15<\/strong>. Wherefore the king<\/em> ] Better, as R.V., ‘ So<\/strong> the king.’ The original has merely the ordinary copulative , and there is no giving of a reason implied, but the summing up of a narrative.<\/p>\n for the cause was from the Lord<\/em> ] R.V. for it was a thing brought about of the Lord<\/strong>. The Hebrew noun signifies ‘the turn of events’ and is represented in the LXX. by . For a similar idea, compare the case of Pharaoh (Exo 4:21<\/span>). Also (Act 2:23<\/span>) ‘Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken and by wicked hands have crucified and slain.’ Josephus says these events happened . The course of events had been shaped by Solomon’s transgression, and they were left by God to work out their natural results. The sin of the father was here visited on the child.<\/p>\n perform his saying<\/em> ] R.V. establish his word<\/strong>. This is the rendering of the same words in A.V. 1Sa 1:23<\/span>, and ‘to establish’ or ‘confirm’ a word, is a more natural expression than ‘to perform’ it. For the word of Ahijah cf. above 1Ki 11:31<\/span>.<\/p>\n The cause was from the Lord – <\/B>i. e., the turn of events was from the Lord. Human passions, anger, pride, and insolence, worked out the accomplishment of the divine designs. Without interfering with mans free will, God guides the course of events, and accomplishes His purposes.<\/P><\/p>\n Verse 15<\/span>. The cause was from the Lord<\/B><\/I>] God left him to himself, and did not incline his heart to follow the counsel of the wise men. This is making the best of our present version; but if we come to inquire into the meaning of the CAUSE of all this confusion and anarchy, we shall find it was Rehoboam’s folly,<\/I> cruelty<\/I>, and despotic tyranny<\/I>: and was this<\/I> from the Lord? But does the text speak this bad doctrine? No: it says sibbah, the<\/I> REVOLUTION, was from the Lord<\/I>. This is consistent with all the declarations which went before. God stirred up the people to revolt from a man who had neither skill nor humanity to govern them. We had such a revolution<\/I> in these nations in 1688; and, thank God, we have never since needed another. None of our ancient translations understood the word as our present version does: they have it either the TURNING AWAY was from the Lord<\/I>, or it was the<\/I> Lord’s ORDINANCE<\/I>; viz., that they should turn away from this foolish king.<\/P> <\/p>\n The cause was from the Lord; <\/B>who gave up Rehoboam to so foolish and fatal a mistake, and alienated the peoples affections from him, and ordered all circumstances by his wise providence to that end. <\/P> <\/p>\n 15-18. the king hearkened not untothe people, for the cause was from the Lord<\/B>That was theoverruling cause. Rehoboam’s weakness (Ecc 2:18<\/span>;Ecc 2:19<\/span>) and inexperience inpublic affairs has given rise to the probable conjecture, that, likemany other princes in the East, he had been kept secluded in theharem till the period of his accession (Ec4:14<\/span>), his father being either afraid of his aspiring to thesovereignty, like the two sons of David, or, which is more probable,afraid of prematurely exposing his imbecility. The king’s haughty andviolent answer to a people already filled with a spirit of discontentand exasperation, indicated so great an incapacity to appreciate thegravity of the crisis, so utter a want of common sense, as to createa belief that he was struck with judicial blindness. It was receivedwith mingled scorn and derision. The revolt was accomplished, and yetso quietly, that Rehoboam remained in Shechem, fancying himself thesovereign of a united kingdom, until his chief tax gatherer, who hadbeen most imprudently sent to treat with the people, had been stonedto death. This opened his eyes, and he fled for security toJerusalem. <\/P> 1Ki12:20-33<\/span>. JEROBOAMMADE KINGOVER THEM.<\/P><\/p>\n Wherefore the king hearkened not unto the people<\/strong>,…. To lessen their taxes, and ease them of their burdens, as they desired:<\/p>\n for the cause was from the Lord<\/strong>; it was according to his will and appointment; the defection of the people was willed by the Lord, and various things in Providence turned up to alienate their minds from Rehoboam, and dispose them to a revolt from him in favour of Jeroboam; and the Lord suffered the counsellors of Rehoboam to give him the advice they did, and gave him up to the folly of his own heart to take it:<\/p>\n that he might perform his saying, which the Lord spake to Ahijah the Shilonite unto Jeroboam the son of Nebat<\/strong>; see 1Ki 11:29<\/span>.