Text -- 1 Kings 12:18 (NET)

12:18 King Rehoboam sent Adoniram, the supervisor of the work crews, out after them, but all Israel stoned him to death. King Rehoboam managed to jump into his chariot and escape to Jerusalem.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 12:18

Probably to pursue the counsel which he had resolved upon, to execute his office, and exact their tribute with rigour and violence, if need were.

JFB: 1Ki 12:15-18

That was the overruling cause. Rehoboam's weakness (Ecc 2:18-19) and inexperience in public affairs has given rise to the probable conjecture, that, like many other princes in the East, he had been kept secluded in the harem till the period of his accession (Ecc 4:14), his father being either afraid of his aspiring to the sovereignty, like the two sons of David, or, which is more probable, afraid of prematurely exposing his imbecility. The king's haughty and violent answer to a people already filled with a spirit of discontent and exasperation, indicated so great an incapacity to appreciate the gravity of the crisis, so utter a want of common sense, as to create a belief that he was struck with judicial blindness. It was received with mingled scorn and derision. The revolt was accomplished, and yet so quietly, that Rehoboam remained in Shechem, fancying himself the sovereign of a united kingdom, until his chief tax gatherer, who had been most imprudently sent to treat with the people, had been stoned to death. This opened his eyes, and he fled for security to Jerusalem.

Clarke: 1Ki 12:18

King Rehoboam sent Adoram - As this was the person who was superintendent over the tribute, he was probably sent to collect the ordinary taxes; but the people, indignant at the master who had given them such a brutish answer, stoned the servant to death. The sending of Adoram to collect the taxes, when the public mind was in such a state of fermentation, was another proof of Rehoboam’ s folly and incapacity to govern.

TSK: 1Ki 12:18

Adoram : 1Ki 4:6, 1Ki 5:14, Adoniram, 2Sa 20:24; 2Ch 10:18, Hadoram

all Israel : Exo 17:4; Num 14:10; 2Ch 24:21; Act 5:26, Act 7:57, Act 7:58

made speed : Heb. strengthened himself

flee to Jerusalem : 1Ki 20:18-20; Pro 28:1, Pro 28:2; Amo 2:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 12:18

Adoram has been identified with Adoniram (marginal references), and even with the Adoram of 2Sa 20:24. But it is highly improbable that the same person was chief superintendent of the forced labors during the whole of Solomon’ s long reign, and also during a part of David’ s and Rehoboam’ s. We may therefore conclude that the three names mark three distinct persons, perhaps of the same family, who were respectively contemporary with the three kings. Adoram was chosen, as best acquainted with the hardships whereof the rebels complained, to arrange some alleviation of their burthens.

Poole: 1Ki 12:18

He sent Adoram either,

1. To pacify the people, and promise them relief, now when it was too late. But then he would not have sent a person so ungrateful to the people, as that sort of men use to be. Or rather,

2. To pursue the counsel which he had resolved upon, and to execute his office, and exact their tribute with rigour and violence, if need were.

To flee to Jerusalem from Shechem, where it seems he yet staid, and his guards and friends with him; that being there in the midst of his kingdom, and among the seditious tribes, he might overawe them by his presence, and repress any tumults in their first rise.

Haydock: 1Ki 12:18

Aduram. One of the same name had occupied this post under David, 2 Kings xx. 24. (Calmet) ---

Some suppose that this is the same with Adoniram, chap. iv. 6. Roboam impudently sent him to appease the people, (Salien) or haughtily to demand the usual tribute; unless the king abandoned him to the fury of the populace, as an object of their horror. The people have often been appeased by the death of rapacious ministers. ---

Haste. Hebrew, "he strengthened himself," or obstinately persisted in his resolution of reducing the people by force; and thus those, who might now have been easily reclaimed, were driven to choose another king, and the evil became irremediable. (Calmet)

Gill: 1Ki 12:18

Then King Rehoboam sent Adoram, who was over the tribute,.... There was one of this name in this office in the time of David, 2Sa 20:24, this is the same with Adoniram, as Jarchi thinks, see 1Ki 4:6, him he sent either to collect the tribute of the Ephraimites, to show his authority; or rather to call the people back to have some further discourse with them, and endeavour to soften things, and bring them to a compliance, so Josephus ^l; but it was too late, and he employed a very improper person; the heavy taxes were their complaint, and a tax gatherer, and especially one that was at the head of the tribute, must be of all men the most disagreeable to them; this is another instance of the folly and false steps of Rehoboam:

and all Israel stoned him with stones, that he died; the populace fell upon him at once, and stoned him to death; and which, though contrary to law and justice, was approved of and applauded by their principal men and all the people; so irritated and provoked were they by Rehoboam's answer to them. Hottinger ^m says, this man was buried in Shechem, which is very probable; but it is not expressed here, as he suggests it is; however, a grave stone, found A. D. 1480, in Spain, with this inscription, is not genuine,

"this is the grave of Adoniram, a servant of King Solomon, who came to collect tribute, and died such a day:''

therefore King Rehoboam made speed to get him up to his chariot, to flee to Jerusalem; from Shechem, fearing they would treat him in the same manner in their rage and fury; his courage was now cooled, and his haughty and hectoring spirit was now brought down, and he was glad to make use of his chariot for flight; this is the first time we read of a king of Israel riding in a chariot; though before of Sisera, a Canaanitish captain, and that only in a chariot of war.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 12:18

¹ tc The MT has “Adoram” here, but the Old Greek translation and Syriac Peshitta have “Adoniram.” Cf. 1 Kgs 4:6.

² sn The work crews. See the note on this expression in 4:6.

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 12:1-33

1 The Israelites, assembled at Shechem to crown Rehoboam, 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 the idolatry of the two calves.

MHCC: 1Ki 12:16-24

The people speak unbecomingly of David. How soon are good men, and their good services to the public, forgotten! These considerations should reconcile us to our losses and troubles, that God is the Author of them, and our brethren the instruments: let us not meditate revenge. Rehoboam and his people hearkened to the word of the Lord. When we know God's mind, we must submit, how much soever it crosses our own mind. If we secure the favour of God, not all the universe can hurt us.

