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Commentary on 1 Kings 12 verses 1–15
Solomon had 1000 wives and concubines, yet we read but of one son he had to bear up his name, and he a fool. It is said (Hos 4:10), They shall commit whoredom, and shall not increase. Sin is a bad way of building up a family. Rehoboam was the son of the wisest of men, yet did not inherit his father's wisdom, and then it stood him in little stead to inherit his father's throne. Neither wisdom nor grace runs in the blood. Solomon came to the crown very young, yet he was then a wise man. Rehoboam came to the crown at forty years old, when men will be wise if ever they will, yet he was then foolish. Wisdom does not go by age, nor is it the multitude of years nor the advantage of education that reaches it. Solomon's court was a mart of wisdom and the rendezvous of learned men, and Rehoboam was the darling of the court; and yet all was not sufficient to make him a wise man. The race is not to the swift, nor the battle to the strong. No dispute is made of Rehoboam's succession; upon the death of his father, he was immediately proclaimed. But,
I. The people desired a treaty with him at Shechem, and he condescended to meet them there. 1. Their pretence was to make him king, but the design was to unmake him. They would give him a public inauguration in another place than the city of David, that he might not seem to be king of Judah only. They had ten parts in him, and would have him among themselves for once, that they might recognize his title. 2. The place was ominous: at Shechem, where Abimelech set up himself (Jdg. 9); yet it had been famous for the convention of the states there, Jos 24:1. Rehoboam, we may suppose, knew of the threatening, that the kingdom should be rent from him, and hoped by going to Shechem, and treating there with the ten tribes, to prevent it: yet it proved the most impolitic thing he could do, and hastened the rupture.
II. The representatives of the tribes addressed him, praying to be eased of the taxes they were burdened with. The meeting being appointed, they sent for Jeroboam out of Egypt to come and be their speaker. This they needed not to have done: he knew what God had designed him for, and would have come though he had not been sent for, for now was his time to expect the possession of the promised crown. In their address, 1. They complain of the last reign: Thy father made our yoke grievous, Kg1 12:4. They complain not of his father's idolatry and revolt from God; that which was the greatest grievance of all was none to them, so careless and indifferent were they in the matters of religion, as if God or Moloch were all one, so they might but live at ease and pay no taxes. Yet the complaint was groundless and unjust. Never did people live more at ease than they did, nor in great plenty. Did they pay taxes? It was to advance the strength and magnificence of their kingdom. If Solomon's buildings cost them money, they cost them no blood, as war would do. Were many servile hands employed about them? They were not the hands of the Israelites. Were the taxes a burden? How could that be, when Solomon imported bullion in such plenty that silver was, in a manner, as common as the stones? So that they did but render to Solomon the things that were Solomon's. Nay, suppose there was some hardship put upon them, were they not told before that this would be the manner of the king and yet they would have one? The best government cannot secure itself from reproach and censure, no, not Solomon's. Factious spirits will never want something to complain of. I know nothing in Solomon's administration that could make the people's yoke grievous, unless perhaps the women whom in his latter days he doted on were connived at in oppressing them. 2. They demand relief from him, and on this condition will continue in their allegiance to the house of David. They asked not to be wholly free from paying taxes, but to have the burden made lighter; this was all their care, to save their money, whether their religion was supported and the government protected or no. All seek their own.
