If a young Christian man or woman enters on such a union with one who is not a Christian, it is a great deal more probable that, in the end, there will be two unbelievers than that there will be two Christians.

We have nothing to do with p.r.o.nouncing on Solomon's final condition, But he stands on the page of this history, a sad, enigmatical figure, a warning to all young people to take heed that the attrition of the world does not rub off the bloom of early religion, or make them cynically ashamed of the unselfishness of their early desires. There is no sadder sight than an old man whose youthful enthusiasm for goodness and belief in the super-excellency of wisdom have withered, leaving him a hard worldling or a gross sensualist. Better the early days, when he was obscure and poor, and believed in wisdom and in the G.o.d of wisdom, than the late ones, when worldly success has spoiled him!

II. Verses 9-13 give the divine retribution announced. The immediate connection of sin and punishment is the teaching intended by this close juxtaposition of these two halves of our narrative. However long the chastis.e.m.e.nt may be in bursting, the divine resolve to send it is instantaneously consequent on the crime. The chain that binds departure from G.o.d with loss of blessing may be of many or few links, but it is riveted on when the evil is done. How gravely, as with the voice of an indictment drawn in heaven, the aggravations of Solomon's crime are set out, in that he had sinned against 'the Lord' who had appeared to him twice (once in his youthful vision, and once after the completion of the Temple), 'and had commanded him concerning' the very sin that he had done. Sin is made more heinous by the abundance of G.o.d's favours and the plainness of His commands. If we would remember G.o.d's appearances to us and for us, and meditate on His revealed will, we should be more impregnable to the a.s.saults of temptation.

We do not learn _how_ the Lord said this to Solomon. Possibly it was by the same prophet who afterwards announced to Jeroboam his destiny; but, however announced, it seems to have been received in sullen silence, and to have wrought no softening nor change. Like all G.o.d's threatenings, it was spoken that it might not be inflicted. Solomon was threatened before the prophet spoke to Jeroboam; and if Solomon had repented, Jeroboam would never have been spoken to. But he is too far gone to be stopped, though he has G.o.d's own word for it that he is ruining his kingdom by his sin. We have as clear declarations of worse results from ours; but they do not stop some of us. How strange it is that men will put out their hands to grasp their sins, even though they have to stretch across the smoke of the pit for them!

Note how forbearance delays and diminishes retribution. The separation of the kingdom is deferred, and one tribe is left to the Davidic house; probably Judah is meant, and Benjamin is omitted as being small.

Observe, too, how we have a double instance of the law of G.o.d's providence which visits the father's deeds on the children. The consequences of David's goodness fall on Solomon, and the consequences of Solomon's evil fall on Rehoboam. Stated in the language of the secular historian, that is to say that the consequences of great national virtues or crimes are seldom reaped by the generation that sowed the seed and did the deed, but take time to mature and work themselves out. Stated in the language of Scripture, it is, 'The fathers have eaten sour grapes, and the children's teeth are set on edge.' The separation of the kingdom was not brought about by miracle, but came in the natural course of things. A people ground down by heavy taxation and forced labour, to keep up the luxury of a court containing all that disgusting crowd of wives and concubines, was ripe for revolt, and when the sceptre fell into the hands of a headstrong fool, and there was a capable leader on the other side, discontent soon became rebellion, and rebellion soon became triumphant. It all flowed as naturally as possible from the same fountain as the idolatry of which it was the punishment; and so it teaches once more the great truth that 'the world's history is the world's judgment,' and that the so-called 'natural consequences' of our deeds are, even here and now, G.o.d's retribution for our deeds.

What a lesson as to G.o.d's great patience is here! What a solemn glimpse into man's power to counterwork G.o.d's purpose! So soon after its establishment did the house of David prove unworthy, and the experiment fail. Yet that long-suffering purpose is not turned aside, but persistently and patiently goes on its way, altering its methods, but keeping its end unaltered, bending even sin to minister to its design, pitying and warning the sinner ere it strikes the blow that the sinner has made needful.

Behind the figure of Solomon we see another. The wisest of men fell shamefully, captured by coa.r.s.e l.u.s.t, and apparently steeled against all remonstrances from Heaven. 'A greater than Solomon is here.' The faults of the human kings of Israel prophesy of the true King, who is to be the substance of which they were but faint shadows, and whose manhood was stained by no flaw, nor His kingdom ever rent from His pure hands.

