18<\/strong>. Then king Rehoboam sent Adoram<\/em> ] The same man who is called Adoniram in ch. 1Ki 4:6<\/span>. He presided over the forced-labour service, and it was an additional sign of the infatuation of Rehoboam, that a person so likely to be obnoxious to the people should be sent as the king’s representative. Josephus tells us that Rehoboam’s design was to appease and mollify the irritation caused by his answer. He could hardly have found worse means for his end.<\/p>\n who was over the tribute<\/em> ] Read, with R.V. ‘over the levy<\/strong>.’ See above on 1Ki 4:6<\/span>.<\/p>\n and all Israel stoned him<\/em> ] The LXX. omits ‘all Israel.’<\/p>\n Therefore king Rehoboam made speed<\/em> ] The marginal rendering of A.V. points out the literal meaning of the verb in this clause ‘he strengthened himself.’ The idea is ‘he made use of every effort,’ ‘exerted himself much,’ seeing that there was danger threatening him as well as his messenger. It appears from this verse, that little time had elapsed between the answer of Rehoboam and the sending of Adoram to appease the irritated leaders. All this was done and Adoram killed before Rehoboam left Shechem. The haughty stern answer and the sudden change to a policy of a more lenient nature are alike marks of the weak character of the new king.<\/p>\n Adoram has been identified with Adoniram (marginal references), and even with the Adoram of 2Sa 20:24<\/span>. But it is highly improbable that the same person was chief superintendent of the forced labors during the whole of Solomons long reign, and also during a part of Davids and Rehoboams. We may therefore conclude that the three names mark three distinct persons, perhaps of the same family, who were respectively contemporary with the three kings. Adoram was chosen, as best acquainted with the hardships whereof the rebels complained, to arrange some alleviation of their burthens.<\/P> <\/p>\n Verse 18<\/span>. King Rehoboam sent Adoram<\/B><\/I>] As this was the person who was superintendent over the tribute<\/I>, he was probably sent to collect the ordinary taxes; but the people, indignant at the master<\/I> who had given them such a brutish answer, stoned the servant<\/I> to death. The sending of Adoram to collect the taxes, when the public mind was in such a state of fermentation, was another proof of Rehoboam’s folly and incapacity to govern.<\/P> <\/p>\n He sent Adoram, <\/B>either, <\/P> 1. To pacify the people, and promise them relief, now when it was too late. But then he would not have sent a person so ungrateful to the people, as that sort of men use to be. Or rather, <\/P> 2. To pursue the counsel which he had resolved upon, and to execute his office, and exact their tribute with rigour and violence, if need were. <\/P> To flee to Jerusalem, <\/B>from Shechem, where it seems he yet staid, and his guards and friends with him; that being there in the midst of his kingdom, and among the seditious tribes, he might overawe them by his presence, and repress any tumults in their first rise. <\/P> <\/p>\n Then King Rehoboam sent Adoram, who was over the tribute<\/strong>,…. There was one of this name in this office in the time of David, 2Sa 20:24<\/span>, this is the same with Adoniram, as Jarchi thinks, see 1Ki 4:6<\/span>, him he sent either to collect the tribute of the Ephraimites, to show his authority; or rather to call the people back to have some further discourse with them, and endeavour to soften things, and bring them to a compliance, so Josephus l; but it was too late, and he employed a very improper person; the heavy taxes were their complaint, and a tax gatherer, and especially one that was at the head of the tribute, must be of all men the most disagreeable to them; this is another instance of the folly and false steps of Rehoboam:<\/p>\n and all Israel stoned him with stones, that he died<\/strong>; the populace fell upon him at once, and stoned him to death; and which, though contrary to law and justice, was approved of and applauded by their principal men and all the people; so irritated and provoked were they by Rehoboam’s answer to them. Hottinger m says, this man was buried in Shechem, which is very probable; but it is not expressed here, as he suggests it is; however, a grave stone, found A. D. 1480, in Spain, with this inscription, is not genuine,<\/p>\n “this is the grave of Adoniram, a servant of King Solomon, who came to collect tribute, and died such a day:”<\/p>\n therefore King Rehoboam made speed to get him up to his chariot, to flee to Jerusalem<\/strong>; from Shechem, fearing they would treat him in the same manner in their rage and fury; his courage was now cooled, and his haughty and hectoring spirit was now brought down, and he was glad to make use of his chariot for flight; this is the first time we read of a king of Israel riding in a chariot; though before of Sisera, a Canaanitish captain, and that only in a chariot of war.<\/p>\n l Antiqu. l. 8. c. 8. sect. 3. m Praefat. ad Cipp. Hebr. p. 4. Vid. Walton. in Bibl. Polyglott. Prolegom. 3. sect. 35. p. 22.<\/p>\n (18) Adoram, who was over the tribute <\/strong>(or levy).In 2Sa. 20:24<\/span>, 1Ki. 4:6<\/span>; 1Ki. 5:14<\/span>, we find Adoram (or Adoniram, which is a longer form of the same name) described as holding this office in the later days of David and the reign of Solomon. The Adoram here mentioned must be identical with the officer of Solomon; but, though it is possible, it is not likely that he could have held office in Davids time. Probably the name and office were hereditary. The mission of Adoram shows that, too late, Renoboam desired to deal through him with the grievance of forced labour. But the sight of the man, who had been the taskmaster of their oppression, naturally stirred the multitude to a fresh burst of fury, venting itself in his murder, and perhaps threatening his master also, had he not fled hastily at once to Jerusalem.