14 But giving them the answer put forward by the young men, saying, My father made your yoke hard, but I will make it harder; my father gave you punishment with whips, but I will give it with snakes.
And Pharaoh said, Truly, the people of the land are increasing in number, and you are keeping them back from their work. The same day Pharaoh gave orders to the overseers and those who were responsible for the work, saying, Give these men no more dry stems for their brick-making as you have been doing; let them go and get the material for themselves. But see that they make the same number of bricks as before, and no less: for they have no love for work; and so they are crying out and saying, Let us go and make an offering to our God. Give the men harder work, and see that they do it; let them not give attention to false words.
They give us no dry stems and they say to us, Make bricks: and they give your servants blows; but it is your people who are in the wrong. But he said, You have no love for work: that is why you say, Let us go and make an offering to the Lord. Go now, get back to your work; no dry stems will be given to you, but you are to make the full number of bricks.
And the young men of his generation said to him, This is the answer to give to the people who came to you saying, Your father put a hard yoke on us; will you make it less? say to them, My little finger is thicker than my father's body; If my father put a hard yoke on you, I will make it harder: my father gave you punishment with whips, but I will give you blows with snakes.
And made their lives bitter with hard work, making building-material and bricks, and doing all sorts of work in the fields under the hardest conditions.
And he did evil in the eyes of the Lord, as the family of Ahab did; for after the death of his father they were his guides to his destruction. Acting on their suggestion, he went with Jehoram, son of Ahab, king of Israel, to make war on Hazael, king of Aram, at Ramoth-gilead: and Joram was wounded by the bowmen.
And before the king and the captains, Memucan gave his answer: Vashti the queen has done wrong, not only to the king, but to all the captains and to all the peoples in all the divisions of the kingdom of King Ahasuerus; For news of what the queen has done will come to the ears of all women, and they will no longer give respect to their husbands when it is said to them, King Ahasuerus gave orders for Vashti the queen to come before him and she came not. And the wives of the captains of Persia and Media, hearing what the queen has done, will say the same to all the king's captains. So there will be much shame and wrath. If it is pleasing to the king, let an order go out from him, and let it be recorded among the laws of the Persians and the Medes, so that it may never be changed, that Vashti is never again to come before King Ahasuerus; and let the king give her place to another who is better than she. And when this order, given by the king, is made public through all his kingdom (for it is great), all the wives will give honour to their husbands, great as well as small. And this suggestion seemed good to the king and the captains; and the king did as Memucan said;
Then the servants who were waiting on the king said to him, Let search be made for some fair young virgins for the king: Let the king give authority to certain men in all the divisions of his kingdom, to get together all the fair young virgins and send them to Shushan, the king's town, to the women's house, under the care of Hegai, the king's servant, the keeper of the women: and let the things needed for making them clean be given to them; And let the girl who is pleasing to the king be queen in place of Vashti. And the king was pleased with this suggestion; and he did so.
The purposes of upright men are right, but the designs of evil-doers are deceit.
Pride goes before destruction, and a stiff spirit before a fall.
The start of fighting is like the letting out of water: so give up before it comes to blows.
The chiefs of Zoan are completely foolish; the wisest guides of Pharaoh have become like beasts: how do you say to Pharaoh, I am the son of the wise, the offspring of early kings? Where, then, are your wise men? let them make clear to you, let them give you knowledge of the purpose of the Lord of armies for Egypt. The chiefs of Zoan have become foolish, the chiefs of Noph are tricked, the heads of her tribes are the cause of Egypt's wandering out of the way.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Kings 12
Commentary on 1 Kings 12 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 12
1Ki 12:1-5. Refusing the Old Men's Counsel.
1. Rehoboam went to Shechem—He was the oldest, and perhaps the only son of Solomon, and had been, doubtless, designated by his father heir to the throne, as Solomon had been by David. The incident here related took place after the funeral obsequies of the late king and the period for public mourning had past. When all Israel came to make him king, it was not to exercise their old right of election (1Sa 10:19-21), for, after God's promise of the perpetual sovereignty to David's posterity, their duty was submission to the authority of the rightful heir; but their object was, when making him king, to renew the conditions and stipulations to which their constitutional kings were subject (1Sa 10:25). To the omission of such rehearsing which, under the peculiar circumstances in which Solomon was made king, they were disposed to ascribe the absolutism of his government.
Shechem—This ancient, venerable, and central town was the place of convocation; and it is evident, if not from the appointment of that place, at least from the tenor of their language, and the concerted presence of Jeroboam [1Ki 12:3], that the people were determined on revolt.
