Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

CHAP. XII.

Vers. 1. ANd Rehoboam went to Shechem: for all Israel were come to Shechem to make him king.] Though Solomon had seven hundred wives, and three hundred concubines, chap. 11.3. yet we reade but of three children that he had, two daughters, Taphath, and Basmath, that were married to two of his own Prin∣ces, chap. 4.11.15. and this his sonne Rehoboam, who was born to him of Naa∣mah an Ammonitesse, chap. 14.21. a yeare before Solomon was crowned king of Israel; for Solomon reigned but fourty years, chap. 11.42. and Rehoboam was one and fourty years old when Solomon died, 2. Chron. 12.13. Being therefore the un∣doubted heir to the kingdome (for God had now settled the kingdome upon Solo∣mon and his heirs, 2. Sam. 7.12, 13.) and the consent of the people being never re∣quired for the establishing of his father Solomon in the throne, why should it be now necessary to make him king? or if the people must be called together for this, why not to Jerusalem rather then to Shechem? Surely this doth very probably im∣ply, that the ten tribes being already seditiously enclined, did presently upon the death of Solomon revive the memory of that old division of the kingdome, in the dayes of David and Ishbosheth the sonne of Saul, 2. Sam. 2.8, 9, 10. and did open∣ly make known that they would have him receive the crown and kingdome of Isra∣el apart by it self, as David did at Hebron, 2. Sam. 5.3. and to that end called an assembly of the people at Shechem; resolving to make themselves another king if Rehoboam gave them not the better satisfaction, and that this was the cause of Re∣hoboams going thither.

Vers. 2. When Jeroboam the sonne of Nebat, who was yet in Egypt, heard of it, &c.] That is, when he heard of Solomons death, and that the ten tribes began to stirre against Rehoboam, and to that end had appointed an assembly at Shechem.

Vers. 3. They sent, and called him, &c.] That is, at the same time when the peo∣ple gave him notice of Solomons death, &c. they desired him to come out of Egypt to them; and this too discovered that they meant not well to Rehoboam, whatever they pretended, that they send for Jeroboam, who fled away, as a traytour, from Solomon his father into the land of Egypt.

Vers. 4. Thy father made our yoke grievous, &c.] To wit, by tributes and taxes imposed upon them; for though he made not the Israelites bondmen, chap. 9.22. yet we reade of provision that was gathered in all his land for his houshold, chap. 4.7. and of levies made for his buildings, chap. 9.15. and besides, in his latter dayes, when his thousand wives and concubines were to be provided for, and Temples built for their idol-gods, and withall, Hadad of Edom, and Rezon of Damascus be∣gan to make warre against him, we may well think he laid still greater and heavier impositions upon them; and of these they desired now to be eased, in this petition they presented to Rehoboam; they had cause enough indeed to complain of Solomons

government in his latter dayes, because of the idolatry he had set up in the land; but of this they speak not one word, but onely complain of their taxes, Make thou the greivous service, and the heavie yoke, whith thy father put upon us, lighter, and we will serve thee.

Vers. 6. And king Rehoboam consulted with the old men that stood before Solo∣mon his father, &c.] How much more likely these men were to give him the best counsel, then those whose counsel he afterwards followed, is intimated in these words▪ first, because they were old men, whose judgement is usually, by long experience, better then the judgement of younger men, with the ancient is wisedome, and in length of dayes is understanding, Job. 12.12. And secondly, because they had stood before Solomon his father; that is, they had been of his servants and counsel, and could not therefore but learn much wisedome of him, who was the great oracle of wisedome in those dayes.

