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14 Beside that which chapmen and merchants 25 And Solomon had four thousand stalls for brought. And all the kings of Arabia and go-horses and chariots, and twelve thousand horsemen, vernors of the country brought gold and silver to whom he bestowed in the chariot cities, and with Solomon. the king at Jerusalem.

15 And king Solomon made two hundred targets" of beaten gold: six hundred shekels of beaten gold,

went to one target.

16 And three hundred shields made he of beaten gold; three hundred shekels of gold went to one shield and the king put them in the house "of the forest of Lebanon.

17 Moreover, the king made a great throne of ivory, and overlaid it with pure gold.

18 And there were six steps to the throne, with a footstool of gold, which were fastened to the throne, and stays on each side of the sitting-place, and two lions standing by the stays;

19 And twelve lions stood there on the one side and on the other upon the six steps. There was not the like made in any kingdom.

20 And all the drinking-vessels of king Solomon were of gold, and all the vessels of the house of the forest of Lebanon were of pure gold: none were of silver; it was not any thing accounted of in the days of Solomon.

21 For the king's ships went to Tarshish with the servants of Huram: every three years once came the ships of Tarshish, bringing gold, and silver, ivory, and apes, and peacocks.

22 And king Solomon passed all the kings of the earth in riches and wisdom.

26 And he reigned over all the kings from the river even unto the land of the Philistines, and to the border of Egypt.

27 And the king made silver in Jerusalem as stones, and cedar-trees made he as the sycamoretrees that are in the low plains in abundance.

28 And they brought unto Solomon horses out of Egypt, and out of all lands.

29 Now the rest of the acts of Solomon, first and last, are they not written in the book of Nathan the prophet, and in the prophecy of Ahijah the Shilonite, and in the visions of Iddo the seer against Jeroboam the son of Nebat?

30 And Solomon reigned in Jerusalem over all Israel forty years.

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

CHAPTER X.

This chapter is copied almost verbatim from 1 Kings 12. 1-19, where it was open

ed 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, v. 1, 5-14. II. How wicked the people were, in complaining of Solomon, v. 2-4, and forsaking Rehoboam, v. 16-19. 111. How just and righteous God was in all this, v. 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 12. 16; that is, are made use of by him to serve his purposes.

23 And all the kings of the earth sought the AND Rehoboam went to Shechem: for to presence of Solomon, to hear his wisdom that God had put in his heart.

24 And they brought every man his present, vessels of silver, and vessels of gold, and raiment, harness, and spices, horses and mules, a rate year by year.

1 Ps. 68. 29. or, captains. m c. 12. 9, 10. n1 Kings 7. 2. + hands. I shut up. § or, there was no silver in them. or, elephants' teeth. o 1 Kings 3. 12, 13. 4. 30, &c. p Gen. 15. 18. 1 Kings 4. 21. Ps. 72. 8.

some of the great princes of the earth; but the most illustrious of them were famed for their wars, whereas Solomon reigned forty years in profound peace. Some of those that might be thought to vie with Solomon, affected retirement, kept people in awe by keeping them at a distance; nobody must see them, or come near them, upon pain of death. But Solomon went much abroad, and appeared in public business; so that, all things considered, the promise was fulfilled, that God would give him riches and wealth, and honour, such as no kings have had, or shall have, ch. 1. 12.

1. Never any prince appeared in public with greater splendour than Solomon did, which to those that judge by the sight of the eye, as most people do, would very much recommend him. He had two hundred targets, and three hundred shields, all of beaten gold carried before him, (v. 15, 16,) and sat upon a most stately throne, (v. 17-19,) There was not the like in any kingdom. The lustre wherein he appeared, was typical of the spiritual glory of the kingdom of the Messiah, and but a faint representation of his throne, which is above every throne. Solomon's pomp was all artificial; and therefore our Saviour prefers the natural beauty of the lilies of the field before it; (Matt. 6. 29,) Solomon, in all his glory, was not arrayed like one of these.

2. Never any prince had greater plenty of gold and silver, though there were no gold or silver mines in his own kingdom. Either, he made himself master of the mines in other countries, and, having a populous country, sent hands to dig out those rich metals; or, having a fruitful country, he exported the commodities of it, and with them fetched home all this gold that is here spoken of, v. 13, 14-21.

3. Never any prince had such presents brought him by all his neighbours as Solomon had: All the kings of Arabia, and governors of the country, brought him gold and silver, v. 14. Not as tribute which he extorted from them, but as free-will offerings to procure his favours, or in a way of exchange for some of the productions of his husbandry, corn, or cattle. All the kings of the earth brought him presents, that is, all in those parts of the world, (v. 24, 28,) because they coveted his acquaintance and friendship. Herein he was a type of Christ, to whom, as soon as he was born, the wise men of the east brought presents, gold, frankincense and myrrh, (Matt. 2. 11,) and to whom all that are about him, must bring presents, Ps. 76. 11. Rom. 12. 1.

