Exegetical and Hermeneutical Commentary of 1 Kings 12:16

So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither [have we] inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.

16 20. Revolt of the ten tribes (Cf. 2Ch 10:16-19)

16. all Israel saw that the king hearkened not ] Josephus says ‘they were struck by his words as by an iron rod and grieved as though the words of the king had been actually put into execution.’

What portion have we in David? ] Very similar words were used (2Sa 20:1) by Sheba the Benjamite when he strove to rouse the people against David. The tribe of Judah was more closely connected with the house of Jesse, because his home was at Bethlehem.

To your tents, O Israel ] i.e. Disperse to your homes, that you may take steps for protecting yourselves, and arranging for resistance to the threatened severity.

see to thine own house ] As though the tribe to which he belonged was now all that would be left to him. The LXX. reads , as though their text had been =‘to feed’ and not as in the Massoretic text =to see.

Fuente: The Cambridge Bible for Schools and Colleges

See the marginal reference. The words breathe unmistakeably the spirit of tribal jealousy and dislike (1Ki 11:40 note).

Now see to thine own house, David – i. e., Henceforth, house of David, look after thine own tribe, Judah, only. It is not a threat of war, but a warning against interference.

Fuente: Albert Barnes’ Notes on the Bible

Verse 16. So Israel departed unto their tents] That is, the ten tribes withdrew their allegiance from Rehoboam; only Judah and Benjamin, frequently reckoned one tribe, remaining with him.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

What portion have we in David, i.e. in Davids family and son? we can expect no benefit or relief from him, and therefore we renounce all commerce with him, and subjection to him. See 2Sa 20:1. They named David rather than Rehoboam, to signify, that they did renounce, not Rehoboam only, but all Davids family.

The son of Jesse; so they call David in contempt: q. d. Rehoboam hath no reason to carry himself with such pride and contempt toward his people, for if we trace his original, it was as mean and obscure as many of ours. And since he abuseth his power, let us reduce him to his former obscurity.

To your tents, O Israel, i.e. let us all forsake him, and go to our own homes. there to consider, and then to meet and conclude how to provide otherwise for ourselves. Now see to thine own use, David, i.e. govern thy own family; for thou shalt no longer rule over us. Thus they brake out into actual rebellion against him, whom God had made their lawful sovereign; wherein, though they fulfilled Gods counsel, yet they violated his authority and command. And they do again make an opprobrious mention of David, whom they should not have named without honour.

Fuente: English Annotations on the Holy Bible by Matthew Poole

So when all Israel saw that the king hearkened not unto them,…. To grant their requests:

the people answered the king, saying, what portion have we in David? or in his posterity, which are not of our tribes, nor are we obliged to have a king of that family; nor can we expect any benefit or advantage from thence, as may be easily concluded from the rough answer of Rehoboam:

neither have we inheritance in the son of Jesse; so they called David by way of contempt; which was great ingratitude, when he had done such great things for them, and he and his son Solomon had raised them to the pitch of wealth and glory they now enjoyed; these were seditious expressions, and seem to be borrowed from a seditious person in the times of David, 2Sa 20:1

to your tents, O Israel; signifying it was high time to depart from Rehoboam, and to have nothing to say to him, or do with him, but retire to their habitations, to consider whom to set as king over them:

now see to thine own house, David; thou son or grandson of David; not his own house and family, and mind his domestic affairs, nor the house of the sanctuary in his tribe, as many of the Jewish writers interpret it; but rather the tribe of Judah, of which he was, and would have him consider to what a narrow compass his kingdom would be brought, who was just now blustering and boasting of his grandeur as a king:

so Israel departed unto their tents; to their cities, as the Targum, and their habitations there, without recognizing Rehoboam as their king, or swearing allegiance, or giving homage to him as such.

Fuente: John Gill’s Exposition of the Entire Bible

Revolt of the Ten Tribes.

B. C. 975.

      16 So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.   17 But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.   18 Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.   19 So Israel rebelled against the house of David unto this day.   20 And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.   21 And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, a hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon.   22 But the word of God came unto Shemaiah the man of God, saying,   23 Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying,   24 Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD.