Matthew Henry: 1Ki 12:16-24

We have here the rending of the kingdom of the ten tribes from the house of David, to effect which,

I. The people were hold and resolute in their revolt. They highly resented the provocation that Rehoboam had given them, were incensed at his menaces, concluded that that government would in the progress of it be intolerably grievous which in the beginning of it was so very haughty, and therefore immediately came to this resolve, one and all: What portion have we in David? 1Ki 12:16. They speak here very unbecomingly of David, that great benefactor of their nation, calling him the son of Jesse, no greater a man than his neighbours. How soon are good men, and their good services to the public, forgotten! The rashness of their resolution was also much to be blamed. In time, and with prudent management, they might have settled the original contract with Rehoboam to mutual satisfaction. Had they enquired who gave Rehoboam this advice, and taken a course to remove those evil counsellors from about him, the rupture might have been prevented: otherwise their jealousy for their liberty and property well became that free people. Israel is not a servant, is not a homeborn slave; why should he be spoiled? Jer 2:14. They are willing to be ruled, but not to be ridden. Protection draws allegiance, but destruction cannot. No marvel that Israel falls away from the house of David (1Ki 12:19) if the house of David fall away from the great ends of their advancement, which was to be ministers of God to them for good. But thus to rebel against the seed of David, whom God had advanced to the kingdom (entailing it on his seed), and to set up another king in opposition to that family, was a great sin; see 2Ch 13:5-8. To this God refers, Hos 8:4. They have set up kings, but not by me. And it is here mentioned to the praise of the tribe of Judah that they followed the house of David (1Ki 12:17, 1Ki 12:20), and, for aught that appears, they found Rehoboam better than his word, nor did he rule with the rigour which at first he threatened.

II. Rehoboam was imprudent in the further management of this affair, and more and more infatuated. Having foolishly thrown himself into a quick-sand, he sunk the further in with plunging to get out. 1. He was very unadvised in sending Adoram, who was over the tribute, to treat with them, 1Ki 12:18. The tribute was the thing, and, for the sake of that, Adoram was the person, they most complained of. The very sight of him, whose name was odious among them, exasperated them, and made them outrageous. He was one to whom they could not so much as give a patient hearing, but stoned him to death in a popular tumult. Rehoboam was now as unhappy in the choice of his ambassador as before of his counsellors. 2. Some think he was also unadvised in quitting his ground, and making so much haste to Jerusalem, for thereby he deserted his friends and gave advantage to his enemies, who had gone to their tents indeed (1Ki 12:16) in disgust, but did not offer to make Jeroboam king till Rehoboam had gone, 1Ki 12:20. See how soon this foolish prince went from one extreme to the other. He hectored and talked big when he thought all was his own, but sneaked and looked very mean when he saw himself in danger. It is common for those that are most haughty in their prosperity to be most abject in adversity.

III. God forbade his attempt to recover by the sword what he had lost. What was done was of God, who would not suffer that it should be undone again (as it would be if Rehoboam got the better and reduced the ten tribes), nor that more should be done to the prejudice of the house of David, as would be if Jeroboam got the better and conquered the two tribes. The thing must rest as it is, and therefore God forbids the battle. 1. It was brave in Rehoboam to design the reducing of the revolters by force. His courage came to him when he had come to Jerusalem, 1Ki 12:21. There he thought himself among his firm friends, who generously adhered to him and appeared for him. Judah and Benjamin (who feared the Lord and the king, and meddled not with those that were given to change) presently raised an army of 180,000 men, for the recovery of their king's right to the ten tribes, and were resolved to stand by him (as we say) with their lives and fortunes, having either not such cause, or rather not such a disposition, to complain, as the rest had. 2. It as more brave in Rehoboam to desist when God, by a prophet, ordered him to lay down his arms. He would not lose a kingdom tamely, for then he would have been unworthy the title of a prince; and yet he would not contend for it in opposition to God, for then he would have been unworthy the title of an Israelite. To proceed in this war would be not only to fight against their brethren (1Ki 12:24), whom they ought to love, but to fight against their God, to whom they ought to submit: This thing is from me. These two considerations should reconcile us to our losses and troubles, that God is the author of them and our brethren are the instruments of them; let us not therefore meditate revenge. Rehoboam and his people hearkened to the word of the Lord, disbanded the army, and acquiesced. Though, in human probability, they had a fair prospect of success (for their army was numerous and resolute, Jeroboam's party weak and unsettled), though it would turn to their reproach among their neighbours to lose so much of their strength and never have one push for it, to make a flourish and do nothing, yet, (1.) They regarded the command of God though sent by a poor prophet. When we know God's mind we must submit to it, how much soever it crosses our own mind. (2.) They consulted their own interest, concluding that though they had all the advantages, even that of right, on their side, yet they could not prosper if they fought in disobedience to God; and it was better to sit still than to rise up and fall. In the next reign God allowed them to fight, and gave them victory (2 Chr. 13), but not now.

