Roboam, following the counsel of young men alienateth from him the minds of the people. They make Jeroboam king over ten tribes: he setteth up idolatry.
Roboam folowing youngmens counsel, 16. Ieroboam possesseth ten tribes of his Kingdom. 21. VVhich he endouoring to recouer by warre, is admonished by a prophet to cease. 26. Hieroboam setteth vp golden calues to be adored, making temples, altares, and priestes fitte for his purpose.
1And Roboam went to Sichem: for thither were all Israel come together to make him king.E Roboamo si portò a Sichem, perocché ivi si era raunato tutto Israele per dichiararlo re.AND Roboam came into Sichem: for thither was al Israel gathered together to make him king.Venit autem Roboam in Sichem: illuc enim congregatus erat omnis Israël ad constituendum eum regem. 2But Jeroboam, the son of Nabat, who was yet in Egypt, a fugitive from the face of king Solomon, hearing of his death, returned out of Egypt.Ma Geroboam figliuolo di Nabath essendo tutt'ora in Egitto, dove era fuggito per paura del re Salomone, avendo inteso, com' egli era morto, se ne tornò dall'Egitto;But Ieroboam the sonne of Nabat, when he was yet in Aegypt fugitiue from the face of king Salomon, hearing of his death, returned out of Aegypt.At vero Jeroboam filius Nabat, cum adhuc esset in Ægypto profugus a facie regis Salomonis, audita morte ejus, reversus est de Ægypto. 3And they sent and called him: and Jeroboam came, and all the multitude of Israel, and they spoke to Roboam, saying:Perocché aveano mandato a richiamarlo: andò adunque Geroboam, e tutta la moltitudine d'Israele a parlare a Roboamo, e gli dissero:And they sent and called him: Ieroboam therfore came, and al the multitude of Israel, and they spake to Roboam, saying.Miseruntque et vocaverunt eum: venit ergo Jeroboam, et omnis multitudo Israël, et locuti sunt ad Roboam, dicentes: 4Thy father laid a grievous yoke upon us: now, therefore, do thou take off a little of the grievous service of thy father, and of his most heavy yoke, which he put upon us, and we will serve thee.Il padre tuo ci ha messo addosso un giogo asprissimo; ora tu mitiga alcun poco la durezza del governo del padre tuo, e il giogo asprissimo, ch'ei ci ha messo addosso, e noi saremo tuoi servi.Thy father layd a most hard yoke vpon vs: thou therfore diminish now a litle of thy fathers most hard empire, and of the most heauie yoke, that he layd vpon vs, and we wil serue thee.Pater tuus durissimum jugum imposuit nobis: tu itaque nunc imminue paululum de imperio patris tui durissimo, et de jugo gravissimo quod imposuit nobis, et serviemus tibi. 5And he said to them: Go till the third day, and come to me again. And when the people was gone,Ed egli disse loro: Andate, e tornate da me di qui a tre giorni: e ritiratosi il popolo,Who sayd to them: Goe vntil the third day, and returne to me. And when the people was gone,Qui ait eis: Ite usque ad tertium diem, et revertimini ad me. Cumque abiisset populus, 6King Roboam took counsel with the old men, that stood before Solomon, his father, while he yet lived, and he said: What counsel do you give me, that I may answer this people?Il re Roboamo tenne consiglio coi seniori, i quali stavano attorno a Salomone suo padre, mentre era vivo, e disse: Che mi consigliate voi di rispondere a questo popolo?king Roboam tooke counsel with the ancientes, that assisted before Salomon his father, whiles he yet liued, and he sayd: What counsel doe you geue me, that I may answer this people?iniit consilium rex Roboam cum senioribus qui assistebant coram Salomone patre ejus cum adhuc viveret, et ait: Quod datis mihi consilium, ut respondeam populo huic ?
7They said to him: If thou wilt yield to this people to day, and condescend to them, and grant their petition, and wilt speak gentle words to them, they will be thy servants always.E quelli dissero a lui: Se tu oggi farai a modo di questo popolo, e ti adatterai, e ti piegherai alle loro dimande, e farai loro buone parole, ei saranno per sempre tuoi servi.Who sayd to him: If this day thou wilt yeld to this people, and condescend to them, and graunt to their petition, and wilt speake to them gentle wordes, they wil be thy seruantes alwaies.Qui dixerunt ei: Si hodie obedieris populo huic, et servieris, et petitioni eorum cesseris, locutusque fueris ad eos verba lenia, erunt tibi servi cunctis diebus. 8But he left the counsel of the old men, which they had given him, and consulted with the young men that had been brought up with him, and stood before him.Ma egli abbandonò il consiglio datogli dai vecchi e consultò i giovani, che erano stati allevati con lui, e gli stavano intorno;Who leaft the counself of the ancientes, which they had geuen him, and admitted yongmen, that had bene brought vp with him, and wayted on him,Qui dereliquit consilium senum, quod dederant ei, et adhibuit adolescentes, qui nutriti fuerant cum eo, et assistebant illi, 9And he said to them: What counsel do you give me, that I may answer this people, who have said to me: Make the yoke, which thy father put upon us, lighter?E disse loro: Che mi consigliate voi di rispondere a questo popolo, il quale mi ha detto: Aleggia il giogo messo addosso a noi dal padre tuo?and he sayd to them: What counsel geue you me, that I may answer this people, which haue sayd to me: Make the yoke lighter which thy father hath put vpon vs?dixitque ad eos: Quod mihi datis consilium, ut respondeam populo huic, qui dixerunt mihi: Levius fac jugum quod imposuit pater tuus super nos ? 10And the young men that had been brought up with him, said: Thus shalt thou speak to this people, who have spoken to thee, saying: Thy father made our yoke heavy, do thou ease us. Thou shalt say to them: My little finger is thicker than the back of my father.E que' giovani, che erano stati allevati con lui, gli dissero: A questa gente, la quale ti ha detto: Il padre tuo a posto un giogo pesante sopra di noi, alleggialo tu: risponderai in tal guisa: E più grosso il mio dito mignolo, che il dorso del padre mio.And the yongmen, that had bene brought vp with him, sayd: Thus speake to this people, which haue spoken to thee, saying: Thy father aggrauated our yoke, doe thou ease it. Thus shalt thou speake to them: My least finger is grosser then the backe of my father.Et dixerunt ei juvenes qui nutriti fuerant cum eo: Sic loqueris populo huic, qui locuti sunt ad te, dicentes: Pater tuus aggravavit jugum nostrum: tu releva nos. Sic loqueris ad eos: Minimus digitus meus grossior est dorso patris mei.