III. Rehoboam consulted with those about him concerning the answer he should give to this address. It was prudent to take advice, especially having so weak a head of his own; yet, upon this occasion, it was impolitic to take time himself to consider, for thereby he gave time to the disaffected people to ripen things for a revolt, and his deliberating in so plain a case would be improved as an indication of the little concern he had for the people's ease. They saw what they must expect, and prepared accordingly. Now, 1. The grave experienced men of his council advised him by all means to give the petitioners a kind answer, to give them good words, to promise them fair, and this day, this critical day, to serve them, that is, to tell them that he was their servant, and that he would redress all their grievances and make it his business to please them and make them easy. "Deny thyself (say they) so far as to do this for this once, and they will be thy servants for ever. When the present heat is allayed with a soft answer, and the assembly dismissed, their cooler thoughts will reconcile and fix them to Solomon's family still." Note, The way to rule is to serve, to do good, and stoop to do it, to become all things to all men and so win their hearts. Those who are in power really sit highest, and easiest, and safest, when they take this method. 2. The young men of his council were hot and haughty, and they advised him to return a severe and threatening answer to the people's demands. It was an instance of Rehoboam's weakness, (1.) That he did not prefer aged counsellors, but had a better opinion of the young men that had grown up with him and with whom he was familiar, Kg1 12:8. Days should speak. It was a folly for him to think that, because they had been his agreeable companions in the sports and pleasures of his youth, they were therefore fit to have the management of the affairs of his kingdom. Great wits have not always the most wisdom; nor are those to be relied on as our best friends that know how to make us merry, for that will not make us happy. It is of great consequence to young people, that are setting out in the world, whom they associate with, accommodate themselves to, and depend upon for advice. If they reckon those that feed their pride, gratify their vanity, and further them in their pleasures, their best friends, they are already marked for ruin. (2.) That he did not prefer moderate counsels, but was pleased with those that put him upon harsh and rigorous methods, and advised him to double the taxes, whether there was occasion for so doing or no, and to tell them in plain terms that he would do so, Kg1 12:10, Kg1 12:11. These young counsellors thought the old men expressed themselves but dully, Kg1 12:7. They affect to be witty in their advice, and value themselves on that. The old men did not undertake to put words into Rehoboam's mouth, only counselled him to speak good words; but the young men will furnish him with very quaint and pretty phrases, with pointed and pert similitudes: My little finger shall be thicker than my father's loins, etc. That is not always the best sense that is best worded.
IV. He answered the people according to the counsel of the young men, Kg1 12:14, Kg1 12:15. He affected to be haughty and imperious, and fancied he could carry all before him with a high hand, and therefore would rather run the risk of losing them than deny himself so far as to give them good words. Note, Many ruin themselves by consulting their humour more than their interest. See,
1.How Rehoboam was infatuated in his counsels. He could not have acted more foolishly and impoliticly. (1.) He owned their reflections upon his father's government to be true: My father made your yoke heavy; and therein he was unjust to his father's memory, which he might easily have vindicated from the imputation. (2.) He fancied himself better able to manage them, and impose upon them, than his father was, not considering that he was vastly inferior to him in capacity. Could he think to support the blemishes of his father's reign who could never pretend to come near the glories of it? (3.) He threatened not only to squeeze them by taxes, but to chastise them by cruel laws and severe executions of them, which should be not as whips only, but as scorpions, whips with rowels in them, that will fetch blood at every lash. In short, he would use them as brute beasts, load them and beat them at his pleasure: not caring whether they loved him or no, he would make them fear him. (4.) He gave this provocation to a people that by long ease and prosperity were made wealthy, and strong, and proud, and would not be trampled upon (as a poor cowed dispirited people may), to a people that were now disposed to revolt, and had one ready to head them. Never, surely, was man so blinded by pride and affectation of arbitrary power, than which nothing is more fatal.
2.How God's counsels were hereby fulfilled. It was from the Lord, Kg1 12:15. He left Rehoboam to his own folly, and hid from his eyes the things which belonged to his peace, that the kingdom might be rent from him. Note, God serves his own wise and righteous purposes by the imprudences and iniquities of men, and snares sinners in the work of their own hands. Those that lose the kingdom of heaven throw it away, as Rehoboam did his, by their own wilfulness and folly.
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SUMMARY
This pivotal verse marks the imminent return of Jeroboam, son of Nebat, from his exile in Egypt. Having previously fled King Solomon's wrath, Jeroboam's hearing of Solomon's death and the subsequent ascension of Rehoboam sets the stage for the dramatic division of the united monarchy of Israel. It highlights divine timing and the unfolding of prophecy, as the man destined to lead the northern tribes is now positioned to step into his foreordained role.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning and narrative impact. The most prominent is Parenthesis, where the clause "(for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;)" serves as an explanatory aside. This device provides essential background information without interrupting the main narrative flow, clarifying why Jeroboam was in Egypt at this critical juncture. It implicitly reminds the reader of the prophetic context established in 1 Kings 11. There is also strong Foreshadowing at play; Jeroboam's mere presence and hearing of the news hint at the dramatic events that are about to unfold, particularly the division of the kingdom and his central role in it. The Repetition of "Jeroboam dwelt in Egypt" within the parenthetical statement subtly emphasizes the duration and settled nature of his exile, highlighting the divine patience and timing involved in his return and the preparation for his destined role.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse powerfully illustrates God's sovereign control over human history, even amidst the complexities of political intrigue and the consequences of human sin. Jeroboam's exile and timely return are not accidental but are integral to the unfolding of God's prophetic word concerning the division of the kingdom, a judgment directly linked to Solomon's idolatry. It demonstrates that God uses various means, including the flight of an individual and the death of a king, to accomplish His purposes. The seemingly random events of human life are often woven into a larger, divine tapestry, revealing a God who is actively involved in the affairs of nations and individuals, orchestrating circumstances to bring about His will and fulfill His word, regardless of human intentions or obstacles.