Keil-Delitzsch: 1Ki 12:1-24

The jealousy which had prevailed from time immemorial between Ephraim and Judah, the two most powerful tribes of the covenant nation, and had broken out on different occasions into open hostilities (Jdg 8:1.; 2Sa 2:9; 2Sa 19:42.), issued, on the death of Solomon, in the division of the kingdom; ten tribes, headed by Ephraim, refusing to do homage to Rehoboam, the son and successor of Solomon, and choosing Jeroboam the Ephraimite as their king. Now, although the secession of the ten tribes from the royal house of David had been ordained by God as a punishment for Solomon's idolatry, and not only had Solomon been threatened with this punishment, but the sovereignty over ten tribes had been promised to Jeroboam by the prophet Ahijah, whilst the secession itself was occasioned by Rehoboam's imprudence; yet it was essentially a rebellion against the Lord and His anointed, a conspiracy on the part of these tribes against Judah and its king Rehoboam. For apart from the fact that the tribes had no right to choose at their pleasure a different king from the one who was the lawful heir to the throne of David, the very circumstance that the tribes who were discontented with Solomon's government did not come to Jerusalem to do homage to Rehoboam, but chose Sichem as the place of meeting, and had also sent for Jeroboam out of Egypt, showed clearly enough that it was their intention to sever themselves from the royal house of David; so that the harsh reply given by Rehoboam to their petition that the service imposed upon them might be lightened, furnished them with the desired opportunity for carrying out the secession upon which they had already resolved, and for which Jeroboam was the suitable man. And we have already shown at 1Ki 11:40 that the promise of the throne, which Jeroboam had already received from God, neither warranted him in rebelling against Solomon, nor in wresting to himself the government over the tribes that were discontented with the house of David after Solomon's death. The usurpation of the throne was therefore Jeroboam's first sin (vv. 1-24), to which he added a second and much greater one immediately after his ascent of the throne, namely, the establishment of an unlawful worship, by which he turned the political division into a religious schism and a falling away from Jehovah the God-King of His people (1Ki 12:25-33).

1Ki 12:1

Secession of the Ten Tribes (cf., 2 Chron 10:1-11:4). - 1Ki 12:1-4. Rehoboam went to Shechem, because all Israel had come thither to make him king. "All Israel,"according to what follows (cf., 1Ki 12:20, 1Ki 12:21), was the ten tribes beside Judah and Benjamin. The right of making king the prince whom God had chosen, i.e., of anointing him and doing homage to him (compare 1Ch 12:38, where המליך alternates with למלך משׁך , (2Sa 2:4; 2Sa 5:3), was an old traditional right in Israel, and the tribes had exercised it not only in the case of Saul and David (1Sa 11:15; 2Sa 2:4; 2Sa 5:3), but in that of Solomon also (1Ch 29:22). The ten tribes of Israel made use of this right on Rehoboam's ascent of the throne; but instead of coming to Jerusalem, the residence of the king and capital of the kingdom, as they ought to have done, and doing homage there to the legitimate successor of Solomon, they had gone to Sichem, the present Nabulus (see at Gen 12:6 and Gen 33:18), the place where the ancient national gatherings were held in the tribe of Ephraim (Jos 24:1), and where Abimelech the son of Gideon had offered himself as king in the time of the Judges (Jdg 9:1.). On the choice of Sichem as the place for doing homage Kimchi has quite correctly observed, that "they sought an opportunity for transferring the government to Jeroboam, and therefore were unwilling to come to Jerusalem, but came to Sichem, which belonged to Ephraim, whilst Jeroboam was an Ephraimite."If there could be any further doubt on the matter, it would be removed by the fact that they had sent for Jeroboam the son of Nebat to come from Egypt, whither he had fled from Solomon (1Ki 11:40), and attend this meeting, and that Jeroboam took the lead in the meeting, and no doubt suggested to those assembled the demand which they should lay before Rehoboam (1Ki 12:4).

(Note: "This pretext was no doubt furnished to the people byJeroboam, who, because he had formerly been placed above Ephraimas superintendent of the works, could most craftily suggest calumnies,from the things which he knew better than others."- (Seb. Schmidt.)

1Ki 12:2-3

The construction of 1Ki 12:2, 1Ki 12:3 is a complicated one, since it is only in ויּבאוּ in 1Ki 12:3 that the apodosis occurs to the protasis וגו כּשׁמע ויהי , and several circumstantial clauses intervene. "And it came to pass, when Jeroboam the son of Nebat heard, sc., that Solomon was dead and Rehoboam had been made king ... he was still in Egypt, however, whither he had fled from king Solomon; and as Jeroboam was living in Egypt, they had sent and called him ... that Jeroboam came and the whole congregation of Israel,"etc. On the other hand, in 2Ch 10:2 the construction is very much simplified, and is rendered clearer by the alteration of בּמצרים יר ויּשׁב , "and Jeroboam dwelt in Egypt,"into ממּצרים יר ויּשׁב , "that Jeroboam returned from Egypt."

(Note: At the same time, neither this explanation in the Chronicles,nor the fact that the Vulgate has the same in our text also, warrantsour making alterations in the text, for the simple reason that thedeviation in the Chronicles and Vulgate is so obviously nothing but anelucidation of our account, which is more obscurely expressed. Thereis still less ground for the interpolation, which Thenius has proposed,from the clauses contained in the Septuagint partly after 1Ki 11:43, partly in 1 Kings 12 between 1Ki 12:24 and 1Ki 12:25, and in an abbreviatedform once more after 1Ki 13:34, so as to obtain the followingmore precise account of the course of the rebellion which Jeroboaminstigated, and of which we have not a very minute description in 1Ki 11:26 : "Solomon having appointed Jeroboam superintendent ofthe tributary labour in Ephraim, for the purpose of keeping in checkthe Sichemites, who were probably pre-eminently inclined to rebel,directed him to make a fortress, which already existed upon MountGerizim under the name of Millo , into a strong prison ( צרירה( ),from which the whole district of Gerizim, the table-land, received thename of the land of Zerirah , and probably made him governor of itand invested him with great power. When holding this post, Jeroboamrebelled against Solomon, but was obliged to flee. Having now returnedfrom Egypt, he assembled the members of his own tribe, and withthem he first of all besieged this prison, for the purpose of makinghimself lord of the surrounding district. Now this castle was the citadelof the city in which Jeroboam was born, to which he had just returned,and from which they fetched him to take part in the negotiationswith Rehoboam. Its ruins are still in existence, according to Robinson( Pal . iii. p. 99), and from all that has been said it was not calledZeredah (1Ki 11:26), but (after the castle) Zerira."This is whatThenius says. But if we read the two longer additions of the lxx quite through, weshall easily see that the words ᾠκοδόμησε τῷ Σαλωμὼν τὴν ἐν ὄρει Ἐφραΐ́μ do notgive any more precise historical information concerning the buildingof the Millo mentioned in 1Ki 11:27, since this verse is repeatedimmediately afterwards in the following form: οὖτος ᾠκοδόμησε τὴν ἄκραν ἐν ταῖς ἄρσεσιν οἴκου Ἐφραΐ́μ οὖτος συνέκλεισε τὴν πόλιν Δαβίδ ,- but are nothing more than a legendary supplement madeby an Alexandrian, which has no more value than the statement thatJeroboam's mother was named Sarira and was γυνὴ πόρνη . The name of the city Σαριρά is simply the Greek form of theHebrew צררה , which the lxx have erroneously adopted inthe place of צרדה , as the reading in 1Ki 11:26. But inthe additional clauses in question in the Alexandrian version, Σαριρά ismade into the residence of king Jeroboam and confounded with Thirza ; what took place at Thirza according to 1Ki 14:17 (of theHebrew text) being transferred to Sarira, and the following accountbeing introduced, viz., that Jeroboam's wife went ἐκ Σαριρά to theprophet Ahijah to consult him concerning her sick son, and onreturning heard of the child's death as she was entering the city of Sarira .- These remarks will be quite sufficient to prove that theAlexandrian additions have not the least historical worth.)