11And now my father put a heavy yoke upon you, but I will add to your yoke: my father beat you with whips, but I will beat you with scorpions.Or il padre mio vi ha messo addosso un giogo pesante, e io aggraverò il vostro giogo: il padre mio vi ha battuti colle verghe, e io vi strazierò con gli scorpioni.And now my father layd vpon you a heauie yoke, but I wil adde vpon your yoke: my father bette you with scourges, but I wil beate you with scorpions.Et nunc pater meus posuit super vos jugum grave, ego autem addam super jugum vestrum: pater meus cecidit vos flagellis, ego autem cædam vos scorpionibus. 12So Jeroboam, and all the people, came to Roboam the third day, as the king had appointed, saying: Come to me again the third day.Andò adunque Geroboam con tutto il popolo a trovare Roboamo il terzo giorno, conforme aveva ordinato il re, quando disse: Tornate da me fra tre giorni.Ieroboam therfore came, and al the people to Roboam the third day, as the king had spoken, saying: Returne to me the third day.Venit ergo Jeroboam et omnis populus ad Roboam die tertia, sicut locutus fuerat rex, dicens: Revertimini ad me die tertia. 13And the king answered the people roughly, leaving the counsel of the old men, which they had given him,E il re diede aspra risposta al popolo, abbandonando il consiglio dato a lui da' seniori;And the king answered the people rough wordes, leauing the counsel of the ancientes, which they had geuen him,Responditque rex populo dura, derelicto consilio seniorum quod ei dederant, 14And he spoke to them according to the counsel of the young men, saying: My father made your yoke heavy, but I will add to your yoke: My father beat you with whips, but I will beat you with scorpions.Perocché egli parlò loro secondo il consiglio de' giovani, dicendo: Il padre mio vi ha imposto un giogo pesante, ma io aggraverò il vostro giogo: il padre mio vi battè colle verghe, e io vi strazierò cogli scorpioni.and he spake to them according to the counsel of the youngmen, saying: My father made your yoke heauie, but I wil adde to your yoke: my father bette you with whippes, but I wil beate you with scorpions.et locutus est eis secundum consilium juvenum, dicens: Pater meus aggravavit jugum vestrum, ego autem addam jugo vestro: pater meus cecidit vos flagellis, ego autem cædam vos scorpionibus. 15And the king condescended not to the people: for the Lord was turned away from him, to make good his word, which he had spoken in the hand of Ahias, the Silonite, to Jeroboam, the son of Nabat.E il re non si piegò ai voti del popolo, perchè il Signore gli avea voltate le spalle, per adempiere la parola detta da lui per mezzo di Ahia Silonita, a Geroboam figliuolo di Nabath.And the king condescended not to the people: because our Lord was turned away from him, that he might rayse vp his word, which he had spoken in the hand of Ahias the Silonite, to Ieroboam the sonne of Nabat.Et non acquievit rex populo: quoniam aversatus fuerat eum Dominus, ut suscitaret verbum suum quod locutus fuerat in manu Ahiæ Silonitæ, ad Jeroboam filium Nabat.
16Then the people, seeing that the king would not hearken to them, answered him, saying: What portion have we in David? or what inheritance in the son of Isai? Go home to thy dwellings, O Israel: now, David, look to thy own house. So Israel departed to their dwellings.Il popolo adunque veggendo, come il re non avea voluto ascoltarli, prese a dire: Che abbiam noi da fare con Davidde? Che abbiam di comune col figliuolo d'Isai? Vattene alle tue tende, o Israele: governa ora la tua casa, o Davidde. È Israele se v'andò alle sue tende.The people therfore seing that the king would not heare them, answered him, saying: What part haue we in Dauid? or what inheritance in the sonne of Isai? Goe into thy tabernacles Israel, now see to thy house Dauid. And Israel went into their tabernacles.Videns itaque populus quod noluisset eos audire rex, respondit ei dicens: Quæ nobis pars in David ? vel quæ hæreditas in filio Isai ? vade in tabernacula tua, Israël: nunc vide domum tuam, David. Et abiit Israël in tabernacula sua. 17But as for all the children of Israel that dwelt in the cities of Juda, Roboam reigned over them.Ma di tutti i figliuoli d'Israele, che abitavano nelle città di Giuda, fu dichiarato re Roboamo.But ouer the children of Israel, whosoeuer dwelt in the cities of Iuda, Roboam reigned.Super filios autem Israël, quicumque habitabant in civitatibus Juda, regnavit Roboam. 18Then king Roboam sent Aduram, who was over the tribute: and all Israel stoned him, and he died. Wherefore king Roboam made haste to get him up into his chariot, and he fled to Jerusalem:Indi in re Roboamo mandò Aduram, che era soprintendente de' tributi, e tutto Israele lo lapidò, e restò morto. Allora il re Roboamo salì in fretta sul suo cocchio, e fuggi a Gerusalemme:King Roboam therfore sent Aduram, who was ouer the tributes: and al Israel stoned him, and he died, moreouer King Roboam in hast went vp into his chariote, and fled into Ierusalem:Misit ergo rex Roboam Aduram, qui erat super tributa: et lapidavit eum omnis Israël, et mortuus est. Porro rex Roboam festinus ascendit currum, et fugit in Jerusalem: 19And Israel revolted from the house of David, unto this day.E Israele rimase diviso dalla casa di Davidde, com'è anche in oggi.and Israel reuolted from the house of Dauid, vntil this present day.recessitque Israël a domo David usque in præsentem diem. 20And it came to pass when all Israel heard that Jeroboam was come again, that they gathered an assembly, and sent and called him, and made him king over all Israel, and there was none that followed the house of David but the tribe of Juda only.E avendo tutto Israele sentito dire, come Geroboam era tornato, raunatisi insieme mandarono a chiamarlo, e lo dichiararono re di tutto Israele; e nissuno tenne il partito della casa di Davidde, eccettuata la sola tribù di Giuda.And it came to passe when al Israel had heard, that Ieroboam was returned, they sent, and called him, an assemblie being gathered, and they made him king ouer al Israel, neither did any man folow the house of Dauid beside the tribe of Iuda onlie.Factum est autem cum audisset omnis Israël quod reversus esset Jeroboam, miserunt, et vocaverunt eum congregato cœtu, et constituerunt eum regem super omnem Israël: nec secutus est quisquam domum David præter tribum Juda solam.
21And Roboam came to Jerusalem, and gathered together all the house of Juda, and the tribe of Benjamin, a hundred fourscore thousand chosen men for war, to fight against the house of Israel, and to bring the kingdom again under Roboam, the son of Solomon.Ma Roboamo arrivato che fu a Gerusalemme raunò tutta la casa di Giuda, e la tribù di Beniamin in numero di cento ottanta mila scelti combattenti, perchè facessero guerra alla casa d'Israele, e rendessero il regno a Roboamo figliuolo di Salomone.And Roboam came to Ierusalem, and gathered together al the house of Iuda, and the tribe of Benjamin, an hundred fourescore thousand chosen men warriers, to fight agaynst the house of Israel, and to reduce the kingdom to Roboam the sonne of Salomon.Venit autem Roboam Jerusalem, et congregavit universam domum Juda, et tribum Benjamin, centum octoginta millia electorum virorum bellatorum, ut pugnarent contra domum Israël, et reducerent regnum Roboam filio Salomonis. 22But the word of the Lord came to Semeias, the man of God, saying:Ma il Signore parlò a Semola uomo di Dio, e disse:But the word of our Lord came to Semeias the man of God, saying:Factus est autem sermo Domini ad Semeiam virum Dei, dicens: 23Speak to Roboam, the son of Solomon, the king of Juda, and to all the house of Juda, and Benjamin, and the rest of the people, saying:Parla a Roboamo figliuolo di Salomone, re di Giuda, e a tutta la casa di Giuda, e di Beniamin, e a tutto il resto del popolo, e dirai:Speake to Roboam the sonne of Salomon, the king of Iuda, and to al the house of Iuda, and Beniamin, and the rest of the people, saying:Loquere ad Roboam filium Salomonis regem Juda, et ad omnem domum Juda, et Benjamin, et reliquos de populo, dicens: 24Thus saith the Lord: You shall not go up, nor fight against your brethren, the children of Israel: let every man return to his house, for this thing is from me. They hearkened to the word of the Lord, and returned from their journey, as the Lord had commanded them.Queste cose dice il Signore: Voi non vi moverete, né verrete a battaglia contro i vostri fratelli i figliuoli d'Israele: torni ciascuno a casa sua: perocché questa è cosa fatta da me. Ascoltaron quelli la parola del Signore, e se n'andarono, come avea comandato loro il Signore.Thus sayth our Lord: You shal not goe vp, neither shal you fight agaynst your brethren the children of Israel: let euerie man returne into his house, for this word is done by me. They heard the word of our Lord, and returned from their iourney as our Lord had commanded them.Hæc dicit Dominus: Non ascendetis, neque bellabitis contra fratres vestros filios Israël: revertatur vir in domum suam: a me enim factum est verbum hoc. Audierunt sermonem Domini, et reversi sunt de itinere, sicut eis præceperat Dominus.