<\/p>\n 18<\/strong>. <\/strong> Rehoboam sent Adoram <\/strong> This officer, called also Adoniram, <\/em> (see note on 1Ki 4:6<\/span>,) had accompanied the king to Shechem, and now was sent out, perhaps with instructions from Rehoboam to assure the seditious populace that the duties of his office should not be executed oppressively. But it was then too late to appease the indignant throng, and even the king was obliged to fly.<\/p>\n 1Ki 12:18<\/span><\/em><\/strong>. <\/strong>Rehoboam sent Adoram, <\/em><\/strong>&c.<\/strong> He sent Adoram to treat with them, which was an act of great imprudence when they were so highly exasperated. But to send so disagreeable a man, one who was the collector of the very tribute of which they complained, was downright infatuation; for, nothing is so natural as to hate those who are in any sort the instruments of our oppression. We read in this verse, for the first time, of a king of Israel’s riding in a chariot; Saul, David, and Solomon did not ride in any. But use was frequently made of them, both by the kings of Judah and Israel, after this unhappy division of the kingdom. <\/p>\n 1Ki 12:18 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.<\/p>\n Ver. 18. Sent Adoram, who was over the tribute.<\/strong> ] But the sight of such an officer, he might well think, would enrage them rather. Herein therefore Rehoboam was also ill-advised: he should have considered that the rebellious multitude more regard commotioners than commissioners, and are more guided by rage than by right: flocking together, as clouds cluster against a storm, whilst violence and obstinacy, like two untamed horses, draw their desires in a blindfold career. <\/p>\n <\/p>\n To flee to Jerusalem.<\/strong> ] Whither he returned lighter now by a crown than when he went forth: yet in better condition than was once our Henry VI, when deposed by Edward IV; he was not only bereft of all, but also sent again prisoner to the Tower the same day that he had a year before been carried through the city of London, as it were, in triumph, and had heard the shouts of the commons in every street crying, God save King Henry. a<\/em> <\/p>\n<\/p>\n a<\/em> Speed.<\/p>\n stoned him. One of the nine stonings recorded See note on Lev 24:14. <\/p>\n made speed. Hebrew strengthened himself. <\/p>\n to Jerusalem: from Shechem. <\/p>\n Adoram: 1Ki 4:6, 1Ki 5:14, Adoniram, 2Sa 20:24, 2Ch 10:18, Hadoram <\/p>\n all Israel: Exo 17:4, Num 14:10, 2Ch 24:21, Act 5:26, Act 7:57, Act 7:58 <\/p>\n made speed: Heb. strengthened himself <\/p>\n flee to Jerusalem: 1Ki 20:18-20, Pro 28:1, Pro 28:2, Amo 2:16<\/p>\n 1Ki 12:18. Then Rehoboam sent Adoram, who was over the tribute To pursue the counsel which he had resolved upon, say some; to execute his office, and exact their tribute with rigour, and, if need were, with violence. But it is much more probable that he sent him to treat with them; which was a new piece of imprudence when they were so highly exasperated. And to send the person for this purpose, that was over the tribute, with promises, perhaps, of easing them, when it was too late, was certainly the height of folly; for people generally hate those that are any way employed in collecting the tributes and taxes imposed upon them. And all Israel stoned him with stones, that he died He was so odious among them that the very sight of him made them outrageous, and in a general tumult; they committed this barbarous act, and thereby violated the law of all nations, which prohibits any injury to be offered to the person of a kings ambassador. Therefore King Rehoboam made speed to flee to Jerusalem From Shechem, where he yet was with his friends and guards about him. For, it seems, he had continued there in the midst of his kingdom, and among the seditious tribes, that he might overawe them by his presence, and repress any tumults in their first rise: but from thence, as soon as he saw himself in danger, he fled away in his chariot, with all speed, in the most cowardly manner, notwithstanding the haughtiness he had lately manifested, and the big words he had spoken. This seems to have been a still further degree of imprudence; for he should, if possible, have maintained his ground, and kept footing, as we speak, in the country of Israel, from whence it might not have been easy for them to expel him: but fear is a bad adviser. This is the first time that we find a king riding in a chariot; for we never read of Saul, or David, or Solomon riding in one. But after the division of the kingdom there is frequent mention of the use of chariots, both by the kings of Judah and Israel.<\/p>\n 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. 18. Then king Rehoboam sent Adoram ] The same man who is called Adoniram in ch. 1Ki 4:6. He … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 12:18”<\/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-9181","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9181","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=9181"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9181\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9181"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9181"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9181"}],"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: 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: Commentary on the Holy Bible by Thomas Coke<\/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
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"