Solomon was wise, but Christ is 'Wisdom.' Solomon built a Temple, but also altars to false G.o.ds overtopping it across the valley; and his Temple was burned with fire. But Christ is the true Temple as well as Priest and Sacrifice. Solomon was by name 'the peaceful,' and his land had outward rest, darkened at the last by war and rebellion. But Christ is the Prince of Peace, and of His dominion there shall be no end.

Solomon is the great example of the sad truth that the loftiest and wisest share in the universal sinfulness. Christ is the one flawless Man, who makes those who take Him for their King wise and peaceful, prosperous, and in due time sinless, like Himself.

THE NEW GARMENT BENT

'And Jeroboam, the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow woman, even he lifted up his hand against the king. 27. And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father. 28. And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. 29. And it came to pa.s.s at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field: 30. And Ahijah caught the new garment that was on him, and rent it in twelve pieces: 31. And he said to Jeroboam, Take thee ten pieces: for thus saith the Lord, the G.o.d of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee: 32. (But he shall have one tribe for My servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:) 33. Because that they have forsaken Me, and have worshipped Ashtoreth the G.o.ddess of the Zidonians, Chemosh the G.o.d of the Moabites, and Milcom the G.o.d of the children of Ammon, and have not walked in My ways, to do that which is right in Mine eyes, and to keep My statutes and My judgments, as did David his father. 34. Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David My servant's sake, whom I chose because he kept My commandments and My statutes: 35. But I will take the kingdom out of his ion's hand, and will give it unto thee, even ten tribes. 36. And unto his son will I give one tribe, that David My servant may have a light alway before Me in Jerusalem, the city which I have chosen Me to put My name there. 37. And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel. 38. And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in My ways, and do that is right in My sight, to keep My statutes and My commandments, as David My servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee. 39. And I will for this afflict the seed of David, but not for ever. 40. Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon. 41. And the rest of the acts of Solomon, and all that he did, and his wisdom, are they not written in the book of the acts of Solomon? 42. And the time that Solomon reigned in Jerusalem over all Israel was forty years. 43. And Solomon slept with his fathers, and was buried in the city of David his father: and Rehoboam his son reigned in his stead.'--1 KINGS xi. 26-43.

Solomon falls into the background in the last part of the story of his reign, and his enemies are more prominent than himself. So long as he walked with G.o.d, he was of importance for the historian; but as soon as he forsook G.o.d, and was consequently forsaken of His wisdom, he becomes as insignificant as an empty vessel which has once held sweet perfume, or a piece of carbon through which the electric current has ceased to flow. The sunbeam has left that peak, and shines on other summits.

Never was there a sadder eclipse.

We are here told first how the instrument for shattering Solomon's kingdom was shaped by himself. It is the old story of a young man of mark, attracting the eyes of the king, being promoted to offices of trust, which at once stir ambition, and give prominence and influence which seem to afford a possibility of gratifying it. The pa.s.sion for building, so common in Eastern kings, and the cause of so much misery to their subjects, had grown on Solomon; and as his later days were hara.s.sed by war, and he had lost the safe defence of G.o.d's arm, Jerusalem had to be enclosed by a wall. His father had been able to leave a 'breach' because the Lord was a wall round him and his city; and if Solomon had kept in his paths, he would have had no need to add to the fortifications. The preservation of ancestral piety is for nations and individuals a surer protection than the improvement of ancestral outward defences. Jeroboam made himself conspicuous by his energy (for that rather than 'valour' must be the meaning of the word), and so got promotion. It was natural, but at the same time dangerous, to put him in command of the forced labour of his own tribe, as the narrative shows us was done; for 'the house of Joseph' is the tribe of Ephraim, to which, according to the correct translation of verse 26, he belonged. In such an office he would be thrown among his kinsmen, and would at once gain influence and learn to sympathise with their discontent, or, at any rate, to know where the sore places were, if he ever wanted to inflame them. One can easily fancy the grumblings of the Ephraimites dragged up to Jerusalem to the hated labour, which Samuel had predicted (1 Samuel viii. 16), and how facile it would be for the officer in charge to fan discontent or to win friends by judicious indulgence. How long this went on we do not know, but the fire had smouldered for some time under the unconscious king's very eyes, when it was fanned into a flame by Ahijah's breath.