25And Jeroboam built Sichem in mount Ephraim, and dwelt there, and going out from thence, he built Phanuel.Or Geroboam edificò Sichem sul monte Ephraim, e ivi abitò; e lasciata quella edificò Phanuel.And Ieroboam built Siehem in mount Ephraim, and dwelt there: and departing thence he built Phanuel.Ædificavit autem Jeroboam Sichem in monte Ephraim, et habitavit ibi: et egressus inde ædificavit Phanuel. 26And Jeroboam said in his heart: Now shall the kingdom return to the house of David,Andava però dicendo Geroboam in cuor suo: Or ora tornerà il regno alla casa di Davidde,And Ieroboam sayd in his hart: Now wil the kingdom returne to the house of Dauid,Dixitque Jeroboam in corde suo: Nunc revertetur regnum ad domum David, 27If this people go up to offer sacrifices in the house of the Lord at Jerusalem: and the heart of this people will turn to their lord Roboam, the king of Juda, and they will kill me, and return to him.Se questo popolo va a Gerusalemme, per offerir sagrifizj nella casa del Signore, si volterà il cuore di questo popolo verso il suo signore Roboamo re di Giuda, e mi uccideranno, e torneranno a lui.if this people shal goe vp to make sacrifices in the house of our Lord into Ierusalem: and the hart of this people wil be turned to their lord Roboam the king of Iuda, and they wil kil me, and returne to him.si ascenderit populus iste ut faciat sacrificia in domo Domini in Jerusalem: et convertetur cor populi hujus ad dominum suum Roboam regem Juda, interficientque me, et revertentur ad eum. 28And finding out a device, he made two golden calves, and said to them: Go ye up no more to Jerusalem: Behold thy gods, O Israel, who brought thee out of the land of Egypt.E dopo molti pensieri fece fare due vitelli d'oro, e disse al popolo: Non andate più a Gerusalemme: ecco gli dei tuoi, o Israele, i quali ti trassero dalla terra d'Egitto.And finding out a deuise he made two golden calues, and sayd to them: Goe vp no more into Ierusalem: Behold thy goddes Israel, which brought thee out of the Land of Aegypt.Et excogitato consilio fecit duos vitulos aureos, et dixit eis: Nolite ultra ascendere in Jerusalem: ecce dii tui Israël, qui te eduxerunt de terra Ægypti. 29And he set the one in Bethel, and the other in Dan:E ne pose uno a Bethel, e uno a Dan:And he put one in Bethel, and the other in Dan:Posuitque unum in Bethel, et alterum in Dan: 30And this thing became an occasion of sin: for the people went to adore the calf as far as Dan.E questo fu occasion di peccato; perocché il popolo andava sino a Dan ad adorare il vitello.and this thing was an occasion of sinne: for the people went to adore the calfe, as farre as Dan.et factum est verbum hoc in peccatum: ibat enim populus ad adorandum vitulum usque in Dan.
31And he made temples in the high places, and priests of the lowest of the people, who were not of the sons of Levi.Ed egli fece degli adoratori ne' luoghi elevati, e de' sacerdoti della feccia del popolo, i quali non erano della stirpe di Levi.And he made temples in the excelses, and priestes of the abiectes of the people, which were not of the children of Leui.Et fecit fana in excelsis, et sacerdotes de extremis populi, qui non erant de filiis Levi. 32And he appointed a feast in the eighth month, on the fifteenth day of the month, after the manner of the feast that was celebrated in Juda. And going up to the altar, he did in like manner in Bethel, to sacrifice to the calves, which he had made: and he placed in Bethel priests of the high places, which he had made.E stabili un di solenne nell'ottavo mese, ai quindici del mese, a somiglianza della solennità, che si celebrava in Giuda; e salito all'altare, che egli avea fatto in Bethel, v'immolò ancor delle vittime ai vitelli fatti da lui, e in Bethel stabili sacerdoti de' luoghi eccelsi eretti da lui.And he appoynted a solemne day in the eight moneth, the fiftenth day of the moneth, after the similitude of the solemnitie, that was celebrated in Iuda. And going vp he made in like maner an altar in Bethel, to immolate to the calues, which he had framed: and he ordayned in Bethel priestes of the excelses, which he had made.Constituitque diem solemnem in mense octavo, quintadecima die mensis, in similitudinem solemnitatis quæ celebrabatur in Juda. Et ascendens altare, similiter fecit in Bethel, ut immolaret vitulis quos fabricatus fuerat: constituitque in Bethel sacerdotes excelsorum quæ fecerat. 33And he went up to the altar, which he had built in Bethel, on the fifteenth day of the eighth month, which he had devised of his own heart: and he ordained a feast to the children of Israel, and went up on the altar to burn incense.E il dì quindici dell'ottavo mese, giorno che egli di suo capriccio rendè solenne pe' figliuoli d'Israele, salì all'altare, cui egli aveva eretto in Bethel, per abbruciarvi l'incenso.And he went vpon the altar, which he had built in Bethel, the fiftenth day of the eight moneth, which he had forged out of his owne hart: and he made a solemnitie to the children of Israel, and went vp vpon the altar, to burne incense.Et ascendit super altare quod exstruxerat in Bethel, quintadecima die mensis octavi, quem finxerat de corde suo: et fecit solemnitatem filiis Israël, et ascendit super altare, ut adoleret incensum.
12:1
Year of the World 3029.; 2 Paralipomenon x.
Year of the World 3030, Year before Christ 974.
Calmet
King, or to acknowledge his right, provided he would grant their request. The discontented assembled at Sichem, rather than at Jerusalem, as they would be under less restraint. (Calmet)
Menochius
They appointed Jeroboam to prefer their petition. (Menochius)
Calmet
Roboam was probably the only son whom Solomon had by his wives. (Calmet)
Haydock
We read of two daughters, Japheth and Basemath, 3 Kings 4:11., and 15. (Haydock)
Calmet
Naama, the Ammonite, was the mother of Robaom, who, though 40 years old, was devoid of good sense, 2 Paralipomenon 13:7., Ecclesiastes 2:18., and Ecclesiasticus 47:27. (Calmet)
12:2
Haydock
Hearing of. Hebrew, "It (the assembly) and Jeroboam dwelt in Egypt." (Haydock)
Calmet
But in 2 Paralipomenon 10:2., we find he returned. It is probable that both texts agreed in the days of St. Jerome; as the same letters, if read in a different manner, may have both meanings. (Calmet)
Haydock
Septuagint have also "returned." (Haydock)
12:4
Haydock
Yoke, of personal service, (Calmet) first to build the temple, and afterwards to erect palaces, fortify cities, etc. The works of Mello gave the greatest discontent. (Haydock)
12:6
St. Jerome
Old man. Banaias and Jahiel. (St. Jerome, Trad.)
12:7
Kennicott
They said. Hebrew, "he said." The transcribers, probably not understanding what they wrote, frequently make singular for plural verbs. So ver. 21, "They came," instead of he came. Some manuscripts and the ancient versions are correct. (Kennicott)
12:8
Menochius
Him. They were young, compared with the former, though they might be 40 years old. (Menochius)
Diodorus i
It was frequently the custom in the eastern courts, to educate young noblemen along with the heir to the crown. Such formed the captains of Alexander, (1 Machabees 1:7,) and the warriors of Sesostris, whose father ordered all the male children who were born on the same day in his dominions, to be brought to court, to be educated with his son. (Diodorus i.)
Xenophon
The Persian nobility were brought up at the gate of the prince, that they might learn temperance and the art of governing. (Xenophon, Cyrop. i.)
The endeavours of Solomon were frustrated by the evil disposition of his son, and of those about his person.
