1 Kings 12:4
"Your father put a heavy yoke on us. But now you should lighten the burden of your father's service and the heavy yoke he put on us, and we will serve you."
Your father
This phrase refers to King Solomon, the father of Rehoboam, who is being addressed by the Israelites. Solomon's reign, while marked by wisdom and prosperity, also involved heavy taxation and forced labor to support his grand building projects, including the Temple in Jerusalem. Historically, Solomon's policies created a burden on the people, leading to discontent. The Hebrew word for "father" here is "אָב" (av), which not only denotes a biological parent but also a predecessor or a figure of authority, emphasizing the inherited responsibility Rehoboam has from Solomon.

put a heavy yoke on us
The "heavy yoke" symbolizes the oppressive demands placed on the Israelites. In ancient times, a yoke was a wooden beam used between a pair of oxen to enable them to pull together on a load. Metaphorically, it represents burdensome obligations. The Hebrew word for "yoke" is "עֹל" (ol), which often signifies subjugation or severe labor. This phrase highlights the people's suffering under Solomon's rule, which was characterized by forced labor and high taxes.

but now lighten
The plea to "lighten" the yoke is a request for relief and mercy. The Hebrew root "קַלַל" (qalal) means to make light or to ease. This appeal reflects the people's hope for a more compassionate and just leadership under Rehoboam. It underscores a pivotal moment where the new king has the opportunity to mend the strained relationship between the monarchy and the populace.

the harsh labor
This refers to the intense and grueling work imposed on the Israelites. The Hebrew word "קָשֶׁה" (qasheh) means hard or severe, indicating the extreme nature of the labor. Solomon's ambitious building projects required significant manpower, often at the expense of the people's well-being. This phrase captures the physical and emotional toll exacted on the Israelites.

and the heavy yoke he put on us
Reiterating the earlier complaint, this phrase emphasizes the severity of the burden. The repetition of "heavy yoke" serves to stress the intensity of the people's suffering. It is a call for empathy and understanding from Rehoboam, urging him to recognize the weight of his father's policies.

and we will serve you
This is a conditional promise of loyalty and service to Rehoboam, contingent upon his willingness to ease their burdens. The Hebrew word "עָבַד" (avad) means to serve or to work, often used in the context of servitude or worship. This phrase reflects the people's readiness to support Rehoboam's reign if he demonstrates fairness and compassion. It highlights the biblical principle that just and righteous leadership fosters loyalty and unity among the people.

Persons / Places / Events
1. Rehoboam
The son of Solomon and the king of Israel at this time. He is approached by the Israelites with a request to lighten their burdens.

2. Jeroboam
A former official of Solomon who had fled to Egypt. He returns to Israel and becomes a spokesperson for the people, leading the delegation to Rehoboam.

3. Israelites
The people of Israel who are burdened by the heavy labor and taxes imposed by Solomon. They seek relief from Rehoboam.

4. Shechem
The place where Rehoboam went to be crowned king, and where the Israelites approached him with their request.

5. Solomon
The former king of Israel, known for his wisdom but also for imposing heavy labor and taxes on the people to support his building projects.
Teaching Points
The Burden of Leadership
Leadership comes with the responsibility to serve and not to oppress. Rehoboam's decision highlights the importance of listening to the needs of those we lead.

The Consequences of Ignoring Wise Counsel
Rehoboam's failure to heed the advice of the elders demonstrates the dangers of ignoring experienced and wise counsel in favor of youthful arrogance.

The Importance of Compassionate Governance
The Israelites' plea for a lighter yoke underscores the need for leaders to govern with compassion and understanding, reflecting God's heart for justice and mercy.

Historical Patterns of Oppression
The request to lighten the yoke serves as a reminder of the cyclical nature of oppression and the need for vigilance in breaking these cycles through godly leadership.

Seeking Rest in Christ
The contrast between the heavy yoke of human leaders and the light yoke of Christ invites believers to find true rest and freedom in Jesus, who offers relief from the burdens of life.
Bible Study Questions
1. How does Rehoboam's response to the Israelites' request reflect his understanding of leadership, and what can we learn from his example?

2. In what ways does the Israelites' experience under Solomon's rule parallel the oppression faced by their ancestors in Egypt, and how does this inform our understanding of biblical justice?

3. How can we apply the principle of seeking wise counsel in our own decision-making processes, especially when faced with difficult choices?

4. What does Jesus' invitation to take His yoke upon us teach us about finding rest and relief from the burdens of life?

5. How can we, as followers of Christ, ensure that our leadership and influence reflect God's compassion and justice in our communities?
Connections to Other Scriptures
Exodus 1:11-14
The Israelites' request to Rehoboam echoes their ancestors' experience in Egypt, where they were subjected to harsh labor. This connection highlights the recurring theme of oppressive labor in Israel's history.

Matthew 11:28-30
Jesus invites those who are weary and burdened to come to Him for rest, contrasting the heavy yoke of human leaders with His gentle and light yoke.

