1 Reis 12

XII.

The comparatively detailed style of the narrative of the reign of Solomon is continued through 1 Reis 12:13; 1 Reis 12:14. In the section 1 Reis 12:1 the record of the Book of Chronicles (2 Crônicas 10:1 to 2 Crônicas 11:4), after omitting the whole description of Solomon’s idolatry, and the risings of rebellion against his empire, returns to an almost exact verbal coincidence with the Book of Kings.

The narrative of the great revolution which led to the disruption of the kingdom, illustrates very strikingly the essential characteristic of the Scriptural history, which is to be found, not principally in the miraculous events recorded from time to time as an integral part of the history, but rather in the point of view from which all events alike are regarded. (a) Thus it is clear that the revolution had, in the first place, personal causes — in the stolid rashness of Rehoboam, mistaking obstinacy for vigour, and not knowing how and when rightly to yield; and in the character of Jeroboam, bold and active, astute and unscrupulous, the very type of a chief of revolution. (b) Behind these, again, lay social and political causes. The increase of wealth, culture, and civilisation under an enlightened despotism, which by its peaceful character precluded all scope and distraction of popular energies in war, created, as usual, desire and fitness for the exercise of freedom. The division of feeling and interest between the royal tribe of Judah and the rest of the people, headed by the tribe of Ephraim (for so many generations the strongest and the most leading tribe of Israel) — already manifested from time to time, and fostered perhaps by the less absolute allegiance of Israel to the house of David — now gave occasion to rebellion, when the strong hand of Solomon was removed. Perhaps, moreover, the intrigues of Egyptian jealousy may have already began to divide the Israelite people. (c) But the Scriptural narrative, although it enables us to discover both these causes, dwells on neither. It looks exclusively to moral and spiritual causes: “The thing was from the Lord “ — His righteous judgment on the idolatry, the pride, and the despotic self-indulgence of the Court, shared, no doubt, by the princes and people of Jerusalem, perhaps exciting a wholesome reaction of feeling elsewhere. What in other history would be, at most, inferred by conjecture, as underlying more obvious causes, is here placed in the forefront as a matter of course. For the history of Israel, as a history of God’s dealings with the chosen people, is the visible and supernatural type of the dealings of His natural Providence with all His creatures.