That is the second stage in the story,--the spark on the tinder. We have heard nothing of prophets during Solomon's reign; but now this man from Shiloh, the ancient seat of the Tabernacle, meets the ambitious young officer in some solitary spot, with the message which answered to his secret thoughts and made his heart beat fast. The symbolic action preceding the spoken word, as usual, supplied the text, of which the word was the explanation and expansion. How pathetic is the newness of the garment! Unworn, strong, and fresh, it yet is rent in pieces. So the kingdom is so recent, with such possibilities of duration, and yet it must be shattered! Thus quickly has the experiment broken down! It is little more than a century since Saul's anointing, little more than seventy years since the choice of David, and already the fabric, which had such fair promise of perpetuity, is ready to vanish away. If we may say so, that 'new garment' represents the divine disappointment and sorrow over the swift corruption of the kingdom. It was probably merely some loose square of cloth which Ahijah tore, with violence proportioned to its newness, into twelve pieces, ten of which he thrust into the astonished Jeroboam's hands. The commentary followed.

Ahijah's prophecy is substantially the same as the previous threatenings to Solomon, which had done no good. Their incipient fulfilment in the wars with Edom and Syria had been equally futile; and therefore G.o.d, who never strikes without warning, and never warns without striking if men do not heed, now drops the message into ears that were only too ready to hear. The seed fell on prepared soil, and Jeroboam's half-formed plans would be consolidated and fixed. The scene is like that in which the witches foretell to Macbeth his dignity.

Slumbering ambitions are stirred, and a half-inclined will is finally determined by the glimpse into the future. How easily men are persuaded that G.o.d speaks, and how willing they are to obey, when their inclinations jump with Heaven's commandments! The prophet's message makes the separation of the kingdoms a direct divine act, and yet it was the breaking up of a divine inst.i.tution. G.o.d's dealings have to be shaped according to facts, and He changes His methods, and lets the feebleness of His creatures and their sins mould His august procedure.

The divine Potter, like mere human artisans, has His spoiled pieces of work, and, with infinite resource and patience as infinite, re-shapes the clay into other forms. The separation of the kingdoms was a divine act, and yet it is treated often in the later books as a crime and rebellion. G.o.d works out His purposes through men's deeds, and their motives determine whether their acts are sins or obedience. A man may be a rebel while he is doing the will of G.o.d, if what he does be done at the bidding of his own selfishness. The separation of the kingdoms was G.o.d's doing, but it was brought about by the free action of men obeying most secular impulses of political discontent, and led by a cunning, self-seeking schemer.

Note that the prophecy is in three parts. First, verses 31-33 announce the punishment, with the reservation of a dwindled dominion to the Davidic house, for the sake of their great ancestor and of G.o.d's choice of Jerusalem, and solemnly charge on the people the idolatry which the king had introduced. The second part (verses 34-36) postpones the execution of the sentence till after Solomon's death, and a.s.signs the same two reasons for this further forbearance. The third part (verses 37-39) promises Jeroboam the kingdom, and lays down the conditions on which the favours promised to David and his house may be his. The whole closes with the a.s.surance that the affliction of the seed of David is not to be for ever.

The punishment was heavy; for the disruption of the kingdom meant the wreck of all the prosperity of Solomon's earlier days, the hopeless weakness of the divided tribes as against the formidable powers that pressed in on them from north and south, frequent intestine wars, bitter hatred instead of amity. Yet there was another side to it; for the very failure of the human kings made the Messianic hope the more bright, like a light glowing in the deepening darkness, and tumult and oppression might teach those whom prosperity and peace had only corrupted. The great lesson for us is the ruin which follows on departure from G.o.d. We do not see national sins followed with equal plainness or swiftness by national judgments; but the history of Israel is meant to show on a large scale what is always true, in the long run, both for nations and for individuals, that 'it is an evil thing and a bitter' to depart from the living G.o.d.