4. Never any prince was so renowned for wisdom, so courted, so consulted, so admired, v. 23. The kings of the earth (for it was too great a favour for common persons to pretend to) sought to hear his wisdom. Either his natural philosophy, or his skill in physic, or his state policy, or his rules of prudence for the conduct of human life, or perhaps the principles of his religion, and the reasons of it. The application which they then made to

king.

Shechem were all Israel come to make him

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.

fie. Euphrates. g 1 Kings 10. 27, &c. c. 1. 15-17, • gave. 1 Kings 11. 41-13. 1 words. 1 Kings 11, 29. tc. 12. 15, 13. 22. a 1 Kinge 12. I, &c. b Gen. 37. 12, 13. Judg. 9. 1. e 1 Kings 11. 26, 40.

Solomon to hear his wisdom, will aggravate, shame, and condemn men's general contempt of Christ, and his Gospel. Though in them are hid all the treasures of wisdom and knowledge, yet none of the princes of this world desire to know them, for they are foolishness to them, 1 Cor. 2. 8, 14.

II. Here is Solomon dying; stripped of his pomp, and leaving all his wealth and power, not to one concerning whom he knew not whether he would be a wise man or a fool, (Ec. 2. 19,) but who, he knew, would be a fool. This was not only vanity, but vexation of spirit, v. 29-31.

It is very observable, that no mention is here made of Solomon's departure from God in his latter days, not the least hint given of it. 1. Because the Holy Ghost would teach us not to take delight in repeating the faults and follies of others. If those that have been in reputation for wisdom and honour, misbehave, though it may be of use to take notice of their misconduct, for warning to ourselves and others, yet we must not be forward to mention it, once speaking of it is enough; why should that unpleasing string be again struck upon? Why can we not do as the sacred historian here does, speak largely of that in others, which is praiseworthy, without saying any thing of their blemishes, yea, though they have been gross and obvious. This is but doing as we would be done by. 2. Because, though he fell, yet he was not utterly cast down. Therefore his sin is not again recorded, because it was repented of, and pardoned, and so became as if it never had been. Scripture silence sometimes speaks. I am willing to believe that its silence here, concerning the sin of Solomon, is an intimation that none of the sins he committed were mentioned against him, Ez. 33. 16. When God pardons sin, he casts it behind his back, and remembers it no more.

NOTES TO CHAPTER X.

V. 1-11. 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 them 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 thus impolitically. 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 squeezed 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? Never plundered by invaders, as formerly, never put in fear by

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?

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.

CHAPTER XI.

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 We are here going on with the history of Rehoboam. I. His attempt to recover somewhat lighter for us; thus shalt thou say unto them, My little finger shall be thicker than thy 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.

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.

and

13 And the king answered them roughly king Rehoboam 'forsook the counsel of the old men,

d Prov. 12. 15. 19. 20. Job 12. 12, 13. f Prov. 27. 10. Prov. 15. 1. h 1s. 30. 1. laded. i Prov. 19. 27. k Is. 30. 12, 13. / Deut. 2. 30. 1 Sam. 2. 25. Is. 19. 14.

the alarms of war, nor obliged to jeopard 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 may 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 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 rule it as his father had done, 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 headpiece, 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 he 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 dear for threatening, and talking big, and thinking to carry it 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 31. 13,) but heard them patiently, considered their reasons, and gave them a soft answer. And the like 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 great 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 be done to ruin men, than to leave them to themselves, and their own pride and passion.

V. 12-19. 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 steady in a storm. Many

the ten tribes he had lost, and the letting fall of that attempt, in obedience to the divine command, v. 1-4. II. His successful endeavours to preserve the two tribes that remained, v. 5-12. III. The resort of the priests and Levites to him, v. 13–17. IV. An account of his wives and children, v. 18–22.

AND when Rehoboam was come to Jerusalem, he gathered of the house of Judah and Benjamin an hundred and fourscore thousand chosen men, which were warriors, to fight against Israel, that he might bring the kingdom again to Rehoboam.

2 But the word of the LORD came to Shemaiah the man of God, saying,

3 Speak unto Rehoboam the son of Solomon,

m 1 Kings 11. 31. n 2 Sam. 20. 1. o 1 Kings 4. 6. 5. 14, Adoniram. †strengthened himself. p Ps. 89. 30, &c. a 1 Kings 12. 21, &c. b Prov. 21, 30. e c. 12. 5.

have been driven to the inischief 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 want of thought was of God, that he might perform the word which he spake 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 it.