Proverbs 15:1
This verse emphasizes the power of a gentle answer, which is relevant to Rehoboam's decision-making process and the potential outcomes of his response to the people's request.
The Dead and the LivingJ.A. Macdonald 1 Kings 12:1-5
The Accomplishment of the Predicted JudgmentJ. Urquhart 1 Kings 12:1-20
Revolt of the Ten TribesM. R. Vincent, D. D.1 Kings 12:2-20
Revolt of the Ten TribesMonday Club Sermons1 Kings 12:2-20
The Kingdom DividedB. P. Raymond.1 Kings 12:2-20
The Kingdom DividedJ. B. G. Pidge, D. D.1 Kings 12:2-20
Tribal Causes of SchismA. Maclaren, D. D.1 Kings 12:2-20
People
Adoniram, Adoram, Ahijah, Benjamin, Dan, David, Israelites, Jeroboam, Jesse, Levi, Levites, Nebat, Penuel, Rehoboam, Shemaiah, Solomon
Places
Bethel, Dan, Egypt, Jerusalem, Penuel, Shechem
Topics
Conditions, Cruel, Grievous, Harsh, Heavy, Kept, Labor, Less, Lighten, Lighter, Servants, Serve, Service, Servitude, Weight, Yoke
Dictionary of Bible Themes
1 Kings 12:4

     4696   yoke
     5404   masters
     5634   work, and the fall
     7735   leaders, political

1 Kings 12:1-4

     5568   suffering, causes

1 Kings 12:1-15

     5010   conscience, matters of

1 Kings 12:1-17

     7233   Israel, northern kingdom

1 Kings 12:1-19

     7236   Israel, united kingdom

1 Kings 12:1-24

     5366   king
     7245   Judah, kingdom of

Library
How to Split a Kingdom
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. 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 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
Alexander Maclaren—Expositions of Holy Scripture

Political Religion
'Then Jeroboam built Shechera in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. 26. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: 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 me, and go again to Rehoboam king of Judah. 28. Whereupon the king took counsel, and made two calves of
Alexander Maclaren—Expositions of Holy Scripture

"This Thing is from Me"
"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."--1 Kings 12:24. IT IS VERY DELIGHTFUL to read a history in which God is made prominent. How sadly deficient we are of such histories of our own English nation! Yet surely there is no story that is more full of God than the record of the doings of our British race. Cowper, in one of his poems, shows the parallel between us and the house of Israel,
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 42: 1896

The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines,
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6

How God Works in the Hearts of Men.
1. Connection of this chapter with the preceding. Augustine's similitude of a good and bad rider. Question answered in respect to the devil. 2. Question answered in respect to God and man. Example from the history of Job. The works of God distinguished from the works of Satan and wicked men. 1. By the design or end of acting. How Satan acts in the reprobate. 2. How God acts in them. 3. Old Objection, that the agency of God in such cases is referable to prescience or permission, not actual operation.
John Calvin—The Institutes of the Christian Religion

Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of
John Calvin—The Institutes of the Christian Religion

The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8.
Alfred Edersheim—Sketches of Jewish Social Life

The Instrumentality of the Wicked Employed by God, While He Continues Free from Every Taint.
1. The carnal mind the source of the objections which are raised against the Providence of God. A primary objection, making a distinction between the permission and the will of God, refuted. Angels and men, good and bad, do nought but what has been decreed by God. This proved by examples. 2. All hidden movements directed to their end by the unseen but righteous instigation of God. Examples, with answers to objections. 3. These objections originate in a spirit of pride and blasphemy. Objection, that
John Calvin—The Institutes of the Christian Religion

The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the
E. P. Barrows—Companion to the Bible

Of Civil Government.
OF CIVIL GOVERNMENT. This chapter consists of two principal heads,--I. General discourse on the necessity, dignity, and use of Civil Government, in opposition to the frantic proceedings of the Anabaptists, sec. 1-3. II. A special exposition of the three leading parts of which Civil Government consists, sec. 4-32. The first part treats of the function of Magistrates, whose authority and calling is proved, sec. 4-7. Next, the three Forms of civil government are added, sec. 8. Thirdly, Consideration
John Calvin—The Institutes of the Christian Religion

Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans
It was the very busiest road in Palestine, on which the publican Levi Matthew sat at the receipt of "custom," when our Lord called him to the fellowship of the Gospel, and he then made that great feast to which he invited his fellow-publicans, that they also might see and hear Him in Whom he had found life and peace (Luke 5:29). For, it was the only truly international road of all those which passed through Palestine; indeed, it formed one of the great highways of the world's commerce. At the time
Alfred Edersheim—Sketches of Jewish Social Life

The Figurative Language of Scripture.
1. When the psalmist says: "The Lord God is a sun and shield" (Psa. 84:11), he means that God is to all his creatures the source of life and blessedness, and their almighty protector; but this meaning he conveys under the figure of a sun and a shield. When, again, the apostle James says that Moses is read in the synagogues every Sabbath-day (Acts 15:21), he signifies the writings of Moses under the figure of his name. In these examples the figure lies in particular words. But it may be embodied
E. P. Barrows—Companion to the Bible

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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