1 Kings 12:2

And it came to pass, 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;)

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(2) For he was fled.—In 2Chronicles 10:2, and in the LXX. version (or, rather versions, for there is variety of reading) of this passage, Jeroboam is made to return from Egypt, on hearing of the death of Solomon, to his own city, and to be “sent for” thence. This is obviously far more probable, and might be read in the Hebrew by a slight alteration of the text.

Matthew Henry's Concise Commentary

12:1-15 The tribes complained not to Rehoboam of his father's idolatry, and revolt from God. That which was the greatest grievance, was none to them; so careless were they in matters of religion, if they might live at case, and pay no taxes. Factious spirits will never want something to complain of. And when we see the Scripture account of Solomon's reign; the peace, wealth, and prosperity Israel then enjoyed; we cannot doubt but that their charges were false, or far beyond the truth. Rehoboam answered the people according to the counsel of the young men. Never was man more blinded by pride, and desire of arbitrary power, than which nothing is more fatal. God's counsels were hereby fulfilled. He left Rehoboam to his own folly, and hid from his eyes the things which belonged to his peace, that the kingdom might be rent from him. God serves his own wise and righteous purposes by the imprudences and sins of men. Those that lose the kingdom of heaven, throw it away, as Rehoboam, by wilfulness and folly.

Barnes' Notes on the Bible

Heard of it - i. e., of the death of Solomon and accession of Rehoboam. This would be more clear without the division into chapters; which division, it must be remembered, is without authority.

Dwelt in Egypt - By a change of the pointing of one word, and of one letter in another, the Hebrew text here will read as in 2 Chronicles 10:2, "returned out of Egypt; and they sent and called him."

In the Septuagint Version the story of Jeroboam is told in two different ways. The general narrative agrees closely with the Hebrew text; but an insertion into the body of 1 Kings 12 - remarkable for its minuteness and circumstantiality - at once deranges the order of the events, and gives to the history in many respects a new aspect and coloring. This section of the Septuagint, though regarded by some as thoroughly authentic, absolutely conflicts with the Hebrew text in many important particulars. In its general outline it is wholly irreconcileable with the other narrative; and, if both stood on the same footing, and we were free to choose between them, there could be no question about preferring the history as given in our Version.

Jamieson-Fausset-Brown Bible Commentary

CHAPTER 12

1Ki 12:1-5. Refusing the Old Men's Counsel.

1. Rehoboam went to Shechem—He was the oldest, and perhaps the only son of Solomon, and had been, doubtless, designated by his father heir to the throne, as Solomon had been by David. The incident here related took place after the funeral obsequies of the late king and the period for public mourning had past. When all Israel came to make him king, it was not to exercise their old right of election (1Sa 10:19-21), for, after God's promise of the perpetual sovereignty to David's posterity, their duty was submission to the authority of the rightful heir; but their object was, when making him king, to renew the conditions and stipulations to which their constitutional kings were subject (1Sa 10:25). To the omission of such rehearsing which, under the peculiar circumstances in which Solomon was made king, they were disposed to ascribe the absolutism of his government.

Shechem—This ancient, venerable, and central town was the place of convocation; and it is evident, if not from the appointment of that place, at least from the tenor of their language, and the concerted presence of Jeroboam [1Ki 12:3], that the people were determined on revolt.

Matthew Poole's Commentary

Heard of it; in the Hebrew it is only heard, and may relate either to Solomon’s death, or to the meeting which all the tribes had appointed at Shechem.

Gill's Exposition of the Entire Bible

And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it,.... Of the death of Solomon, and of the meeting of the Israelites at Shechem:

(for he was fled from the presence of King Solomon; see 1 Kings 11:40.

and Jeroboam dwelt in Egypt;) until the death of Solomon; some render the words, "Jeroboam, returned out of Egypt" (d), which agrees with 2 Chronicles 10:2, this he did on hearing the above news, and on being sent for by some of his friends, as follows.

(d) "reversus est de Aegypto", V. L. Ex Egypto, pro Vatablus.

Geneva Study Bible

And it came to pass, 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;)

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

2. And it came to pass] The LXX. (Vat.) having given the substance of this verse as an addition to 1 Kings 11:43, omits it here. The R.V. makes the parenthesis commence a little earlier and extend a little farther than is shewn in A.V. The connexion thus becomes: And it came to pass when ‘Jeroboam … heard of it (for he was yet in Egypt whither he had fled … and they sent … him;) that Jeroboam’ &c.

heard of it] There must have been some interval between the death of Solomon and the gathering of the people at Shechem. The character and purpose of this meeting must also have been settled beforehand, so that news of what was intended could be carried to Jeroboam, and he, seeing events to be promising for his enterprise, could come back into Israel, and take the lead, as in the next verse he is said to have done, of those who petitioned the new king for reforms.

