15 So the king hearkened not to the people; for it was brought about by God, that Jehovah might give effect to his word, which he spoke through Ahijah the Shilonite to Jeroboam the son of Nebat.
If one man sin against another, God will judge him; but if a man sin against Jehovah, who shall intreat for him? But they hearkened not to the voice of their father, for Jehovah was minded to slay them.
And it came to pass at that time that Jeroboam went out of Jerusalem, and 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. Then Ahijah seized the new garment that was on him, and rent it in twelve pieces; and said to Jeroboam, Take thee ten pieces; for thus saith Jehovah the God of Israel: Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee; but one tribe shall he have for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel: because 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 my sight, and my statutes and mine ordinances, as David his father. But I will not take the whole kingdom out of his hand; for I will make him prince all the days of his life for David my servant's sake, whom I chose, who kept my commandments and my statutes; but I will take the kingdom out of his son's hand, and will give it unto thee, -- the ten tribes. And unto his son will I give one tribe, that David my servant may have a lamp always before me in Jerusalem, the city that I have chosen for myself to put my name there. And I will take thee, that thou mayest reign over all that thy soul desireth, and thou shalt be king over Israel. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that which is right in my sight, in keeping my statutes and my commandments, as David my servant did, that I will be with thee, and build thee a lasting house, as I built for David, and will give Israel unto thee. And I will for this afflict the seed of David, but not for ever.
And it came to pass as he talked with him, that [Amaziah] said to him, Hast thou been made the king's counsellor? Forbear; why shouldest thou be smitten? Then the prophet forbore, and said, I know that God has determined to destroy thee, because thou hast done this, and hast not hearkened to my counsel. And Amaziah king of Judah took counsel, and sent to Joash the son of Jehoahaz, the son of Jehu, king of Israel, saying, Come, let us look one another in the face. And Joash king of Israel sent to Amaziah king of Judah, saying, The thorn-bush that is in Lebanon sent to the cedar that is in Lebanon, saying, Give thy daughter to my son as wife; and there passed by the wild beast that is in Lebanon, and trode down the thorn-bush. Thou thinkest, Lo, thou hast smitten Edom; and thy heart has lifted thee up to boast: abide now at home; why shouldest thou contend with misfortune, that thou shouldest fall, thou and Judah with thee? But Amaziah would not hear; for it was of God, that he might deliver them into [the enemy's] hand, because they had sought after the gods of Edom.
Jehovah hath mingled a spirit of perverseness in the midst thereof; and they have caused Egypt to err in every work thereof, as a drunkard staggereth in his vomit.
-- him, given up by the determinate counsel and foreknowledge of God, ye, by [the] hand of lawless [men], have crucified and slain.
His father and mother did not know that it was from the LORD; for he was seeking an occasion against the Philistines. At that time the Philistines had dominion over Israel.
So the king hearkened not to the people; for it was brought about by Jehovah, that he might give effect to his word, which Jehovah spoke through Ahijah the Shilonite to Jeroboam the son of Nebat.
and Jehovah said, Who shall entice Ahab that he may go up and fall at Ramoth-Gilead? And one said after this manner, and another said after that manner.
And the rest of the acts of Solomon first and last, are they not written in the words of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer concerning Jeroboam the son of Nebat?
Therefore thus saith the Holy One of Israel: Because ye reject this word, and confide in oppression and wilfulness, and depend thereon, therefore this iniquity shall be to you as a breach ready to fall, swelling out in a towering wall, whose breaking shall come suddenly in an instant.
But though he had done so many signs before them, they believed not on him, that the word of the prophet Esaias which he said might be fulfilled, Lord, who has believed our report? and to whom has the arm of the Lord been revealed? On this account they could not believe, because Esaias said again,
They said therefore to one another, Let us not rend it, but let us cast lots for it, whose it shall be; that the scripture might be fulfilled which says, They parted my garments among themselves, and on my vesture they cast lots. The soldiers therefore did these things.
The soldiers therefore came and broke the legs of the first and of the other that had been crucified with him; but coming to Jesus, when they saw that he was already dead they did not break his legs, but one of the soldiers pierced his side with a spear, and immediately there came out blood and water. And he who saw it bears witness, and his witness is true, and he knows that he says true that ye also may believe. For these things took place that the scripture might be fulfilled, Not a bone of him shall be broken.
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Commentary on 2 Chronicles 10 Keil & Delitzsch Commentary
IV. The History of the Kingdom of Judah Until Its Fall - 2 Chronicles 10-36.
After giving an account of the revolt of the ten tribes of Israel from the divinely chosen royal house of David (2 Chron 10), the author of the Chronicle narrates the history of the kingdom of Judah - to which he confines himself, to the exclusion of the history of the kingdom of the ten tribes - at much greater length than the author of the books of Kings has done. This latter portrays the development of both kingdoms, but treats only very briefly of the history of the kingdom of Judah, especially under its first rulers, and characterizes the attitude of the kings and people of Judah to the kingdom of Israel and to the Lord only in the most general way. The author of the Chronicle, on the other hand, depicts the development of Judah under Rehoboam, Abijah, Asa, and Jehoshaphat much more thoroughly, by communicating a considerable number of events which are omitted in the book of Kings. As we have already proved, the purpose of the chronicler was to show, according to the varying attitude of the kings of the house of David to the Lord and to His law, how, on the one hand, God rewarded the fidelity of the kings and of the people to His covenant with prosperity and blessing, and furnished to the kingdom of Judah, in war with its enemies, power which secured the victory; and how, on the other, He took vengeance for every revolt of the kings and people, and for every fall into idolatry and superstition, by humiliations and awful judgments. And more especially from the times of the godless kings Ahaz and Manasseh does our author do this, pointing out how God suffered the people to fall ever deeper into feebleness, and dependence upon the heathen world powers, until finally, when the efforts of the pious kings Hezekiah and Josiah to bring back the people, sunk as they were in idolatry and moral corruption, to the God of their fathers and to His service failed to bring about any permanent repentance and reformation, He cast forth Judah also from His presence, and gave over Jerusalem and the temple to destruction by the Chaldeans, and caused the inhabitants of Jerusalem and Judah to be led away into exile to Babylon.
This event is narrated in our chapter, except in so far as a few unessential differences in form are concerned, exactly as we have it in 1 Kings 12:1-19; so that we may refer for the exposition of it to the commentary on 1 Kings 12, where we have both treated the contents of this chapter, and have also discussed the deeper and more latent causes of this event, so important in its consequences.