12:10
Haydock
Finger is not expressed in Hebrew or Septuagint, but the Syriac and Josephus agree with the Vulgate. In Paralipomenon, we read loins, instead of back. Hebrew and Septuagint, my little (Protestants supply finger). Septuagint, "my littleness," mikrotes; but in Paralipomenon finger is added. (Haydock)
Calmet
Chaldean, "my weakness is stronger than my father's strength." The loins denote strength. Roboam did not use these boastings and insolent expressions: but he adopted their spirit. (Calmet)
12:11
Menochius
Scorpions. Chaldean, "thorns." Hebrew has both significations. Like a tyrant, Roboam threatens to beat the people with sharp thorns. (Menochius)
12:15
Haydock
Turned. Hebrew, "for the cause (revolution) was from the Lord, (Calmet) that he might verify his word." (Haydock)
Calmet
God permitted the king to act impudently, and disposed things in such a manner, that the prediction took effect. (Calmet)
Haydock
Indeed, the prophet had only spoken, because things would happen. (Haydock)
Du Hamel
"There are two sorts of persecutors, those who blame, and those who flatter: the tongue of the flatterer persecutes more than the hand of him who kills." (St. Augustine in Psalm lxix.) (Du Hamel)
Haydock
Roboam fell a prey to his evil counsellors. (Haydock)
Worthington
That, (ver. 16.) denotes the sequel, not the final cause, as 3 Kings 14:9. (Worthington)
12:16
Calmet
Look to. Chaldean, "rule over thy own tribe." They imitate those who give a bill of divorce. (Calmet)
Menochius
Herein they were not excusable, no more than those who persecuted God's people, though he permitted their wickedness, to chastise the guilty. (Menochius)
Haydock
Seba had formerly withdrawn the people from David in the same manner, 2 Kings 20:1. (Haydock)
Tirinus
Abulensis thinks that as God had chosen Jeroboam, and his rival acted tryannically, the people did right. (Tirinus)
12:17
Them, as well as over many, who came into his territory, that they might practise the true religion, without restraint. (Haydock) (Chap. 11:13.)
Haydock
The kings of Juda afterwards made various conquests, 3 Kings 13:19. Hence they were able to contend with the other tribes (Calmet) with advantage. (Haydock)
Even at first, Roboam put himself at the head of 180,000 chosen men, ver. 21. Abia had an army of 400,000, and Asa near 600,000; while Josaphat had 1,160,000 soldiers, 2 Paralipomenon 13:3., and 14:8., and 17:14.
12:18
Calmet
Aduram. One of the same name had occupied this post under David, 2 Kings 20:24. (Calmet)
Some suppose that this is the same with Adoniram, 3 Kings 4:6. 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.
Calmet
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)
12:20
Haydock
Again, from Egypt, ver. 2. (Haydock)
Calmet
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)
Challoner
As this was conformable to his utmost desires and the prophet's declaration, he made no demur, 3 Kings 11:37. (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 they are here counted but as one tribe. (Challoner)
Salien
Perhaps Benjamin at first hesitated; but, considering the greater danger to which it would be exposed, embraced the party of Roboam, ver. 21. (Salien)
12:21
Du Hamel
Fourscore.[Eighty.] Septuagint, "twenty." (Du Hamel)
Haydock
But the Alexandrian copy agrees with the Hebrew. (Haydock)
12:24
Calmet
Them. This shews the great authority of Semeias. He wrote the history of Roboam, 2 Paralipomenon 12:15. He also foretold the irruption of Sesac, to punish the house of Israel; but not to destroy it. (Calmet)
Menochius
The obedience of Roboam deserves applause; though it would have been a vain attempt to resist God, who was resolved to punish his family. (Menochius)
Salien
God must have touched the hearts of the leaders, to convince them that he spoke by the mouth of Semeias. (Salien)
The Vatican Septuagint here subjoins almost the whole history of Jeroboam, improperly. (Haydock) See 3 Kings 14.
12:25
Salien
Built, or "had built," while Roboam was preparing for his invasion. (Salien)
Calmet
Sichem and Phanuel had been ruined by Abimelech, and by Gedeon, Judges 8:17., and 9:45. (Calmet)
Haydock
By means of these fortresses, he secured both sides of the Jordan. (Haydock)
Jeroboam afterwards fixed his residence at Thirsa, where the court was kept, till Amri built Samaria.
12:27
Salien
Him. Jeroboam chose to follow the dictates of human policy, rather than to depend on the express declaration of God, who had given him the kingdom. It was natural that the people should have a predilection for the house of David; (Calmet) and he might fear that the priests would prevail upon them to return to their old master, as they dwelt about Jerusalem. (Salien)
12:28
Worthington
Device. Wicked policy, to make religion subservient to the state. (Worthington)
Haydock
Jeroboam was right in judging, (Haydock) that it is one of the strongest foundations of government, (Calmet) and therefore he would have a peculiar religion for his subjects. (Haydock)
Calmet
Strange blindness, caused by ambition! As if God could not have maintained him on the throne. The sequel evinces how delusive were his wicked projects. (Calmet)
Calves. It is likely, by making his gods in this form, he mimicked the Egyptians, among whom he had sojourned, who worshipped their Apis and their Osiris under the form of a bullock. (Challoner) (St. Jerome in Osee 4:15., and v., etc.)
Calmet
The Greeks commonly style these idols, heifers, as more contemptible than bulls: (Tirinus) and some Fathers style them, "calf-heads." (Lactantius 4:10.) Monceau pretends that they resembled the cherubim, and were intended to represent the true God; thus endeavouring to excuse the Israelites from idolatry, on this occasion, as well as when they came out of Egypt, Exodus 32:4. But his arguments are weak, and Jeroboam is constantly condemned as a most wicked and idolatrous prince, 3 Kings 14:9., 4 Kings 23:15., and Osee 8:5., and 10:5. (Calmet)
Menochius
Egypt. The same had been said by Aaron. (Menochius)
12:29
Challoner
Bethel and Dan. Bethel was a city of the tribe of Ephraim, in the southern parts of the dominions of Jeroboam, about six leagues from Jerusalem: Dan was in the extremity of his dominions, to the north, on the confines of Syria. (Challoner)
Calmet
The Israelites did not hesitate to travel so far, ver. 30. (Calmet)
Salien
Those who lived nearer Bethel, went thither along with their king. (Salien)
Menochius
The latter city was assigned to Benjamin, Josue 18:22. (Menochius)
But probably many of the subjects of Jeroboam dwelt in it; so that it was the most southern city of his dominions. It had been consecrated by Jacob, (Genesis 28:19.) and was a famous place of devotion, 1 Kings 10:3. Septuagint (Alexandrian) and St. Cyril (in Osee, p. 5.) read Galgal. Dan had been long before infected with idolatry, Judges 18:30.
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Calmet
Sin, almost irreparable, which brought on the ruin of the ten tribes. Though the calves were taken away along with them into captivity, the people did not return to the service of the Lord: but the greatest part imitated the conduct of the pagans, with whom they mixed; while some few returned with the tribe of Juda, and made a part of that kingdom. The Samaritans, who were sent to inhabit their country, were not of the race of Jacob. (Calmet)
12:31
Places, to other idols or devils, (2 Paralipomenon 11:15.; Haydock) not merely at Bethel, 3 Kings 13.
Worthington
Lowest. Such places were fittest for him. (Worthington)
Calmet
Hebrew, "extremity:" others understand people of reputation: but it seems he took any whosoever would (chap. 13:33.) accept the office, without confining himself to the Levites. (Calmet)
Haydock
Indeed most of them were banished, as refractory; (2 Paralipomenon 11:13.) though some were so weak as to take part with him; (Ezechiel 44:10.) probably the descendants of Micha, Judges 18:31. (Haydock)
Salien
They were not punished with instant death, like Core, though their crime seemed greater. (Salien)
12:32
Haydock
Day. God had prescribed the seventh month, (Calmet) and this wicked prince purposely made choice of another, that the observance of the days appointed might be obliterated. Thus the Jacobins, in France, decreed that the tenth day should be the day of rest, instead of Sunday. (Haydock)
Religious assemblies tend greatly to promote the spirit of concord and peace.