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, are now forgotten. What portion have we in David? Thus is the government of Christ cast off by many, notwithstanding all he has done to oblige 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 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. 89. 31-34,

NOTES TO CHAPTER XI.

V. 1-12. How the ten tribes deserted the house of David, we read in the foregoing chapter. They had formerly sat loose to that family, (2 Sam. 20. 1, 2 ;) and now they quite threw it off; not considering how much it would weaken the common interest, and take Israel down from that pitch of glory at which it had arrived in the last reign. But thus the kingdom must be corrected as well as the house of David.

king of Judah, and to all Israel in Judah and Benja- | Jeroboam and his sons had cast them off from exemin, saying, cuting the priest's office unto the LORD: 15 And he ordained him priests for the high places, and for the devils,' and for the calves, which he had made.)

4 Thus saith the LORD, Ye shall not go up, nor fight against your brethren: return every man to his house; for this thing is done of me. And they obeyed the words of the LORD, and returned from going against Jeroboam.

5 And Rehoboam_dwelt in Jerusalem, and built cities for defence in Judah.

6 He built even Beth-lehem, and Etam, and Tekoa,

7 And Beth-zur, and Shoco, and Adullam, 8 And Gath, and Mareshah, and Ziph, 9 And Adoraim, and Lachish, and Azekah, 10 And Zorah, and Aijalon, and Hebron, which are in Judah and in Benjamin, fenced cities.

11 And he fortified the strong holds, and put captains in them, and store of victual, and of oil and wine.

12 And in every several city he put shields and spears, and made them exceeding strong, having Judah and Benjamin on his side.

13 And the priests and the Levites that were in all Israel resorted to him out of all their coasts. 14 (For the Levites left their suburbs, and their possession, and came to Judah and Jerusalem: for

d Gen. 13. 8. e c. 10. 15. Ps. 33. 11. f Is. 22. 10, 11. g c. 17. 19. presented themselves. Num 35. 2, &c. i c. 13. 9. * 1 Kings 12.31. 13. 33. 1 Lev. 17. 7. Deut. 32. 17. 1 Cor. 10. 20.

1. Rehoboam, at length, like a bold man, raises an army, with a design to reduce the revolters, v. 1. Judah and Benjamin were not only resolved to continue their allegiance to him, but ready to give him the best assistance they could, for the recovery of his right. Judah was his own tribe, that owned him some years before the rest did; Benjamin was the tribe in which Jerusalem, or the greatest part of it, stood; which perhaps was one reason why that tribe clave to him.

2. Yet, like a conscientious man, when God forbade him to prosecute this design, in obedience to him, he let it fall; either because he reverenced the divine authority, or because he knew that he should not prosper if he should go contrary to God's command, but instead of retrieving what was lost, would be in danger of losing what he had. It is dangerous undertaking any thing, but especially undertaking a war, contrary to the will of God. God calls him, (v. 3,) Rehoboam the son of Solomon, to intimate that this was determined for the sin of Solomon, and it would be to no purpose to oppose a decree that was gone forth. They obeyed the words of the Lord; and though it looked mean, and would turn to their reproach among their neighbours, yet, because God would have it so, they laid down their arms.

3. Like a discreet man, he fortified his own country. He saw it was to no purpose to think of reducing those that were revolted. A few good words might have prevented their defection, but now all the force of his kingdom cannot bring them back; the thing is done, and so it must rest; it is his wisdom to make the best of it. Perhaps the same young counsellors that had advised him to answer them roughly, urged him to fight them, notwithstanding the divine inhibitions; but he had paid dear enough for being advised by them, and therefore now, we may suppose, his aged and experienced counsellors were hearkened to, and they advised him to submit to the will of God concerning what was lost, but to make it his business to keep what he had. It was, probably, by their advice that, (1.) He fortified his frontiers, and many of the principal cities of his kingdom, which, in Solomon's peaceable reign, no care had been taken for the defence of. (2.) He furnished them with good store of victuals and arms, v. 11, 12. Because God forbade him to fight, ho did not therefore sit down sullen, and say that he would do nothing for the public safety, if he might not do that, but prudently provided against an attack. They that may not be conquerors, yet may be builders.

V. 13-23. See here,

I. How Rehoboam was strengthened by the accession of the priests and Levites, and all the devout and pious Israelites, to him; even all that were true to their God and their religion.

