1 Kings 12:1–27

"Rehoboam went to Shechem, for all Israel had come to Shechem to make him king." The very first word shows the state of the king and the state of the people. Why to Shechem? What brought them there? What business had they there? Why not come to Jerusalem? When David was coming to the throne the tribes of Israel came to Hebron, because Hebron was where the king lived. Hebron was the king's chief city. He had reigned there before he reigned in Jerusalem. The people came to the king, as was fitting. Rehoboam heard that the foundations were being loosened and about to be destroyed, and the king goes to Shechem. It was there that the people chose to go, and there the king has to follow. He was a fool; he did not understand how to reign; he did not own his place from God.

The first city of Canaan visited by Abram, Genesis 12:6, where it is called Sichem. When Jacob returned to Palestine, Hamor the Hivite was its king. The bones of Joseph were buried there. When the land was divided it fell to the lot of Ephraim, and became a Levitical city and a city of refuge. It was there that Joshua delivered his last address to the people. Under the Judges the city was taken by Abimelech... The tribes assembled there to crown Rehoboam, and, when the kingdom divided, it became the headquarters of Jeroboam.

God had not made Shechem the centre or the right place for king or people. The people chose to go there, and Rehoboam followed them. That was how his reign began. It was an ominous beginning, but it was a beginning that suited the character of Rehoboam. Where Rehoboam ought to have been firm, he was loose. Where he ought to have been yielding, he was stubborn. These two things unfit any man to govern. The great secret of governing well is to know when to be firm and when to yield, and to do it in the fear of God: to be as firm as a rock about what is a divine principle, and as yielding as possible about what is merely an indifferent thing.

No one knows how long Jeroboam stayed in Egypt. But we read that he returned when Solomon died, and was there at Rehoboam's coronation, where the rebellion was completed... The time was ripe. Solomon's incompetent son and successor did not take to heart his father's sound proverb, "A soft answer turns away wrath, but a harsh word stirs up anger." He showed his lack of wisdom and fitness to govern a freedom-loving people. As a result he brought on the separation of the already alienated northern tribes. He weakened and almost ruined a kingdom that had recently stretched from the Nile to the Euphrates.

This explains how it was that ten tribes with one mind so suddenly shook off their loyalty to the house of David. A runaway servant no sooner blows his trumpet than they follow him. It was the judgment of the Lord, pronounced in Solomon's day, carried out in the days of his son. "But I will take the kingdom out of his son's [Rehoboam's] hand and will give it to you [Jeroboam], ten tribes" (1 Kings 11:35).

Here again the root of division is worldliness that turns aside to other gods, and disobedience to the Word of God. But now it is found in the people. By itself, the folly and failure of the leaders — however great — would not cause division. It causes division because the people of God as a whole are in such a low condition.

Why Shechem? Why not Jerusalem? When David came to the throne, the tribes of Israel came to Hebron, because Hebron was the king's city — the people came to the king, as was fitting. "Rehoboam went to Shechem, for all Israel had come to Shechem to make him king." That is the reason for it. It was not that God had made Shechem the centre or the right place for king or people. The people chose to go there, Rehoboam followed them, and that was how his reign began. It was an ominous beginning, but it suited Rehoboam's character exactly. Where Rehoboam should have been firm he was loose, and where he should have yielded he was obstinate. These two things make any man unfit to govern.

How long Jeroboam stayed in Egypt is not known. But at Solomon's death he returned, and he was present at Rehoboam's coronation, when the rebellion was complete... The time was ripe. Solomon's incompetent son and successor did not heed his father's sound proverb: "A soft answer turns away wrath, but a harsh word stirs up anger." He showed instead that he lacked the wisdom and fitness to govern a freedom-loving people. As a result he brought on the separation of the northern tribes, who were already alienated. That weakened and almost ruined a kingdom which had stretched from the Nile to the Euphrates only a short time before.

In answer to the people's demand for a king, Samuel gave them the Lord's message, which sets out in vivid terms what man in power is. There is a monotony in the words "he will take," repeated six times. Their sons would have to serve in the army. Their daughters would become his cooks. The king would demand the produce of their fields and flocks for his own support, and so on. It could hardly be otherwise. How else could the kingdom keep its dignity and majesty? In the highest days of Israel's prosperity this became unbearable... The greater the glory of the kingdom, the greater the burden on the people must be.

They said Solomon had made their yoke heavy. What a sad comment on Solomon's character! He was a king of great wealth. But wealthy rulers almost always use strong methods to increase their wealth, instead of using it to ease the hardships of the people. Solomon records his mother's charge to him: "Open your mouth, judge righteously, defend the rights of the poor and needy." He did not only ignore her counsel. He went so far as to oppress the poor and needy.

There is no certain evidence that this was really so. Their labour served the glory and security of the kingdom, and its prosperity was meant to benefit everyone... It is possible, however, that Solomon set them to work on things that served only self-gratification. When men leave the right way, as he did, they soon become oppressive. That would give some ground for their discontent — and it is quite certain that Jeroboam would take no trouble to calm it.

Jeroboam is there, called by the people to be their spokesman before the king. These men complain to the king about the yoke his father had put on them: "Your father made our yoke heavy." That wording shows this had not always been the case. Christ's yoke will never be heavy on His people. To His own He will always remain what they have known Him to be in the day of suffering and of grace. He says, "My yoke is easy, and my burden is light." Beyond all doubt the nations must submit to Him, and He will strike them with a rod of iron. But all the prophets testify to the grace with which He will feed His people.

In answer to the people's demand for a king, Samuel gave them the Lord's message, which sets out in vivid terms what man in power is. There is a monotony in the six times repeated words "he will take." He would take their sons for the army, make their daughters his cooks, and demand the produce of their fields and flocks for his own support... In the highest days of Israel's prosperity this became unbearable. So we hear them saying to the son of Solomon, "your father made our yoke grievous." The greater the glory of the Kingdom, the heavier the burden on the people had to be.

They clearly resented this enforced labour. "Your father," they said later to Rehoboam, "made our yoke grievous." They spoke of it, too, as a "heavy" yoke. There is no certain evidence that this was really so. Their labour went to the glory and security of the kingdom, and everyone was supposed to share in that prosperity. It is possible, though, that their work served nothing but self-indulgence. For when men leave the right way, as Solomon did, they soon become oppressive.

They had a serious request. They said Solomon had made their yoke heavy. How sad a comment on the character of Solomon! He was a king of great wealth. But wealthy rulers will nearly always use strong means to increase their wealth, instead of using it to relieve the hardships of the people. Solomon records that his mother told him to "open your mouth, judge righteously, and plead the cause of the poor and needy" (Prov. 31:9). But he not only ignored his mother's counsel: he went so far as to oppress the poor and needy.

He went to Shechem, for all Israel had come to Shechem to make him king. Shechem no longer had any link with divine grace, or truth, or purpose, or anything else. Israel simply went there, and he followed... "Your father made our yoke grievous" — you see the rebellious spirit from the very beginning. It is now in their language, as it was in their act before.

Rehoboam consults the old men who had stood before Solomon and drunk wisdom at its source. Their counsel is that of Jesus to His disciples: "Let the greater among you be as the younger, and the leader as he that serves" (Luke 22:26)... Rehoboam leaves the counsel of wisdom for that of the young men who had grown up with him. They could only be the mirror and reflection of their master's thoughts. Had he himself stood before his father hearing the wise proverbs that fell from his lips, he could have passed on something of this wisdom to others... Those who flatter his pride are the ones who win his approval.

These men complain to the king about the yoke his father had put on them: "Your father made our yoke grievous." The words show that this had not always been the case. Christ's yoke will never be grievous upon His people. To His own He will always remain the same as they have known Him in the day of suffering and of grace: "My yoke is easy, and my burden is light."