12:33
Haydock
To: literally, "up on," (super) as at the end of the verse. (Haydock)
Calmet
The altars were very high and large. (Calmet)
Menochius
Month. Septuagint add, "on the festival which," etc. (Menochius)
Kennicott
Heart. Hebrew reads millibod, (praeter) instead of molbu, (ex corde suo.) Some manuscripts retain the latter word, as it is printed also in the marginal keri. Leusden tells us, we are by no means to say it is the truer reading, because then the text must be allowed to be corrupted; but it only explains what is meant by praeter, "besides." A marvellous explanation! and perhaps it is only to be paralleled by ei explained by non. (Kennicott)
Calmet
Jeroboam has a mind to do honour to his new worship, and unites in his own person the sacerdotal and regal dignity, as the Roman emperors did. (Calmet)
Haydock
Incense. Septuagint, "to sacrifice." (Haydock)
Du Hamel
From this period, many learned men date the 390 years of the iniquity of Israel, Ezechiel 4:5. (Du Hamel)
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12:28
12:29
12:15
This pharaise noteth the sequel, not the final cause. As chap. 14. •. •.
12:28
A diuelish policie to make a religion conformable to the temperal state.
12:31
For such a religion such priestes were fittest.
12:32
Places on hilles, where they sacrificed calues, and other thinges to the images of calues.
12:2
St Gregory of Nazianzus † AD 389 Select Orations of Saint Gregory Nazianzen 42.19
… Have we consulted at all our own interests, as I see is most often the case? Have we caused any vexation to the Church? To others possibly, with whose idea that they had gained judgment against us by default, we have joined issue in our argument; but in no wise, as far as I am aware, to you. I have taken no ox of yours,
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.18
… “He would add a burden to the yoke of his father, and change their lighter toils for harder.”
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St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 42
… Now whence arose such conduct, except from his own will? Upon this, however, the ten tribes of Israel revolted from him, and chose for themselves another king, even Jeroboam, that the will of God in His anger might be accomplished which He had predicted would come to pass.
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St Jerome † AD 420 The Letters of St. Jerome 82.3
… I know the canons of the church; I know what rank her ministers hold; and from men and books I have daily up to the present learned and gathered many things. The kingdom of the mild David was quickly dismembered by one who chastised his people with scorpions and fancied that his fingers were thicker than his father’s loins.
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.5
… and on this account was he perfect, for he defended the rights of his forefathers with his own blood. Thus, also, Ahab was wretched on his own showing, for he caused the poor man to be put to death, so as to take possession of his vineyard himself.
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St Augustine of Hippo † AD 430 A Treatise on Grace and Free Will 42
… For what says the Scripture? “The king hearkened not unto the people; for the turning was from the Lord, that He might perform His saying, which the Lord spake to Ahijah the Shilonite concerning Jeroboam the son of Nebat.”
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St Ambrose of Milan † AD 397 On the Duties of the Clergy 2.18
94. Angered by this answer, the people said: “We have no portion in David, nor inheritance in the son of Jesse. Return to your tents, O Israel. For we will not have this man for a prince or a leader over us.”
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Tertullian † AD 220 An Answer to the Jews 1
… and there had come forth a calf-like head, to this figment Israel with one consent (abandoning God) gave honour, saying, “These are the gods who brought us from the land of Egypt.” For thus, in the later times in which kings were governing them, did they again, in conjunction with Jeroboam, worship golden kine, and groves, and enslave themselves to Baal.
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Origen † AD 254 A Letter from Origen to Gregory 2
… Wherefore, although he did return to the land of Israel, he returned only to divide the people of God, and to make them say to the golden calf, “These be thy gods, O Israel, which brought thee up from the land of Egypt.”
St John Chrysostom † AD 407 A Commentary on the Acts of the Apostles 17
… But thrust him from them, and in their hearts turned back to Egypt”—the place where they groaned, where they cried, whence they called upon God. “And said unto Aaron, Make us gods which shall go before us.” ( v. 40 .) O the folly! “Make,” say they; “that they may go before us.” Whither? “Into Egypt.”
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St Athanasius of Alexandria † AD 373 Festal and Personal Letters of Athanasius 2
4. Now those who do not observe the feast, continue such as these even to the present day, feigning indeed and devising names of feasts
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1. AND ROBOAM CAME TO SICHEM, — For Sichem was a place famous for the dwelling and burial of the Patriarchs, and as it were sacred; wherefore Joshua held an assembly there, cap. ult. vers. 1; Abimelech, Judg. cap. IX, vers. 1. Therefore here the Israelites celebrate the assembly of the kingdom in Sichem, so that there they might create Roboam king for themselves.
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4. THY FATHER LAID UPON US A MOST HEAVY YOKE. — For Solomon, in order to sustain his own magnificence and that of a thousand wives of his in clothing, table, servants, horses and chariots, had imposed enormous tributes upon the people, from which the people here justly demand to be freed in part.
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7. IF THOU WILT OBEY THIS PEOPLE, etc., AND SHALT SPEAK GOOD WORDS TO THEM, THEY SHALL BE THY SERVANTS ALL DAYS. — This was most prudent counsel of the elders, because most useful, both for removing the exacerbation of the people against Solomon and Roboam, and for alleviating his oppression. For excessive tributes drain the resources of subjects bit Ecclesiastes, cap. II, vers. 18, saying: "Again I hated all my work, which I had laboured under the sun, being to leave it to a man that shall come after me, whom I know not whether he will be a wise man or a fool, and he shall have rule over all my labours, wherein I have laboured and been solicitous: and is there any thing so vain!" spirit and blood, and thereafter life: wherefore the king deprives himself of them and their tributes and services, while he oppresses them with the same. For the advantage of subjects is the good and advantage of princes; wherefore mildness and clemency is the supreme gift of princes, by which they conciliate subjects to themselves, so that they allow themselves to be ruled, and show themselves ready to execute all the commands of their prince. Political prudence therefore dictates that thou begin thy kingdom with mildness, and bind subjects to thyself by mildness; afterwards, when they are already bound to thee, thou mayest easily impose necessary burdens. That saying of Lucan is well known: Nothing shames those accustomed to sceptres; the mildest lot is Kingdoms under a new king. For a long reign has acquired for itself strength and authority, as well as boldness to command anything: but a new reign ought gradually to acquire these three things for itself by mildness. Hear St. Jerome, epist. 62, celebrating the clemency of a certain Bishop towards his subjects: "A parent and a Bishop ought to be loved, not feared. It is an ancient saying: Whom anyone fears, he hates; whom he hates, he wishes to perish. Whence also in our writings, when the beginnings of little ones consist in fear, perfect charity casts out fear. Thou dost not seek to have monks subject to thee, and therefore thou hast them more subject. Thou offerest a kiss, they submit their necks; thou exhibitest a soldier, and thou obtainest a leader; as if thou wert one in many, so that thou mayest be one of many. Liberty is quickly angered, if it is oppressed. No one commands more from a free man than he who does not compel to serve. We know the Canons of the Church, we are not ignorant of the orders of individuals, and by reading and daily examples we have learned much, and have experienced much even to this age. He who strikes with scorpions, and thinks he has thicker fingers than the loins of his father, quickly dissipates the kingdom of meek David. Certainly the Roman people did not tolerate pride even in a king. That leader of the Israelite army, who had afflicted Egypt with ten plagues, and at whose command heaven and earth and seas served, is proclaimed the mildest among all men whom the earth then generated; and therefore he held the principate for forty years: because he tempered the pride of power with mildness and meekness. He was stoned by the people, and he prayed for those who stoned him, because he himself wished rather to be blotted out from the book of God, lest the flock committed to him perish; for he desired to imitate that Shepherd, whom he knew would also carry even erring sheep upon his shoulders: The good Shepherd, he says, layeth down his life for his sheep."