1. Jeroboam cast them off; that is, he set up such a way of worship as he knew they could not, in conscience, comply with, which obliged them to withdraw from his altar, and at the same time he would not allow them to go up to Jerusalem, to worship at the altar there; so that he totally cast them off from executing the priest's office, v. 14. And very willing he was that they should turn themselves out of their places, that room might be made for those mean and scandalous persons whom he ordained priests for the high places, v. 15. Compare 1 Kings 12. 31. No marvel if he that cast off God, cast off his ministers; they were not for his purpose, would not do whatever he bid them do, would not serve his gods, nor worship the golden image which he had set up.

2. They, thereupon, left their suburbs and possessions, v. 14. Out of the lot of each tribe, the Levites had cities allowed them, where they were comfortably provided for, and had opportunity of doing much good. But now they were driven out of all their cities, except those in Judah and Benjamin. One would think

16 And after them, out of all the tribes of Israel, such as set their hearts to seek the LORD God of Israel, came to Jerusalem to sacrifice unto the LORD God of their fathers.

17 So they strengthened the kingdom of Judah, and made Rehoboam the son of Solomon strong, three years for three years they walked in the way of David and Solomon.

18 And Rehoboam took him Mahalath the daughter of Jerimoth the son of David to wife, and Abihail the daughter of Eliab the son of Jesse;

19 Which bare him children; Jeush, and Shamariah, and Zaham.

20 And after her he took Maachah the daughter of Absalom, which bare him Abijah, and Attai, and Ziza, and Shelomith.

21 And Rehoboam loved Maachah the daughter of Absalom above all his wives and his concubines; (for he took eighteen wives, and threescore concubines; and begat twenty and eight sons, and threescore daughters.)

m 1 Kings 12. 28. 14. 9. Hos. 13. 2. n c. 15. 9. 30. 11, 18. Ps. 84. 5-7. o c. 12. 1. p 1 Kings 15. 2. She is called Michaiah the daughter of Uric),

c. 13. 2.

their maintenance well settled, and yet they lost it. It was a comfort to them, that the law so often reminded them that the Lord was their Inheritance, and therefore that they should find him when they were turned out of their house and possessions. But why did they leave their possessions? (1.) Because they saw they could do no good among their neighbours, in whom, (now that Jeroboam set up his calves,) the old proneness to idolatry revived. (2.) Because they themselves would be in continual temptation to some base compliances, and in danger of being drawn insensibly to that which was evil. If we pray, in sincerity, not to be led into temptation, we shall get and keep as far as we can out of the way of it. (3.) Because if they retained their integrity, they had reason to expect persecution from Jeroboam and his sons. The priests they made for the devils, would not let the Lord's priests be long among them. No secular advantages whatsoever should draw us thither, or detain us there, where we are in danger of making shipwreck of faith and a good conscience.

3. They came to Judah and Jerusalem, (v. 14,) and presented themselves to Rehoboam, v. 13, margin. Where should God's priests and Levites be, but where his altar was? Thither they came, because it was their business to attend at the times appointed. (1.) It was a mercy to them, that they had a place of refuge to flee to; and that when Jeroboam cast them off, there were those so near, that would entertain them, and bid them welcome, and they were not forced into the lands of the heathen. (2.) It was an evidence that they loved their work better than their maintenance, in that they left their suburbs and possessions in the country, (where they might have lived at ease upon their own,) because they were restrained from serving God there, and cast themselves upon God's providence, and the charity of their brethren, in coming to a place where they might have the free enjoyment of God's ordinances, according to his institution. Poverty in the way of duty, is to be chosen rather than plenty in the way of sin. Better live upon alms, or die in a prison, with a good conscience, than roll in wealth and pleasure with a prostituted one. (3.) It was the wisdom and praise of Rehoboam and his people, that they bid them welcome, though they crowded themselves, perhaps, to make room for them. Conscientious refugees will bring a blessing along with them to the countries that entertain them, as they leave a curse behind them with those that expel them. Open ye the gates, that the righteous nation which keepeth truth may enter in; it will be good policy. See Is. 26. 1, 2.

4. When the priests and Levites came to Jerusalem, all the devont pious Israelites of every tribe followed them. Such as set their hearts to seek the Lord God of Israel, that made conscience of their duty to God, and were sincere and resolute in it, they left the inheritance of their fathers, and went and took houses in Jerusalem, that they might have free access to the altar of God, and be out of the temptation to worship the calves, v. 16. Note, (1.) That is best for us, which is best for our souls; and in all our choices, advantages for religion must take place of all outward conveniences. (2.) Where God's faithful priests are, his faithful people should be. If Jeroboam cast off God's ministers, every true-born Israelite will think himself obliged to own them, and stand by them. Forsake not the Levite, the outcast Levite, as long as thou livest. When the ark removes, remove ye, and go after it, Josh. 3. 3.