Jeroboam and others with him asked Rehoboam to lighten the heavy service of Solomon. If he did, they would gladly serve him (v.4). This was certainly a reasonable request. At the time Rehoboam wisely asked them to come back in three days for an answer (v.5). It was right for him to talk this suggestion over with his council.

He went to Shechem, for all Israel had come to Shechem to make him king… At Shechem there was no longer any link with divine grace, or truth, or purpose, or anything else. Israel simply went there, and he followed… "Your father made our yoke heavy" — you see the rebellious spirit from the very beginning. It is now in their language, as it was in their act before.

Rehoboam consults the old men who had stood before Solomon and drunk at the very source of wisdom. Their counsel is the counsel of Jesus to His disciples: "let the greatest among you become as the youngest, and the leader as one who serves" (Luke 22:26). The old men say, "If you will be a servant to this people today and serve them, and speak good words to them when you answer them, then they will be your servants forever" (v. 7).

It was not the noblest ground, it is true. It was not the ground that would have left him in both liberty and responsibility… That ought to have been his ground, if he wanted to serve the LORD by watching over the best interests of the LORD's people… It was prudence, it was good policy. I could not say there was faith in it, but there was good policy in it, as far as that went.

Rehoboam gives up the counsel of wisdom to follow the young men who had grown up with him and stood before him (v. 8). They could only mirror and reflect their master's own thoughts… But no — the men who flatter his pride are the ones who win his approval. The counsel of the young men in the final analysis is only that of his own heart.

It is said of King Rehoboam, "His mother's name was Naamah the Ammonite. And he did evil, for he did not set his heart to seek the LORD" (2 Chr. 12:13-14). He refused the advice of the wise old men and took the counsel of the foolish young men. He answered like a blind fool with a mad heart, and he lost ten tribes out of twelve.

Did that excuse Jeroboam? This is a very important principle that you will find constantly in the word of God. A prophecy is in no way a sanction of what is predicted. Prophecy takes in the most abominable acts that have ever been done by the proud, corrupt, or murderous will of man.

Rehoboam is counselled by the old men, who are rich in experience, that all will be well if he will "be good to this people and please them and speak good words to them" (2 Chron. 10:7). Does not this carry our thoughts to Romans 15:1-4? In the first verse of this passage we have the "kindness" that bears "the infirmities of the weak" rather than putting grievous yokes upon them; in verses 2 and 3 we have the pleasing one another for "good to edification," rather than pleasing ourselves; and in verse 4 we have the "good words" of Scripture for our comfort and hope.

Jeroboam and others with him asked Rehoboam to lighten the heavy service Solomon had laid on them. If he did, they would gladly serve him (v.4). This was a reasonable request. At the time Rehoboam wisely asked them to come back in three days for an answer (v.5). It was right that he should discuss this suggestion with his council.

Rehoboam consults the old men who had stood before Solomon to drink at the source of wisdom. Their counsel is that of Jesus to His disciples: "Let the greatest among you become as the youngest, and the leader as one who serves" (Luke 22:26)... Rehoboam turns away from this wise counsel and follows the young men who had grown up with him and who stood before him (v. 8). They could only mirror and reflect their master's thoughts. If he had stood before his father himself, hearing the wise proverbs from his lips, he could have passed some of that wisdom on to others... The counsel of the young men, in the end, is only that of his own heart.

His father had forced the people into labour, and this caused deep dissatisfaction. Rehoboam might have calmed it, if he had wisely and humbly listened to the aged men who had been his father's honoured counsellors. Long experience had taught them the mood of the people. And in asking for lighter burdens, the people were only doing what any people not reduced to slavery might have asked.

It was not the noblest ground, it is true. It was not the ground that would have left him in both liberty and responsibility... it ought to have been the ground if he would be a servant of Jehovah — if he would serve Jehovah in watching over the best interests of Jehovah's people. But they said, as far as their measure went: "If you will be a servant to this people today and serve them, and speak good words to them when you answer them, then they will be your servants forever." It was prudence, it was good policy. I could not say there was faith in it, but there was good policy in it, as far as that went.

Where Rehoboam ought to have been firm he was loose, and where he ought to have been yielding he was obstinate; and these two things unfit any man to govern. The great secret of governing well is always knowing when to be firm and when to yield. A ruler must do this in the fear of God. He must be perfectly certain what is a divine principle, and there be as firm as a rock. He must also know what is only an indifferent thing, and there be as yielding as possible.

The old men are rich in experience. They tell Rehoboam that all will be well if he will "be kind to this people, and please them, and speak good words to them" (2 Chron. 10:7; ESV: "be good to this people"). Does not this carry our thoughts to Romans 15:1-4? In the first verse we have the "kindness" that bears "the infirmities of the weak" instead of putting heavy yokes on them. In verses 2 and 3 we have pleasing one another for "good to edification," instead of pleasing ourselves. In verse 4 we have the "good words" of Scripture for our comfort and hope.

Rehoboam consults the old men who had stood before Solomon to drink at the source of wisdom. Their counsel is the counsel of Jesus to His disciples: "Let the greatest among you become as the youngest, and the leader as one who serves" (Luke 22:26).

From the earliest times it has been the curse of kings that they used their position for themselves, for their own ease or selfish ambition, rather than for serving the people. The principle, "whoever would be first among you must be slave of all," seems to have a twofold meaning. First, perhaps, it shows that any thought of self-importance only makes it necessary for a person to be brought low. But on the other hand, in a scene where the beloved sheep of Christ are attacked on every side, the best proof of a spirit of rule is to serve them. So He, the true King, could say in the fullest way, "I am among you as the one who serves."

Rehoboam is counselled by the old men, who are rich in experience, that all will be well if he will "be good to this people and please them and speak good words to them" (2 Chron. 10:7). Does this not carry our thoughts to Romans 15:1-4? In the first verse we have the kindness that bears with "the failings of the weak" instead of putting heavy yokes on them. In verses 2 and 3 we have pleasing one another for their good, to build them up, instead of pleasing ourselves. In verse 4 we have the "good words" of Scripture for our comfort and hope.

It was not the noblest ground, it is true. It was not the ground that would have left him in both liberty and responsibility... it ought to have been the ground, if he would be a servant of Jehovah — if he would serve Jehovah by watching over the best interests of Jehovah's people. But they said, according to their measure, "If you will be a servant to this people this day... they will be your servants forever." It was prudence, it was good policy. I could not say there was faith in it, but there was good policy in it, as far as that went.

He might have calmed the anger caused by the forced labour his father demanded. He had only to listen humbly to the aged men who had been his father's honoured counsellors. They knew the temper of the people well from long experience. And in asking for their burdens to be lightened, the people were only doing what any people not reduced to slavery might have asked. Had the new king granted their reasonable request... they would, as the old ministers said, have been his loyal subjects forever. But he abandoned their wise counsel.

The whip and the scourge may be righteous, but there is no winning the heart of man with these... How many brothers have been driven away for good! They might have been won back to God and to us. But we hammered at the conscience only, with the heart ungained — with the heart, I may say, almost unsought. We have not overcome evil, because we have not overcome it with good. We have readily taken the judge's chair, and have got back judgment; but the Master's lowly work we have done little of.

The old men are rich in experience. They advise Rehoboam that all will be well if he will "be good to this people and please them and speak good words to them" (2 Chron. 10:7). Does not this carry our thoughts to Romans 15:1-4? In verse 1 we have the kindness that bears with "the failings of the weak," instead of putting heavy yokes on them. In verses 2 and 3 we have pleasing our neighbour "for his good, to build him up," instead of pleasing ourselves. In verse 4 we have the "good words" of Scripture for our comfort and hope.

It was prudence, it was good policy. I could not say there was faith in it, but there was good policy in it, as far as that went.

