II
C H R O N I C L E S
CHAP. X.
This
chapter is copied almost verbatim from 1 Kings xii. 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, ver. 1, 5-14. II. How wicked
the people were in complaining of Solomon (ver. 2-4) and forsaking Rehoboam,
ver. 16-19. III. How just and righteous God was in all this, ver. 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 xii. 16), that
is, are made use of by him to suit his purposes.
|
Rehoboam Succeeds Solomon.
|
B.
C. 975.
|
|
|
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.
|
|
|
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, Ps. lxxxix. 31-34.
Contents
|
Next
Section