5. They strengthened the kingdom of Judah, (v. 17,) not only by the addition of so many persons to it, who, it is likely, brought what they could of their effects with them, but by their piety and their prayers they procured a blessing upon the kingdom which was a sanctuary to them. See Zech, 12, 5. It is the interest

22 And Rehoboam made Abijah the son of Maachah the chief, to be ruler among his brethren: for he thought to make him king.

23 And he dealt wisely, and dispersed of all his children throughout all the countries of Judah and Benjamin, unto every fenced city; and he gave them victual in abundance. And he desired "many wives. CHAPTER XII.

This chapter gives us a more full account of the reign of Rehoboam than we had before in Kings, and it is a very melancholy account. Methinks we are in the book of Judges again; for, 1 Rehoboam and his people did evil in the sight of the Lord, v. 1. 1. God, thereapon, sold them into the hands of Shishak king of Egypt, who greatly oppressed them, v. 2-4. III. God sent a prophet to them to expound to them the judgment, and to call them to repentance, v. 5.

IV. They, thereupon, humbled themselves, v. 6. V. God, upon their repent displeasure, v. 8-11. Lastly, Here is a general character of Rehoboam and his reign, and the conclusion of it, v. 13-16.

ance, turned from his anger, v. 7, 12, and yet left them under the marks of his

AND it came to pass, when Rehoboam had established the kingdom, and had strengthened himself, he forsook the law of the LORD, and all Israel with him.

2 And it came to pass, that, in the fifth year of king Rehoboam, Shishak king of Egypt came up against Jerusalem, because they had transgressed against the LORD,

Deut. 21. 15-17. c. 12. 16. a multitude of wives. a c. 11. 17. b 1 Kings 11. 22. e Deut. 32. 15, 18. d c. 16. 8. c. 1. 2. f c. 15. 2. g Jer. 13. 15, of a nation to protect and encourage religion and religious people, and adds more than any thing to its strength. They made him and his people strong, three years: for so long they walked in the way of David and Solomon, their good way; but when they forsook that, and so threw themselves out of God's favour and protection, the best friends they had could no longer help to strengthen them. We retain our strength while we cleave to God and our duty, and no longer.

II. How Rehoboam was weakened by indulging himself in his pleasures. He desired many wives, as his father did, (v. 23;) yet, 1. In this, he was more wise than his father, that he does not appear to have married strange wives. The wives mentioned here, were not only daughters of Israel, but of the family of David: one was a descendant from Eliab, David's brother, (v. 18;) another from Absalom, probably David's son, (v. 20;) another from Jerimoth, David's son. 2. In this, he was more happy than his father, that he had many sons and daughters; whereas we read not of more than one son that his father had. One can scarcely imagine that he had no more; but if he had, they were not worth mentioning; whereas several of Rehoboam's sons are here named, (v. 19, 20,) as men of note, and such active men, that he thought it his wisdom to disperse them throughou the countries of Judah and Benjamin, (v. 23 ;) either, (1.) That they might not be rivals with his son Abijah, whom he designed for his successor; or rather, (2.) Because he could repose a confidence in them, for the preserving of the public peace and safety, could trust them with fenced cities, which he took care to have well victualled, that they might stand him in stead, in case of an invasion. Thus he that acted foolishly at first, dealt wisely afterward. After-wisdom is better than none at all; nay, they say, "Wit is never good till it is bought;" though his was dear-bought with the loss of a kingdom.

NOTES TO CHAPTER XII.

V. 1-12. Israel was very much disgraced and weakened by being divided into two kingdoms; yet the kingdom of Judah, having both the temple and the royal city, both the house of David and the house of Aaron, might have done very well if they had continued in the way of their duty; but here we have all out of order there.

I. Rehoboam and his people left God. He forsook the law of the Lord, and so, in effect, forsook God, and all Israel with him, v. 1. He had his happy triennium, when he walked in the way of David and Solomon, (ch. 11. 7,) but it expired, and he grew remiss in the worship of God; in what instances, we are not told, but he fell off, and Judah with him, here called Israel; because they walked in the evil ways which Jeroboam had drawn the kingdom of Israel into. This he did, when he had established the kingdom, and strengthened himself. As long as he thought his throne tottered, he kept to his duty, that he might make God his friend; but when he found it stood firm, he thought he had no more occasion for religion; he was safe enough without it. Thus the prosperity of fools destroys them. Jeshurun waxed fat, and kicked. When men prosper, and are in no apprehension of troubles, they are ready to say to God, Depart from us.

3 With twelve hundred chariots, and threescore thousand norsemen: and the people were without number that came with him out of Egypt; the Lubims, the Sukkiims, and the Ethiopians.