Rehoboam abandons the counsel of wisdom to follow that of the young men who had grown up with him and stood before him (v. 8). They could not be anything other than the mirror and reflection of their master's thoughts. If he had stood before his father and heard the wise proverbs that fell from his lips, he could have passed some of that wisdom on to others. He would have known what suits a king. He would have known that "A soft answer turns away wrath, but a harsh word stirs up anger" (Prov. 15:1); that "Pride goes before destruction, and a haughty spirit before a fall" (Prov. 16:18)… But no, those who flatter his pride are the ones who win his approval. The counsel of the young men in the final analysis is but that of his own heart.

Such is the spiritual advice of the old men. The counsel of nature, given by the "young men," is very different. They advise Rehoboam to take a course that appears highly commendable to nature: it takes a strong line, and it maintains authority and the majesty of the kingdom. Alas, Rehoboam follows the advice of nature. He becomes overbearing and unreasonable. He threatens the protesters with violent, extreme discipline (1 Kings 12:12-15).

The old men's counsel is the counsel of Jesus to His disciples: "Let the greatest among you become as the youngest, and the leader as one who serves" (Luke 22:26).

It was true that Rehoboam's folly was the immediate cause of the division. But the word of God in judgment had gone out long before the violent words of the king. The mighty hand of God in discipline was behind the feeble hand of the king. The holy government of God was tearing the kingdom apart, and behind the discipline of God lay the low condition of the people.

A prophecy in no way approves what it predicts. Prophecy takes in the most terrible acts that the proud, corrupt, or murderous will of man has ever done.

Is this not a word to young Christian men to pay attention to what Solomon said, even if they do not find wisdom in their own fathers? Young people tend to belittle their parents' wisdom and to think that they themselves know.

In the next chapter (2 Chronicles 10) we find what, sadly, appears in all human types — failure. Rehoboam the king, Solomon's son, does not inherit his father's wisdom, but whatever was foolish and wrong in Solomon. Rehoboam did not take counsel with the men of experience who might have helped his youth. He took it with the young men, who only pushed his rashness further.

Rehoboam abandons the counsel of wisdom to follow that of the young men who had grown up with him and stood before him (v. 8). So they could only be the mirror and reflection of their master's thoughts. Had he himself stood before his father, he would have heard the wise proverbs that fell from his lips. Then he could have passed some of that wisdom on to others. He would have known what suits a king. He would have known that "A soft answer turns away wrath, but a harsh word stirs up anger" (Prov. 15:1); that "Pride goes before destruction, and a haughty spirit before a fall" (Prov. 16:18), and many other precepts. But no — those who flatter his pride are the ones who win his approval. The counsel of the young men is, in the end, only that of his own heart. Pride goes hand in hand with despising your neighbour. This lowly people counts for nothing in the eyes of a king who exalts himself.

He might have calmed the unrest caused by his father's forced levy of labour (see 1 Kings 11:28) if he had listened humbly to the aged men who had been his father's honoured counsellors. They knew the temper of the people well, from long experience. In asking for their burdens to be lightened, the people were only asking what any people not reduced to slavery might ask. But he abandoned their wise counsel. A handful of inexperienced court favourites had his ear. Like himself, they thought more about the rights of the king than about his responsibility to govern righteously. So he replied with a speech about as rash and insolent as any ever spoken from a throne to a civilised nation.

That is the spiritual advice of the old men. The counsel of nature, given by the "young men," is very different. They advise Rehoboam to take a course that looks highly commendable to nature: taking a strong line, and keeping up authority and the majesty of the kingdom. Sadly, Rehoboam follows the advice of nature. He becomes overbearing and unreasonable. He threatens the protesters with violent, extreme punishment (1 Kings 12:12-15).

It was not the noblest ground, it is true. It was not the ground that would have left him in both liberty and responsibility. That would be the true ground. It ought to have been his ground, if he meant to be a servant of Jehovah — if he meant to serve Jehovah by watching over the best interests of Jehovah's people. But they said, according to their measure, "If you will be a servant to this people today and serve them, and speak good words to them when you answer them, then they will be your servants forever." It was prudence, it was good policy. I could not say there was faith in it, but there was good policy in it, as far as that went.

It is said of King Rehoboam, "His mother's name was Naamah the Ammonite. And he did evil, for he did not set his heart to seek the LORD" (2 Chron. 12:13-14). He refused the advice of the old men of wisdom and took the counsel of the foolish young men. He answered like a blind fool with a mad heart, and lost ten tribes out of twelve.

Those who flatter his pride are the ones who win his approval. In the end, the counsel of the young men is simply the counsel of his own heart. Pride goes hand in hand with looking down on your neighbour. This lowly people counts for nothing in the eyes of a king who exalts himself. Even his father, the great Solomon, seems small to him compared with his own greatness.

It was not the noblest ground, it is true. It was not the ground that would have left him in both liberty and responsibility. That would have been the true ground. It ought to have been his ground, if he meant to serve Jehovah by watching over the best interests of Jehovah's people. But they spoke according to their measure… It was prudence, it was good policy. I could not say there was faith in it, but there was good policy in it, as far as that went.

These young men had some authority in government. They wanted to use that authority as cruel overlords of the people. They advised Rehoboam to tell the people he would be more demanding than his father. He would admit that his father had disciplined them with whips. But he would discipline them with scourges, since his little finger would be thicker than his father's waist.

He might have calmed the discontent caused by his father's forced labour levy. He needed only to listen, wisely and humbly, to the older men who had been his father's honoured counsellors. They knew the temper of the people well from long experience… But he abandoned their wise counsel. He fell under the influence of a handful of inexperienced novices and young court favourites. Like him, they thought more about the king's rights than about his responsibility to govern righteously. So he replied with about as rash and insolent a speech as was ever spoken from a throne to a civilised nation.

God commands submission to the governing authorities. But tyranny over the souls and bodies of men is nowhere approved in His word. Rulers who try it must learn the results at their own cost. There are many proofs of this in Scripture, as in history. Government is of God, and therefore of divine appointment; but God frowns on every abuse of power.

Rehoboam found it hard to believe that the ten tribes had really refused his yoke. So he confidently sent Hadoram, his tax collector, to collect the payment he had imposed. This unwise act brought matters to a crisis, and the angry people stoned him. He had boasted so proudly that his "little finger" should be "thicker than his father's thighs." Now the king shamefully "hurried to mount his chariot to flee to Jerusalem."

In Revelation 9 we read of locusts with stings in their tails. They torment people the way scorpions do. They stand as symbols of cruel and pitiless agents of some kind. In 1 Kings 12:11, 14 and 2 Chronicles 10:11, 14, the word is thought to point to a scourge with hard knots or metal points.

These young men, who had some authority in government, wanted to use that authority as cruel overlords of the people. They advised Rehoboam to tell the people that he would be more demanding than his father. He would admit that his father had punished the people with whips, but he himself would punish them with scourges. His little finger would be thicker than his father's waist.

Rehoboam turns away from wise counsel and follows the young men who grew up with him and served him. They could be nothing other than the mirror and reflection of their master's thoughts... But no, the ones who flatter his pride are the ones who win his approval. The counsel of the young men is, in the end, only the counsel of his own heart. Pride goes hand in hand with despising your neighbour. In the eyes of a king who exalts himself, this lowly people counts for nothing.

The old men, rich in experience, advise Rehoboam that all will be well if he will "be kind to this people, and please them, and speak good words to them" (2 Chronicles 10:7). Does this not carry our thoughts to Romans 15:1-4? In the first verse of that passage we have the "kindness" that bears "the infirmities of the weak" instead of putting heavy yokes on them. In verses 2 and 3 we have pleasing one another for "good to edification," not pleasing ourselves. And in verse 4 we have the "good words" of Scripture for our comfort and hope.

