1 Kings 12:20

JEROBOAM MADE KING OVER THEM. (Kg1 12:20-33)

when all Israel heard that Jeroboam was come again--This verse closes the parenthetical narrative begun at Kg1 12:2, and Kg1 12:21-24 resume the history from Kg1 12:1. Rehoboam determined to assert his authority by leading a large force into the disaffected provinces. But the revolt of the ten tribes was completed when the prophet Shemaiah ordered, in the Lord's name, an abandonment of any hostile measures against the revolutionists. The army, overawed by the divine prohibition, dispersed, and the king was obliged to submit.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Ki 12:20 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.

Ver. 20. And made him king.] See Hos 8:4. {See Trapp on "Hos 8:4"}

But the tribe of Judah only.] See on 1Ki 12:17. This tribe only followed the house of David ex animo, heartily and of free choice; the other ex occasione, occasionally, for religion’s sake, or otherwise.

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 12:20. When all Israel heard that Jeroboam was come — From Egypt; which was known to the great men, and to such as met at Shechem before, and was now spread over the country; they sent — To his tent, or habitation, to which he had retired from Shechem, as the others, who had met there had generally done. And called him unto the congregation — Which had been summoned by the elders of the several tribes, to consider how to settle their affairs, which they easily agreed to do, by conferring the crown on Jeroboam, according to God’s promise made to him. None followed the house of David — No entire tribe; but the tribe of Judah — Which comprehended Benjamin also, being one with it, as was observed before, 1Ki 11:32. And it was by the singular providence of God that they did not also desert such a haughty prince as Rehoboam was. There were, however, many families and individuals of some of the other tribes, especially of Levi and Simeon, which dwelling in the cities of Judah, continued to be subject to Rehoboam, see 1Ki 12:17.

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

JEROBOAM IS MADE KING OF ISRAEL; REHOBOAM VAINLY ATTEMPTS TO SUBDUE THE REBELLION, 1Ki_12:20-24.

20. All Israel heard that Jeroboam was come again — The representatives of the people, when they were about to assemble at Shechem to demand of Rehoboam a lightening of their burdens, had sent and called Jeroboam from Egypt, and he was at the head of the assembly at Shechem when they made their demands; (compare 1Ki_12:2-3; 1Ki_12:12;) but it was not till after the congregation at Shechem was broken up, and the people had departed to their tents, (1Ki_12:16,) that all Israel, in the wider sense, (that is, the masses who went not to Shechem but were only represented there by their elders or delegates,) heard of Jeroboam’s return.

Sent and called him unto the congregation — The congregation that had assembled to anoint him king. Here we have an instance of the rapidity with which the sacred writer passes over the minor details of his history. The call for this assembly — the time, and place, and manner, of its coming together — and the ceremonies of the election and crowning of their new king, are all passed over in silence.

Judah only — Though Benjamin seems to have adhered to Rehoboam, (1Ki_12:21,) and also many Israelites of other tribes that dwelt in the cities of Judah, (1Ki_12:17,) yet they are all looked upon thenceforth as absorbed in the tribe of Judah. See on 1Ki_19:3.

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

Verse 20. Made him king over all Israel] What is called Israel here, was ten-twelfths of the whole nation; and had they a right to call another person to the throne? They had not, - they had neither legal nor constitutional right. Jeroboam was not of the blood royal; he had no affinity to the kingdom. Nothing could justify this act, but the just judgment of God. God thus punished a disobedient and gainsaying people; and especially Solomon's family, whose sins against the Lord were of no ordinary magnitude.

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

(20) Jeroboam was come again.—The assembly at Shechem probably broke up in disorder, carrying everywhere the news of the rebellion. It would be quite in harmony with Jeroboam’s astuteness, if, after setting the revolution on foot, he himself stood aloof from leadership, and waited till “the congregation,” the duly summoned assembly, sent for him and offered him the crown. The title “king over all Israel” certainly indicates a claim on the part of the ten tribes to be the true Israel, relying perhaps on the prophetic choice and blessing of Jeroboam, and professing to have risen in the name of the Lord against the idolatry of Solomon and his house. Perhaps it also indicated a desire for the subjugation of Judah, which Jeroboam, with the aid of Shishak, certainly seems to have subsequently attempted.

(20, 21) In these two verses we have again the same curious juxtaposition of “the tribe of Judah only” and “the house of Judah, with the tribe of Benjamin.” The army gathered would be, no doubt, drawn from Solomon’s established and disciplined forces, as well as from the levy of Judah and Benjamin generally—perhaps including (as in 2Sa_17:27) contingents from the tributary races—who would be attached with a strong personal allegiance to the house of Solomon, and prepared to stamp out the rebellion, before it could thoroughly organise itself for disciplined resistance.

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

20. when all Israel heard that Jeroboam was come again] R.V. was returned. This change is made because the words are like 2Ch_10:2, and the two should be represented as agreeing. The movement described in these words is that of the whole ten tribes. At first Jeroboam had been summoned by the leading men that he might be their adviser and perhaps spokesman. Now when their request has been rejected the whole people agree that he shall be made their king.

but the tribe of Judah only] So Rehoboam was left in the position of David at his accession, king of Judah only. The LXX. adds here ‘and Benjamin’ to accord with the previous variations in 1Ki_11:32; 1Ki_11:36. See notes there.

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.

But the word of God came unto Shemaiah the man of God,.... A prophet in those days, see Ch2 12:15 and the word that came to him, as in the Targum, is called the word of prophecy:

saying; as follows.