4 And he took the fenced cities which pertained to Judah, and came to Jerusalem.

5 Then came Shemaia the prophet to Rehoboam, and to the princes of Judah, that were gathered together to Jerusalem because of Shishak, and said unto them, Thus saith the LORD, Ye have forsaken me, and therefore have I also left you in the hand of Shishak.

6 Whereupon the princes of Israel and the king humbled themselves; and they said, The LORD is righteous.

7 And when the LORD saw that they humbled themselves, the word of the LORD came to Shemaiah, saying, They have humbled themselves, therefore I will not destroy them, but I will grant them some deliverance; and my wrath shall not be poured out upon Jerusalem by the hand of Shishak. 8 Nevertheless they shall be his 'servants; that they may know my service, and the service of the kingdoms "of the countries.

18. Jam. 4. 6, 10. a little while.

A Ex. 9. 27 i1 Kings 21, 28, 29. k Lev. 26. 41, 42 tor,
Neh. 9. 36, 37. Is. 26. 13. m Deut. 28. 47, 48.

fortified and garrisoned, and on which he relied much for the safety of his kingdom, falling rapidly into the hands of the enemy, without making any resistance,) that the whole was, obviously, of the Lord, because they had transgressed against him.

III. Lest they should not readily, or not rightly, understand the meaning of this providence, God, by the word, explains the scourge, v. 5. When the princes of Judah were all met at Jerusalem, probably, in a great council of war, to concert measures for their own safety in this critical juncture, he sent a prophet to them, the same that had brought them an injunction from God not to fight against the ten tribes, (ch. 11. 2,) Shemaiah by name; he told them plainly that the reason why Shishak prevailed against them was, not because they had been impolitic in the management of their affairs, (which perhaps the princes in this congress were, at this time, scrutinizing,) but because they had forsaken God. God never leaves any, till they first leave him.

IV. The rebukes both of the word and of the rod being thus joined, the king and princes humbled themselves before God for their iniquity, penitently acknowledged the sin, and patiently accepted the punishment of it, saying, The Lord is righteous, v. 6. "We have none to blame but ourselves; let God be clear when he judgeth." Thus it becomes us, when we are under the rebukes of Providence, to justify God, and judge ourselves; even kings and princes must either bend or break before God; either be humbled or be ruined.

V. Upon the profession they made of repentance, God showed them some favour, saved them from ruin, and yet left them under some remaining fears of the judgment, to prevent their revolt again.

1. God, in mercy, prevented the destruction they were now upon the brink of. Such a vast, and now victorious, army as Shishak had, having made themselves masters of all the fenced cities, what other could be expected, than that the whole country, and even Jerusalem itself, would, in a little time, be theirs? But when God saith, Here shall the proud waves be stayed; the most threa ening force strangely dwindles, and becomes impotent. Here again, the destroying angel, when he comes to Jerusalem, is forbidden to destroy that: my wrath shall not be poured out upon Jerusalem; not at this time, not by this hand. not utterly to destroy it, v. 7, 12. Note, Those that acknow ledge God righteous in afflicting them, shall find him gracious. They that humble themselves before him, shall find favour with him. So ready is the God of mercy to take the first occasion to show mercy. If we have humbled hearts under humbling providences, the affliction has done its work, and it shall either be removed, or the property of it altered.

2. He granted them some deliverance, not complete, but in part, he gave them some advantages against the enemies, so that they recruited a little; he gave them deliverance for a little while, so some. They reformed but partially, and for a little while, soon relapsing again; and as their reformation was, so was their deliverance. Yet it is said (v. 12) in Judah things went well, and began to look with a better face. (1.) In respect of piety; there were good things in Judah, so it is in the margin; good ministers, good people, good families, who were made better by the calamities of their country. Note, In times of great coramong whom good things are found; this is a ground of hope in Israel. (2.) In respect of prosperity. In Judah things went ill, when all the fenced cities were taken, (v. 4;) but when they repented, the posture of their affairs altered, and things went well. Note, If things do not go so well as we could wish, yet we have reason to take notice of it with thankfulness, if they go better than was to have been expected, better than formerly, and better than we deserved; we should own God's goodness, if he do but grant us some deliverance.

I. God quickly brought troubles upon them, to awaken them, and recover them to repentance, before their hearts were hard-ruption and degeneracy, it is some comfort if there be a remnant ened. It was but in the fourth year of Rehoboam, that they began to corrupt themselves, and, in the fifth year, the king of Egypt came up against them with a vast army, took the fenced cities of Judah, and came against Jerusalem, v. 2-4. This great calamity came upon them so soon after they began to desert the worship of God, by a hand they had little reason to suspect, (having had a great deal of friendly correspondence with Egypt in the last reign,) and came with so much violence, (all the fenced cities of Judah, which Rehoboam had lately

CHAPTER XIII.

