2 Chronicles 10: Summary and Commentary

Verse 1

10:1 Shechem was in the heart of the territory of the northern tribes; the need for Rehoboam to go there for confirmation reflects either weak national unity or the comparative strength and influence of the northern tribes. • Rehoboam reigned from 931 to 913 BC.

Verse 2

10:2 Jeroboam . . . had fled to Egypt to escape from King Solomon: See 1 Kgs 11:26-40. Jeroboam returned from Egypt at the news of Solomon’s death.

Verse 4

10:4 Rehoboam was not powerful enough to enforce taxation over the northern tribes, so they demanded concessions to remain under his rule.

Verse 6

10:6 The older men of Israel were distinguished from officials, nobles, and guardians (Judg 8:14; 1 Kgs 21:8; 2 Kgs 10:5) who had official government roles. These elders traditionally exercised considerable influence in royal decisions. When Ben-hadad, king of Aram, attacked Samaria, the elders of Samaria were decisive in rejecting his harsh terms of surrender (1 Kgs 20:7-9). Earlier, when Absalom revolted against David, the elders of Israel were influential in critical decisions (2 Sam 17:4, 15; 19:11).

Verse 8

10:8 Rehoboam was forty-one years old when he began to reign (12:13), so the young men who had grown up with him were not novices. They might have been royal princes, sons of Solomon’s other wives. It was natural for them to have a role in Rehoboam’s government, as shown by his promotion of his son Abijah (11:22). Referring to these princes as “young” might have been a comment on the value of their advice, because the young were not viewed as being wise (see Job 12:12).

Verse 10

10:10-11 The words of the younger counselors corresponded with Rehoboam’s disposition. They lacked the experience of the elders, but they shared Rehoboam’s inclinations and preferences. They delivered their answer in metaphors and rhetoric appropriate to a royal court.

Verse 16

10:16 The people responded using words that were the converse of a poetic saying the Chronicler had used earlier (1 Chr 12:18); there, the people of the southern tribes of Benjamin and Judah (1 Chr 12:16) showed growing support for David.

Verse 18

10:18 Rehoboam came to Shechem to be anointed king but barely escaped with his life. His poor understanding of the situation was particularly evident when he sent a civilian official, rather than an army commander, to enforce conscription.

Verse 1

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 31:13), 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.

Verse 12

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, Ch2 10:15. 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, Psa 89:31-34.

Verse 3

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

Verse 7

If thou be kind to this people, and please them, and speak good words to them—In the Book of Kings [Kg1 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.

Verse 15

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.

Next: 2 Chronicles Chapter 11