of dead men. Let Jeroboam know, and be sure, 1. That the altar he now consecrated, should be desecrated. Idolatrous worship will not continue, but the word of the Lord will endure for ever. 2. That the priests of the high places he now made should themselves be made sacrifices to the justice of God, and the first and only sacrifices upon this altar, that would be pleasing to him. If the offering be such as is an abomination to God, it would follow, of course, that the offerers must themselves fall under his wrath, which will abide upon them, since it is not otherwise transmitted. 3. That this should be done by a branch of the house of David. That family which he and his kingdom had despised, and treacherously deserted, should recover so much power as to demolish that altar which he thought to establish; so that right and truth should, at length, prevail both in civil and sacred matters, notwithstanding the present triumphs of those that were given to change the fear both of God and the king. It was about 356 years, ere this prediction was fulfilled, yet it was spoken of as sure and nigh at hand, for a thousand years with God are but as one day. Nothing more contingent and arbitrary than the giving of names to persons, yet Josiah is here named above 300 years before he was born. Nothing future is hidden from God. There are names in the book of the divine prescience, (Phil. 4. 3,) names

The learned Mr. Whiston, in his chronology for the adjust-written in heaven. ing of the annals of the two kingdoms of Judah and Israel, supposes that Jeroboam changed the calculation of the year, and made it to contain but eleven months, and that by those years the reigns of the kings of Israel are measured, till Jehu's revolution, and no longer; in which interval, eleven years of the annals of Judah answer to twelve in those of Israel.

NOTES TO CHAPTER XIII.

V. 1-10. Here is, I. A messenger sent to Jeroboam, to signify to him God's displeasure against his idolatry, v. 1. The army of Judah, that aimed to ruin him, was countermanded, and might not draw a sword against him, (ch. 12. 24;) but a prophet of Judah is, instead thereof, sent to reclaim him from his evil way, and is sent in time, while he is but dedicating his altar, before his heart is hardened by the deceitfulness of his sin; for God delights not in the death of sinners, but would rather they would turn, and live. How bold was the messenger, that durst attack the king in his pride, and interrupt the solemnity he was proud of! They that go on God's errand, must not fear the face of man; they know who will bear them out. How kind was He that sent him to warn Jeroboam of the wrath of God revealed from heaven against his ungodliness and unrighteousness!

II. The message delivered in God's name, not whispered,

III. A sign is given for the confirming of the truth of this prediction, that the altar should be shaken to pieces by an invisible power, and the ashes of the sacrifice scattered, (v. 3,) which came to pass immediately, v. 5. This was, 1. A proof that the prophet was sent of God, who confirmed the word with this sign following, Mark 16. 20. 2. A present indication of God's displeasure against these idolatrous sacrifices. How could the gift be acceptable, when the altar that should sanctify it, was an abomination? 3. It was a reproach to the people, whose hearts were harder than these stones, and rent not under the word of the Lord. 4. It was a specimen of what should be done to it in the accomplishment of this prophecy by Josiah; it was now rent, in token of its being then ruined.

IV. Jeroboam's hand withered, which he stretched out to seize or smite the man of God, v. 4. Instead of trembling at the message, as he might well have done, he assaulted him that brought it, in defiance of the wrath of which he was warned, and contempt of that grace which sent him the warning. Rebuke a sinner, and he will hate thee, and do thee a mischief if he can; yet God's prophets must rather expose themselves than betray their trust: he that employs them, will protect them, and restrain the wrath of man, as he did Jeroboam's here, by withering his hand, so that he could neither hurt the prophet, nor draw it in to help himself. When his hand was stretched

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