Mark, too, that the judgment is wrought out by perfectly natural causes. The separation follows old lines of cleavage. The strength of David's kingdom lay in the south; and Ephraim was too powerful a tribe and too proud of its ancient glories, to acquiesce cheerfully in the pre-eminence of Judah. The oppression of forced labour and heavy taxation was put forward as the reason for the revolt, and, no doubt, was the reason for the readiness with which the ten tribes rallied to Jeroboam's flag. There are two ways of writing history. You can either leave G.o.d out, or trace all to Him. The former way calls itself 'scientific' and 'positive.' The latter is the Bible way. Perhaps, if modern history were written on the same principles as the Books of Kings, the divine hand would be as plainly visible,--only it requires an inspired historian to do it. The way of bringing about the judgment for departing from G.o.d has changed, but the judgment remains the same to-day as when Ahijah rent his garment.

Between verses 39 and 40 we must suppose an attempt at armed rebellion by Jeroboam. That is implied by the expression that he 'lifted his hand against the king' (verses 26, 27). That attempt must have been put down by Solomon. And that it should have been made shows how little Jeroboam was influenced by religious motives. The prophet's words had set him all afire with ambitious hopes, and he paid no heed to the distinct a.s.surance that Solomon was to be 'prince all the days of his life.' He stretched out a rash, self-willed hand to s.n.a.t.c.h the promised crown, and broke G.o.d's commandment even while he pretended to be keeping it.

How different David's conduct in like circ.u.mstances! He took no steps to bring about the fulfilment of Samuel's promise at his anointing, but patiently waited for G.o.d to do as He had said, in His own time, and meantime continued his lowly work. G.o.d's time is the best time; and he who greedily grasps at a premature fulfilment of promised good will have to pay for it by defeat and exile from the modest good that he had.

Jeroboam's flight to Egypt brings that ill-omened name on the page for the first time since the Exodus. It has given occasion to an extraordinary addition to the Septuagint, professing to tell his adventures there,--how he was high in Shishak's favour, and married a princess. That is apparently pure legend; but his residence there was important, as the beginning of Egypt's interference in Israel's affairs. It is an old trick of aggressive nations to side with a pretender to the throne of a country which they covet, and benevolently to strengthen him that he may weaken it. No doubt it was as Jeroboam's ally that Shishak invaded Judah in the fifth year of Rehoboam, and plundered the Temple and the palace. It was a bad beginning for a king of Israel to be a pensioner of Egypt.

The narrative closes with the sad, reticent formula which ends each reign, and in Solomon's case hides so much that is tragic and dark.

This was all that could be said about the end of a career that had begun so n.o.bly. If more had been said, the record would have been sadder; and so the pitying narrative casts the veil of the stereotyped summary over the miserable story. There are many instances in history of lives of genius and enthusiasm, of high promise and partial accomplishment, marred and flung away, but none which present the great tragedy of wasted gifts, and blossoms never fruited, in a sharper, more striking form than the life of the wise king of Israel, who 'in his latter days' was 'a fool.' The goodliest vessel may be shipwrecked in sight of port. Solomon was not an old man, as we count age, when he died; for he reigned forty years, and was somewhere about twenty when he became king. But it was 'when he was old' that he fell, and that through pa.s.sion which should have been well under control long before.

The sun went down in a thick bank of clouds, which rose from undrained marshes in his soul, and stretched high up in the western horizon. His career, in its glory and its shame, preaches the great lesson which the Book of Ecclesiastes puts into his mouth as 'the conclusion of the whole matter': 'Fear G.o.d, and keep His commandments; for this is the whole duty of man.'

HOW TO SPLIT A KINGDOM

And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. 2. And it came to pa.s.s, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt); 3. That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, 4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. 6. And he said unto them, Depart yet for three days, then come again to me. And the people departed. 6. And king Rehoboam consulted with the old men, that stood before Solomon his father while he yet lived, and said, How do ye advise that I may answer this people? 7. And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever. 8. But 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: 9. And he said unto them, What counsel give ye that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter? 10. And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it lighter unto us; thus shalt thou say unto them, My little finger shall be thicker than my father's loins. 11. And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions. 12.