Vers. 7. If thou wilt be a servant unto this people this day, and wilt serve them, &c.] In 2. Chron. 10.7. it is, If thou be kind to this people, and please them, and speak good words to them, that is, if thou wilt answer them gently (which was in∣deed the counsel of his father Solomon, Prov. 15.1. a soft answer turneth away wrath) and if thou wilt grant them their desire at present, then they will alwayes continue thy subjects and servants. Because Rehoboam might think, that if he should yield to the people, when they came in such an imperious insolent manner, hereby he should make himself a slave, and a servant to those, which should be subjects and servants to him; therefore to answer this, the old men expresse themselves thus, If thou wilt be a servant to this people this day, &c. as if they should say, Be it so: bet∣ter it is to be a servant to them for a day, and to stoop to them beyond that which were otherwise fitting, and so to work them to the obedience of subjects by degrees, which afterwards may be easily done, then by standing too much upon terms of ho∣nour now to enrage them, and drive them off, to an open rebellion: and this in∣deed was wise politick counsel: but yet observable it is, that as Princes counsellours are wont to do, that which they aimed at was not the benefit, and ease of the people, but that he might appease them for the present; and so having wonne them to sub∣mit to his soveraignty, might afterwards use them as he pleased himself, then they will be (say they) thy servants for ever.

Vers. 8. But he forsook the counsel of the old men, &c.] That is, he misliked their counsel, to wit, because he thought it stood not with his honour so to stoop to the people, and so thereupon he consulted with the young men that were growen up with him, and stood before him, that is, the young gallants that attended him in his court, the sonnes of the Nobles, that had been from their childhood and youth brought up with him; and herein we have the reason intimated, why he afterwards preferred these mens counsels before the counsel of his aged grave Senatours, to wit, because his affection was more to these then to the other, and so that made him the more inclinable to like that which they said: but herein Rehoboam did notably dis∣cover his folly, and made good what his father had written, Eccles. 2.18, 19. I hated all my labour which I had taken under the sun, because I should leave it unto the man that shall be after me: And who knows whether he shall be a wise man or a fool? yet shall he have dominion over all my labours.

Vers. 10. My little finger shall be thicker then my fathers loins, &c.] These were doubtlesse, proverbiall speeches, the meaning whereof was, that Rehoboam would lay farre heavier burdens upon the people, then ever his father had; and that he would handle them more severely then ever his father had done: my father hath chastised you with whips, but I will chastise you with scorpions; that is, with whips that sting like scorpions: and some indeed think, that there was a kind of whips used in those times, that for this cause were called scorpions: now herein was the folly of Rehoboams young courtiers discovered, that would teach their king to give such harsh language to a people that were already in a mutinous temper: it was ill co∣ming they might think into his clutches, whose little finger was so heavie; nor could there be any hope of fair usage from him, that when he came to treat with his peo∣ple, could speak of nothing but yokes, and whips, and scorpions.

Vers. 16. The people answered the king, saying, What portion have we in Da∣vid? &c.] What have we to do with the posterity of David? we will have a king again of our own tribes, as formerly: a seditious speech, much like that of Sheba, 2. Sam. 20.1. We have no part in David, neither have we inheritance in the sonne of Jesse: and whereto happely they did allude: besides, by calling David, as it were in scorn, the sonne of Jesse, they imply, that he having been formerly raised by them from a mean condition, to be their king, it was not sufferable that his grandchild should now tyrannize over them, as if they were scarce good enough to be his slaves.

To your tents, O Israel.] That is, Let us return to our own dwellings, and not stay here to make our selves slaves to such a tyrant, but amongst our own tribes let us make us a king. Because of old they dwelt in tents, this phrase had ever since con∣tinued in use amongst them.

Now see to thine house, David.] This also was spoken by way of derision and scorn, as if they should have said, Let Rehoboam the sonne of David make much of his own tribe (for beyond their bounds his kingdome is not like to extend) we are re∣solved to take care of our selves, and to provide a king amongst our own tribes.