1Ki 12:4

The persons assembled desired that the burdens which Solomon had laid upon them should be lightened, in which case they would serve Rehoboam, i.e., would yield obedience to him as their king. אביך מעבדת הקל , "make light away from the service of thy father,"i.e., reduce what was imposed upon us by thy father. Solomon had undoubtedly demanded greater performances from the people than they had previously been accustomed to, not only to meet the cost of maintaining the splendour of his court, but also and principally to carry out his large and numerous buildings. But in return for this, he had secured for his people not only the blessings of undisturbed peace throughout his whole reign, but also great wealth from the trade and tribute of the subjugated nations, so that there cannot have been any well-grounded occasion for complaint. But when, as is too often the case, men overlooked the advantages and blessings which they owed to his government, and fixed their attention in a one-sided manner merely upon the performances which the king demanded, it might appear as though he had oppressed his people with excessive burdens.

1Ki 12:5-6

In order that the request of the tribes might be maturely weighed, Rehoboam directed them to appear before him again in three days, and in the meantime discussed the matter with the older counsellors,who had served his father.

1Ki 12:7

These counsellors said (the singular וידבּר is used- because one of them spoke in the name of the whole), "If thou wilt be subservient to this people to-day (now), and servest them, and hearkenest to them, ... they will serve thee for ever."

1Ki 12:8-14

But Rehoboam forsook this advice, and asked the younger ministers who had grown up with him. They advised him to overawe the people by harsh threats. "My little finger is stronger than my father's loins." קטי , from קטן , littleness, i.e., the little finger (for the form, see Ewald, § 255, b .), - a figurative expression in the sense of, I possess much greater might than my father. "And now, my father laid a heavy yoke upon you, and I will still further add to your yoke (lay still more upon you): my father chastised you with whips, I will chastise you with scorpions." עקרבּים , scorpiones , are whips with barbed points like the point of a scorpion's sting.

(Note: The Rabbins give this explanation: virgae spinis instructae . Isidor. His Pal. Origg . v. c. 27, explains it in a similar manner: virga siest nodosa vel aculeata, scorpio vocatur . The Targ. and Syr., on theother hand, מרגגין , Syr. 9 mārganā' , i.e., the Greek μάραγνα , awhip. See the various explanations in Bochart, Hieroz . iii. p. 554f. ed. Ros.)

This advice was not only imprudent, "considering all the circumstances"(Seb. Schmidt), but it was unwise in itself, and could only accelerate the secession of the discontented. It was the language of a tyrant, and not of a ruler whom God had placed over His people. This is shown in 1Ki 12:13, 1Ki 12:14 : "The king answered the people harshly, and forsook the counsel of the old men,"i.e., the counsellors who were rich in experience, and spoke according to the counsels of the young men, who flattered his ambition. It is very doubtful, indeed, whether the advice of the old men would have been followed by so favourable a result; it might probably have been so for the moment, but not for a permanency. For the king could not become the עגלים of the people, serve the people, without prejudicing the authority entrusted to him by God; though there is no doubt that if he had consented to such condescension, he would have deprived the discontented tribes of all pretext for rebellion, and not have shared in the sin of their secession.

1Ki 12:15

"And the king hearkened not to the people (to their request for their burdens to be reduced), for it was יהוה מעם סבּה , a turning from the Lord, that He might establish His word"(1Ki 11:31.), i.e., by a divine decree, that Rehoboam contributed to the fulfilment of the counsel of God through his own folly, and brought about the accomplishment of the sentence pronounced upon Solomon.

1Ki 12:16

The harsh word supplied the discontented with an apparently just occasion for saying, "What portion have we in David? We have no inheritance in the son of Jesse! To thy tents, O Israel! Now see to thy house, David!"i.e., take care of thy house. David, the tribe-father, is mentioned in the place of his family. These words, with which Sheba had once preached rebellion in the time of David (2Sa 20:1), give expression to the deep-rooted aversion which was cherished by these tribes towards the Davidic monarchy, and that in so distinct and unvarnished a manner, that we may clearly see that there were deeper causes for the secession than the pretended oppression of Solomon's government; that its real foundation was the ancient jealousy of the tribes, which had been only suppressed for the time by David and Solomon, but had not been entirely eradicated, whilst this jealousy again had its roots in the estrangement of these tribes from the Lord, and from His law and righteousness.

1Ki 12:17

But the sons of Israel, who dwelt in the cities of Judah, over these Rehoboam became king. These "sons of Israel"are members of the ten tribes who had settled in Judah in the course of ages (cf., 1Ki 12:23); and the Simeonites especially are included, since they were obliged to remain in the kingdom of Judah from the very situation of their tribe-territory, and might very well be reckoned among the Israelites who dwelt in the cities of Judah, inasmuch as at first the whole of their territory was allotted to the tribe of Judah, from which they afterwards received a portion (Jos 19:1). The verse cannot possibly mean that "the tribe of Judah declared in favour of their countryman Rehoboam as king"(Ewald, Gesch . iii. p. 399).