The virtue of guarding your mouth (v. 3) is a great preserver of life. Sadly, Rehoboam did not guard his mouth when the Israelites asked him to lighten the load of taxes Solomon had imposed. He answered them, "My father disciplined you with whips, but I will discipline you with scorpions" (1 Kings 12:13-14). This was "opening his lips wide," and it ended in the destruction of the kingdom.

God commands us to be subject to the powers that be. But tyranny over the souls and bodies of people is nowhere approved in His word, and rulers who try it must learn the results to their cost. There are many proofs of this in Scripture, as in history. Government is of God, and therefore of divine appointment; but God's frown is on all abuse of power.

It was true that Rehoboam's folly was the immediate cause of the division. But the word of God in judgment had gone out long before the violent words of the king. The mighty hand of God in discipline was behind the feeble hand of the king. The holy government of God was tearing the kingdom apart. And behind that discipline lay the low condition of the people.

This is a very important principle that you will find constantly in the word of God. A prophecy is in no way a sanction of what is predicted. Prophecy takes in the most evil acts that the proud, corrupt, or murderous will of man has ever produced.

Jeroboam and others with him asked Rehoboam to lighten the heavy service of Solomon. If he did, they would gladly serve Rehoboam. This was certainly a reasonable thing to ask. At the time, Rehoboam wisely asked them to come back in three days for an answer. It was right that he should discuss this suggestion with his council.

The old men give the same counsel Jesus gave His disciples: "Let the greatest among you become as the youngest, and the leader as one who serves" (Luke 22:26)... Rehoboam abandons the counsel of wisdom. He follows the young men who had grown up with him and who stood before him. They could only mirror and reflect their master's thoughts... The counsel of the young men is in the end only that of his own heart. Pride goes hand in hand with despising one's neighbour.

He was in the plot; he was the one who knew well what the prophecy was, and now there was a chance to take advantage of it... Did that excuse Jeroboam? This is a very important principle that you will find constantly in the word of God. A prophecy is in no way a sanction of what is predicted. Prophecy takes in the most disgusting acts that the proud, corrupt, or murderous will of man has ever done.

God commands submission to the governing authorities. But His word nowhere approves tyranny over the souls and bodies of men. Rulers who try it must learn the results at their own cost. There are many proofs of this in Scripture, as in history. Government is of God, and therefore of divine appointment; but God's frown is on all abuse of power.

It was true that Rehoboam's folly was the immediate cause of the division. But the word of God in judgment had gone out long before the violent words of the king. The mighty hand of God in discipline was behind the feeble hand of the king. The holy government of God was tearing the kingdom apart. Behind the discipline of God was the low condition of the people.

The obvious and immediate cause of the division was the foolishness of the king in rejecting the counsel of the elders. But the underlying cause was Solomon's idolatry. We read, "And the LORD was angry with Solomon, because his heart had turned away from the LORD, the God of Israel"... "I will surely tear the kingdom from you"... The kingdom was never reunited, and will not be until the Lord comes.

Rehoboam turns away from the counsel of wisdom to follow the young men who had grown up with him and stood before him (v. 8). So they could be nothing but the mirror and reflection of their master's thoughts. If he had stood before his father himself and heard the wise proverbs he spoke, he could have passed some of that wisdom on to others. He would have known what suits a king. He would have known that "A soft answer turns away wrath, but a harsh word stirs up anger" (Proverbs 15:1); that "Pride goes before destruction, and a haughty spirit before a fall" (Proverbs 16:18)... But no, those who flatter his pride are the ones who win his approval. In the end, the counsel of the young men is only the counsel of his own heart.

Rehoboam is counselled by the old men, who are rich in experience, that all will be well if he will "be kind to this people, and please them, and speak good words to them" (2 Chron. 10:7). Does not this carry our thoughts to Romans 15:1-4? In the first verse of this passage we have the "kindness" that bears "the infirmities of the weak" rather than putting grievous yokes upon them; in verses 2 and 3 we have the pleasing one another for "good to edification," rather than pleasing ourselves; and in verse 4 we have the "good words" of Scripture for our comfort and hope.

It was not the noblest ground, it is true. It was not the ground that would have left him in both liberty and responsibility... But they spoke according to the measure they had: "If you will be a servant to this people today and serve them, and speak good words to them when you answer them, then they will be your servants forever." It was prudence, it was good policy. I could not say there was faith in it, but there was good policy in it, as far as that went.

Closely connected with this is the virtue of guarding your mouth (v. 3), which does much to preserve life. Sadly, Rehoboam did not guard his mouth when the Israelites asked him to lighten the load of taxes Solomon had imposed. He answered them, "My father disciplined you with whips, but I will discipline you with scorpions" (1 Kings 12:13-14). This was "opening his lips wide," and ended in the destruction of the kingdom.

They advise Rehoboam to take a course that looks very commendable to nature. It takes a strong line. It keeps up authority and the majesty of the kingdom. Sadly, Rehoboam follows the advice of nature. He takes an overbearing and unreasonable attitude, and he threatens the protesters with violent and extreme discipline (1 Kings 12:12-15). The people answer the King's violence with violence of their own. They stone the King's officer, and the division is complete (1 Kings 12:16-19).

It was true that Rehoboam's folly was the immediate cause of the division. But the word of God in judgment had gone out long before the violent words of the King. The mighty hand of God in discipline was behind the feeble hand of the King. The holy government of God was tearing the kingdom apart, and behind the discipline of God was the low condition of the people.

"And the king answered the people harshly, and forsaking the counsel that the old men had given him..." Did that excuse Jeroboam? This is a very important principle that you will find constantly in the word of God. A prophecy is in no way a sanction of what is predicted. Prophecy takes in the most abominable acts that the proud, corrupt, or murderous will of man has ever done.

In 1 Kings 12:11, 14 and 2 Chronicles 10:11, 14, the reference is thought to be to a scourge with hard knots or metal points.

Though Solomon had been demanding, he was wiser than to speak in this cruel way to the people. But Rehoboam did not have the wisdom of his father. He and the young men ought to have realised they could not get away with such arrogant treatment of the people.

They could not be anything other than the mirror and reflection of their master's thoughts. Those who flatter his pride are the ones who win his approval. The counsel of the young men is, in the end, simply the counsel of his own heart. Pride goes hand in hand with looking down on your neighbour. To a king who exalts himself, this lowly people counts for nothing.

They advise Rehoboam to take a course that looks admirable to human nature: take a strong line, and keep his authority and the majesty of the kingdom. Sadly, Rehoboam follows the advice of nature. He becomes overbearing and unreasonable. He threatens the protesters with violent, extreme discipline.

Their counsel is that of Jesus to His disciples: "let the greatest among you become as the youngest, and the leader as one who serves" (Luke 22:26). The old men say: "If you will be a servant to this people today and serve them, and speak good words to them when you answer them, then they will be your servants forever."

Solomon's incompetent son and successor paid no attention to his father's sound proverb: "A soft answer turns away wrath, but a harsh word stirs up anger." So he showed that he lacked the wisdom and the fitness to govern a freedom-loving people. As a result, he brought on the separation of the already alienated northern tribes.

Rehoboam, sadly, did not guard his mouth. The Israelites asked him to lighten the load of taxes Solomon had imposed… This was "opening his lips wide," and it ended in the destruction of the kingdom.

It was true that Rehoboam's folly was the immediate cause of the division. But the word of God in judgment had gone out long before the violent words of the king. The mighty hand of God in discipline was behind the feeble hand of the king.

Christ's yoke will never be a burden to His people: "For my yoke is easy, and my burden is light." All the prophets bear witness to the grace with which He will feed His people: "He will tend his flock like a shepherd; he will gather the lambs in his arms."