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

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

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

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

Fuente: Matthew Henry’s Whole Bible Commentary

C. THE REBELLION OF ISRAEL 12:1620

TRANSLATION

(16) When all of Israel saw that the king did not hearken unto them, the people responded to the king, saying, What portion do we have in David? We have no inheritance in the son of Jesse! To your tents, O Israel! Now look after your own house, David! So Israel went to their tents. (17) But as for the children of Israel who lived in the cities of Judah, Rehoboam reigned over them. (18) And King Rehoboam sent Adoram who was over the forced labor, but all Israel pelted him with stones, and he died. Then King Rehoboam hastened to mount his chariot to flee to Jerusalem. (19) So Israel rebelled against the house of David unto this day. (20) And when all of Israel heard that Jeroboam had returned, they sent and called him unto the assembly, and they made him king over all Israel. None followed after the house of David except the tribe of Judah alone.

COMMENTS

After briefly consulting among themselves, the representatives of the Northern tribes defiantly replied to the king: What portion have we in David? This is the same expression used in 2Sa. 20:1 and seems to mean, We are receiving no consideration from Davids seed, so why yield homage to him? (cf. 2Sa. 19:43). The dissidents further declared, Neither have we inheritance in the son of Jesse, i.e., his tribe is not ours; his interests are not ours. To your tents, O Israel, they shouted. This was a battle cry that had its origins in the period of the desert wanderings. As they angrily stomped out of the audience chamber they shouted one last warning, Now see to your own house, David, i.e., Let the seed of David henceforth reign over the tribe of Judah if it can; but let him not interfere in the affairs of the other tribes. With these ominous words, the representatives of Israel departed for their tents, i.e., their dwellings (1Ki. 12:16).

The battle-cry here is similar to the one used by Sheba (2Sa. 20:1) when he rebelled against David, and yet the circumstances are very different. Sheba cried, We have no portion in David because he believed in the dynastic principle, and believed that the scepter should remain in the house of Saul. In this case, the people used the battle-cry to indicate that they were not committed to the dynastic principle. They felt no compulsion to accept Solomons heir as their king. The right to bestow sovereignty rested with the people.[322]

[322] Honor, JCBR, p. 176.

Only those members of the ten tribes who happened to be settled within the territory of Judah rendered homage to Rehoboam (1Ki. 12:17). A number of Simeonites were certainly among them (cf. Jos. 19:1-9). From this point on, the term children of Israel will be used by the author of Kings in its restricted sense as referring to the inhabitants of the Northern Kingdom, the kingdom of Jeroboam.

Rehoboam was determined to demonstrate to the rebels that he would not be intimidated. He therefore sought immediately to force the Northern tribes to pay tribute and thereby to recognize his sovereignty. The king assigned this task to Adoram,[323] the superintendent of forced labor, a man who would naturally be obnoxious to the people of the North. But the Northern tribes would no longer allow themselves to be coerced into serving the Davidic dynasty. With vicious determination they picked up stones and pelted Adoram until he died. The death of Adoram showed Rehoboam that the revolt was for real and that his own life was in danger in Shechem. He therefore lost no time in hastening south to the safety of Jerusalem (1Ki. 12:18).

[323] Adoram is usually identified with Adoniram who served as superintendent of forced labor under Solomon (1Ki. 4:6).

With the single exception of the death of Adoram, the revolution of 931 B.C. was a bloodless one. The author of Kings seems to regard that death as marking the formal beginning of the rebellion which was to continue until those Northern tribes were carried away captive in 722 B.C. The phrase unto this day (1Ki. 12:19) indicates that the source for this history utilized by the author of Kings was written before the destruction of the Northern Kingdom. The phrase reveals a hope that the two sister kingdoms would ultimately be reunited.

The representatives of the Northern tribes returned to their respective communities and reported what had transpired at Shechem. When the people heard that Jeroboam had returned from Egypt, they were anxious to assemble and crown him. The sacred historian does not reveal where the coronation ceremony was held, but it was likely at Shechem soon after the flight of Rehoboam. This public and formal consecration of Jeroboam completed the secession of the Northern tribes. Only the tribe of Judah (1Ki. 12:20) and the tiny tribe of Benjamin rendered allegiance to Rehoboam (1Ki. 12:21).