So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying, 'Come to me again the third day. 13. And the king answered the people roughly, and forsook the old men's counsel that they gave him; 14. And spake to them after the counsel of the young men, saying, My father made your yoke heavy, and I will add to your yoke: my father also chastised you with whips, but I will chastise you with scorpions. 15. Wherefore the king hearkened not unto the people; for the cause was from the Lord, that He might perform His saying, which the Lord spake by Ahijah the Shilonite unto Jeroboam the son of Nebat. 16. So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. 17. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.'--1 KINGS xii. 1-17.

The separation of the kingdom of Solomon into two weak and hostile states is, in one aspect, a wretched story of folly and selfishness wrecking a nation, and, in another, a solemn instance of divine retribution working its designs by men's sins. The greater part of this account deals with it in the former aspect, and shows the despicable motives of the men in whose hands was the nation's fate; but one sentence (verse 15) draws back the curtain for a moment, and shows us the true cause. There is something very striking in that one flash, which reveals the enthroned G.o.d, working through the ign.o.ble strife which makes up the rest of the story. This double aspect of the disruption of the kingdom is the main truth about it which the narrative impresses on us.

As to the mere details of the incident, as a political revolution, they are in four stages. First come the terms of allegiance offered to the new king. Rehoboam goes to Shechem, because 'Israel was gone' there.

The choice of the place is suspicious; for it was in the tribe of Ephraim, and had been for a time the centre of national life; and its selection at once indicated discontent with the preponderance of Jerusalem, and a wish to a.s.sert the importance of the central tribes.

No doubt, the choice of the latter city for the capital had caused heart-burning, even during David's time.

Adopting the reading of the Revised Version, we see another suspicious sign in the recall of Jeroboam, and his selection as spokesman; for he had been in rebellion against Solomon (1 Kings xi. 26), and therefore an exile. Probably he had now been the instigator of the discontent of which he became the mouthpiece; and, in any case, his appearance as the leader was all but a declaration of war. His former occupation as superintendent of the forced labour exacted from his own tribe taught him where the shoe pinched, and the weight of the yoke would not be lessened in his representations.

No doubt, the luxury and splendour of Solomon's brilliant reign had an under side of oppression, even though forced labour was not exacted from Israelites (1 Kings ix. 22); but probably the severity was exaggerated in these complaints, which were plainly the pretext for a revolt of which tribal jealousy was the main cause, and Jeroboam's ambition the spark that set light to the train. Certainly there was ignoring of the benefits of the peaceful reign, which had brought security and commerce. But there was enough truth in the complaint to make it plausible and effective for catching the people. Had they a right to suspend their allegiance on compliance with their terms?

Israel was neither a despotism, nor simply a const.i.tutional monarchy.

G.o.d appointed the kings, and had ordained the Davidic house to the throne; and therefore this making terms was, in effect, a.s.serting independence of G.o.d's will. Jeroboam was scheming for a crown. The people were shaking off their submission to G.o.d. It is very doubtful if concession would have conciliated them. There is nothing elevated, not to say religious, in their motives or acts.

Then comes Rehoboam on the scene. The one sensible thing that he did was to take three days to think. Whether or no his little finger was thicker than his father's loins, his head was not half so wise.

Ecclesiastes, speaking in Solomon's name, reckons it a great evil that he must leave his labour to his successor; 'and who knoweth whether he shall be a wise man or a fool?' Certainly Rehoboam had little 'wisdom'

either of the higher or lower kind. It was the lower kind which the old counsellors of his father gave him,--that wisdom which is mere cunning directed to selfish ends, and careless of honour or truth. 'Flatter them to-day, speak them fair, promise what you do not mean to keep, and then, when you are firm in the saddle, let them feel bit and spur.'

That was all these grey-headed men had learned. If that was what pa.s.sed for 'wisdom' in Solomon's later days, we need not wonder at revolt.

To act on such motives is bad enough, but to put them into plain words, and offer them as the rule of a king's conduct, is a depth of cynical contempt for truth and kingly honour that indicates only too clearly how rotten the state of Israel was. Have we never seen candidates for Parliament and the like on one side of the water, and for Congress, Senate, or Presidency on the other, who have gone to school to the old men at Shechem? The prizes of politicians are often still won by this stale device. The young counsellors differ only in the means of gaining the object. Neither set has the least glimmer of the responsibility of the office, nor ever thinks that G.o.d has any say in choosing the king.

Naked, undisguised selfishness animates both; only, as becomes their several ages, the one set recommends crawling and the other bl.u.s.ter.