1Ki 12:18

In order to appease the agitated tribes and commence negotiations with them, Rehoboam sent Adoram, the superintendent of the tribute, to them (see at 1Ki 4:6). Rehoboam entrusted him with the negotiation, because the tribes had complained that the tribute burdens were too severe, and the king was no doubt serious in his wish to meet the demands of the people. But the very fact that he sent this man only increased the bitterness of feeling, so that they stoned him to death, and Rehoboam himself was obliged to summon up all his strength ( התאמּץ ) to escape a similar fate by a speedy flight to his chariot.

1Ki 12:19

Thus Israel fell away from the house of David "unto this day."

1Ki 12:20

The secession was completed by the fact that all Israel (of the ten tribes) called Jeroboam to the assembly of the congregation and made him king "over all Israel,"so that the tribe of Judah alone adhered to the house of David (see at 1Ki 11:32). 1Ki 12:20 commences in the same manner as 1Ki 12:2, to indicate that it closes the account commenced in 1Ki 12:2.

1Ki 12:21-24

But after the return of Rehoboam to Jerusalem he was still desirous of bringing back the seceders by force of arms, and raised for that purpose an army of 180,000 men out of all Judah, the tribe of Benjamin, and the rest of the people, i.e., the Israelites dwelling in the cities of Judah, - a number which does not appear too large according to 2Sa 24:9. But the prophet Shemaiah, a prophet who is not mentioned again, received instructions from God to forbid the king to go to war with their brethren the Israelites, "for this thing was from the Lord." הזּה הדּבר , "this thing, i.e., his being deprived of the sovereignty over ten tribes, but not their rebellion"(Seb. Schmidt). For the fact itself, see the remark on 1Ki 12:15. The king and the people hearkened to this word. ללכת ישׁוּבוּ , "they turned to go,"i.e., they gave up the intended expedition and returned home. In 2Ch 11:4 we have the explanatory phrase מלּכת ישׁוּבוּ .

Constable: 1Ki 12:16-20

Israel's secession 12:16-20

The dissatisfaction with the rule of David's house that had been brewing for years (cf. 2 Sam. 20:1) finally boiled over.

Perhaps Rehoboam sent Adoram to pacify the angry mob (v. 18). Whatever his reason, this proved to be "the straw that broke the camel's back." Rehoboam lacked wisdom because he did not give God the place He deserved in his life. Because he revolted against God, the people revolted against him. In rebelling against Rehoboam, however, the Israelites were rebelling against God's anointed king. That action could only and did bring divine discipline on them. This rebellion continued throughout the history of the divided kingdom and accounts for much of the misery that nation experienced.¹²⁹

Rehoboam's coronation turned into a bloody lynching and the coronation of his rival (v. 20).

Guzik: 1Ki 12:1-33

1 Kings 12 - Rehoboam and Jeroboam

A. Rehoboam and the division of Israel.

1. (1-5) The elders of Israel offer Rehoboam the throne of Israel.

And Rehoboam went to Shechem, for all Israel had gone to Shechem to make him king. So it happened, when Jeroboam the son of Nebat heard it (he was still in Egypt, for he had fled from the presence of King Solomon and had been dwelling in Egypt), that they sent and called him. Then Jeroboam and the whole assembly of Israel came and spoke to Rehoboam, saying, "Your father made our yoke heavy; now therefore, lighten the burdensome service of your father, and his heavy yoke which he put on us, and we will serve you." So he said to them, "Depart for three days, then come back to me." And the people departed.

a. Rehoboam went to Shechem, for all Israel had gone to Shechem to make him king: This was a logical continuation of the Davidic dynasty. David was succeeded by his son Solomon, and now Rehoboam, the son of Solomon, was assumed to be the next king.

i. Rehoboam was the only son of Solomon that we know by name. Solomon had 1000 wives and concubines, yet we read of one son he had to bear up his name, and he was a fool. This demonstrates that sin is a bad way of building up a family.

ii. Shechem was a city with a rich history. Abraham worshipped there (Genesis 12:6). Jacob built an altar and purchased land there (Genesis 33:18-20). Joseph was buried there (Joshua 24:32). It was also the geographical center of the northern tribes. All in all, it showed that Rehoboam was in a position of weakness, having to meet the ten northern tribes on their territory, instead of demanding that representatives come to Jerusalem.

b. When Jeroboam the son of Nebat heard it: Jeroboam was mentioned previously in 1 Kings 11:26-40. God told him through a prophet that he would rule over a portion of a divided Israel. Naturally, Jeroboam was interested in Solomon's successor. He was specifically part of the group of elders that addressed Rehoboam.

c. Your father made our yoke heavy; now therefore, lighten the burdensome service of your father: Solomon was a great king, but he took a lot from the people. The people of Israel wanted relief from the heavy taxation and forced service of Solomon's reign, and they offered allegiance to Rehoboam if he agreed to this.

i. God warned Israel about this in 1 Samuel 8:10-19, when through Samuel He spoke of what a king would take from Israel. After the warning the people still wanted a king, and now they knew what it was like to be ruled by a taking king.

ii. Sadly, the elders of Israel made no spiritual demand or request on Rehoboam. Seemingly, the gross idolatry and apostasy of Solomon didn't bother them at all.

2. (6-7) The counsel from Rehoboam's older advisors.

Then King Rehoboam consulted the elders who stood before his father Solomon while he still lived, and he said, "How do you advise me to answer these people?" And they spoke to him, saying, "If you will be a servant to these people today, and serve them, and answer them, and speak good words to them, then they will be your servants forever."

a. Rehoboam consulted the elders who stood before his father Solomon while he still lived: Wisely, Rehoboam asked the counsel of these older, experienced men. They seemed to advise Solomon well, so it was fitting that Rehoboam asked for their advice.

b. If you will be a servant to these people today . . . then they will be your servants forever: The elders knew that Rehoboam was not Solomon, and could not expect the same from the people that Solomon did. Rehoboam had to relate to the people based on who he was, not on who his father was. If he showed kindness and a servant's heart to the people, they would love and serve him forever. This was good advice.