So the king refused even to consider the needs of the people. But we know that God in His great wisdom was directing matters in this way to carry out the truth of His word to Jeroboam (v.15). It was certainly not pleasing to God that Rehoboam answered the people so cruelly. But God was working sovereignly for His own glory.

Rehoboam abandons the counsel of wisdom and follows that of the young men who had grown up with him and who stood before him (v. 8). They could not be anything other than the mirror and reflection of their master's thoughts... If he had listened to the wise proverbs of his father, he would have known that "A soft answer turns away wrath, but a harsh word stirs up anger" (Prov. 15:1); that "Pride goes before destruction, and a haughty spirit before a fall" (Prov. 16:18)... But no, those who flatter his pride are the ones who win his approval. The counsel of the young men in the end is simply the counsel of his own heart.

Jeroboam was in the plot. He was the one who knew well what the prophecy was, and now there was a chance to take advantage of it... Did that excuse Jeroboam? This is a very important principle that you will find constantly in the word of God. A prophecy is in no way a sanction of what is predicted. Prophecy takes in the most disgusting acts that have ever been done by the proud, corrupt, or murderous will of man.

The obvious and immediate cause of the division was the foolishness of the king in rejecting the counsel of the elders. But the underlying cause was Solomon's idolatry. We read, "And the LORD was angry with Solomon, because his heart had turned away from the LORD, the God of Israel... I will surely tear the kingdom from you and will give it to your servant... I will tear it out of the hand of your son" (1 Kings 11:9-12). The kingdom was never reunited, and will not be until the Lord comes.

Ten of the tribes of Israel were torn from Rehoboam. In 1 Kings 11:11 we are told it was for the sin of Solomon. But verse 33 of the same chapter says it was for the idolatry of the people. And in chapter 12 we find the immediate cause was the tyrannical spirit in which the overbearing Rehoboam met the people... The fact is that the sin of any one of the three parties named was quite enough to bring about all the damage. So the responsibility lies at the door of each. Let me say again, however, that this judgment is only governmental — God's dealing with people in this life — and does not always reach into eternity.

Rehoboam flees; nothing but Judah and Benjamin remain to him. To recover what he had so foolishly lost, he gathers together an army of 180,000 men against Israel. But Shemaiah the prophet urges them on God's behalf: "You shall not go up or fight against your relatives the people of Israel. Every man return to his home, for this thing is from me" (v. 24). The king and the two tribes fear the LORD and return according to His word. If only they had continued in this path, which is the beginning of wisdom!

Judah and Israel were held together in practical oneness under David, the anointed of God... but even in his days the divisive spirit showed itself in a worthless man. "He blew a trumpet and said, 'We have no portion in David, and we have no inheritance in the son of Jesse; every man to his tents, O Israel!'" (2 Sam. 20:1). The seed was sown that day; and though the evil work was stopped there and then, it bore its bad fruit long afterwards... In contrast to this, the true joint-heirs surely say, All our portion is in Christ Jesus, and so is our inheritance for ever — let us stay in Him!

Rehoboam turns away from the counsel of wisdom to follow that of the young men who had grown up with him... Had he stood before his father and heard the wise proverbs that fell from his lips, he could have passed on some of that wisdom to others. He would have known that "A soft answer turns away wrath, but a harsh word stirs up anger" (Prov. 15:1); that "Pride goes before destruction, and a haughty spirit before a fall" (Prov. 16:18)... The counsel of the young men is, in the end, only the counsel of his own heart. Pride goes hand in hand with despising one's neighbour.

People of that day looked at the bare facts and might have concluded that the division was wholly due to the folly of Rehoboam... Such arguments might seem reasonable to the natural mind. But they would have been false. It was true that Rehoboam's folly was the immediate cause of the division. Yet the word of God in judgment had gone out long before the violent words of the king. The mighty hand of God in discipline was behind the feeble hand of the king. The holy government of God was tearing the kingdom apart. Behind the discipline of God was the low condition of the people.

Did that excuse Jeroboam? This is a very important principle that you will find constantly in the word of God. A prophecy is in no way a sanction of what is predicted. Prophecy takes in the most disgusting acts ever done by the proud, corrupt or murderous will of man.

Solomon turned away from God and oppressed His people. So at his death the people find their occasion to make demands on the new king coming to his father's throne. His rude and foolish answer brings on the crisis, and then we hear the unthankful and heartless cry... Ephraim then takes the lead of the ten tribes who revolted from the house of David, headed by Jeroboam, a man of the tribe of Ephraim. A new kingdom is formed, and every one of its nineteen kings turns away from the LORD.

They announced a division among brothers at once. The division took no time to make, yet it has continued through the centuries until now. It will not be healed until the Lord Jesus comes in power and glory at the end of the Great Tribulation. In God's purposes Israel is one nation that cannot be divided. In practice the nation has been totally inconsistent with God's plan for her. Sadly, the same has been true in the history of the Church of God on earth also.

Israel rebels: "What portion do we have in David?" (v. 16). This was the rallying cry to rebellion, the common cry of those who were discontented in the days of David (2 Sam. 20:1). Rehoboam flees; nothing but Judah and Benjamin remain to him.

The rebellion of the ten tribes was morally their own act and deed. Through Rehoboam's folly, it would have spread to all the tribes. Judah stayed with Solomon's son only because God's providence ruled it so. As His gracious word had said, He kept one tribe for the house of David, to carry out His purpose — the bringing in of His king. Judah keeps the hill of Zion. Though stripped of glory, they still have the temple and the city. God still acknowledges them, and the royal link between the Lord and the kingdom of Judah holds. Jeroboam's kingdom had no such outward link.

Judah was greatly reduced — reduced in the size and glory of the kingdom. But there was a marked difference from the ten tribes, the much larger part that went to the other side. They kept shifting their burdens from time to time. The ruling family changed again and again, and one man after another rose up... Not so with Judah. God calls it only one tribe, to put in the strongest possible way how completely their glory was gone. Still, there the light shall always be.

Did that excuse Jeroboam? This is a very important principle that you will find constantly in the word of God. A prophecy is in no way a sanction of what is predicted. Prophecy takes in the most terrible acts that have ever been done by the proud, corrupt, or murderous will of man.

The priests and Levites stayed faithful to the Lord, to His house and worship at Jerusalem, and to the house of David — the royal house God had chosen. They left the land of Israel to live in Judah and Jerusalem. Others too, who had set their hearts to seek the God of Israel, left the side of those who had broken away and flocked to Rehoboam. For three years all went well, and they walked "in the way of David and Solomon." But their goodness was like the early dew and the morning cloud, and passed quickly away — as everything merely human does.

They at once announced a division among brothers. The division took no time at all, yet it has lasted through the centuries until now. It will not be healed until the Lord Jesus comes in power and glory at the end of the Great Tribulation... The same has sadly been true in the history of the Church of God on earth. There is only "one body" (Eph. 4:4), yet in practice there are many bodies of professing Christians. That is a shameful contradiction to our perfect unity "in Christ."

From now on Rehoboam stays inside the smaller sphere the division has left him, for we read that "he lived in Jerusalem." Does that mean he settles down to quiet ease and does nothing? ... Far from it. At once we read that he becomes a builder. He "built cities for defense in Judah." As we might say today, he "strengthened the things that remained."

Chief over the tribute in the days of Solomon (1 Kings 4:6; 1 Kings 5:14). In David's time ADORAM was over the tribute (2 Sam. 20:24), and in the days of Rehoboam also a person of this name was over the tribute (1 Kings 12:18). Gesenius and others take that name as a shortened form of Adoniram, and as referring to the same person. The Adoram of 1 Kings 12:18 seems to be called HADORAM in 2 Chr. 10:18. All Israel stoned him to death at the revolt of the ten tribes. If Adoniram held office from David to Rehoboam it would cover a long period; still it may be the same man throughout, or father and son.