<\/p>\n (15) For the cause was from the Lord.<\/strong>The very idea of the Scriptural history, referring all things to God, necessarily brings us continually face to face with the great mystery of lifethe reconcilement of Gods all-foreseeing and all-ordaining Providence with the freedom, and, in consequence, with the folly and sin of man. As a rule, Holy Scriptureon this point confirming natural reasonsimply recognises both powers as real, without any attempt, even by suggestion, to harmonise them together. It, of course, refers all to Gods will, fulfilling or avenging itself in many ways, inspiring and guiding the good, and overruling the evil, in man. But it as invariably implies human freedom and responsibility. Rehoboams folly and arrogance worked out the ordained judgment of God; but they were folly and arrogance still.<\/p>\n 15<\/strong>. <\/strong> The cause was from the Lord <\/strong> Better, for it was a change from Jehovah. <\/em> Septuagint, a change <\/em> or turn <\/em> in the course of events. The meaning is, this great change or revolution in the Hebrew state was brought about in the providence of God as a judgment on the nation for the sins of Solomon. He decreed it, and foretold it by the prophet Ahijah. 1Ki 11:30-33<\/span>. But neither Solomon’s sins nor Rehoboam’s blind folly and rash imprudence were from the Lord. For them their human authors were solely responsible. But He, whose omniscience takes in all future events as foreseen certainties, (not as decreed necessities,) may well, in respect to events affected by human agency, determine and decree his own future judgments or mercies according to what he foresees men will freely do. So, too, in infinite holiness his determinate counsel and foreknowledge even delivers up Jesus of Nazareth to death, but this decree influences not causatively the action of those wicked hands that crucify and slay him. See Act 2:23<\/span>, and note there.<\/p>\n 1Ki 12:15 Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat.<\/p>\n Ver. 15. For the cause.<\/strong> ] Heb., Circuit or turning about; for here was a “wheel within a wheel,” as Eze 1:16<\/span> . <\/p>\n <\/p>\n Was from the Lord.<\/strong> ] Who useth to order the disorders of the world to his own purposes: as having an overruling providence, and a powerful hand in all occurrents.<\/p>\n the cause = the turning (of events), or overruling. <\/p>\n the cause: The cause of all this confusion and anarchy was Rehoboam’s folly, cruelty, and despotic tyranny, and this was certainly not “from the Lord,” nor does the original text speak this doctrine. For an elucidation of a similar passage, see note on 2Sa 24:1. It says, sibbah, (from savav, to turn, change), “the change or Revolution was from the Lord;” which is consistent with all the preceding declarations. God stirred up the people to revolt from a man who had neither skill nor humanity to govern them. God serves his own wise and righteous purpose by the imprudences and iniquities of men, and snares sinners in the work of their own hands. “He maketh the wrath of man to praise him.” 1Ki 12:24, 1Ki 22:23, Deu 2:30, Jdg 14:4, 2Ch 10:15, 2Ch 22:7, 2Ch 25:16, 2Ch 25:20, Psa 5:10, Amo 3:6, Act 2:23, Act 4:28 <\/p>\n that he might: 1Ki 11:11, 1Ki 11:29-38, 1Sa 15:29, 2Sa 17:14, 2Ki 9:36, 2Ki 10:10, Isa 14:13-17, Isa 46:10, Isa 46:11, Dan 4:35, Joh 19:23, Joh 19:24, Joh 19:28, Joh 19:29, Joh 19:32-37, Act 3:17, Act 13:27-29 <\/p>\n Reciprocal: Jos 11:20 – it was Jdg 9:23 – God 1Ki 11:14 – the Lord 1Ki 11:35 – will give Job 1:21 – taken away Hos 13:11 – General<\/p>\n Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spoke by Ahijah the Shilonite unto Jeroboam the son of Nebat. 15. Wherefore the king ] Better, as R.V., ‘ So the king.’ The original has merely the ordinary copulative , … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 12:15”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9178","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9178","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9178"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9178\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9178"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9178"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9178"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"