3. (8-11) The counsel from Rehoboam's younger advisors.

But he rejected the advice which the elders had given him, and consulted the young men who had grown up with him, who stood before him. And he said to them, "What advice do you give? How should we answer this people who have spoken to me, saying, 'Lighten the yoke which your father put on us'?" Then the young men who had grown up with him spoke to him, saying, "Thus you should speak to this people who have spoken to you, saying, 'Your father made our yoke heavy, but you make it lighter on us'; thus you shall say to them: 'My little finger shall be thicker than my father's waist! And now, whereas my father put a heavy yoke on you, I will add to your yoke; my father chastised you with whips, but I will chastise you with scourges!'"

a. But he rejected the advice which the elders had given him, and consulted the young men: Before Rehoboam ever consulted with the younger men he rejected the advice of the elders.

i. This is a common phenomenon today - what some call "advice shopping." The idea is that you keep asking different people for advice until you find someone who will tell you what you want to hear. This is an unwise and ungodly way to get counsel. It is better to have a few trusted counselors you will listen to even when they tell you what you don't want to hear.

b. And consulted the young men who had grown up with him: These men were much more likely to tell Rehoboam what he already thought. By turning to those likely to think just as he did, it shows that Rehoboam only asked for advice for the sake of appearances

i. Their unwise advice shows the wisdom of seeking counsel from those outside our immediate situation and context. Sometimes an outsider can see things more clearly than those who share our same experiences.

c. And now, whereas my father put a heavy yoke on you, I will add to your yoke: The younger men offered the opposite advice to the elders. They suggested an adversarial approach, one that would make Rehoboam more feared than Solomon was.

i. Solomon asked a lot of Israel, in both taxes and service. Yet we don't have the impression that Israel followed Solomon out of fear, but out of a sense of shared vision and purpose. They believed in what Solomon wanted to do, and were willing to sacrifice to accomplish it. Rehoboam did not appeal to any sense of shared vision and purpose - he simply wanted the people to follow his orders out of the fear of a tyrant.

ii. "With a dozen rash words, Rehoboam, the bungling dictator, opened the door for four hundred years of strife, weakness, and, eventually, the destruction of the entire nation." (Dilday)

4. (12-15) Rehoboam answers Jeroboam and the elders of Israel harshly.

So Jeroboam and all the people came to Rehoboam the third day, as the king had directed, saying, "Come back to me the third day." Then the king answered the people roughly, and rejected the advice which the elders had given him; and he spoke to them according to the advice of the young men, saying, "My father made your yoke heavy, but I will add to your yoke; my father chastised you with whips, but I will chastise you with scourges!" So the king did not listen to the people; for the turn of events was from the LORD, that He might fulfill His word, which the LORD had spoken by Ahijah the Shilonite to Jeroboam the son of Nebat.

a. So the king did not listen to the people: In this case, Rehoboam clearly should have listened to the people. This is not to say that a leader should always lead by popular vote, but a leader needs the wisdom to know when what the people want is best for them.

i. Rehoboam was a fool. Ironically, his father Solomon worried about losing all he worked for under a foolish successor: Then I hated all my labor in which I had toiled under the sun, because I must leave it to the man who will come after me. And who knows whether he will be wise or a fool? Yet he will rule over all my labor in which I toiled and in which I have shown myself wise under the sun. This also is vanity. (Ecclesiastes 2:18-19)

b. For the turn of events was from the LORD: God managed this whole series of events, but He did not make Rehoboam take this unwise and sinful action. God simply left Rehoboam alone and allowed him to make the critical errors his sinful heart wanted to make.

i. "Notice also, dear friends, that God is in events which are produced by the sin and the stupidity of men. This breaking up of the kingdom of Solomon into two parts was the result of Solomon's sin and Rehoboam's folly; yet God was in it: "This thing is from me, saith the Lord." God had nothing to do with the sin or the folly, but in some way which we can never explain, in a mysterious way in which we are to believe without hesitation, God was in it all." (Spurgeon)

5. (16-19) Rehoboam is rejected as king over the 10 northern tribes.

Now when all Israel saw that the king did not listen to them, the people answered the king, saying: "What share have we in David? We have no inheritance in the son of Jesse. To your tents, O Israel! Now, see to your own house, O David!" So Israel departed to their tents. But Rehoboam reigned over the children of Israel who dwelt in the cities of Judah. Then King Rehoboam sent Adoram, who was in charge of the revenue; but all Israel stoned him with stones, and he died. Therefore King Rehoboam mounted his chariot in haste to flee to Jerusalem. So Israel has been in rebellion against the house of David to this day.

a. What share have we in David? Rehoboam's foolishness made Israel reject not only Rehoboam, but also the entire dynasty of David. They rejected the descendants of Israel's greatest king.

b. King Rehoboam sent Adoram, who was in charge of the revenue; but all Israel stoned him with stones: Apparently, Rehoboam did not take the rebellions seriously until this happened. When his chief tax collector was murdered, he knew that the ten tribes were serious about their rebellion.

i. Adoram was the wrong man for Rehoboam to send. He was famous for his harsh policy of forced labor (1 Kings 4:6 and 5:14). Rehoboam probably sent Adoram because he wanted to make good on his promise to punish those who opposed him. His tough-guy policy didn't work.

c. So Israel has been in rebellion against the house of David to this day: From this point on in the history of Israel, the name "Israel" referred to the 10 northern tribes and the name "Judah" referred to the southern tribes of Benjamin and Judah.

i. There was a long-standing tension between the ten northern tribes and the combined group of Judah and Benjamin. There were two earlier rebellions along this line of potential division, in the days after Absalom's rebellion (2 Samuel 19:40-43), which developed into the rebellion of Sheba (2 Samuel 20:1-2).