Rehoboam found it hard to believe that the ten tribes had really refused his yoke. He flattered himself, no doubt, that they would not dare rebel against his authority... So he confidently sent Hadoram to collect the imposed assessment. This unwise act brings matters to a crisis. The furious people stone the old collector-general, who had served in this office under his father Solomon and his grandfather David. The king had boasted that his "little finger" would be "thicker than his father's waist." Now, to his shame, he "hurried to mount his chariot to flee to Jerusalem."

These men complain to the king about the yoke his father had put on them: "Your father made our yoke heavy." That wording shows it had not always been so. Christ's yoke will never be heavy on His people. To His own He will always stay the same as they have known Him in the day of suffering and of grace: "My yoke is easy, and my burden is light."

The young men advise Rehoboam to take a course that seems admirable to the natural mind. It looks like taking a strong line and upholding the authority and majesty of the kingdom. Sad to say, Rehoboam follows the advice of nature. He takes a proud and unreasonable stand, and threatens the protesters with violent, extreme discipline. The people meet the king's violence with violence of their own. They stone the king's officer, and the division is complete.

But this only became the open occasion for the rebellion to show itself... And that rebellion was never healed. Sad to say, we shall find worse abominations than this. But in this way the bitter fruits of evil were beginning to show themselves; and he who had sown the wind must reap the whirlwind.

It was true that Rehoboam's folly was the immediate cause of the division. But the word of God in judgment had gone out long before the violent words of the king. The mighty hand of God in discipline was behind the feeble hand of the king. The holy government of God was tearing the kingdom apart, and behind the discipline of God was the low condition of the people.

This division happened with no delay. But it has continued through the centuries until now, and it will not be healed until the Lord Jesus comes in power and glory... In the counsels of God, Israel is one nation that cannot be divided. But in practice the nation has been completely inconsistent with God's plan for her. Sad to say, the same has been true in the history of the Church of God on earth too.

People of that day, looking at the bare facts of the case, might have concluded that the division was wholly due to the folly of Rehoboam. But however reasonable such a conclusion might appear to the natural mind, it would have been false. It was true that Rehoboam's folly was the immediate cause of the division. But the word of God in judgment had gone out long before the violent words of the king, and the mighty hand of God in discipline was behind the feeble hand of the king.

Here we find the root of division to be worldliness that turns aside to other gods, and disobedience to the Word of God, but now connected with the people. The folly and failure of the leaders, however great, would not necessarily cause division were it not for the low condition of the people of God generally. "This is done of you" condemns the individual; "they have forsaken Me" reveals the low condition of the people that lies behind the failure of the leaders.

A prophecy is in no way a sanction of what is predicted. Prophecy takes in the most terrible acts that have ever been done by the proud, corrupt, or murderous will of man.

And that rebellion was never healed. Here the bitter fruit of wrongdoing was beginning to show itself, and the one who had sown the wind had to reap the whirlwind.

This division happened at once, but it has continued through the centuries until now. It will not be healed until the Lord Jesus comes in power and glory at the end of the Great Tribulation. In God's counsels Israel is one nation, indivisible. In practice the nation has been totally inconsistent with God's plan for her. Such has sadly been true in the history of the Church of God on earth also. Though there is only "one body" (Eph. 4:4), in practical testimony there are many bodies of professing Christians. That is a shameful contradiction of our perfect unity "in Christ."

Do we not find the same thing among God's people today? Because of our unfaithfulness there has been division among God's people. Instead of standing together in conflict against the common foe, God's people are so often engaged in opposing each other. Instead of fighting with brothers, we should pay attention to God's word to Rehoboam when the division occurred: "Thus says the Lord, You shall not go up or fight against your relatives the people of Israel… for this thing is from me" (1 Kings 12:24). God has allowed the divisions among brothers because of our sin and folly. It is for us to bow our heads and hearts before Him in shame, and to go on quietly before Him seeking His will in the middle of the sad and solemn consequences of our failure.

How beautiful it is that in God's day, when the Lord takes up the staff of Israel and of Judah, it will be reunited in His hand. It will be one, as it has never been since the division. All efforts in the past have been useless. King Rehoboam might fight to bring back the tribes that revolted, but it was completely impossible… But when the mighty Son of God takes hold of His people, that broken staff will be reunited.

All Israel had sunk into a far worse condition during the days of Solomon. That was to be expected once Solomon himself sank to the level of worshipping idols. God knew that Israel wanted a king with ability. They were not concerned to have a man of integrity who would put the Lord first in his thoughts, as David did. So God gave Israel the kind of king they wanted, and they made Jeroboam king over all Israel (v.20). Israel had to learn by experience how foolish it was to want a king such as Saul (1 Sam. 8:11-20). In the same way, having a king such as Jeroboam, they would learn by sad experience that they ought to trust the Lord instead of demanding their own rights.

Did that excuse Jeroboam? This is a very important principle, and you will find it again and again in the word of God. A prophecy never approves what it predicts. Prophecy covers the most terrible acts that the proud, corrupt, or murderous will of man has ever done.

On the separation of the ten tribes, Judah and Benjamin formed a kingdom under the name of Judah. Benjamin being only a small tribe, the kingdom of Judah is sometimes spoken of as one tribe. No doubt the territory of Simeon was attached to Judah as well, since that tribe was more or less lost in the land.

Judah stayed loyal to Solomon's son only because of the overruling providence of God. In keeping with His gracious word, God reserved one tribe to the house of David, and He did it to accomplish His purpose — the bringing in of His king. Judah keeps the hill of Zion. Stripped of glory, they still have the temple and the city. God still owns them, and the royal link between the Lord and the kingdom of Judah still stands. With Jeroboam's kingdom there was no outward link. There was no properly ordained priest, and the king was given in judgment... All the symbols of worship appointed by God were with Judah; the ten tribes had not one of them.

When the ten tribes revolted and Israel was divided, Rehoboam tried to unite them by force. But the Lord sent him a message saying, "this thing is from me." The apparent and immediate cause of the division was the foolishness of the king in rejecting the counsel of the elders. The underlying cause was Solomon's idolatry.

Jeroboam and his followers announced at once a division among brothers. The division took no time at all, but it has continued through the centuries until now. It will not be healed until the Lord Jesus comes in power and glory at the end of the Great Tribulation. In the counsels of God, Israel is one nation that cannot be divided. In practice the nation has been completely inconsistent with God's plan for her. Sadly the same has been true in the history of the Church of God on earth. There is only "one body" (Eph. 4:4), yet in practical testimony there are many bodies of professing Christians. That is a shameful contradiction of our perfect unity "in Christ."

When Rehoboam returned to Jerusalem, he thought he could force Israel into submission. He gathered 180,000 chosen warriors to attack Israel. But the Lord stepped in. He sent the prophet Shemaiah to forbid Rehoboam to carry out this attack. Shemaiah told him and the people of Judah and Benjamin not to go and fight their brothers.

Shemaiah must have been a very brave man. He stood in front of a gathered army of 180,000 men, an angry king and an angry people, and delivered a message that must have been very unwelcome. And you cannot help admiring how graciously the king and the people submitted.

Rehoboam sets to work at once to bring the people of God together again. Using the methods that suited his day, he gathers an army for this purpose. There is no question that it was in accord with God's thoughts that the people should be one. They had been one at the beginning of God's ways with them. In the day to come they will be one again, as the prophet said... So it might look as if Rehoboam was right to work at ending the division and uniting the people of God.

