2 Chronicles 10:18

2Ch 10:18 Then king Rehoboam sent Hadoram that [was] over the tribute; and the children of Israel stoned him with stones, that he died. But king Rehoboam made speed to get him up to [his] chariot, to flee to Jerusalem.

Ver. 18. Then king Rehoboam sent Adoram.] But all too late.

“ Quid iuvat amisso claudere septa grege! ”

The people are a most dangerous and heady water when once it is out.

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.

10:18 Rehoboam came to Shechem to be anointed king but barely escaped with his life. His poor understanding of the situation was particularly evident when he sent a civilian official, rather than an army commander, to enforce conscription.

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

Or, receiver.

Hebrew, strengthened himself.

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

Verse 18. Stoned him] When he endeavoured to collect the tribute which Solomon had imposed on them. - Jarchi.

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

(18) Hadoram.—Kings, “Adoram.” LXX. (Vat.), Adoniram. (Comp. 1Ki_4:6.)

The tribute.—The levy (ha-mas).

The children of Israel.—Kings, “all Israel.”

Made speed.—Had made speed.

His chariot.—The (royal) chariot.

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

18. Hadoram] Called “Adoram” in the parallel passage (1Ki_12:18) and “Adoniram” (1Ki_4:6; 1Ki_5:14; [28 Heb.]).

over the tribute] R.V. over the levy.

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.

Hadoram that was over the tribute stoned him Rehoboam made speed to flee. Hadoram was perhaps the same as Adoniram, son of Abda, (1Ki_4:6 1Ki_5:14) but on the arbitrament of age this is less likely, and certainly it is very unlikely that he was one with Hadoram of 2Sa_20:24. Rehoboam must be supposed to have sent Hadoram either to make some "tribute" summons, or try some arrangement respecting it, or respecting conciliatory steps. The reception he met warns Rehoboam to make the quickest escape possible, and no doubt opens his eyes fully to what he has done. It was the remanet of his delusive self-confidence to send this collector of taxes to those who had begged some remission of taxation.

Ignominy, its source and its avoidance.

For the son of Solomon and the grandson of David to meet the tribes of Israel in solemn assembly, and, after holding conference with them, to have his officer and ambassador scornfully stoned to death, and then to betake himself to his chariot with all speed and flee to Jerusalem, this was a pitiable illustration of human ignominy. We Almost pity the abject prince for his misery as much as we blame him for his folly.

I THE SOURCE OF IGNOMINY. What is it that brings men down to such dishonour? It is:

1. When they assume a position to which they are not entitled; when they take a higher place than they can fairly claim, and the "more honourable man" comes in to supplant them, and they "begin with shame to take the lower place". (Luk_14:9) An assumption of social or literary or ecclesiastical superiority, unwarranted by the facts, must sooner or later end in an ignominious surrender.

2. When they undertake a task for which they are unfitted. The son of Gideon wisely shrank from the act of execution for which his immaturity rendered him unfitted. "As the man is, so is his strength," said he. Youth must not undertake the task of manhood, nor ignorance that of learning, nor inexperience that of trained and proved ability, nor mental feebleness that of intellectual vigour, nor moral frailty that of spiritual strength. Else it will sustain an ignominious fall.

3. When they adopt a course which should have been scrupulously avoided. What could have been the result of such insensate folly as that of which Rehoboam had just been guilty but this ignominious flight? When his far stronger father had incensed the citizens by heavy and burdensome taxation, what a ruinous mistake it was for him to declare that he would go even further than Solomon himself had gone in this direction! To take a course which conflicts with men"s natural rights, or which kindles their just indignation, or which wounds their keen susceptibilities, is to invite dishonour to our door; it is to robe our own shoulders with the mantle of shame.

4. When we credit ourself with a character which we have not gained; when we assume that we are in spirit and in principle what in truth we are not, that we have moral qualities which we really do not possess; in this case, the dishonour that awaits us may come either in this world or the next.

(1) We may be found unable to resist the temptations which we encounter, and our lamentable failure may expose us to the rebuke and the condemnation of man (see Act_5:1-11 Act_13:13 Act_15:38; 2Ti_4:10)

(2) We may find ourselves rejected and expelled on the great day of judgment. (Mat_6:21-23 Mat_25:44, Mat_25:45)

II THE AVOIDANCE OF IGNOMINY. If we would not be put to shame by our fellow-men or by the Divine Judge, we must do these things:

1. Study until we know ourselves; examine our hearts until we know what is in them what is the spirit we are of, what are the principles at the root of our behaviour.

2. Be content with the position and the work which our heavenly Fatherhas assigned us. (see Psa_84:10 Psa_131:1)

3. Make continual and earnest supplication that God will reveal us toourselves. (Psa_19:12 Psa_139:23, Psa_139:24) Then, instead of an ignominious retreat, our path will be that of the just, shining more and more; we shall advance from honour to honour; God himself will crown us with his Divine commendation. C.

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

Hadoram He is identical with Adoniram (I Kings 4:6), for during Solomon’s time, he enjoyed great eminence, but in Rehoboam’s time his greatness was humbled. Therefore, he was called Hadoram.

and the Children of Israel pelted him with stones and because Rehoboam did not know the cause of the rebellion in which they turned away from him, he was slain when he requested the levy that Solomon had levied upon them.

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.