REFLECTION AND APPLICATION
The story of Jeroboam's exile and timely return offers profound lessons for believers today. It reminds us that God's plans are often executed through unexpected circumstances and individuals, and His timing is always perfect. What might appear as a setback or a period of dormancy in our lives—a "dwelling in Egypt"—may in fact be a divinely orchestrated preparation for a future calling or a significant moment of transition. Just as Jeroboam was preserved and positioned, we can trust that God is at work in our lives, even when we don't understand the immediate purpose of our circumstances. This passage also serves as a sober reminder of the far-reaching consequences of spiritual compromise, particularly in leadership. Solomon's sin led to the division of a nation, demonstrating that individual choices can have generational and national impacts. It calls us to faithfulness, integrity, and discerning leadership, recognizing that our actions have ripple effects, not only on ourselves but on those we influence and the broader community.
Questions for Reflection
FAQ
Why was Jeroboam in Egypt in the first place?
Answer: Jeroboam was in Egypt because King Solomon sought to kill him. This was a direct response to the prophet Ahijah's prophecy, which declared that God would tear ten tribes away from Solomon's kingdom and give them to Jeroboam due to Solomon's idolatry and disobedience, as detailed in 1 Kings 11:29-39. Jeroboam's flight to Egypt was an act of self-preservation, finding refuge with Pharaoh Shishak, as recorded in 1 Kings 11:40.
What did Jeroboam "hear of" that prompted his return?
Answer: The phrase "heard [of it]" refers to Jeroboam receiving news of King Solomon's death, which is explicitly stated in 1 Kings 11:43, and the subsequent preparations for his son Rehoboam's ascension to the throne. This news signaled a critical juncture in Israel's history and an opportune moment for Jeroboam, who had been prophesied to rule over ten tribes, to return and assert his claim, thus initiating the events of 1 Kings 12.
How does this verse set the stage for the rest of 1 Kings 12?
Answer: This verse is crucial because it explains why Jeroboam, the divinely appointed, albeit flawed, leader of the northern tribes, is now poised to re-enter the narrative. His return from Egypt, prompted by Solomon's death, directly leads to the confrontation with Rehoboam at Shechem. The people, including Jeroboam, will appeal to Rehoboam for lighter burdens, and Rehoboam's unwise response will trigger the fulfillment of Ahijah's prophecy, resulting in the tragic division of the united kingdom into Israel (North) and Judah (South), as vividly described in 1 Kings 12:3-19.
CHRIST-CENTERED FULFILLMENT
The narrative of Jeroboam's exile and strategic return, orchestrated by divine timing to fulfill prophecy, points forward to the ultimate King whose reign would never be divided or threatened. While Jeroboam was a flawed human leader, chosen by God for a specific purpose within a fallen kingdom, his story underscores God's unwavering commitment to His overarching plan, even amidst human failure and political turmoil. The division of Israel, stemming from the disobedience of kings like Solomon, ultimately highlights humanity's desperate need for a perfect, unifying King. Jesus Christ is that King, the true Son of David, whose kingdom is not of this world and therefore cannot be divided or overthrown by earthly powers, as He Himself declared in John 18:36. Unlike Jeroboam, who fled from an earthly king, Jesus willingly laid down His life, only to rise again and establish an eternal dominion, demonstrating His ultimate authority over life and death in John 10:17-18. He is the one who gathers all scattered sheep into one flock, uniting Jew and Gentile, breaking down dividing walls through His sacrifice, as beautifully articulated in John 10:16 and Ephesians 2:14. The temporary, divided kingdoms of Israel and Judah serve as a poignant backdrop for the glorious, everlasting, and undivided kingdom of God, inaugurated by Christ and destined to encompass all nations, a truth proclaimed in Revelation 11:15.