It is somewhat surprising to find that Benjamin cast its lot with Judah. The hereditary ties of Benjamin were with the Northern tribes. Furthermore, when the scepter was transferred from the house of the Benjaminite Saul to the house of David, deep and bitter jealousy between the two tribes developed. Apart from Davids struggles with Abner and Ishbosheth, Sauls son, David had to deal with rebellions led by Sheba (2Sa. 20:1) and Shimei (2Sa. 16:5 ff), both Benjaminites. Nevertheless, when the Northern tribes fell away, Benjamin never seems to have wavered in its allegiance to the house of David. It was probably their interest in Jerusalem which drew Benjamin close to Judah. This magnificent city, the civil and religious capital of the empire, was on the border between Benjamin and Judah. Separation from Judah would mean the loss of Jerusalem to Judah. But while the tribe as a whole elected to adhere to the house of David, some portions of BenjaminBethel, Gilgal, and Jericho, for examplewere controlled by the Northern Kingdom.

Fuente: College Press Bible Study Textbook Series

(16) To your tents.This war-cry was not new. It had been heard once before, during the conflict between Judah and Israel after the rebellion of Absalom, when it was silenced instantly by the relentless promptitude of Joab (2Sa. 20:1). Only the last ironical line is added, See to thine own house, David (which the LXX. explains as Feed, as a shepherd, thine own house, David). There is perhaps a sarcastic allusion to Gods promise to establish the house of David: Be a king, but only in thine own house!

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

16. What portion have we The signal cry of insurrection and revolt. Compare 2Sa 20:1.

Departed unto their tents Went to their different homes, and proceeded to make arrangements for founding a kingdom separate from Judah.

Fuente: Whedon’s Commentary on the Old and New Testaments

Jeroboam King over Israel

v. 16. So when all Israel saw that the king hearkened not unto them, paid no heed to their demands, the people answered the king, saying, What portion have we in David? Neither have we inheritance in the son of Jesse. To your tents, O Israel! the proverbial call bidding every man to go home. Now see to thine own house, David! Rehoboam was told that he should make arrangements to rule over his own tribe as best he might, for Israel would not acknowledge him as king. The rebellious shout with which the secession was formally proclaimed, showed the deep-rooted antipathy of the northern tribes against Judah and the kings out of that tribe, which, in turn, was caused by their indifference toward Jehovah and the Law given by Him. So Israel departed unto their tents.

v. 17. But as for the children of Israel which dwelt in the cities of Judah, members of the northern tribes who had settled in the southern part of Canaan, Rehoboam reigned over them; here he was acknowledged as king without question.

v. 18. Then King Rehoboam sent Adoram, who was over the tribute, 1Ki 4:6, who was to treat with the rebels and appease them, as the officer in charge of all work by conscription; and all Israel, in a rebellious rage, stoned him with stones that he died. Therefore King Rehoboam, who had remained in the neighborhood of Shechem, made speed, he had to make use of all his power and energy, to get him up to his chariot to flee to Jerusalem.

v. 19. So Israel rebelled against, and thus seceded from, the house of David unto this day, the time when this account was written.

v. 20. And it came to pass, when all Israel heard that Jeroboam was come again, when their representatives brought the news to their several homes, that they sent and called him unto the congregation, a special assembly having been called for the purpose of choosing a king, and made him king over all Israel, considering him, with his grievance against Solomon and his family, the logical man to hold this position. There was none that followed the house of David but the tribe of Judah only, which included Benjamin and the cities of Simeon.

v. 21. And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, trained soldiers, to fight against the house of Israel, to bring the kingdom again to Rehoboam, the son of Solomon, to subdue the rebellion by force of arms.

v. 22. But the word of God came unto Shemaiah, the man of God, saying,

v. 23. Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, all those who had cast their lot with the southern monarchy, saying,

v. 24. Thus saith the Lord, Ye shall not go up, not undertake the proposed campaign, nor fight against your brethren, the children of Israel. Return every man to his house; for this thing is from Me, the events now happening came about thus by divine dispensation. They hearkened therefore to the word of the Lord, they obeyed His command, and returned to depart, they desisted from their plan, according to the word of the Lord.

v. 25. Then Jeroboam built Shechem in Mount Ephraim and dwelt therein, making this city his residence; and went out from thence and built Penuel. In both cases the fortifying of the cities is referred to, for Jeroboam intended to secure his territory against attacks from the south.

v. 26. And Jeroboam, considering ways and means of bringing about a firmer union among the northern tribes, said in his heart, Now shall the kingdom return to the house of David, since the circumstances were such as he saw before his eyes;

v. 27. if this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam, king of Judah, and they shall kill me, and go again to Rehoboam, king of Judah. He probably gauged the character, the fickleness, of the people correctly.