9 So Shishak king of Egypt came up against Jerusalem, and took away the treasures of the house we have here a much fuller account of the reign of Abijah, the son of Rehoboam,

of the LORD, and the treasures of the king's house he took all he carried away also the shields of gold which "Solomon had made.

:

10 Instead of which king Rehoboam made shields of brass, and committed them to the hands of the chief of the guard, that kept the entrance of the king's house.

11 And when the king entered into the house of

the LORD, the guard came and fetched them, and brought them again into the guard chamber.

12 And when he humbled himself, the wrath of the LORD turned from him, that he would not destroy him altogether: and also in Judah things went well. 13 So king Rehoboam strengthened himself in Jerusalem, and reigned: for Rehoboam was one and forty years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put his name there. And his mother's name was Naamah, an Ammonitess.

14 And he did evil, because he prepared not his heart to seek the LORD.

15 Now the acts of Rehoboam, first and last, are they not written in the book of Shemaiah the prophet, and of Iddo the seer concerning genealogies? And there were wars between Rehoboam and Jeroboam continually.

16 And Rehoboam slept with his fathers, and was buried in the city of David: and Abijah 'his son reigned in his stead.

n c. 9. 15, 16. o 2 Sam. 8. 18. p c. 33 12, 13. Is, 57. 15. I Pet. 5. 6. yer in Judah there woe e good things, Gen. 18. 24. 1 Kings 14. 13. Ared. Deut. 5. 29. Ez. 33. 31. words.

• or, and c. 19. 3.

3. Yet he left them to smart sorely by the hand of Shishak, both in their liberty and in their wealth.

(1.) In their liberty; (v. 8,) They shall be his servants; that is, they shall be much at his mercy, and be put under contribution by him, and some of them, perhaps, be taken prisoners, and held in captivity by him, that they may know my service, and the service of the kingdoms of the countries. They complained, it may be, of the strictness of their religion, and therefore forsook the law of the Lord, (v. 1,) because they thought it a yoke too hard, too heavy upon them. "Well," saith God, "let them mend their service if they can ; let the neighbouring princes rule them a while, since they are not willing that I should rule them, and let them try how they like that; they might have served God with joyfulness and gladness of heart, and would not; let them serve their enemies then in hunger and thirst, (Dent. 28. 47, 48,) till they think of returning to their first master, for then it was better with them," Hos. 2. 7. This some think is the meaning of that, (Ez. 20. 24, 25,) Because they despised my statutes, I gave them statutes that were not good. Note, [1] The more God's service is compared with other services, the more reasonable and easy it will appear. [2.] Whatever dificulties or hardships we may imagine there are in the way of obedience, it is better, a thousand times, to go through them, than to expose ourselves to the punishment of disobedience. Are the laws oftemperance thought hard? The effects of intemperance will be much harder. The service of virtue is perfect liberty; the service of lust is perfect slavery. (2.) In their wealth. The king of Egypt plundered both the temple and the exchequer, the treasuries of both which Solomon left very full; but he took them away; yea he took all, all he could lay his hands on, v. 9. This was what he came for. David and Solomon, who walked in the way of God, filled the treasuries, one by war, and the other by merchandise; but Rehoboam, who forsook the law of God, emptied them. The taking away of the golden shields, and the substituting of brazen ones in their place, (v. 9-11,) we had an account of before, 1 Kings 14. 25-28.

V. 13-16. The story of Rehoboam's reign is here concluded, much as the story of the other reign concludes. Two things especially are observable here;

1. That he was, at length, well fixed in his kingdom, v. 13. His fenced cities in Judah did not answer his expectation, so he now strengthened himself in Jerusalem, and made it his business to fortify that; and there he reigned seventeen years in the city which the Lord had chosen to put his name there. This intimates his honour and privilege, that he had his royal seat in the holy city, which yet was but an aggravation of his impiety; near the temple, but far from God. Frequent skirmishes there were between his subjects and Jeroboam's, such as amounted to continued wars, (v. 15;) but he held his own, and reigned; and, as it should seem, did not so grossly forsake the law of God as he had done (v. 1) in his fourth year.