Shemaiah, the man of God, tells Rehoboam why they must stop. It is because God says, "This thing is from Me." God had rebuked Solomon for his worldliness and for disobeying the Word of God, and said to him, "I will surely tear the kingdom from you." Now that the blow has fallen, God can say to Rehoboam, "This thing is from Me." To seek to undo the evil of Solomon may be right; to ignore the governmental acts of God is certainly wrong. Rehoboam and those with him have to learn what we all have to learn in the divisions our own folly has caused. No one can brush aside the government of God.

God did not forbid His people to seek a righteous way of reconciliation. He did not forbid them to find out why the break had happened, or to confess their failure together. What He did forbid was fighting with their brothers... Where there has been failure on all sides, it is best to drop the sword and for everyone to go to their knees.

The break came through the folly of Rehoboam. Yet God was behind it, to expose the disunity that already existed in Israel. God often exposes the same kind of evil in the Church of God — evil that people try to cover up, but that in the end causes public divisions. This is to our shame, but God is perfectly righteous to show any condition for what it really is.

When the kingdom divided, Benjamin stayed with Judah, though Israel seized a large part of their land. At times they seem to drop out of sight. Ahijah said that God had kept one tribe for the house of David, as if Benjamin counted as cut off in judgement. People regularly spoke of the two tribes as "Judah," and of the ten tribes as "Israel."

From now on Rehoboam stays inside the narrow sphere the division has made, for we read that "he lived in Jerusalem." Does that mean he settles down to a life of quiet ease and does nothing?... Far from it. At once we read that he becomes a builder... As we might say today, he "strengthened what remained." And he provided food for the people of God.

Once the priesthood was ruined, it no longer served as the public link between the people and God. The king, the Lord's anointed, took the priest's place in that role. From then on, all the blessing of Israel — and its judgment too — depended on the conduct of the king. Strictly speaking, when the king failed in his responsibility, it affected the people's relationship with God. But then something new happened. It lasted through the whole time of the kingdom and even afterwards: the prophet came on the scene. His coming proved that nothing could destroy the grace and mercy of God, even when everything was in ruins.

The expression "man of God" occurs about 76 times in the Old Testament, and only two times in the New. Except where Moses is spoken of, it refers to those who witnessed to God's people in a day of departure.

Shemaiah (heard of Jehovah), a man of God, brought the message from the Lord not to fight against Israel. They obeyed, and the war was avoided. As failure had come in, prophecy at once reappears. Shemaiah must have been a very courageous man. He stood in front of a gathered army of 180,000 men, an angry king and an angry people, and delivered a message that no one wanted to hear. And one cannot but admire the gracious submission of king and people.

Rehoboam wants to fight. It was in vain. God had given away ten parts of the kingdom. He would not allow a man who was himself guilty to fight even against the guilty. God had not given them a king of the house of David in order that they might fight against Israel. "You shall not go up or fight against your brothers, the people of Israel. Every man return to his home, for this thing is from me." So they listened to the word of the Lord and went home again, according to the word of the Lord.

He has to learn, and all Israel with him, that despite the division the ten tribes are still their "brothers." They are not to go up or fight against them. Moreover Shemaiah, the man of God, tells Rehoboam why they must stop. It is because God says, "This thing is done of Me." God had rebuked Solomon for his worldliness and disobedience to the Word of God, and told him, "I will surely tear the kingdom from you." Now that the blow has fallen, God can say to Rehoboam, "This thing is done of Me." Trying to undo the evil of Solomon may be right. Ignoring the governmental acts of God is certainly wrong.

It was mercy on God's part to send this message. Otherwise there might have been a terrible slaughter, with nothing settled at all. Later than this, Amaziah, a king of Judah, launched a battle against Joash king of Israel, and suffered a heavy defeat. At least Rehoboam had sense enough to listen to Shemaiah and to obey the Word of the Lord.

Notice how the role of the prophet grows in importance as the kingship falls into ruin. Through all this part of the history, prophets hold our attention. Ahijah was the first to appear, when Solomon fell under God's judgment... Now here is Shemaiah, who turns Rehoboam from his plans of war. The role of the prophet was a great grace. It allowed relations between God and His people to continue despite the ruin. Above all, the prophet was the mouthpiece for the Word of God.

It must have been clear to him now that the rebellion was very real and serious. It was not a passing wave of discontent that would soon die away by itself and be forgotten. But a man does not easily accept such an immense loss, or such terrible results coming so suddenly. Force may still work. There is the army, one hundred and eighty thousand strong... Might must make right, if right cannot be shown any other way. But "the God of peace" loves His people even when they are misguided and in error. So He warns the king of Judah by the word of the man of God, Shemaiah. Note the deliberate limit of his title (2 Chron. 11:3).

He has to learn, and all Israel with him, that despite the division the ten tribes are still their "brothers." They are not to "go up nor fight against" them. Moreover Shemaiah, the man of God, tells Rehoboam why they must stop. It is because God says, "This thing is from Me." God had rebuked Solomon for his worldliness and for disobeying the Word of God. He said to him, "Since this is done by you... I will tear the kingdom from you." Now that the blow has fallen, God can say to Rehoboam, "This thing is from Me." To try to undo the evil of Solomon may be right. To ignore God's own acts of government is certainly wrong.

Rehoboam wants to fight. It was in vain. God had given away ten parts out of the kingdom, and God would not sanction that the man who is himself guilty should fight even against the guilty. God had not given them a king of the house of David so that they might fight against Israel.

Look carefully at that Old Testament story. God did not forbid His people to seek a righteous way of reconciliation, or to find out why the split had happened, or to confess their failure together. But He did forbid them to fight with their brothers... Where the failure has been general, it is better to drop the sword and for everyone to go to their knees.

It was mercy on God's part to send this message, for otherwise there might have been a terrible slaughter with no problem resolved at all. Later, Amaziah, a king of Judah, attacked Joash king of Israel, and suffered a heavy defeat (2 Kings 14:8-12). At least Rehoboam had sense enough to listen to Shemaiah and to obey the Word of the Lord.

Does this mean he settles down to a life of quiet ease and inaction? Does he no longer concern himself with the interests of the people of God? Far from it, for at once we read he becomes a builder... As we might say in our day, he "strengthened the things that remained." He also provided "stores of food, oil, and wine." He provided food for the people of God.

He has to learn, and all Israel with him, that despite the division the ten tribes are still their "brethren." They are not to "go up nor fight against" them. Shemaiah, the man of God, tells Rehoboam why they must stop. It is because God says, "This thing is from Me." God had rebuked Solomon for his worldliness and disobedience to the Word of God, and said to him, "Since this is done by you… I will tear the kingdom from you." Now that the blow has fallen, God can say to Rehoboam, "This thing is from Me." To seek to undo the evil of Solomon may be right. To ignore the acts of God's government is certainly wrong.

Under the government of God this division of the kingdom was the punishment of the sins of Solomon, brought on by the folly of Rehoboam; it must therefore stand. To fight, then, to bring back the unity of the nation, good as the purpose might seem, was to fight against God. Rehoboam ought to have been thankful that God's love to David had left him even two tribes.

Now here is Shemaiah who turns Rehoboam from his plans of war. The role of the prophet was a great grace. It let relations between God and His people continue despite the ruin. Above all the prophet was the mouthpiece for the Word of God… Whoever followed this Word could be sure of good guidance and blessing. It is the same for us… Our prophet is the Word of God. God no longer gives us new revelations, as He did in times past, because He has already revealed everything to us. But when His Word speaks to us, let us respect it and not turn aside.

It was mercy on God's part to send this message. Otherwise there might have been a terrible slaughter with no problem solved at all. Later, Amaziah, a king of Judah, launched a battle against Joash king of Israel, but suffered a crushing defeat. At least Rehoboam had sense enough to listen to Shemaiah and to obey the Word of the Lord.

Look carefully at that Old Testament story. God did not forbid His people to seek a righteous way of reconciliation, or to find out why the split had happened, or to confess their failure together. But He did forbid them to fight with their brethren… Where there has been general failure, it is best to drop the sword and for all to go to their knees. The division in Israel was God's condemnation on their evil state.

