1 Kings 12:18

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.

Ver. 18. Sent Adoram, who was over the tribute.] 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.

To flee to Jerusalem.] 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}

{a} Speed.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 king’s 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.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

12:18 Adoniram served under both David (2 Sam 20:24) and Solomon (1 Kgs 4:6; 5:13-14). His death by stoning showed the folly of Rehoboam’s decision to send the unpopular supervisor of the labor force to restore order in the north.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Hebrew, strengthened himself.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 18. King Rehoboam sent Adoram] As this was the person who was superintendent over the tribute, he was probably sent to collect the ordinary taxes; but the people, indignant at the master who had given them such a brutish answer, stoned the servant 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.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(18) Adoram, who was over the tribute (or levy).—In 2Sa_20:24, 1Ki_4:6; 1Ki_5:14, 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 David’s 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.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. Then king Rehoboam sent Adoram] The same man who is called Adoniram in ch. 1Ki_4:6. 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.

who was over the tribute] Read, with R.V. ‘over the levy.’ See above on 1Ki_4:6.

and all Israel stoned him] The LXX. omits ‘all Israel.’

Therefore king Rehoboam made speed] 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.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

So Israel rebelled against the house of David unto this day. In which the writer of this book lived, and so continued until their captivity by the king of Assyria. Their revolt is called a rebellion; for though it was according to the purpose and will of God, yet the people had no command or order from God for it, and was done without consulting him, and was a rejection of their lawful prince.

So Israel rebelled against the house of David unto this day. In which the writer of this book lived, and so continued until their captivity by the king of Assyria. Their revolt is called a rebellion; for though it was according to the purpose and will of God, yet the people had no command or order from God for it, and was done without consulting him, and was a rejection of their lawful prince.

1 Kings 12:20

kg1 12:20

kg1 12:20

kg1 12:20And it came to pass, when all Israel heard that Jeroboam was come again,.... Out of Egypt; the chief men knew of it before, for he had headed them in their approach and address to Rehoboam; but the people in common had not, and especially those of the various tribes besides that of Ephraim:

that they sent and called him unto the congregation, and made him king over all Israel; they sent for him from his tent or house, which probably was in Shechem, and gave him an invitation to come to their assembly, met together to deliberate about a king; when they unanimously chose him to be king over Israel, that is, over the ten tribes, and inaugurated him into his office:

there was none that followed the house of David but the tribe of Judah only; in which Benjamin was included, as appears from the following verse; that being joined to it, and mixed with it, and both having a part in Jerusalem, and so ever after the kingdom was denominated the kingdom of Judah.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Adoram has been identified with Adoniram (marginal references), and even with the Adoram of 2Sa 20:24. But it is highly improbable that the same person was chief superintendent of the forced labors during the whole of Solomon’s long reign, and also during a part of David’s and Rehoboam’s. 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Aduram. One of the same name had occupied this post under David, 2 Kings xx. 24. (Calmet) --- Some suppose that this is the same with Adoniram, chap. iv. 6. Roboam impudently sent him to appease the people, (Salien) or haughtily to demand the usual tribute; unless the king abandoned him to the fury of the populace, as an object of their horror. The people have often been appeased by the death of rapacious ministers. --- Haste. Hebrew, "he strengthened himself," or obstinately persisted in his resolution of reducing the people by force; and thus those, who might now have been easily reclaimed, were driven to choose another king, and the evil became irremediable. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

He sent Adoram, either,

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,

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.

To flee to Jerusalem, 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.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. Rehoboam sent Adoram — This officer, called also Adoniram, (see note on 1Ki_4:6,) 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.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Then king Rehoboam sent Adoram, who was over the tribute Probably the same officer as the Adoniram of ch., 1Ki_4:6. For "Adoram," the LXX and other versions read "Adoniram" here. It is curious that a person of the same name, Adoram (LXX Adoniram) was over David"s levy. (2Sa_20:24) That there was a relationship, and that the office had descended from father to son, can hardly be doubted, but whether two persons or three are indicated it is impossible to say. It is of course just possible, though hardly likely that one and the same person (Ewald) can have been superintendent of servile work under David, Solomon, and Rehoboam. It is generally assumed that the young king sent this officer "to treat with the rebels and to appease them, as Josephus expressly says" (Bahr). It seems quite as likely that he was sent to coerce them, or to collect the taxes, as a summary way of showing that the king meant to enforce his rights and was not moved by their words. For it is hardly probable that such a proud and headstrong prince as Rehoboam would stoop, especially after the confident threats which he had just uttered, to parley with rebels. Such a man, guided by such counsellors, and inflated with a sense of his own power and importance, would naturally think of force rather than of conciliation or concessions. He would be for trying his whips of scorpions. And if conciliation had been his object, it is hardly likely that he would have employed Adoram, the superintendent of the levy, a man who would naturally be obnoxious to the people, to effect it. Moreover the sequel Adoram"s tragical end also favours the supposition that he was sent, not "to arrange some alleviation of their burdens" (Rawlinson), but to carry out the high-handed policy Of the king; and all Israel stoned him with stones "With one exception, this was a bloodless revolution" (Stanley). It has been remarked that the practice of stoning is first heard of in the stony desert (Arabia Petraea). But in reality it is older than the date of the Exodus, as Exo_8:26 shows. And it is an obvious and ready and summary way of despatching obnoxious persons (cf. Exo_17:4; 1Sa_30:6; 1Ki_21:10) It is to this day a favourite method of the East for testifying hatred and intolerance, that he died. Therefore king Rehoboam made speed So the LXX, efqasen. The Hebrew literally means, as margin, strengthened himeself." But the A.V gives the practical force of the word. He bestirred himself; he lost no time; the death of Adoram showed him the danger of a moment"s delay. "He saw those stones were thrown at him in his Adoram" (Hall). to get him up to his chariot, to flee to Jerusalem.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Sent Adoram - Probably to pursue the counsel which he had resolved upon, to execute his office, and exact their tribute with rigor and violence, if need were.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Adoniram

This is the name of a man. (See: How to Translate Names)

all Israel

Here "Israel" is a metonym for the people of Israel. "All Israel" is a generalization which means almost all the people of Israel. AT: "all the people of Israel who were there" (See: Metonymy and Hyperbole and Generalization)

the house of David

Here "house" is a metonym that represents family or descendants. AT: "the kings descended from David" (See: Metonymy)

to this day

"ever since that time." This refers to the time that the writer was actually writing this.

translationWords

labor

stone

die

king

chariot

Jerusalem

rebel

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Adoram. He was Adoniram.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.