2 Chronicles 10 commentary

Moderate counsels are wisest and best. Gentleness will do what violence will not do. Most people like to be accosted mildly. Good words cost only a little self-denial, yet they purchase great things. No more needs to be done to ruin men, than to leave them to their own pride and passion. Thus, whatever are the devices of men, God is doing his own work by all, and fulfilling the word which he has spoken. No man can bequeath his prosperity to his heirs any more than his wisdom; though our children will generally be affected by our conduct, whether good or bad. Let us then seek those good things which will be our own for ever; and crave the blessing of God upon our posterity, in preference to wealth or worldly exaltation.

CHAPTER 10

2Ch 10:1-15. Rehoboam Refusing the Old Men's Good Counsel.

1. Rehoboam went to Shechem--(See on 1Ki 12:1). This chapter is, with a few verbal alterations, the same as in 1Ki 12:1-19.

3. And they sent--rather, "for they had sent," &c. This is stated as the reason of Jeroboam's return from Egypt.

7. If thou be kind to this people, and please them, and speak good words to them--In the Book of Kings [1Ki 12:7], the words are, "If thou wilt be a servant unto this people, and wilt serve them." The meaning in both is the same, namely, If thou wilt make some reasonable concessions, redress their grievances, and restore their abridged liberties, thou wilt secure their strong and lasting attachment to thy person and government.

15-17. the king hearkened not unto the people, for the cause was of God--Rehoboam, in following an evil counsel, and the Hebrew people, in making a revolutionary movement, each acted as free agents, obeying their own will and passions. But God, who permitted the revolt of the northern tribes, intended it as a punishment of the house of David for Solomon's apostasy. That event demonstrates the immediate superintendence of His providence over the revolutions of kingdoms; and thus it affords an instance, similar to many other striking instances that are found in Scripture, of divine predictions, uttered long before, being accomplished by the operation of human passions, and in the natural course of events.

Rehoboam went to Shechem - This chapter is almost word for word the same as 1 Kings 12:1-19, to the notes on which the reader is referred.

My little finger shall be thicker - "My weakness shall be stronger than the might of my father." - Targum.

For the cause was of God - "For there was an occasion Divinely given." - Targum.

To your tents, O Israel - "To your cities, O Israel." - Targum.

Now, David, see to thine own house - "Now, David, rule over the men of thy own house." - Targum.

Stoned him - When he endeavored to collect the tribute which Solomon had imposed on them. - Jarchi.

Israel rebelled - A few soft words, and the removal of a part of the oppressive taxes, (for they said, Ease thou Somewhat the grievous servitude), would have secured this people to the state, and prevented the shedding of a sea of human blood, which was the consequence of the separation of this kingdom. Rehoboam was a fool; and through his folly he lost his kingdom. He is not the only example on record: the Stuarts lost the realm of England much in the same way; and, by a different mode of treatment, the House of Brunswick continues to fill the British throne. May the thread of its fortune, woven by the hand of God, never be undone! and may the current of its power glide on to the latest posterity!

Talia secla, suis dixerunt, currite, fusis

Concordes stabili fatorum numine Parcae.

Virg. Ecl. iv., ver. 46. "God's firm decree, by which this web was spun,

Shall ever bless the clue, and bid it smoothly run."

Labitur, et labetur in omne volubilis Aevum.

Horat. Epist., l. i., c. 2, v. 43. "Still glides the river, and shall ever glide."

Amen! Amen!

Grievous - It is probable, when Solomon had declined from God, that God left him to himself to act thus impolitically.

If thou be kind, &c. - Moderate counsels are generally best. Gentleness will do what violence will not do. Good words cost nothing but a little self - denial, and yet they purchase great things.

See to thine own house - When public affairs are in a ferment, violent proceedings do but make ill worse. Many have been driven to the mischief they did not intend, by being too severely dealt with.

1 ANd * Rehoboam went to Shechem : for to Shechem were all Israel come to make him king.

The Contents of this Chapter are in 1 King. 12. where see the Notes.

Marginal references: 1 Kin. 12. [illegible: 1+ letters] &c.

3 And they sent and called him. So Jeroboam and all Israel came, and spake to Rehoboam, saying,

Or, For (as that Particle is oft used, as hath been noted before) they had sent, &c. So this is the Reason why he returned, as was said v. 2.