v. 28. Whereupon the king took counsel and made two calves of gold, he cast these molten images as the result of his deliberations, and said unto them, the people of Israel, It is too much for you to go up to Jerusalem; they had, in his opinion, made the festival journeys often enough, he wanted them to cease; behold thy gods, O Israel, which brought thee up out of the land of Egypt! Cf Exo 32:4-8. While Jeroboam may have intended the images to represent Jehovah, the true God, it was a false worship which he hereby introduced, for the Lord had chosen Jerusalem as the place where His Temple was to stand, and it was there that the priests and Levites were busy in His service.

v. 29. And he set the one in Bethel, near the southern boundary of the northern tribes, and the other put he in Dan, in the extreme northern part of Israel’s territory.

v. 30. And this thing became a sin, it resulted in open idolatry; for the people went to worship before the one, even unto Dan, the great distance did not hinder them from making their pilgrimages to this city.

v. 31. And he made an house of high places, a temple, or shrine, for the images in both cities, and made priests of the lowest of the people, literally, “from the mass of the people,” from all classes, which were not of the sons of Levi. He therefore transgressed the commandment of God also in this respect.

v. 32. And Jeroboam ordained a feast in the eighth month, instead of the seventh selected by the Lord, on the fifteenth day of the month, like unto the feast that is in Judah, the Feast of Tabernacles, the harvest festival proper; and he offered upon the altar, he ascended the incline to the large altar while the priests offered the sacrifice. So did he in Bethel, sacrificing unto the calves that he had made; and he placed in Bethel the priests of the high places which he had made.

v. 33. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart, without the command of Jehovah; and ordained a feast unto the children of Israel, to take the place of at least one of the great festivals commanded by Jehovah; and he offered upon the altar and burned incense, he deliberately planned and made ready to take part in the worship which he had instituted. All apparent worship of Jehovah which men devise in their own hearts, all sacrifices and works which are made by the commandment of men and are intended to merit the favor of God are an abomination before the Lord and a transgression of the First Commandment.

Fuente: The Popular Commentary on the Bible by Kretzmann

1Ki 12:16. Now, see to thine own house, David It is observable to every reader of the History of the Jews, of how ungrateful a disposition this people was; not only to God, but to their best temporal benefactors. Surely no nation ever owed greater obligations to a prince, than the Israelites did to David; yet how soon are all his benefits forgotten, and the people, almost with one accord, revolt from his grandson!

Fuente: Commentary on the Holy Bible by Thomas Coke

(16) So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. (17) But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them. (18) Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. (19) So Israel rebelled against the house of David unto this day. (20) And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.

What I particularly desire the Reader to remark with me in these verses is the honour with which Judah is mentioned, as adhering to the house of David. And while the Reader makes this remark, let him connect with it the recollection that our Lord sprang out of Judah. Heb 7:14 .

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

1Ki 12:16 So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither [have we] inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.

Ver. 16. The people answered the king, saying ] Here that proverb is exemplified, “Grievous words stir up wrath.” Pro 15:1 Rehoboam found also that strife is far easier stirred than stinted: and that the people is a most dangerous and heady water when once it is out.

What portion have we in David? ] So soon are all his good turns done for them, and their fathers afore them, forgotten. Perraro grati reperiuntur. This absurd language they had learned of Saul the castaway and Sheba the traitor.

To your tents, O Israel. ] Away to your own homes and houses: for why should we enslave ourselves to such a tyrant?

Now see to thine own house, David. ] See to thine own affairs, and we will see to ours: and provide us of a king that will better deport himself toward us than this fatuellus.

So Israel departed unto their tents. ] To Ohalehem and to Elohehem, their tents and their gods, resolving never to subject themselves to Rehoboam, or any of his posterity. a

a Broughton on Daniel.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

What portion. ? Figure of speech Erotesis. App-6.

the son of Jesse. Used in contempt. Compare 1Sa 16:18; 1Sa 20:31; 1Sa 22:7, 1Sa 22:8, 1Sa 22:9; 1Sa 25:10. 2Sa 20:1.

to your tents. One of the emendations of the Sopherim. App-33. The primitive text was “to your gods”, because the sin here was apostasy from Jehovah’s worship in Jerusalem. Two letters transposed made it read “to your tents”. See note on 1Sa 20:1, and compare 2Ch 10:16.

Fuente: Companion Bible Notes, Appendices and Graphics

saying

(See Scofield “Jdg 8:1”).