6. (20-24) Rehoboam attempts to re-unify the nation by force.

Now it came to pass when all Israel heard that Jeroboam had come back, they sent for him and called him to the congregation, and made him king over all Israel. There was none who followed the house of David, but the tribe of Judah only. And when Rehoboam came to Jerusalem, he assembled all the house of Judah with the tribe of Benjamin, one hundred and eighty thousand chosen men who were warriors, to fight against the house of Israel, that he might restore the kingdom to Rehoboam the son of Solomon. But the word of God came to Shemaiah the man of God, saying, "Speak to Rehoboam the son of Solomon, king of Judah, to all the house of Judah and Benjamin, and to the rest of the people, saying, 'Thus says the LORD: "You shall not go up nor fight against your brethren the children of Israel. Let every man return to his house, for this thing is from Me." Therefore they obeyed the word of the LORD, and turned back, according to the word of the LORD.

a. When all Israel heard that Jeroboam had come back, they sent for him and called him to the congregation, and made him king: Thus the prophecy of Ahijah in 1 Kings 11:29-39 was fulfilled. At the time the prophecy was made, it seemed unlikely - but God's word through His prophet was fulfilled.

i. This King Jeroboam is sometimes called Jeroboam I to distinguish him from a later king of Israel also named Jeroboam, usually known as Jeroboam II (2 Kings 14:23-29).

b. To fight against the house of Israel, that he might restore the kingdom to Rehoboam: Rehoboam intended to make war against the seceding tribes of Israel, but God spoke through a prophet and stopped him. To his credit - or perhaps due to a lack of courage - Rehoboam listened to God's word through Shemaiah the man of God.

i. "Here is one Shemaiah, - some of you never heard of him before, perhaps you will never hear of him again; he appears once in this history, and then he vanishes; he comes, and he goes, - only fancy this one man constraining to peace a hundred and eighty thousand chosen men, warriors ready to fight against the house of Israel, by giving to them in very plain, unpolished words, the simple command of God . . . Why have we not such power? Peradventure, brethren, we do not always speak in the name of the Lord, or speak God's Word as God's Word. If we are simply tellers out of our own thoughts, why should men mind us?" (Spurgeon)

B. Jeroboam's idolatry.

1. (25) Jeroboam's new capital - Shechem.

Then Jeroboam built Shechem in the mountains of Ephraim, and dwelt there. Also he went out from there and built Penuel.

a. Then Jeroboam built Shechem in the mountains of Ephraim: Jeroboam needed a capital city because Jerusalem was in the territory of Judah and Benjamin. The city of Schechem became the capital city of the northern kingdom of Israel.

b. He went out from there and built Penuel: It seems that Jeroboam's reign began with energy and opportunity. He had a significant promise from God through the prophet Ahijah: that if you heed all that I command you, walk in My ways, and do what is right in My sight, to keep My statutes and My commandments, as My servant David did, then I will be with you and build for you an enduring house, as I built for David, and will give Israel to you. (1 Kings 11:38)

2. (26-29) Jeroboam makes a religion to serve the state.

And Jeroboam said in his heart, "Now the kingdom may return to the house of David: If these people go up to offer sacrifices in the house of the LORD at Jerusalem, then the heart of this people will turn back to their lord, Rehoboam king of Judah, and they will kill me and go back to Rehoboam king of Judah." Therefore the king asked advice, made two calves of gold, and said to the people, "It is too much for you to go up to Jerusalem. Here are your gods, O Israel, which brought you up from the land of Egypt!" And he set up one in Bethel, and the other he put in Dan.

a. If these people go up to offer sacrifices in the house of the LORD at Jerusalem, then the heart of this people will turn back to their lord, Rehoboam: The fact of the divided kingdom did not mean that the northern tribes were exempt from their covenant obligations. They were under the Law of Moses as much as the southern tribes, but Jeroboam feared the political implications of yearly trips down to the capital city of the southern kingdom of Judah.

b. They will kill me and go back to Rehoboam king of Judah: Jeroboam seems to forget or ignore the promise God made to him through the prophet Ahijah recorded in 1 Kings 11. Jeroboam could best secure his throne by radical obedience to God, not by leading the ten northern tribes into idolatry.

c. Therefore the king asked advice: There was no point in asking advice for this evil purpose. Jeroboam wanted advice on how to do a bad thing in the best way.

i. Jeroboam was even more foolish than it first appears. "It literally says, 'Therefore the king took counsel of himself.' " (Dilday) "The phrase discovers the fountain of his error, that he did not consult with God, who had given him the kingdom; as in all reason, and justice, and gratitude he should have done." (Poole)

d. It is too much for you to go up to Jerusalem. Here are your gods, O Israel, which brought you up from the land of Egypt! Jeroboam appealed to their natural desire for convenience. Men will usually take the easy way out when they can; therefore it is good if an idol in Bethel or Dan can replace a trip all the way to Jerusalem.

i. Jeroboam becomes an example of a political leader who shapes religion for his own purpose. The issue of true religion was unimportant to Jeroboam; he was interested in useful religion.

ii. Here are your gods, O Israel: Jeroboam repeats the same words of Aaron about 500 years before his time (Exodus 32:4).

iii. It is possible - perhaps even likely - that Jeroboam intended the gold calves to represent the God of Israel. This wasn't the introduction of a new god, but a perversion of the proper worship of the true God. "Men are willing to worship God if they are allowed to have a ritual and symbols which they have themselves devised." (Spurgeon)

3. (30-33) The establishment of Jeroboam's religion.