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8. WHO FORSOOK THE COUNSEL OF THE ELDERS, AND TOOK COUNSEL OF THE YOUNG MEN THAT WERE BROUGHT UP WITH HIM. — See here the foolishness and arrogance of Rehoboam, who, despising the mature counsel of the elders, follows the juvenile and senseless opinion of the young men, and therefore offends his subjects, turns them away, and compels them to make Jeroboam king over them. See therefore here the vanity predicted by Solomon, fulfilled in him himself: which the Hebrew proverb describes: As there are four good things, namely riches, knowledge, the counsel of elders, and a humble spirit, so on the other hand there are four evils contrary to them, namely poverty, ignorance, juvenile counsel, and a proud spirit, which overturn the commonwealth as much as any private person; as the Roman empire was overthrown by imprudent and arrogant youths. Hence in the portico of the tavern of merit, in which once veterans and retired soldiers were maintained, these verses were once inscribed in golden letters: Old Rome, while old Quirites ruled thee well, Neither the good was free, nor bad befell. When fathers died, small youth their place did take, By whose counsel thou art brought to wreck and break. See Cicero, in the book On Old Age, Plutarch in Nicias, and Thucydides, book VI. For this reason Augustus Caesar, as Suetonius testifies, had grave and elderly counselors, Agrippa and Maecenas, by whose counsels he accomplished such great and glorious deeds: whence when they died he fell into infamy on account of his daughter's lusts and lamented, saying that this misfortune would not have befallen him if Agrippa and Maecenas had lived. Croesus, king of the Lydians, drunk with excessive prosperity, neglecting the admonitions of Solon the very wise elder, and lending his ear to youths flattering his power, while he attempted to destroy the empire of Cyrus, lost his own. And so, lifted onto a pyre that he might be burned alive there, calling upon the name of Solon, and the whole matter being revealed, he experienced the singular clemency of the victor Cyrus, as Herodotus relates, book I. If Xerxes had preferred to hear the counsels of his uncle Artabanus the elder's prudence rather than the juvenile flatteries of Mardonius, he would certainly not have provoked the Greeks with war of so many hundred thousands, nor would he have been forced to flee from Greece with the greatest infamy, as Herodotus testifies, book VII. Dionysius, tyrant of Sicily, if he had obeyed the counsels of Plato the very wise elder, would have left the empire received from his father more firmly to his children, but because he preferred to himself the flatteries of youths, cast down from his kingdom, he was compelled to become a schoolmaster. Nero would have ruled happily, if he had continually obeyed the counsels of the elder Seneca and Burrus, as he had begun. But while he first rejected them, then killed them, and follows the voices of flattering youths, he hastened his own destruction and brought upon himself perpetual infamy with posterity on account of so many shameful deeds and disgraces. Thus Suetonius in his Life. Wherefore Cornelius Tacitus wisely said: "Flattery," he says, "is the perpetual evil of princes, whose power is more often overthrown by adulation than by the enemy." And kings abound in all things in the court, except truth. What made Nero, most chastely educated, cruel? Flattery. What made Caesar rebel against his country? Flattery. What made Rehoboam a tyrant? Flattery. In the court therefore one Clytus is to be preferred to six hundred Aristippuses. Truly Ovid: The band of flatterers proceeds in the midst of the court.
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10. My little finger (in Hebrew קטני katanni, that is small, or least, namely) IS THICKER THAN THE LOINS OF MY FATHER, — is a proverb, as if to say, I am much stronger and more excellent than my father: I have greater majesty and magnificence than that which my father had: wherefore I will impose greater tributes and burdens upon you than my father Solomon imposed. Whence the Chaldean translator renders it, my weakness is stronger than the strength of my father: the Septuagint, my smallness is thicker than the loins of my father; Vatablus, my small thing will be thicker than the loins of my father. Behold how the arrogance of Rehoboam makes him foolish and stupid.
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14. I WILL CHASTISE YOU WITH SCORPIONS, — that is with barbed scourges, as Vatablus translates it. This utterance is more worthy of an executioner than of a king.
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16. WHAT PART HAVE WE IN DAVID, OR WHAT INHERITANCE IN THE SON OF ISAI? — as if to say, What communion have we, what partnership, what hope and advantage have we in the line of David, namely in Rehoboam, that we should make him king over us? as if to say, None: therefore let us not make him king over us. They call David contemptuously "the son of Isai," or Jesse, as if to say, David was a plebeian and poor man, as the son of Jesse our fellow citizen: we exalted him to be king, that he might protect us: but now Rehoboam his grandson, growing insolent on account of David's name, does not protect us, but tears and plunders us. Why therefore should we set him as king over us, because he is of the family of David, when that family was only recently promoted by us to the kingdom. Let us therefore depress him with his family, and reduce him to order, and bring him back to his former state of plebeian life, and from another family let us choose for ourselves a more modest and benevolent king. NOW SEE TO THY HOUSE, DAVID. — The Chaldean translator, now rule over the men of thy house David; the Septuagint, now feed (that is, rule) thy house David, as if to say, Thou, O Rehoboam son of David, rule thy fellow tribesmen, namely the tribe of Judah; we ten tribes will provide for ourselves from another more merciful to us.
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19. AND ISRAEL DEPARTED FROM THE HOUSE OF DAVID, — making Jeroboam king for themselves instead of Rehoboam. You will ask whether the ten tribes acted lawfully in making schism and separating themselves from Rehoboam, who was the legitimate heir of the kingdom and successor of Solomon? Abulensis answers that they acted lawfully in this: because they, he says, were free: but Rehoboam wished to reduce them into servitude: they could therefore depart from him: for the people or commonwealth, in creating a king, gives him dominion and the right of ruling. Therefore that same people can take away or diminish that right from him, if he abuses it to the destruction of the people: for the people does not give itself to be ruled by a prince absolutely, but under certain conditions, which if the prince does not observe, he can be deposed by them. These things from Abulensis, concerning which we must speak elsewhere. You would more truly say that this was done by the will and decree of God, as is evident from verse 24. Cornelus Tacitus most excellently admonishes a Prince, in book IV of the Annals: "Let them not," he says, "impose harsh taxes upon the people: for excessive severity in exacting tribute, and the tribute itself being imposed excessively, frequently moves subjects to sedition."
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20. EXCEPT THE TRIBE OF JUDAH ALONE. — Add also Benjamin: for this, united with Judah, constituted one kingdom with it.
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26. AND JEROBOAM SAID IN HIS HEART: NOW SHALL THE KINGDOM RETURN TO THE HOUSE OF DAVID.
