1 Kings 12:8

THE FOOLISH YOUNG KING

‘He forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, and which stood before him.’

1 Kings 12:8

Now that Rehoboam ascended the throne, the event was hailed by the national leaders as an opportunity for presenting a Petition of Rights, and Shechem was chosen as a place which might be the Runnymede of Jewish liberties. How this crisis was met by the king is described in the Lesson.

This was a turning-point in history. The Augustan period of Jewish monarchy, under Solomon, only lasted forty years, from 1015 b.c. to 975 b.c. Then began a period of steady decline, during which the two kingdoms of Judah and Israel stood side by side, ending in the captivity of Babylon, in 722 b.c. Although the immediate cause of the disruption is described here, we must remember that behind it was the jealousy constantly felt by the great tribe of Ephraim, which availed itself of this opportunity for asserting independence of Judah. This proud tribe recalled the prophecies of Jacob and of Moses and the recognition of its greatness by Joshua. Possessing, also, a more central and a more fertile district than Judah, it resented the supremacy of that rival tribe in providing as it did the king, the seat of government, and the sanctuary of the whole nation. Rehoboam’s folly, therefore, gave the occasion for a revolt already threatened, which any wise king would have tried to avert by special courtesy and consideration. Notice here—

I. Bad advice has wrecked many a life.—Rehoboam took bad advice, and his kingdom was rent. Young people will always have the same two kinds of advisers that this young king had. Their older friends will counsel them to be patient, moderate, generous, and kind—they have lost the pride and sternness out of their hearts in the experiences of life. Then they will have advisers of their own age, who are proud, hot-headed, self-conceited. Sad is it for those who follow such advisers.

II. Those who would rule over others must serve them.—Rehoboam is an example of those who try to govern others by tyranny. If he had really loved the people and had been disposed to serve them, sympathising with them in their burden-bearing, and showing them kindness, they would have continued loyal to him. Those who are placed over others in any way, to govern and direct them, should learn a lesson here. ‘By love serve one another.’

III. Sin is a terrible destroyer.—It was sin that rent this kingdom in twain. Solomon received it from David as a united kingdom. But he forsook God, and thus wrought the ruin of his country. Whenever we let sin into anything we are doing we seal its doom. We see here also how the sin of one man leaves its blight upon succeeding generations. The evil that men do does not stop with themselves or with their time.

IV. We must not conclude that God approved of Jeroboam’s course because he permitted him to become king of the ten tribes, or because this result was in punishment of Solomon’s sin.—On the other hand, the holy seed was in David’s line, and the rending of the kingdom was the preservation of the true religion. Then the rebelling kingdom was founded in sin. It cut itself off from the Temple and the worship of God. It was based on idolatry—the worship of golden calves. Its advantages in numbers, in territory, in all the ordinary elements of strength, availed not to make the kingdom secure. As we read on we shall find that Jeroboam stands in all the story as the author of a terrible evil. He is called everywhere ‘Jeroboam the son of Nebat, who made Israel to sin.’

(SECOND OUTLINE)

The circumstances which led to the partition of the land of Israel were foreseen and permitted by the Eternal; and, indeed, were foretold as a result of Solomon’s apostasy. Still, the guilt of Rehoboam was none the less. And his folly and infatuation in listening to the youthful counsellors who urged him to severity of language and of conduct, may be to all readers of this passage a practical warning which may be useful to them in many circumstances of life.

I. Bad counsel.—Occasions occur in the experience of all men when they will not act upon their own judgment, when they will seek and perhaps take the advice of others. But we are all exposed, and the great and powerful are peculiarly exposed, to unwise and pernicious counsels. Such advice may be owing to—(1) Inexperience. Some of the young men, whom Rehoboam was so foolish as to consult, may have advised him as they did because they knew no better, because they had no experience in State affairs, and little of human life. (2) Flattery. When kings ask advice, unprincipled men will give such counsel as they suppose will be acceptable, as will minister to a monarch’s vanity. (3) Pride. It is a foolish thing to despise and to treat unreasonably those who are in an inferior and dependent position, simply in order to gratify the feeling of personal superiority. Yet this is often done.

II. Good counsel.—(1) This often proceeds from those mature and experienced. So it was on this occasion. The venerable counsellors who entreated the young king to act with consideration and leniency, had seen something of policy, and knew what was likely to concilitate and unite the people. (2) It may be unpalatable and displeasing. He who will advise honestly must be prepared sometimes to offend and to alienate. (3) If it be rejected, events will justify it. Time shows what is wise and what is injudicious and short-sighted. (4) If it be accepted, the wise counsellor will have his reward.

III. Application.—(1) Let those who seek advice seek it in the right quarter. Especially should this be done when religious teaching and guidance are desired. (2) Let those who give advice do so faithfully and candidly, as those who must give account to God. To lead a soul astray is a fearful responsibility; to guide a fellow-pilgrim into the way of life is matter for everlasting rejoicing.

Illustrations

(1) ‘A judge, when in the company of a young gentleman of sixteen, cautioned him against being led astray by the example or persuasion of others, and said, “If I had listened to the advice of some of those who called themselves my friends when I was young, instead of being a Judge of the King’s Bench, I should have died long ago a prisoner in the King’s Bench.” ’

(2) ‘The son of Solomon had the enormous disadvantage of being reared in the midst of luxury. He and his young men, arrogant young aristocrats, contrast with Saul and his young men, whose hearts God had touched, the latter at the springtime, the former at the autumn, the sere and yellow leaf, of Israel’s greatness. His time of crisis and judgment has come; and he is tested by the eternal test of compassion, the principle, as our Lord taught, of God’s judgment in all ages. Like the unfaithful upper servant to whom his lord comes unexpectedly, he is cast out of his high place.’

(3) ‘The counsel of the young men expresses the absolutely false theory of government, that the king is the master, not the servant, of the people. Rehoboam attempted to govern by pride and force—which always fails when the people are fairly intelligent. Pride provokes pride, and force produces reacting force. Men are so made that they can only be governed by an inner law, by impulses, not from without, but from within. Hence the power of reasonableness, humility, and love. No service is so absolute, and yet none is so free as that of love to Christ.’

(4) ‘In the Life of Rev. F. D. Maurice occurs the following: “A striking incident occurred in the giving up of No. 5 Russell Square. There was, at the end of the garden behind the house, a stable and coach-house, which, having an independent entrance into a mews, had been let by my father for a term of years to a sub-tenant, a working carpenter. Having received an offer for the lease of the house, my father had arranged the matter himself, without consulting his solicitor. As soon as he reported the facts to his lawyer, he was told that he had done a very rash thing; that his sub-tenant might give him a great deal of trouble, as he could not fulfil the contract he had made by giving possession. ‘You are completely in his hands, so you had better leave me to go and make the best bargain I can with him.’ ‘Very well,’ said my father, ‘you shall do so, on one condition—that before you do anything else you tell him exactly how the case stands, and let him know the advantage he has.’ Remonstrance being useless, Mr. Burgess, the solicitor, gave his promise, and went down to see the tenant with small hopes of success. He delivered his message, as in honour bound, and was at once met by the tenant with an astonished inquiry, ‘ Did Mr. Maurice tell you that you were to tell me that?’ Mr. Burgess assured him that he had only carried out instructions which certainly were not in the ordinary way of business. ‘Well, now,’ replied the tenant, ‘that is what I call the act of a real gentleman, and I will give up the stables this day or any day, if it will serve him, and will not take anything for doing so. If a man treats me like that, I would not meet him any other way but his own for my life.” ’