Now this thing became a sin, for the people went to worship before the one as far as Dan. He made shrines on the high places, and made priests from every class of people, who were not of the sons of Levi. Jeroboam ordained a feast on the fifteenth day of the eighth month, like the feast that was in Judah, and offered sacrifices on the altar. So he did at Bethel, sacrificing to the calves that he had made. And at Bethel he installed the priests of the high places which he had made. So he made offerings on the altar which he had made at Bethel on the fifteenth day of the eighth month, in the month which he had devised in his own heart. And he ordained a feast for the children of Israel, and offered sacrifices on the altar and burned incense.

a. Now this thing became a sin: It was a sin when Jeroboam suggested it, but it was more of a sin when the people followed it. The people were so attracted to the religion of Jeroboam that they went as far as Dan (at the far north of Israel) to worship at the shrine of the golden calf there.

b. He made shrines on the high places: Jeroboam made more places of worship than the main centers at Bethel and Dan. These high places were even more convenient for the people.

c. Made priests from every class of people, who were not of the sons of Levi: Jeroboam rejected the commandments of God regarding the priesthood of Israel, and established a priesthood of his own liking.

i. The legitimate priests and Levites who lived in the northern ten tribes did not like this. They, along with others who set their hearts to seek the LORD God of Israel, moved from the northern kingdom of Israel to the southern kingdom of Judah during this period (2 Chronicles 11:13-16). Spiritually speaking, Israel was struck twice - by the ungodly religion of Jeroboam and by the departure of the godly and faithful. There were few godly people left in the northern kingdom.

d. In the month which he had devised in his own heart: This is a good summary of Jeroboam's religion - it was devised in his own heart. Jeroboam is an example of those who create their own religion according to their own taste.

i. For the most part, the world embraces the religion of Jeroboam. Not necessarily his particular expression of golden calves and high places, but a religion created according to taste. In the book Habits of the Heart, Robert Bellah and his colleagues interviewed a young nurse named Sheila Larson, whom they described as representing many Americans' experience and views on religion. Speaking about her own faith and how it operated in her life, she said: "I believe in God. I'm not a religious fanatic. I can't remember the last time I went to church. My faith has carried me a long way. It is 'Sheilaism.' Just my own little voice." This "pick-and-choose-as-I-go-along-according-to-my-inner-voice" approach is the modern version of Jeroboam's religion - and in opposition to the revealed religion of the Bible.

ii. Therefore, it was natural that Jeroboam servedas his own priest (and offered sacrifices on the altar and burned incense). "Jeroboam probably performed the functions of high priest himself, that he might in his own person condense the civil and ecclesiastical power." (Clarke)

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 12 (Chapter Introduction)

Overview

1Ki 12:1, The Israelites, assembled at Shechem to crown Rehoboam, by Jeroboam make a suit of relaxation unto him; 1Ki 12:6, Rehoboam, refusing the old men’s counsel, answers them roughly; 1Ki 12:16, Ten tribes revolting, kill Adoram, and make Rehoboam flee; 1Ki 12:21, Rehoboam, raising an army, is forbidden by Shemaiah; 1Ki 12:25, Jeroboam strengthens himself by cities; 1Ki 12:26, and by the idolatry of the two calves.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 12 (Chapter Introduction)

KINGS CHAPTER 12

The Israelites seek to Rehoboam for relaxation, 1Ki 12:1-5 . He refusing the old men’ s counsel, by the advice of the young men answereth them roughly, 1Ki 12:6-15 ; for which ten tribes revolt; kill Adoram; and make Rehoboam to flee, 1Ki 12:16-20 . He raising an army is forbidden by Shemaiah, 1Ki 12:21-24 . Jeroboam, king of Israel, strengtheneth himself by cities, and by the idolatry of the two calves, 1Ki 12:25-33 .

Rehoboam did not call them thither, but went thither, because the Israelites prevented him, and had generally pitched upon that place rather than upon Jerusalem; partly, because it was most convenient for all, as being in the centre of the whole kingdom; partly, because that being in the potent tribe of Ephraim, they supposed there they might use that freedom of speech which they resolved to use to get their grievances redressed; and partly, by the secret direction of Jeroboam, or his friends, who would not trust themselves in Jerusalem, and thought Shechem a fitter place to execute their design. To make him king to confirm him in the kingdom, which they generally-intended to do; he being the undoubted heir of the crown, and the only son which Solomon had from so vast a number of wives.

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 12 (Chapter Introduction)

(1Ki 12:1-15) Rehoboam's accession, The people's petition, His rough answer.

(1Ki 12:16-24) Ten tribes revolt.

(1Ki 12:25-33) Jeroboam's idolatry.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 12 (Chapter Introduction)

The glory of the kingdom of Israel was in its height and perfection in Solomon; it was long in coming to it, but it soon declined, and began to sink and wither in the very next reign, as we find in this chapter, where we have the kingdom divided, and thereby weakened and made little in comparison with what it had been. Here is, I. Rehoboam's accession to the throne and Jeroboam's return out of Egypt (1Ki 12:1, 1Ki 12:2). II. The people's petition to Rehoboam for the redress of grievances, and the rough answer he gave, by the advice of his young counsellors, to that petition (1Ki 12:3-15). III. The revolt of the ten tribes thereupon, and their setting up Jeroboam (1Ki 12:16-20). IV. Rehoboam's attempt to reduce them and the prohibition God gave to that attempt (1Ki 12:21-24). V. Jeroboam's establishment of his government upon idolatry (1Ki 12:25-33). Thus did Judah become weak, being deserted by their brethren, and Israel, by deserting the house of the Lord.

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 12 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 12

This chapter relates Rehoboam's going to Shechem to be made king, and Jeroboam's return from Egypt, 1Ki 12:1, the people's request to Rehoboam to be eased of their taxes, as the condition of making him king, 1Ki 12:3, his answer to them, after three days, having had the advice both of the old and young men, which latter he followed, and gave in a rough answer, 1Ki 12:5, upon which ten tribes revolted from him, and two abode by him, 1Ki 12:16, wherefore he meditated a war against the ten tribes, but was forbid by the Lord to engage in it, 1Ki 12:21 and Jeroboam, in order to establish his kingdom, and preserve the people from a revolt to the house of David, because of the temple worship at Jerusalem, devised a scheme of idolatrous worship in his own territories, 1Ki 12:25.