After three days, Jeroboam and all the people returned to Rehoboam, since the king had said, "Come back to me on the third day." Sermons
I. IN HIS REFUSAL TO HEARKEN TO THE PEOPLE. 1. They assembled to honour him. (1) He was invited to Shechem to meet them that they might crown him. (2) They promised to serve him as they had served his father. They had a reservation, but - 2. Their reservation was not unreasonable. (1) They had suffered what they called a "grievous yoke" of taxation and servitude, of which they desired a relaxation. Had they not a right to demand this? Did the people exist to be the slaves of their kings? (2) They did not ask to be released from all taxation and service. They acknowledged the duty of sustaining the legitimate burdens of the state. Why, then, did he not hearken? II. IN THE ANSWER HE GAVE THEM. 1. Respecting his father's administration. (1) He owned that his father had ruled with rigour; that he had made their yoke heavy. He put it even stronger than the complainants; that he had "chastised them with whips." (2) Might he not rather have softened it to them? He could have reminded them that Solomon had created their commerce; that their commerce had so enriched them that they might hear the taxes; that his wisdom had made the nation great and respected; that he had built their temple; that they had something for their taxes in great public works. (3) But he lacked, not only the wisdom of his father, but also the feelings of a good son. 2. Respecting his own. (1) He declares that he will rule them more oppressively than his father did; that he will increase their burdens and sting them with "scorpions" - knotted whips armed with iron points. (2) These rough and hard words were paraded and rendered more offensive by the rough and hard manner (ver. 18). (3) How gratuitous was this insolence! What but infatuation could have prompted it? It is seen - III. IN THE CIRCUMSTANCES ATTENDING THE ANSWER. 1. It was deliberately given. (1) It could not claim the excuse of being uttered thoughtlessly in haste, for he had taken three days to consider it. (2) In taking these three days the tyrant betrayed the fool. It gave the people time to confer and agree upon a policy. 2. It was advisedly given. (1) He did not speak without counsel. He had taken the advice of the wits with whom he had been brought up. (2) He had also consulted the sages who had been schooled in the wisdom of Solomon, and he might have acted upon it but did not. (3) He left God out of his counsels, though his Shechinah was still in the temple. 3. He trusted in his fortune. (1) He was the son of Solomon. Probably the only son. We read of no other; had there been one he would probably have been mentioned as a rival who would keep the nation united. (Note: population is not increased by polygamy. Hosea 4:10.) Rehoboam, therefore, presumed upon the strength of his claim to the throne. (2) Even the presence of Jeroboam at the head of the remonstrants did not shake his confidence in his fortune. He could scarcely have been ignorant of the message of God to his father, and the corresponding prophecy of Ahijah. But what are the words of Jehovah to this son of Naamah the Ammonitess, whose national god was Molech? (3) But the Providence he ignored is seen in the infatuation that ignored it. The cause, the (סבה) revolution, was from the Lord (ver. 15.) "They that lose the kingdom of heaven throw it away as Rehoboam did his, by their own willfulness and folly" (Matthew Henry). Miserable is the infatuation that imperils the salvation of the soul. - M.
My little finger shall be thicker than my father's loins. Homilist. These were the words of an infatuated fool — a fool led on to his own destruction by the "irony of destiny."I. WISDOM IS NOT HEREDITARY. The question is often asked, as this kind of phenomenon comes under notice, how does it happen that great men seldom have great children? Does genius wear itself out? We incline to think that the gross neglect which geniuses manifest towards their children has much to do with it. Still, it cannot be denied that the descendants of many of our greatest men have been little better than "drivelling idiots." II. CURSE OF EVIL COMPANY. We could not find a more painful instance than the one under consideration, either in profane or sacred history. It was fraught with terrible consequences. 1. It is a curse to the man himself. Do evil, unholy, foolish companions make a person happy? Does it not rather bring trouble, sorrow, regrets, and present inconvenience? It is expensive, humiliating, degrading. 2. It is a curse to the man's influence. Character is assimilated with those with whom we associate. And even if the evil influence does not produce evil results, the name of the evil clings to him who mixes with it. 3. It is a curse to his future. It will ultimately bring him ruin. No person was ever yet strong enough in his integrity to resist the united influence of boon cornpardons. Their influence sows a seed which will ultimately produce an abundant harvest. III. STUPIDITY OF DESPOTISM. A despot uses his power for the mere sake of using it, and not to effect any good purpose, or to bring about any desirable end. There are many minor despots in the world — persons put into little offices, who love to manifest and to parade their brief authority. IV. THE OVERRULING POWER OF GOD. He maketh even the wrath and the folly of man to praise Him. Had Rehoboam acted wisely, we do not know whether the Judgment might not have been still further postponed; but as it