Think of Saul hiding among the staff, David going back to his sheep after he was anointed, Solomon praying for wisdom to guide this people, and measure the depth of descent to this ign.o.ble scramble for the sweets of royalty!

According to I Kings xiv. 21, Rehoboam was forty-one at this time, so his contemporaries could not have been very young. But possibly the number in the present text is an error for twenty-one, which would agree better with the tone of the reference to age here, and with the rash counsel. Note the recurrence, both in Rehoboam's question in verse 9 and in the young advisers' answer in verse 10, of the obnoxious speech of the people. That may be accidental, but it sounds as if both he and they were keeping their anger warm by repeating the offensive complaint.

The Revised Version reads, 'My little finger is thicker,' etc., and so makes the sentence not a threat, but the foundation of the following threat in an arrogant and empty a.s.sertion of greater power. The fool always thinks himself wiser than the wise dead; the 'living dog'

fancies that his yelp is louder than the roar of 'the dead lion.' What can be done with a Rehoboam who brags that he is better than Solomon?

The threat which follows is inconceivably foolish; and all the more so because it probably did not represent any definite intention, and certainly was backed by no force adequate to carry it out. Pa.s.sion and offended dignity are the worst guides for conduct. Threats are always mistakes. A sieve of oats, not a whip, attracts a horse to the halter.

If Rehoboam had wished to split the kingdom, he could have found no better wedge than this bl.u.s.tering promise of tyranny.

Next in this miserable story of imbecility and arrogance comes the answer to the a.s.sembly. Shechem had seen many an eventful hour, but never one heavier with important issues than that on which the united Israel met for the last time, and there, in the rich valley with Ebal and Gerizim towering above them, heard the fateful answer of this braggart. A dozen rash words brought about four hundred years of strife, weakness, and final destruction. And neither the foolish speaker nor any man in that crowd dreamed of the unnumbered evils to flow from that hour. Since issues are so far beyond our sight, how careful it becomes us to be of motives! Angry counsels are always blunders. No nation can prosper when moderate complaints are met by threats, and 'spirited conduct,' a.s.serting dignity, is a sign of weakness, not of strength. For nations and individuals that is true.

Here the historian draws back the curtain. On earth stand the insolent king and the now mutinous people, each driving at their ends, and neither free of sin in their selfishness. A stormy scene of pa.s.sion, without thought of G.o.d, rages below, and above sits the Lord, working His great purpose by men's sin. That divine control does not in the least affect the freedom or the guilt of the actors. Rehoboam's disregard of the people's terms was 'a thing brought about of the Lord,' but it was Rehoboam's sin none the less. That which, looked at from the mere human side, is the sinful result of the free play of wrong motives, is, when regarded from the divine side, the determinate counsel of G.o.d. The greatest crime in the world's history was at the same time the accomplishment of G.o.d's most merciful purpose. Calvary is the highest example of the truth, which embraces all lesser instances of the wrath of man, which He makes to praise Him and effect His deep designs.

Again, the rending of the kingdom was the punishment of sin, especially Solomon's sin of idolatry, which was closely connected with the extravagant expenditure that occasioned the separation. So the so-called natural consequences of transgression const.i.tute its temporal punishment in part, and behind all these our eyes should be clear-sighted enough to behold the operative will of G.o.d. This one piercing beam of light, cast on that scene of insolence and rebellion, lights up all history, and gives the principle on which it must be interpreted, if it is not to be misread.

Again, the punishment of sin, whether that of a community or of a single person, is sin. The separation was sin, on both sides; it led to much more. It was the consequence of previous departure. So ever the worst result of any sin is that it opens the door, like a thief who has crept in through a window, to a band of brethren.

Lastly, we have the fierce rejoinder to the empty boast of Rehoboam, and the definitive disruption of the nation. Jeroboam must have fanned the flame skilfully, or it would not have burst out so quickly. There is no hesitation, nor any regret. The ominous cry, which had been heard before, in Sheba's abortive revolt, answers Rehoboam with instantaneous and full-throated defiance. Rancorous tribal hatred is audible in it.

Long pent up jealousy and dislike of the dynasty of David has got breath at last: 'To your tents, O Israel! now see to thine own house, David!'