Pulpit Commentary

Verse 2. - And it came to pass, when Jeroboam the son of Nebat [see on 1 Kings 11:26], who was yet in Egypt [The usual, and indeed the necessary, interpretation, if we retain our present Hebrew text, is that these words refer, not as the context would lead us to suppose, to the time indicated in vers. 1, 3, etc., but to the time of Solomon's death. But see below], heard of it [The words "of it," though not in the original, are a fair and legitimate interpretation of its meaning. Whether they are retained or not, the natural and grammatical interpretation is that it was the visit to Shechem, just before mentioned, of which Jeroboam heard. But according to our received text, Jeroboam was one of the deputation which met king Rehoboam at Shechem. It has been found necessary, consequently, to understand the words of the death of Solomon, which has been related in 1 Kings 11:43. So the Vulgate, Audita morte ejus. Similarly the LXX. Cod. Vat. inserts the substance of this verse as part of 1 Kings 11:43. (The Cod. Alex. follows the Hebrew.) But this interpretation is surely strained and unnatural] (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt;) [The parallel passage in 2 Chronicles 10. has here, "And Jeroboam returned from Egypt" (ויַָּשבָ יר ממצ instead of וַיֵּשֶׁב יר במצ). And as some copies of the LXX. have καὶ ἐπέστρεψεν Ἱερο βοὰμ ἐξ Αἰγύπτου and the Vulgate has "Reversus est de Aegypto," Dathe, Bahr, al. would adopt this reading here. It is true it involves but a slight change, and it may simplify the construction. But no change is really required, Bahr's objection, that in the text, as it stands, we have an unmeaning repetition, "He was still in Egypt... and Jeroboam dwelt in Egypt," loses all its force if we understand Jeroboam to have continued his residence in Egypt (as the LXX. says he did) after hearing of Solomon's death. until summoned by the tribes to be their leader. In any case the repetition accords with Hebrew usage.] 1 Kings 12:2

Keil and Delitzsch Biblical Commentary on the Old Testament

The construction of 1 Kings 12:2, 1 Kings 12:3 is a complicated one, since it is only in ויּבאוּ in 1 Kings 12:3 that the apodosis occurs to the protasis וגו כּשׁמע ויהי, and several circumstantial clauses intervene. "And it came to pass, when Jeroboam the son of Nebat heard, sc., that Solomon was dead and Rehoboam had been made king ... he was still in Egypt, however, whither he had fled from king Solomon; and as Jeroboam was living in Egypt, they had sent and called him ... that Jeroboam came and the whole congregation of Israel," etc. On the other hand, in 2 Chronicles 10:2 the construction is very much simplified, and is rendered clearer by the alteration of בּמצרים יר ויּשׁב, "and Jeroboam dwelt in Egypt," into ממּצרים יר ויּשׁב, "that Jeroboam returned from Egypt."

(Note: At the same time, neither this explanation in the Chronicles, nor the fact that the Vulgate has the same in our text also, warrants our making alterations in the text, for the simple reason that the deviation in the Chronicles and Vulgate is so obviously nothing but an elucidation of our account, which is more obscurely expressed. There is still less ground for the interpolation, which Thenius has proposed, from the clauses contained in the Septuagint partly after 1 Kings 11:43, partly in 1 Kings 12 between 1 Kings 12:24 and 1 Kings 12:25, and in an abbreviated form once more after 1 Kings 13:34, so as to obtain the following more precise account of the course of the rebellion which Jeroboam instigated, and of which we have not a very minute description in 1 Kings 11:26 : "Solomon having appointed Jeroboam superintendent of the tributary labour in Ephraim, for the purpose of keeping in check the Sichemites, who were probably pre-eminently inclined to rebel, directed him to make a fortress, which already existed upon Mount Gerizim under the name of Millo, into a strong prison (צרירה( ), from which the whole district of Gerizim, the table-land, received the name of the land of Zerirah, and probably made him governor of it and invested him with great power. When holding this post, Jeroboam rebelled against Solomon, but was obliged to flee. Having now returned from Egypt, he assembled the members of his own tribe, and with them he first of all besieged this prison, for the purpose of making himself lord of the surrounding district. Now this castle was the citadel of the city in which Jeroboam was born, to which he had just returned, and from which they fetched him to take part in the negotiations with Rehoboam. Its ruins are still in existence, according to Robinson (Pal. iii. p. 99), and from all that has been said it was not called Zeredah (1 Kings 11:26), but (after the castle) Zerira." This is what Thenius says. But if we read the two longer additions of the lxx quite through, we shall easily see that the words ᾠκοδόμησε τῷ Σαλωμὼν τὴν ἐν ὄρει Ἐφραΐ́μ do not give any more precise historical information concerning the building of the Millo mentioned in 1 Kings 11:27, since this verse is repeated immediately afterwards in the following form: οὖτος ᾠκοδόμησε τὴν ἄκραν ἐν ταῖς ἄρσεσιν οἴκου Ἐφραΐ́μ οὖτος συνέκλεισε τὴν πόλιν Δαβίδ, - but are nothing more than a legendary supplement made by an Alexandrian, which has no more value than the statement that Jeroboam's mother was named Sarira and was γυνὴ πόρνη. The name of the city Σαριρά is simply the Greek form of the Hebrew צררה, which the lxx have erroneously adopted in the place of צרדה, as the reading in 1 Kings 11:26. But in the additional clauses in question in the Alexandrian version, Σαριρά is made into the residence of king Jeroboam and confounded with Thirza; what took place at Thirza according to 1 Kings 14:17 (of the Hebrew text) being transferred to Sarira, and the following account being introduced, viz., that Jeroboam's wife went ἐκ Σαριρά to the prophet Ahijah to consult him concerning her sick son, and on returning heard of the child's death as she was entering the city of Sarira. - These remarks will be quite sufficient to prove that the Alexandrian additions have not the least historical worth.)