4. Thy father made our yoke grievous—The splendor of Solomon's court and the magnitude of his undertakings being such, that neither the tribute of dependent states, nor the presents of foreign princes, nor the profits of his commercial enterprises, were adequate to carry them on, he had been obliged, for obtaining the necessary revenue, to begin a system of heavy taxation. The people looked only to the burdens, not to the benefits they derived from Solomon's peaceful and prosperous reign—and the evils from which they demanded deliverance were civil oppressions, not idolatry, to which they appear to have been indifferent or approving.
5-8. he said … Depart yet for three days—It was prudent to take the people's demand into calm and deliberate consideration. Whether, had the advice of the sage and experienced counsellors been followed, any good result would have followed, it is impossible to say. It would at least have removed all pretext for the separation. [See on 2Ch 10:7.] But he preferred the counsel of his young companions (not in age, for they were all about forty-one, but inexperienced), who recommended prompt and decisive measures to quell the malcontents.
11. whips … scorpions—The latter [instruments], as contrasted with the former, are supposed to mean thongs thickly set with sharp iron points, used in the castigation of slaves.
15-18. the king hearkened not unto the people, for the cause was from the Lord—That was the overruling cause. Rehoboam's weakness (Ec 2:18, 19) and inexperience in public affairs has given rise to the probable conjecture, that, like many other princes in the East, he had been kept secluded in the harem till the period of his accession (Ec 4:14), his father being either afraid of his aspiring to the sovereignty, like the two sons of David, or, which is more probable, afraid of prematurely exposing his imbecility. The king's haughty and violent answer to a people already filled with a spirit of discontent and exasperation, indicated so great an incapacity to appreciate the gravity of the crisis, so utter a want of common sense, as to create a belief that he was struck with judicial blindness. It was received with mingled scorn and derision. The revolt was accomplished, and yet so quietly, that Rehoboam remained in Shechem, fancying himself the sovereign of a united kingdom, until his chief tax gatherer, who had been most imprudently sent to treat with the people, had been stoned to death. This opened his eyes, and he fled for security to Jerusalem.
1Ki 12:20-33. Jeroboam Made King over Them.
20-24. when all Israel heard that Jeroboam was come again—This verse closes the parenthetical narrative begun at 1Ki 12:2, and 1Ki 12:21-24 resume the history from 1Ki 12:1. Rehoboam determined to assert his authority by leading a large force into the disaffected provinces. But the revolt of the ten tribes was completed when the prophet Shemaiah ordered, in the Lord's name, an abandonment of any hostile measures against the revolutionists. The army, overawed by the divine prohibition, dispersed, and the king was obliged to submit.
25. Jeroboam built Shechem—destroyed by Abimelech (Jud 9:1-49). It was rebuilt, and perhaps fortified, by Jeroboam, as a royal residence.
built Penuel—a ruined city with a tower (Jud 8:9), east of Jordan, on the north bank of the Jabbok. It was an object of importance to restore this fortress (as it lay on the caravan road from Gilead to Damascus and Palmyra) and to secure his frontier on that quarter.
26-32. Jeroboam said in his heart, Now shall the kingdom return to the house of David—Having received the kingdom from God, he should have relied on the divine protection. But he did not. With a view to withdraw the people from the temple and destroy the sacred associations connected with Jerusalem, he made serious and unwarranted innovations on the religious observances of the country, on pretext of saving the people the trouble and expense of a distant journey. First, he erected two golden calves—the young bulls, Apis and Mnevis, as symbols (in the Egyptian fashion) of the true God, and the nearest, according to his fancy, to the figures of the cherubim. The one was placed at Dan, in the northern part of his kingdom; the other at Beth-el, the southern extremity, in sight of Jerusalem, and in which place he probably thought God was as likely to manifest Himself as at Jerusalem (Ge 32:1-32; 2Ki 2:2). The latter place was the most frequented—for the words (1Ki 12:30) should be rendered, "the people even to Dan went to worship before the one" (Jer 48:13; Am 4:4, 5; 5:5; Ho 5:8; 10:8). The innovation was a sin because it was setting up the worship of God by symbols and images and departing from the place where He had chosen to put His name. Secondly, he changed the feast of tabernacles from the fifteenth of the seventh to the fifteenth of the eighth month. The ostensible reason might be, that the ingathering or harvest was later in the northern parts of the kingdom; but the real reason was to eradicate the old association with this, the most welcome and joyous festival of the year.
31. made priests of the lowest of the people—literally, "out of all the people," the Levites refusing to act. He himself assumed to himself the functions of the high priest, at least, at the great festival, probably from seeing the king of Egypt conjoin the royal and sacred offices, and deeming the office of the high priest too great to be vested in a subject.