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

The first act of the Israelites, on learning what had occurred at Shechem, was to bring together the great “congregation” of the people (compare Jdg 20:1), in order that, regularly and in solemn form, the crown might be declared vacant, and a king elected in the room of the monarch whose authority had been thrown off. The congregation selected Jeroboam. The rank, the talent, and the known energy of the late exile, his natural hostility to the house of Solomon, his Ephraimitic descent, his acquaintance with the art of fortification, and the friendly relations subsisting between him and the great Egyptian king, pointed him out as the most suitable man for the vacant post. If, according to the Septuagint, Shishak had not only protected him against Solomon, but also given him an Egyptian princess, sister to his own queen, in marriage, his position must have been such that no other Israelite could have borne comparison with him. Again, the prophecy of Ahijah would have been remembered by the more religious part of the nation, and would have secured to Jeroboam their adhesion; so that every motive, whether of policy or of religion, would have united to recommend the son of Nebat to the suffrages of his countrymen.

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

Again, from Egypt, ver. 2. (Haydock) --- He had not been present, it seems, at the second assembly; or, at least, he had retired as soon as Roboam had given his decision. But the people having stoned Aduram, and thus rendered a reconciliation very difficult, Jeroboam was invited to accept the crown. (Calmet) --- As this was conformable to his utmost desires and the prophet’s declaration, he made no demur, chap. xi. 37. (Haydock) Only. Benjamin was a small tribe, and so intermixed with the tribe of Juda, (the very city of Jerusalem being partly in Juda, partly in Benjamin) that hey are here counted but as one tribe. (Challoner) --- Perhaps Benjamin at first hesitated; but, considering the greater danger to which it would be exposed, embraced the party of Roboam, ver. 21. (Salien)

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).

That Jeroboam was come again, to wit, from Egypt, which was known before to the chief of the tribes, and to them who met at Shechem, and now was more universally known by all the people. They

sent to his tent or habitation, to which he had retired himself, as others also generally did: see above, 1Ki 12:16.

Called him unto the congregation; which was summoned by the elders of the several tribes, to take advice how to settle their affairs, which they easily agreed to do, by conferring the crown upon Jeroboam, according to God’s promise made to him.

There was none, i.e. no entire tribe. See Poole "1Ki 11:13,31,32".

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

And it came to pass, when all Israel heard that Jeroboam was come again These words are hardly consistent with the idea that Jeroboam had been from the first the spokesman of "all Israel" in their interviews with Rehoboam. If, however, the received text of vers. 8, 12 is retained (see on ver. 3), then we must understand the "all Israel" in ver. 1 of the representatives of the different tribes, and here, of the entire nation who had heard from its representatives, on their return to their homes (ver. 16), of the presence of Jeroboam in the country, that they sent and called him unto the congregation Where and when this gathering was held we are not informed. Probably it was at Shechem, and soon after Rehoboam"s flight. After the open and irreparable breach which they had made (ver. 18), the leaders of the tribes would naturally assemble at once to concert measures for their defence and future government, and made him king by anointing. Note on ver. 1 over all Israel This public and formal consecration of Jeroboam completed the secession of the northern tribes. Was this secession sinful? Bahr, Keil, and others, who start from the assumption that secession was determined upon even before Rehoboam came to Shechem, and that the complaints of the people respecting the grievous service to which they had been subjected by Solomon were groundless, naturally conclude that it was altogether treasonable and unjustifiable. But is this conclusion borne out by the facts? We may readily admit that the schism was not accomplished without sin: we cannot but allow that Israel acted with undue precipitation, and that Rehoboam, who was "young and tenderhearted," was entitled, for David"s and Solomon"s sake, as well as his own, to greater forbearance and consideration, and it is almost certain that both the "envy of Ephraim" and the ambition of Jeroboam largely influenced the result. At the same time, it is to be remembered that the division of the kingdom was ordained of God, and that the people had just cause of complaint, if not, indeed, sufficient warrant for resistance, in the arbitrary and insolent rejection of their petition by the young king. No law of God requires men to yield themselves up without a struggle to such cruel and abject slavery as Rehoboam threatened these men with. They judged and who shall say unreasonably? from his words that they had only tyranny and cruelty to expect at his hands, and what wonder if they stood on their defence? They are only to be blamed because they did more. But lawful resistance not uncommonly ripens into unlawful rebellion: there was none that followed the house of David, but the tribe of Judah only. This general statement is qualified immediately afterwards (ver. 21). The tribe of Benjamin, "the smallest of the tribes of Israel", (1Sa_9:21) "little Benjamin", (Psa_68:27) is here omitted as of comparatively small account. Exact precision has never characterized Oriental writers. There is no suspicion of untruth: it is the genius of the people to

disdain the lore, Of nicely calculated less and more.

It may be added here that Edom remained under the sway of Judah until the reign of Jehoram, (2Ki_8:20) just as Moab and other portions of Solomon"s empire for a considerable period formed part of the new kingdom of Israel. (2Ki_1:1 2Ki_3:4, 2Ki_3:5)

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

Was come - From Egypt; which was known to them before who met at Shechem, and now by all the people. Was none - That is, no entire tribe.

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

It happened that

This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here.

when all Israel heard

"All Israel" here is a generalization that means the capable men of Israel who represent the rest of the people by a synecdoche. AT: "when all the leaders of Israel heard" (See: Synecdoche and Hyperbole and Generalization)

king over all Israel

"Israel" implicitly means the northern ten tribes that rebelled against Rehoboam. AT: "king over all of the 10 tribes of Israel" (See: Assumed Knowledge and Implicit Information)

the family of David

"David's descendants"

translationWords

Jeroboam

assembly

king

family

tribe

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