Fuente: Scofield Reference Bible Notes

What portion: 2Sa 20:1, 2Ch 10:16

to your tents: 1Ki 22:17, 1Ki 22:36

now see: 1Ki 11:13, 1Ki 11:34, 1Ki 11:36, 1Ki 11:39, 2Sa 7:15, 2Sa 7:16, Psa 2:1-6, Psa 76:10, Psa 89:29-37, Psa 132:17, Isa 7:2, Isa 7:6, Isa 7:7, Isa 9:6, Isa 9:7, Jer 23:5, Jer 23:6, Jer 33:15, Jer 33:16, Jer 33:21, Luk 19:14, Luk 19:27

So Israel: Jdg 8:35, 2Sa 15:13, 2Sa 16:11

Reciprocal: Jos 22:25 – ye have Jdg 9:28 – Who is Abimelech 1Sa 4:10 – every man 1Sa 22:7 – the son of Jesse 1Sa 25:10 – Who is David 2Sa 19:43 – We have 1Ki 11:11 – I will surely Psa 89:44 – Thou Pro 13:10 – Only Pro 18:19 – brother Pro 24:21 – meddle Pro 26:4 – General Isa 7:17 – the day Eze 37:16 – For Joseph Hos 3:5 – and David their king Hos 8:4 – set Hos 13:11 – General Mar 3:24 – General Luk 3:32 – was the son of Jesse Act 15:16 – build again the tabernacle Heb 12:25 – See 2Pe 2:10 – despise

Fuente: The Treasury of Scripture Knowledge

1Ki 12:16. So when all Israel saw that the king hearkened not unto them, &c. Here we see the divine threatening to Solomon by Ahijah beginning to take effect, and the important event of rending the kingdom of the ten tribes from the house of David, foretold by that prophet, on the point of being fulfilled. The people show themselves bold and resolute in the cause they had undertaken, and highly resent the provocation which Rehoboam had given them, concluding that a government, which in the beginning was so haughty, would be intolerably grievous in the progress of it. What portion have we in David? In Davids family and son; we can expect no benefit or relief from him, and therefore we renounce all commerce with him, and subjection to him. They named David rather than Rehoboam, to signify that they renounced not Rehoboam only, but all Davids family. Son of Jesse So they call David in contempt; as if they had said, Rehoboam hath no reason to carry himself with such pride and contempt toward his people; for if we trace his original, it was as mean and obscure as ours. To your tents, O Israel Let us forsake him and go to our own homes, there to consider how to provide for ourselves. Now see to thine own house, David Look to thine own affairs, and content thyself with reigning over the house of Judah; for thou shalt no longer rule over us. Thus they break out into actual and open rebellion against the family of David, to which they were under the greatest obligations: for surely no nation ever owed more to a prince, than the Israelites did to him. But how soon were all his benefits forgotten by this ungrateful people! ungrateful, not only to God, but to their best temporal benefactors. It is true their jealousy for their liberty and property well became them as a free people; but the rashness of their resolution is much to be blamed: for, in time, and by prudent management, they might have settled matters with Rehoboam to mutual satisfaction. Had they inquired who gave him this advice, and taken a course to remove those evil counsellors from about him, the rupture might have been prevented. It is no marvel, however, that Israel fell away from the house of David, when the house of David fell from God, and from the great ends of their advancement, which was, to be ministers of God to the people for good.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

12:16 So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in {f} David? neither [have we] inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.

(f) Though their cause was good, yet it was hard for the people to control their desires, as these vile words declare.

Fuente: Geneva Bible Notes

Israel’s secession 12:16-20

The dissatisfaction with the rule of David’s house that had been brewing for years (cf. 2Sa 20:1) finally boiled over. Perhaps Rehoboam sent Adoram to pacify the angry mob (1Ki 12:18). Whatever his reason, this proved to be "the straw that broke the camel’s back."

Rehoboam lacked wisdom because he did not give God the place He deserved in his life. Because he revolted against God, the people revolted against him. In rebelling against Rehoboam, however, the Israelites were rebelling against God’s anointed king. That action could only bring divine discipline on them, and it did. This rebellion continued throughout the history of the divided kingdom and accounts for much of the misery that the nation experienced. [Note: On 1Ki 12:19, see my comment at 8:8.] Rehoboam’s coronation turned into a bloody lynching and inspired the coronation of his rival (1Ki 12:20).

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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