2. That he was never rightly fixed in his religion; (v. 14,) he never quite cast off God; and yet, in this, he did evil, that he prepared not, he engaged not his heart to seek the Lord. See what the fault is laid upon. (1.) He did not serve the Lord,

than we had in the Kings. There we found that his character was no better than his father's; he walked in the sine of his father, and his heart was not right with God, 1 Kings 15. 2, 3. But here we find him more brave and successful in war, than his latter was. He reigned but three years, and was chiefly famous for a glorious victory be obtained over the forces of Jeroboam, Here is, 1. The armies brought into the field on both sides, v. 3. 11. The remonstrance which Abijah made before the battle, setting forth the justice of his cause, . 4 -12. 1. The distress which Judah was brought into by the policy of Jera boam, v. 13, 14. IV. The victory they obtained, notwithstanding, by the power of God, v. 15-20. V. The conclusion of Abijah's reign, v. 21, 22.

NOW

OW in the eighteenth year of king Jeroboam began Abijah to reign over Judah.

2 He reigned three years in Jerusalem. His mother's name also was Michaiah the daughter of Uriel of Gibeah. And there was war between Abijah and Jeroboam.

3 And Abijah set the battle in array with an army of valiant men of war, even four hundred thousand chosen men: Jeroboam also set the battle in array against him with eight hundred thousand chosen men, being mighty men of valour.

4 And Abijah stood up upon mount Zemaraim, which is in mount Ephraim, and said, Hear me, thou Jeroboam, and all Israel.

5 Ought ye not to know that the LORD God of Israel gave the kingdom over Israel to David for ever, even to him and to his sons by a covenant of salt?

6 Yet Jeroboam the son of Nebat, the servant of Solomon the son of David, is risen up, and hath rebelled against his lord.

7 And there are gathered unto him "vain men, the children of Belial, and have strengthened themrver. 5. c. 9. 29. 1 Kings 14. 31, Abijam. a 1 Kings 15. 1, &c. & c. 11. 20. bound together. c Josh. 18. 22. à 2 Sam, 7. 12-16. e Num. 18. 19. g Judg. 9. 4.

f 1 Kings 11.26. 12. 20. because he did not seek the Lord. He did not pray, as Solomon did, for wisdom and grace. If we prayed better, we should be every way better. Or, he did not consult the word of God, did not seek to that as his oracle, nor take directions from that. (2.) He made nothing of his religion, because he did not set his heart to it; never minded it with any closeness of application, had never any hearty disposition to it, nor ever came up to a steady resolution in it. What little goodness he had, passed away like the morning cloud. And therefore he did evil, because he was never determined for that which is good. Those are easily drawn by Satan to any evil, who are wavering and inconstant in that which is good, and are never persuaded to make religion their business.

NOTES TO CHAPTER XIII.

V. 1-12. Abijah's mother was called Maachah, the daughter of Absalom, ch. 11. 20; here she is called Michaiah, the daughter of Uriel. It is most probable that she was a granddaughter of Absalom, by his daughter Tamar, (2 Sam. 14. 27,) and that her immediate father was this Uriel. But we are here to attend Abijah into the field of battle, with Jeroboam king of Israel. I. God gave him leave to engage with Jeroboam, and owned him in it, though he would not permit Rehoboam to do it, ch. 11. 4. 1. Jeroboam, it is probable, was now the aggressor, and what Abijah did, was in his own necessary defence. Jeroboam, it may be, happening to survive Rehoboam, claimed the crown of Judah by survivorship, at least, hoped to get it from this young king, upon his accession to the throne. Against these impudent pretensions, it was brave in Abijah to take up arms, and God stood by him. 2. When Rehoboam attempted to recover his ten tribes, Jeroboam was upon his good behaviour, and there must be some trial of him; but now that he had discovered what manner of man he was, by setting up the calves, and casting off the priests, Abijah is allowed to chastise him; and it does not appear that he intended any more; whereas Rehoboam aimed at no less than the utter reduction of the ten tribes, which was contrary to the counsel of God.

II. Jeroboam's army was double in number to that of Abijah, (v. 3,) for he had ten tribes to raise an army out of, Abijah had but two. Yet the inferior number proves victorious; for the battle is not always to the strong, nor the cause to the majority.

III. Abijah, before he fought them, reasoned with them, to persuade them, though not to return to the house of David, (that matter was settled by the divine determination, and he acquiesced,) yet to desist from fighting against the house of David. He would not have them withstand the kingdom of the Lord in the hands of the sons of David, (v. 8,) but, at least, to be content with what they had. Note, It is good to try reason before we use force. If the point may be gained by dint of argument, better so than by dint of sword. We must never fly to violent methods, till all the arts of persuasion have been tried in vain. War, that ultima ratio regum-that last resort of kings, should be preceded by every expedient calculated to prevent it. Fair reasoning may do a great deal of good, and prevent a great deal of mischief: How forcible are right words! Abijah was got with his army into the heart of their country; for he made this

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