Vers. 17. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.] Two severall wayes this may be understood▪ to wit, ei∣ther of the Israelites of the ten tribes, that such of them as left their land in the dayes of Jeroboam, & came and dwelt in the cities of Judah, did submit themselves to Re∣hoboam, as their brethren of Judah did; or else, rather of the men of Judah, who are here called the children of Israel, which dwelt in the cities of Judah; that though their brethren of Israel fell off from Rehoboam, yet the continued constant to him.

Vers. 18. Then king Rehoboam sent Adoram, who was over the tribute, &c.] It is most probable, that this man was sent (yet too late) to pacifie the people: but being one of the taxers of the people, the very sight of him did more enrage them, and thereupon they stoned him, and this too was a notable act of folly in Rehoboam.

Vers. 19. So Israel rebelled against the house of David unto this day.] The de∣fection of the ten tribes is here called rebellion, which shews plainly, that it was a sinne in them thus to cast off their lawfull sovereigne: for though the Prophet Ahijah had foretold and promised, that Jeroboam should be king of the ten tribes, chap. 11.31. yet because the people had no command from God herein, but did what they did

merely of their own heads, and in a discontent against Rehoboam, their wayes were rebellious, however they did thereby accomplish what God had determined.

Vers. 20. And it came to passe, that when all Israel heard that Jeroboam was come again, &c.] It is manifest, that Jeroboam was amongst the resst, when at first they demanded of Rehoboam a relaxation of their burdens, vers. 3. And Jeroboam, and all the congregation of Israel came, and spake unto Rehoboam: but it seems that was then known onely to some of the chief of the congregation, which when it came to be generally known amongst the people, they presently assembled themselves, sent for him, and made him their king; as here it is said. Thus generally Expositours under∣stand this place; yet it may be that being here to relate how the Israelites made Jeroboam their king, their first calling him to their assembly is onely here again repeated.

There was none that followed the house of David, but the tribe of Judah onely.] It is manifest, that there were but ten tribes that revolted to Jeroboam, chap. 11.31. and therefore Rehoboam must needs have two tribes, which were Judah and Benja∣min; as is clearly expressed, 2 Chro. 11.2. but because Benjamin was but a poore lit∣tle tribe, and being joyned with Judah, were still comprehended under the name of the kingdome of Judah; therefore it is said here, that none continued firm to Rehoboam, but the tribe of Judah onely.

Vers. 24. Thus saith the Lord, You shall not go up, nor sight against your bre∣thren the children of Israel, &c.] To wit, because God had decreed that the ten tribes should rend themselves, as they had done, from the house of David; for so it follows in the next words, return every man to his house, for this thing is from me. There is indeed an intimation too, of another motive in these first words, to wit, that the Isiraelites were their brethren: but this is not mentioned as a sufficient cause apart by it self, but as a circumstance which might render them the more willing to submit to what God had determined: we see in the warre which they made against Benjamin, with Gods approbation, Judg. 20.1. that it was not unlawfull for Gods people, in any case, to fight against their brethren: but that which made it now un∣lawfull, was, because God did now make known to them, that this which was done was of him; and then to make them the more willing to submit to Gods decree herein, even this also might be laid into the ballance, that the warre, which they in∣tended, was against their brethren.

They hearkened therefore to the word of the Lord, and returned, &c.] and so all was stayed for the present. Nor do we ever reade that Rehoboam, as bad as he was, did ever after this, attempt to recover the kingdome of Israel out of the hands of Jeroboam; but yet there was continuall hostilitie betwixt these two kings; and the borderers on both sides did continually make inrodes one upon another, chap. 14.30.

Vers. 25. Then Jeroboam built Shechem, &c.] That is, he forrified these two cities, Shechem and Pennel, the one within Jordan, and the other without; and in∣deed we reade that Shechem was utterly ruined by Abimelech, in the dayes of the Judges Jud. 9.45.