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27. IF THIS PEOPLE GO UP TO MAKE SACRIFICES IN THE HOUSE OF THE LORD IN JERUSALEM. — Jeroboam feared lest the people, going to Jerusalem to the temple, would likewise return to King Rehoboam reigning in Jerusalem, and would say: We wish to adhere to Jerusalem and the temple; therefore also to its king Rehoboam. Hence he commanded that no one should go to Jerusalem and the temple, but that all should sacrifice to the calves erected by him in Dan and Bethel. This counsel of his appeared politically prudent and salutary for protecting his kingdom and political state; but in truth it was imprudent and pernicious, and utterly weakened and overthrew his state and kingdom. For God had threatened him with this, "in whose hand are all the rights of kingdoms," and so it came to pass. For because Jeroboam, to preserve the schism of his kingdom, made likewise a schism in religion and faith, therefore "his entire house and family was blotted out from the face of the earth," as is said in cap. XIII. For he himself reigned only 22 years with many sorrows and troubles. His son Nadab succeeded him, who scarcely reigned for two years, and was deprived of kingdom and life by his servant Baasa, who soon so utterly extinguished the entire family of Jeroboam that not even one of them survived, as God had previously threatened him through the prophet Ahijah. All these things are evident in III Kings, cap. xv, vers. 25 and seq. He was therefore as foolish as he was impious, in that he did not believe God promising stability of kingdom in his descendants, if he alone would serve Him. For even if his people had gone to Jerusalem to worship God in the temple, nevertheless God would have kept the people subject and obedient to him, and would have prevented them from returning to Rehoboam. For He had expressly promised him this, and had a thousand ways of accomplishing it in mind and hand. Such are nearly the counsels of politicians and Machiavellians (of whom this Jeroboam is the most illustrious example), who make religion serve politics, and embrace such faith and religion as they think more apt for obtaining, retaining, or increasing their kingdom, and for other purposes they have set before themselves. For although their counsels may appear at first specious and useful, yet for the most part in the course of time they involve princes in the greatest difficulties, and bring them ruin, thus disposed by divine Providence, which dominates all the counsels of men. Let them hear Gregory of Nazianzus in praise of St. Athanasius, oration 21: "The Emperor Constantius, he says, grieved over three things at his death: first, that he had brought death upon his relatives; second, that he had named Julian the Apostate as emperor; third, that he had striven for new dogmas of faith, and with these words he departed from life. For a prince, by strengthening religion, is himself also strengthened by it." In the schism of Jeroboam the Donatists followed, concerning whom St. Augustine, epistle 171: "The Donatists, he says, ordained a Bishop against a Bishop, erected an altar against an altar," and these in the city of Carthage, in the head of Africa, just as Jeroboam erected an altar against an altar. Finally, St. Augustine teaches in book I of the City of God and following, St. Ambrose in On Faith to Gratian, St. Cyril to the Queens, and indeed even the Philosophers, that true religion, the worship of God and piety, are the foundation of kingdom and commonwealth. Hear Plato, book IV of the Laws: "Before all things let us invoke God, that we may establish our city, and beseech that he may hear us, and be propitious and benign to us, come to us and teach us himself the laws, and adorn our city." And Mercury Trismegistus in Rhodigus, book IX, chapter xix: "The measure of man before all things is religion, which is followed by goodness: it is then finally seen to be perfect, if it also has contempt for the desire of all other things, fortified by virtue. Each man shines forth through piety, religion, prudence, worship and veneration of God, as if with eyes perceiving true reason, and the confidence of his belief being such among men as the sun is known to excel the other stars in the majesty of light." It is the opinion of Pythagoras that by approaching God each one becomes best. Xenophon, in book VIII of the Education of Cyrus, makes Cambyses speak thus to his son Cyrus setting out to his grandfather Astyages: "This one thing especially I commend, and as a precious treasure given by a father I wish it to be perpetually laid up in your memory: be a friend of God, be pious toward him, and undertake nothing unless the divine will be implored, for the nature of mortals is weak and dull, nothing is hidden from God's wisdom; all things turn out according to the wishes of those to whom it is at hand." This paternal admonition so deeply sank into the son's mind, that not Moreover, all precepts to be given to kings are concluded in these two: Remember that you are a man: remember that God is, judge and avenger. The former pertains to restraining their power, the latter to their will.
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28. HE MADE TWO GOLDEN CALVES. — Jeroboam made calves rather than rams or horses, because the fathers of the Jews had cast and worshipped a golden calf in the desert, and that in imitation of Apis, whom they had worshipped in the form of a calf or ox in Egypt, Exodus XXXII, 4. See what is said there. Whence Hosea and the other Prophets thunder against these calves. For this reason Jeroboam uses the same words here which his ancestors had used, Exodus XXXII, saying: "These are thy gods, O Israel, that have brought thee out of the land of Egypt." I have said much about these things in Hosea and the Prophets. Again, Jeroboam fleeing from Solomon went into Egypt to Sesac the king, and there he saw Apis worshipped in the form of a calf: whence after Solomon's death, returning to Judea, and making a schism from Judah and Jerusalem, he set up the golden calves which he had seen worshipped in Egypt, that relying on the aid of the Egyptians he might resist Rehoboam and the Jews.
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29. AND HE SET ONE IN BETHEL, AND THE OTHER IN DAN, — as it were in two borders of his kingdom: for Bethel was the border of Israel toward the South, and Dan toward the North. Again, Bethel was a celebrated place, and sacred on account of the vision of God shown in a ladder to the patriarch Jacob, Genesis XXXII, and from this it was called "Bethel," that is "House of God;" but Jeroboam, from Bethel, that is "House of God," made Bethaven, that is "house of iniquity," and of an idol, as Hosea says. Bethel is now placed in the tribe of Benjamin, now in the tribe of Ephraim, whence many think there were two Bethels, and that this one is understood to be that which is in Ephraim: for Jeroboam was king of this. Others however, with Adrichomius, think it was one and the same Bethel, which is now attributed to Benjamin, now to Ephraim, because it was situated on the border of both tribes, or because this one from Benjamin adhered to Jeroboam and permitted this idol of the calf to be placed in it.
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30. AND THIS THING BECAME A SIN, (that is, this matter; it is a metonymy) — as if to say, on account of these calves all Israel fell into idolatry, and worshipped them as their gods. Wherefore Jeroboam sinned most gravely with the sin not only of idolatry, but also of scandal, because he was the cause that all Israel thereafter, even to its destruction, worshipped these calves as idols and their gods for 256 years, during which nineteen kings following Jeroboam worshipped his calves.
12:31
31. And he made shrines (temples of calves and idols, not sacred, but profane and sacrilegious) in the high places, — on mountains and hills, in which idolaters were accustomed to place and adore their idols. And priests from the extremes of the people, — that is to say, Not from the tribe of Levi, as God had ordained, but from any other tribe he appointed the vilest men as priests of his calves and idols. Thus those profaning religion profane all other things. But it was fitting for the vilest calves to have the vilest priests. This therefore was a just judgment of God. So also in this age the heretics appointed as ministers of their heresy foolish men, cobblers, apostates and the refuse of mankind. A fitting cover for such a dish. Indeed Aristotle from mere natural light and philosophy, book VII of the Politics, chapter IX, prescribes that vile men should not be appointed priests, on account of the honor which is owed to religion and divine majesty. See therefore one and the same spirit of the devil in both cases, who, because he is a contemner of sacred things, drags all of them down to vileness, so that he may mock them and set them before all as things to be mocked, and so that he may lead them from faith to atheism, so that they believe nothing and deny the immortality of the soul, hell and all divinity, as we see in this age many heretics become atheists, as the Cardinal Hosius wisely observed and noted. Hear Tertullian, in the book On Prescription Against Heretics, chapter XLI: "Their ordinations are rash, light, inconstant; now they place neophytes, now those bound to the world, now our apostates, so that they may bind them by glory because they cannot by truth. Nowhere is advancement easier than in the camps of the rebellious, where merely to be there and to be promoted is the same thing. Thus one is Bishop today, another tomorrow: today a Deacon, who tomorrow is a reader: today a presbyter, who tomorrow is a layman: for they even impose priestly duties upon laymen."
12:32
32. AND HE APPOINTED A SOLEMN DAY IN THE EIGHTH MONTH, ON THE FIFTEENTH DAY OF THE MONTH IN IMITATION OF THE SOLEMNITY WHICH WAS CELEBRATED IN JUDA, — Namely the feast of Tabernacles, which the Jews celebrated by God's decree on the 15th day of the seventh month; but Jeroboam from his own mind transferred it to the 15th day of the eighth month, lest he should appear to follow the Jews, but rather to be himself the author of a new feast as well as of a new religion and new gods, but ridiculous ones, namely calves. For what is more foolish than a calf? Surely nothing else, nor any other than he who has irrational calves as rational, and attributes to them reason, providence and divinity.
12:33
33. AND HE ASCENDED UPON THE ALTAR TO BURN INCENSE. — See here how Jeroboam from one sin of schism falls into the depths of crimes. For he arrogates to himself not only the kingdom, but also the pontificate, and makes himself a pontiff and head of the Church. For as pontiff, he burns incense, institutes feasts, consecrates priests, builds temples. Thus Josephus. Wherefore in Jeroboam you may rightly apply that saying of Synesius the Bishop, epistle 101 to Pylamenus: "There is no other way to truly grow rich in the forum, unless you confound all things both divine and human law, and become a cunning deceiver instead of an honest man."
Machine translation from the Latin, not reviewed.