Very wisely Rehoboam and the two tribes stopped their efforts. As we read, they "obeyed the words of the Lord." They accept the humiliation and sorrow of the division and bow under the chastening hand of the Lord.

They, the Lord's witnesses, ought to accept the division as the result of their sin. They ought to entrust themselves to God, who would know how to put things right once His judgment had run its course and borne its fruit. That is why Ahijah had said to Jeroboam: "And for this I will afflict the descendants of David, but not for ever."

He made historic Shechem his capital and fortified it. He also made Penuel (the face of God — a name that should have reminded him of God's past dealings with the scheming Jacob) a key strategic point. One writer says of Shechem: "The setting is lovely. The valley runs west, with rich black soil, watered by springs that send out many streams flowing west. Orchards of fruit, olive groves, vegetable gardens and greenery on every side delight the eye." It was the very spot for a man set on pleasing himself and aiming at a life of luxury.

This is the place where the mysterious man wrestled with Jacob. Jacob gave it this name, meaning "face of God," because, as he said, he had seen God face to face and his life was spared. The place comes up again five hundred years later: its men refused to give Gideon supplies. On his way back he broke down the tower and killed the men of the city. Jeroboam rebuilt it.

Jeroboam made Shechem his capital. He also built the ancient Penuel (the face of God, Gen. 32:30; Judges 8:8), but he did not meet the Lord there like Jacob. Then he took the step that led straight into idolatry.

Jeroboam had received a conditional pledge from the Lord… He had only to obey Him and let God act for him. Then he could be sure of reigning over all that his soul desired.

The kingdom was his with no conditions attached… Keeping the kingdom, on the other hand, depended on his obedience. "If you will listen to all that I command you… walk in My ways, and do what is right in My eyes… I will be with you and will build you a sure house." The kingdom was his. He had only to believe God's promise for that. Yet, like Jacob, he felt he had to work out his own schemes to get the promise fulfilled. Are we not sometimes guilty of the same mistake ourselves?

He has no confidence in God, so he weighs up the probabilities and stops there. Faith never stops at probabilities. I would even say that it feeds on impossibilities and is the better for it… His unbelief in God's promise and his indifference to the worship of the LORD led him to set up a national religion of his own, separate from the worship God had established at Jerusalem.

He based it on bringing religion to their doors. He would give his people a religion that was not too costly or too difficult. In fact, he was only trying to make religion serve his policy.

Sadly, when Jeroboam came to the throne he did not depend on God and His word. He set out to establish his kingdom by his own devices. Having no faith in God, he fell back on natural reason and human schemes to keep the professing people of God together. Acting this way, he sealed the doom of his kingdom. He set up two golden calves and said to the people, "Behold your gods, O Israel, who brought you up out of the land of Egypt."

But the newly-crowned king quickly showed that he did not hold his kingdom in faith as a trust from God. "And Jeroboam said in his heart, 'Now the kingdom will turn back to the house of David.'" Note that the all-seeing Eye tells us what was going on in his heart — and it had never been anything but "an evil, unbelieving heart"… This man has no trust in God and no confidence in the people around him. He was like an earlier king, Saul, who turned away from God and began to suspect everybody around him.

It is easy for us to judge him. But let us remember that even David, the anointed of God, was once in such a low spiritual condition that he lost sight of God's promises. He said in his heart: "Now I shall perish one day by the hand of Saul." He went down to join the Philistines, his people's enemies, and only just escaped the shameful position of fighting with them against Saul's army.

Events unfold without his having to interfere, but he is mistrusting and says in his heart: "Now the kingdom will turn back to the house of David." He has no confidence in God, so he weighs the probabilities and stops there. Faith never stops at probabilities — I would even go so far as to say that it feeds upon impossibilities and is the better for it… Out of his unbelief in God's promise, and out of his indifference to the worship of the Lord, Jeroboam sets up a national religion, separate from the worship God had established at Jerusalem. From the moment that this worship was not a worship of the Lord, what could it be? Idol worship.

There is no doubt that if Jeroboam had truly sought the mind of God about his problem, he would have been reassured. Whatever happened, the kingdom was his… Instead of asking God, we read that Jeroboam "took counsel" — clearly from men. The result was the setting up of two golden calves. One stood at Dan, in the far north. The other stood at Bethel, as a challenge to the God of Jacob… It is remarkable that he repeated the sin of Aaron and the people of Israel at the foot of Sinai… Some have argued that Jeroboam was truly worshipping the Lord, only with the help of visible images. People still use that argument today to excuse open idolatry. The Bible does not support this. It says plainly: "This thing became a sin."

He presented it as bringing religion to their doors, as helping his people to a religion that would not be too costly or too difficult. In fact, he was only seeking to make religion serve his policy.

The Lord promised Jeroboam "a sure house" if he would walk in His ways… Still, Jeroboam had no faith in God and His word. He feared for the safety of his throne if the people kept going up to Jerusalem to worship, so he installed golden calves in Bethel and Dan… He appointed priests from every class of people, ignoring the special privilege of the Levites. He set up feasts of his own invention… All this was more than unfaithfulness; it was open apostasy. Thankfully, large numbers hated these evils, for the Word of God had some authority over their hearts. They turned their backs on Jeroboam's evil inventions, in some cases giving up their homes and lands.

Jeroboam had received a conditional pledge from the Lord: "And if you will listen to all that I command you, and will walk in my ways, and do what is right in my eyes by keeping my statutes and my commandments, as David my servant did, I will be with you and will build you a sure house, as I built for David, and I will give Israel to you" (1 Kings 11:38). He had only to let God act in his favour, to obey Him, and he could be sure of reigning over all that his soul desired.

Events unfold without his having to interfere, but he is mistrustful, and says in his heart: "Now the kingdom will turn back to the house of David." He has no confidence in God, so he weighs up the probabilities and stops there. Faith never stops at probabilities — I would even go so far as to say that it feeds upon impossibilities and is the better for it. Once he has accepted that the kingdom will probably return to the house of David, Jeroboam carries his reasoning further. He thinks he must stop the people from going up to Jerusalem to offer their sacrifices there, in case they have contact with the royal house of Judah. The king decides that this is a matter of life and death: "the heart of this people will turn again to their lord, to Rehoboam king of Judah, and they will kill me." His decision is made: Israel must have a new religion. Out of his unbelief in God's promise, and out of his indifference to the worship of the Lord, comes a national religion. Jeroboam sets it up himself, and it is different from the worship God had established at Jerusalem.

He was afraid that if he allowed his subjects to go up to Jerusalem they would think again of their old king — think again of the grand purposes of God connected with Jerusalem. What does he do then? He devises a religion out of his own head.

He put it on the ground of bringing religion to their doors, of helping his people to a religion that would not be too costly or too difficult; in fact, he was only seeking to make religion serve his policy. He did this knowing well that it is impossible for a kingdom — and more particularly Israel, God's people — to be strong on the earth where God is not owned. The owning of God has to be blended with the government, so that the kingdom does not have two rival authorities. In fact, of the two, religion has the stronger hold on the conscience, not civil obedience.

There is no doubt that if Jeroboam had truly sought the mind of God about his problem, God would have reassured him. Whatever happened, the kingdom was his. And if he had set his people an example by going regularly to Jerusalem to worship, the two kingdoms could perhaps have lived together in peace and godliness for many years.

God had said, you shall worship in the place that I will choose. Dan and Bethel were Jeroboam's choice. Today many seek to serve God and "worship" Him in the manner and the place that suits them. But the New Testament teaches us that the place must be of God's choosing — the place where Christ is in the midst, and where the Holy Spirit is free to lead in true worship.