Vers. 27. If this people go up to do sacrifice in the house of the Lord at Jeru∣salem, &c.] Though God had promised Jeroboam by Ahijah the prophet, chap. 11.38.

that if he would walk in his wayes, he would be with him, and build him a sure house, as he had done for David; yet having no confidence in this promise of God, he concluded, that if the people should continue to go up to Jerusalem to sacrifice, they would soon return to Rehoboam again; to wit, first, because they would be forced for fear of being apprehended as traitours when they came to Jerusalem, ei∣ther to give over their offering of sacrifices to God, or else to make their peace with Rehoboam: secondly, because the priests and Levites (and their brethren of Judah too) would be pressing them with the sinne of their rebellion, against their lawfull soveraigne, and shewing them how unlike the Lord was to regard the sacrifices of those that lived in so grosse a sinne: and thirdly, because the very sight of the Tem∣ple, and the serious thoughts they must needs have of God, and of themselves, when they came to offer up their sacrifices there, must needs strike them with an appre∣hension of their guilt, in rejecting him, whom God had appointed to rule over them: and so hereupon he resolved to set up some other way of worship for them: and thus that very thing which God had appointed purposely, to keep them in one uniform way of worship; namely, that there should be but one altar, and one place of sa∣crificing, to wit, at the Temple in Jerusalem, to which they should resort from all parts of the land; even that I say, proved the occasion of setting up a new way of worship, to wit, that of worshiping the golden calves.

Vers. 28. Whereupon the king took counsel, and made two calves of gold, &c.] In imitation (as of old) of the Egyptians idol-god, amongst whom Jeroboam had lived of late, and with whom, it seems, he held a strict league and amitie: God had raised him from nothing to be king of Israel, and he turned this his God into the image of a calf that eateth hay. See the note, Exod. 32.4.

Vers. 29. And he set the one in Beth-el, and the other put he in Dan.] Beth-el was in the tribe of Benjamin, but fell away it seems to Jeroboam and the ten tribes, and so was in the very skirts of his kingdome southwards, close by the portion of the tribe of Benjamin; and Dan was in the utmost part of the kingdome north∣ward.

Vers. 30. The people went to worship before the one, even-unto Dan.] The mean∣ing of this may be, that they went first to that in Dan; or else, that the people did presently yield to worship these his idol-gods, and went at the usuall times to his golden calves, yea even to that which was furthest off, even to Dan: nay perhaps, that even those that dwelt about Beth-el would go to the idol at Dan, and those that dwelt about Dan would go to Beth-el; and what was then eased of their travelling to Jerusalem?

Vers. 31. And made priests of the lowest of the people, which were not of the sonnes of Levi.] For the priests and Levites that dwelt in Israel, left their suburbs and their possessions and went to Judah and Jerusalem, 2 Chron. 11.14. and that because Ieroboam and his sonnes had cast them off from executing the priests office unto the Lord: and hereby no doubt, Jeroboam greatly enriched himself, as taking into his hands all those cities which had been given them by Moses and Joshua: in∣deed the basest of the people were priests good enough for his golden calves; but because he pretended the worship of the true God in them, even this is charged up∣on him as a sinne.

Vers. 32. And Jeroboam ordained a feast in the eighth moneth, on the fifteenth day of the moneth, like unto the feast that is in Judah.] That is, like unto the feast of Tabernacles: the meaning is this, whereas God appointed the Israelites to keep the feast of Tabernacles, on the fifteenth day of the seventh moneth, Levit. 23.34. he appointed his people to keep a feast like unto this, by way of thankfulnesse for the fruits of the earth then gathered in; but it must be on the eighth moneth, not the seventh, least the people taking it to be the the same feast of Tabernacles, should at last begin to scruple that their males were bound all to go to Jerusalem to keep this feast according to the law, Deut. 16.16.

And he offered upon the altar, &c.] To grace the way of worship which he had set up, even he himself did undertake to do the work of a priest upon the altar that he had built: whence it is, that in the following chapter, vers. 4. it is said, that he put forth his hand from the altar, for the apprehending the man of God, that foretold the ruine of it.