IV. The History of the Kingdom of Judah Until Its Fall - 2 Chronicles 10-36.

After giving an account of the revolt of the ten tribes of Israel from the divinely chosen royal house of David (2 Chron 10), the author of the Chronicle narrates the history of the kingdom of Judah - to which he confines himself, to the exclusion of the history of the kingdom of the ten tribes - at much greater length than the author of the books of Kings has done. This latter portrays the development of both kingdoms, but treats only very briefly of the history of the kingdom of Judah, especially under its first rulers, and characterizes the attitude of the kings and people of Judah to the kingdom of Israel and to the Lord only in the most general way. The author of the Chronicle, on the other hand, depicts the development of Judah under Rehoboam, Abijah, Asa, and Jehoshaphat much more thoroughly, by communicating a considerable number of events which are omitted in the book of Kings. As we have already proved, the purpose of the chronicler was to show, according to the varying attitude of the kings of the house of David to the Lord and to His law, how, on the one hand, God rewarded the fidelity of the kings and of the people to His covenant with prosperity and blessing, and furnished to the kingdom of Judah, in war with its enemies, power which secured the victory; and how, on the other, He took vengeance for every revolt of the kings and people, and for every fall into idolatry and superstition, by humiliations and awful judgments. And more especially from the times of the godless kings Ahaz and Manasseh does our author do this, pointing out how God suffered the people to fall ever deeper into feebleness, and dependence upon the heathen world powers, until finally, when the efforts of the pious kings Hezekiah and Josiah to bring back the people, sunk as they were in idolatry and moral corruption, to the God of their fathers and to His service failed to bring about any permanent repentance and reformation, He cast forth Judah also from His presence, and gave over Jerusalem and the temple to destruction by the Chaldeans, and caused the inhabitants of Jerusalem and Judah to be led away into exile to Babylon.

2Ch 10:1-19

This event is narrated in our chapter, except in so far as a few unessential differences in form are concerned, exactly as we have it in 1 Kings 12:1-19; so that we may refer for the exposition of it to the commentary on 1 Kings 12, where we have both treated the contents of this chapter, and have also discussed the deeper and more latent causes of this event, so important in its consequences. Rehoboam’s Reign - 2 Chronicles 11-12

When the ten tribes had renounced their allegiance to Rehoboam the son of Solomon, and had made Jeroboam their king (1Ki 12:20), Rehoboam wished to compel them by force of arms again to submit to him, and made for this purpose a levy of all the men capable of bearing arms in Judah and Benjamin. But the prophet Shemaiah commanded him, in the name of the Lord, to desist from making war upon the Israelites, they being brethren, and Rehoboam abandoned his purpose (2Ch 11:1-4, cf. 1Ki 12:21-24), and began to establish his dominion over Judah and Benjamin. His kingdom, moreover, was increased in power by the immigration of the priests and Levites, whom Jeroboam had expelled from the priesthood, and also of many God-fearing Israelites out of the ten tribes, to Judah (2Ch 11:13-17). Rehoboam also set his family affairs in order, by nominating from among his many sons, whom his wives had borne to him, Abijah to be his successor on the throne, and making provision for the others in different parts of the country (2Ch 11:18-23). But when he had established his royal authority, he forsook the law of Jahve, and was punished for it by the inroad of the Egyptian king Shishak, who marched through his land with a numerous host, took Jerusalem, and plundered the palace and the temple (2Ch 12:1-11), but without wholly ruining Judah; and Rehoboam was king until his death, and his son succeeded him on the throne (2Ch 11:12-16).

The order in which these events are narrated is not chronological; they are rather grouped together according to their similarities. As Rehoboam began even in the third year of his reign to forsake the law of God, and King Shishak made war upon Judah as early as in his fifth year, the building of the fortresses may have been begun in the first three or four years, but cannot have been ended then; still less can the sons of Rehoboam have been provided for in the time before Shishak’s inroad.

Rehoboam Succeeds Solomon. (b. c. 975.)

1 And Rehoboam went to Shechem: for to Shechem were all Israel come to make him king. 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. 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? 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 somewhat lighter for us; thus shalt thou say unto them, My little finger shall be thicker than my 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.

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 then 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 in this impolitic manner. 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 burdened 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? They were never plundered by invaders, as formerly, never put in fear by the alarms of war, nor obliged to hazard 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 might 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 is 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 assume as much authority as his father had done, might 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 brains, 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 we 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 dearly for threatening, and talking big, and thinking to carry matters 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 xxxi. 13), but heard them patiently, considered their reasons, and gave them a soft answer. And a similar 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 good 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 to be done to ruin men than to leave them to themselves, and their own pride and passion.

Rehoboam's Folly. (b. c. 975.)

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. 13 And the king answered them roughly; and king Rehoboam forsook the counsel of the old men, 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.

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 steadily in a storm. Many have been driven to the mischief 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 thoughtlessness was of God, that he might perform the word which he spoke 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 them. 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 were now forgotten: What portion have we in David? Thus is the government of Christ cast off by many, notwithstanding all he has done to bind 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 of 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. lxxxix. 31-34.