was, this act precipitated God's wrath and effected His purposes. (Homilist.) II. THE MANNER IN WHICH THIS DEMAND ON THE PART OF THE PEOPLE WAS MET BY THE KING. III. THE FINAL REPLY OF REHOBOAM TO THE DEMAND OF HIS PEOPLE. It was nothing else, we cannot but say, than downright infatuation. IV. THE CAUSE WAS FROM THE LORD. And this is one among many proofs of God's absolute predestination, and of the perfect freedom of human actions. The division of the kingdom from Rehoboam was absolutely certain; it was determined by God; it was positively predicted by a prophet of God. V. THOSE POINTS IN THE CHARACTER AND HISTORY OF REHOBOAM, WHICH MAY BE CALCULATED TO CONVEY SUITABLE INSTRUCTION. And let me remark: 1. Talent and piety are not inherited by birth. No part of Solomons far-famed wisdom descended to his son. He was even more than usually deficient in common prudence, and in the capacity for government. A father may convey to his heirs the riches he has accumulated; but there is a nobler wealth, which cannot be bequeathed, and which cannot be transferred. Knowledge, mental opulence, talent — these are the result of individual application, of laborious industry, and of perseverance. Without these, no fancied gifts of nature can avail; and with these there is scarcely any extent of acquisition, which it is not possible to secure. But it is yet far more important to notice, that true piety does not descend by birth: Religion is a personal and individual thing; it is not transferred like property, it does not descend like any civil privilege. Religion is an individual matter; it is a change wrought upon the individual's mind; it is a living principle and energy within the individual heart and the individual nature. Talent and piety are not inherited by birth. 2. The king's rejection of wise counsel. The aged are not always wise, and they are often too cold and too calculating to be safe guides; and sometimes also their manner is unfortunate and repulsing; they are unamiable, they are irmpatient of the habits and feelings of youth, and they pronounce too magisterially to be very easily borne. But these are exceptions, and beyond all doubt, a multitude of years should teach wisdom. It was one of the laws of ancient Sparta (a heathen State), that whenever an old man appeared, the young in the assembly should rise up in token of their reverence. Reverence for age lies at the foundation of a sound moral character; it is not only becoming, it is not only beautiful, but it is essential; and where it is wanting in measure, it shows there is something utterly wrong, utterly unsound, in the moral constitution. 3. His arbitrary disposition. Instead of soothing, and gradually quenching the spirit of revolt, Rehoboam sought to cut down the clamours of his subjects, by arbitrary measures. The saying of the wise man cannot be too often repeated, "A soft answer turneth away wrath." 4. Rehoboam's imprudent choice of his associates. We cannot question that the ruin of this prince is to be ascribed to those whom he selected as his companions. Had it not been for the young men who grew up along with him, the kingdoms of Israel and Judah bad been undivided, and he had retained the crown. And, in connection with this, "Evil communications corrupt good manners." There is nothing, so far as personal piety is concerned, so far as the salvation of the soul is concerned, of so much importance as the choice of your associates. (J. Young, M. A.) Macaulay's England. But there was at the court a small knot of Roman Catholics whose hearts had been ulcerated by old injuries, whose heads had been turned by recent elevation, who were impatient to climb to the highest honours of the State, and who, having little to lose, were not troubled by thoughts of the day of reckoning. These men called with one voice for war on the constitution of the Church and the State. They told their master that he owed it to his religion and to the dignity of his crown to stand firm against the outcry of heretical demagogues, and to let the Parliament see from the first that he would be master in spite of opposition, and that the only effect of opposition would be to make him a hard master.(Macaulay's England.) People Adoniram, Adoram, Ahijah, Benjamin, Dan, David, Israelites, Jeroboam, Jesse, Levi, Levites, Nebat, Penuel, Rehoboam, Shemaiah, SolomonPlaces Bethel, Dan, Egypt, Jerusalem, Penuel, ShechemTopics Appointed, Bade, Directed, Jeroboam, Jerobo'am, Orders, Rehoboam, Rehobo'am, Return, Returned, Saying, Spoken, ThirdOutline 1. The Israelites, assembled at Shechem to crown Rehoboam, 4. by Jeroboam make a suit of relaxation unto him 6. Rehoboam, refusing the old men's counsel, answers them roughly 16. Ten tribes revolting, kill Adoram, and make Rehoboam flee 21. Rehoboam, raising an army, is forbidden by Shemaiah 25. Jeroboam strengthens himself by cities 26. and by idolatry of the two calves Dictionary of Bible Themes 1 Kings 12:1-15 5366 king 8410 decision-making, examples Library How to Split a KingdomAnd 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 "This Thing is from Me" The Hebrews and the Philistines --Damascus How God Works in the Hearts of Men. Use to be Made of the Doctrine of Providence. The Upbringing of Jewish Children The Instrumentality of the Wicked Employed by God, While He Continues Free from Every Taint. The Twelve Minor Prophets. Of Civil Government. Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans The Figurative Language of Scripture. 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