12:1
1 and 2 (3 and 4) Book of Kings
II. THE TWO KINGDOMS OF ISRAEL AND JUDAH, 930-722-121 B.C. (I Reg. 12. - II Reg. 17). - Schism, provoked by the discontent of the northern tribes, too heavily burdened with taxes, and by the imprudence of Rehoboam; Jeroboam king of the ten dissident tribes (I Reg. 12, 1-20). Relations between the two Kingdoms are almost always hostile, except during a period of agreement between the two reigning houses (c. 875-842 B.C.), until the fall of Israel (842-722-21 B.C.). …
… But since Rehoboam decided in favor of intransigence, the northern tribes rebelled against the Davidic dynasty and elected a king of their own in the person of J. himself (1 Kings 12:1-26).
Sichem (Heb. Šēḥḥem «Nuca»; Gr. Sychem or Sychima)
… hostility of the Shechemites, he marched against the city and destroyed it (ibid. 9:23-45). Rebuilt, it probably became the residence of the prefect "of the mountain of Ephraim" (1 Kings 4:8). After the schism of the Kingdom, S. was the capital of Jeroboam (ibid. 12:1-9,25), and remained a holy city for the Samaritans (v.). …
12:4
… account of increased taxes, he summoned the representatives of the tribes of Israel to Shechem; to the request for tax relief R. asked for three days to reply; then, on the advice of his inexperienced young contemporaries, he showed intransigent harshness (1 Kings 12:4-14). Then the northerners, repudiating the Davidic dynasty, elected as king the Ephraimite Jeroboam (v.), recalled from Egypt, where he had taken refuge to escape Solomon's persecution. …
12:11
… oculos tuos abeat frater tuus» (ibid. 25, 3). Of flagellation, it is true, speak, threatening it, Gideon with regard to his enemies, if they should fall into his hands (Judg. 8, 7), and Rehoboam to the Hebrews, who murmured against his way of proceeding (I Kings 12, 11-14), but they do not refer to a legal penalty. …
12:16
Jesse (HEB. ISHAJ; VULG. JESSE)
… obscure - his grandfather Boaz had been famous for warlike valor (Ruth 2, 1) - I. was at bottom "just anyone," and Saul will gladly vent his contempt for David by calling him "the son of I." (I Sam. 20, 27, 30 f.; 22, 7 f.; cf. 25, 10; II Sam. 20, 1; I Kings 12, 16). Yet this designation, after Isaiah will have used it in a splendid messianic prophecy ("a shoot shall spring from the stump of I., a branch shall blossom from his root"; Is. 11, …
12:20
… It gave the first king of Israel, Saul, and rose up against the Philistines (1 Sam. 10:21). It supported Ish-bosheth against David and reluctantly yielded primacy to Judah (2 Sam. 2-5). In the division of the kingdom, it remained for the most part faithful to the Davidic dynasty (1 Kings 12:20-23; 2 Chron. 15:9 ff.). …
This calf was a symbol of Yahweh and the worship paid to it was intended as directed to Yahweh (cf. Ex. 32, 4, 5); likewise also later in the time of Jeroboam I (I Kings 12, 20 ff.) and generally in the "sanctuaries" of Bethel, Gilgal, Dan, Beer-sheba. …
At the schism, after Solomon, J. remained alone with the tribe of Benjamin, which it absorbed (I Kings 12:20). And alone it rose again after the exile (Ezra-Nehemiah). …
12:21
1 and 2 (3 and 4) Book of Kings
REHOBOAM (17 years: 930-914), attempts to subdue the rebellious tribes and suffers the invasion of Shishak of Egypt (I Reg. 12, 21-24; 14, 21-31).
Levites (Heb. Lēwī, pl. Lēwījīm; Gr. Lēwījī, pl. -ai)
… Heman and Jeduthun, mentioned also as authors of psalms (Ps. 50, 62, 73-83, 88; cf. 89). At the time of the apostasy of the north the Levites again gave proof of Yahwistic fidelity, for which they were driven out by Jeroboam (II Par. 11:13-14; 13:9; I Reg. 12:21); the descendants of certain priests, who on that occasion and in the following decades had accommodated themselves to idolatry, were later degraded to simple Levites (Ez. 44:10-14; …
12:22
… ministry (I Sam. 3:1; Act. 3:24; Hebr. 11:32). In the time of David: Gad (I Sam. 22:5; etc.) and Nathan (II Sam. 7:2; etc.); under Solomon: Ahijah (I Reg. 11:20; etc.); Shemaiah under Rehoboam; a "man of God" under Jeroboam; Jehu under Baasa (ibid. 12:22; 13; 16:1); Hanani under Asa; Jehu, Jahaziel, Eliezer under Jehoshaphat (II Par. 16:7-10; 19:2; 20:14, 37); Elijah (v.); Micaiah, son of Imlah (I Reg. 22:8-28); Elisha (v.); Jonah, …
3. A prophet in the time of Rehoboam, who in the name of God forbids the king to wage war against the rebellious tribes of the north (1 Kings 12:22-24). The same prophet foretells the victory of Pharaoh Shishak (2 Chron. 12:5 ff.).
12:25
1 and 2 (3 and 4) Book of Kings
JEROBOAM (20 years: 930-911; or 22: 932-911), after the political schism he consummated the religious one, with the cult organized at Bethel and Dan, drawing the condemnation of his house through the mouth of the prophet Ahijah (I Reg. 12, 25-14, 20).
The schism from the kingdom of Judah, the religious schism created by Jeroboam with the erection of the golden calves at Bethel and Dan (I Kings 12:25-32), then the alliance of Omri with Phoenicia and the marriage of Ahab to Jezebel, daughter of the king of Tyre, developed syncretism and struck a death blow at the religion of Yahweh. …
12:26
… And, what is more serious, he placed in these two sanctuaries a golden calf and invited the people to adore Yahweh under that figure (1 Kings 12:26-33), much as Aaron had done in the desert. …
Phanuel (Heb. Pēnî'ēl, "Face [Appearance] of God")
inhabitants had not helped the Israelites in their struggle with the Midianites, P. was cruelly punished by Gideon (Judg. 8:8, 17). It was again fortified by King Jeroboam I (1 Kings 12:26).
12:28
The Kingdom of Samaria, having separated from Judah, had established two sanctuaries at Bethel and Dan (1 Kings 12:28 ff.), thus erecting "a tent of its own," against the sanctuary of Jerusalem; it was severely punished for its infidelities. …
12:29
Bethel (Hebrew Bēth-'Ēl = "House of God")
… In the time of the Judges, in difficult circumstances, the Israelites went there to consult the Lord and offer him sacrifices (Judg. 20, 18, 26; 21, 2). Under Jeroboam I the golden calf was worshiped there (1 Kings 12, 29-33).
12:30
… Therefore J.'s gesture is severely condemned in Sacred Scripture as "an incentive to sin" for all Israel (1 Kings 12:30). And also afterward J. is pointed out as the one who led Israel into sin (cf. 1 Kings 15:26; 16:19, 26; 2 Kings 10:31; etc.).
12:31
Bamah (Heb. "height"; plural Bāmāth)
… idolatrous b. are indeed inexorably condemned to destruction by the Mosaic legislation (Deut. 12:4; 5; 7:5; Ex. 23:24; Num. 33:52); but the Israelites not rarely venerated them, indeed promoted them in the northern kingdom (Os. 10:8, 9; Am. 8:14; I Reg. 12:31; 13:32; II Reg. 17:29, 32; 23:7, 19; Ez. 6:3-6).
12:32
closing of the cycle of annual festivals: on the 15th and the 22nd abstinence from servile work was imposed, as on the Sabbath (Lev. 23:35-36). The report of the transfer of this festival in the Northern Kingdom to the following month, found in I Kings 12:32-33, is perhaps due to a gloss.
Douay-Rheims (Challoner) · Vulgata Clementina · original Douay-Rheims (Douay 1609-10), transcription by EEBO-TCP (CC0) · La Sacra Bibbia, tradotta dalla Volgata da Antonio Martini (1769-1781) (LaParola (laparola.net), Martini OSIS text, Public domain (LaParola's electronic edition marks it 'Dominio pubblico')). Public domain.