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英文原文
This chapter is copied almost verbatim from 1Ki 12:1-19, 2Ch 10:1-19, where it was opened at large. Solomon's defection from God was not repeated, but the defection of the ten tribes from his family is, in this chapter, where we find, I. How foolish Rehoboam was in his treating with them, 2Ch 10:1,5-14. II. How wicked the people were in complaining of Solomon (2Ch 10:2-4) and forsaking Rehoboam, 2Ch 10:16-19. III. How just and righteous God was in all this, 2Ch 10:15. His counsel was thereby fulfilled. With him are strength and wisdom; both the deceived and the deceiver (the fool and the knave) are his (Job 12:16), that is, are made use of by him to suit his purposes.
1-11
Rehoboam Succeeds Solomon (975 BC)
罗波安接续所罗门（主前975年）
¹ 罗波安往示剑去，因为以色列众人到了示剑，要立他作王。
² 尼八的儿子耶罗波安先前躲避所罗门王，逃往埃及；他听见这事，就从埃及回来。
³ 他们差遣人去请了他来。于是耶罗波安和以色列众人都来见罗波安，说：
⁴ 「你父亲使我们的轭甚重；现在求你减轻你父亲的苦工，和他所加在我们颈项上的重轭，我们就事奉你。」
⁵ 罗波安对他们说：「三天之后再回来见我。」众民就去了。
⁶ 罗波安王与他父亲所罗门在世之时侍立在他面前的老年人商议，说：「你们给我出个什么主意，我好回复这民？」
⁷ 老年人对他说：「你若恩待这民，使他们喜悦，用好话回答他们，他们就永远作你的仆人。」
⁸ 王却不用老年人给他出的主意，反而与那些和他一同长大、侍立在他面前的少年人商议，
⁹ 问他们说：「这民对我说：『你父亲把重的轭加在我们颈项上，求你给我们减轻一些』——你们给我出个什么主意，我好回复他们？」
¹⁰ 那些与他一同长大的少年人对他说：「这民对你说：『你父亲使我们的轭甚重，你只管给我们减轻一些』——你应当这样对他们说：『我的小拇指比我父亲的腰还粗。
¹¹ 我父亲用鞭子责打你们，我要用蝎子鞭责打你们。』」
这里我们可以观察：1. 最智慧、最良善的人也不能叫人人都满足。所罗门丰富了他的国、抬举了他的国，凡人以为能叫他们安逸快乐的，他都作了；然而他在赋税和徭役的重担上若不是处置失当，至少也有几分理由叫人以为如此。没有人是完全有智慧的。也许所罗门离弃神和他本分之时，智慧便离开他，神也任凭他自己如此不智地行事。连所罗门的财宝也被他对女子的宠爱耗尽；他加增百姓的担子，大概是为着维持她们的体面、奢华和拜偶像。2. 暴躁忘恩之辈总会挑政府的毛病，埋怨所受的苦待，而其实他们甚少有理由如此行。所罗门在位之时他们岂没有太平吗？他们从前没有像以前那样被入侵者劫掠，没有因战争的警报而惊惶，也没有被迫在战场的高处冒生命危险。他们岂没有丰足——肉够吃，钱够用吗？他们还要什么呢？O fortunatos nimium, sua si bona norint!——「若知自己的福，便是太幸福了！」然而他们竟抱怨所罗门叫他们的轭沉重。若有人这样抱怨基督的轭，借此为撕裂他的捆绑、解开他的绳索找借口，我们确知基督从未给他们任何如此行的理由——不论所罗门如何。「他的轭是容易的，他的担子是轻省的。」他从未「使我们因献祭而服事，也未曾因烧香使我们疲乏。」3. 许多人因践踏和激怒属下而毁了自己和自己的利益。罗波安以为自己是王，就可以像他父亲那样擅权——可以为所欲为、行所欲行、把一切都压制在自己手下。然而他虽戴着父亲的冠冕，却没有父亲的头脑；他本该想到自己与父亲是迥然不同的人，应当采取别样的措施。所罗门这样的智慧人可以随心所欲而行，但罗波安这样的愚昧人只能量力而行。性子烈的马，懂得调理的人可以踢它、刺它；但若是不善骑术的人去踢它去刺它，便是自取其祸。罗波安出言恐吓、说大话、想以高压手段行事，付了沉重的代价。约伯的智慧和德行之一，就是「不藐视仆婢的案件」，当他们与他理论之时（伯31:13），耐心地听他们，考虑他们的理由，用柔和的话回答他们。同样温柔地体恤下属、乐于使他们得安舒，将是教会、国家、家庭中一切掌权者的安慰和称赞。4. 温和的谋略通常最为智慧、最为美好。温柔所能作的，暴力不能作。大多数人都喜欢被温和地对待。罗波安那些经验丰富的老臣指引他走这条路（代下10:7）：「恩待这民，使他们喜悦，用好话回答他们，他们就永远属你。」好话不费什么，只需一点舍己，却买得好物。5. 神常常借叫人昏昧、任凭人随从自己愚昧的谋略，来成就他自己智慧的计划。要叫人败亡，不必多作什么，只要任凭他们自己和自己的骄傲与私情便够了。
英文原文
Rehoboam Succeeds Solomon (975 BC)
¹ And Rehoboam went to Shechem: for to Shechem were all Israel come to make him king.
² And it came to pass, when Jeroboam the son of Nebat, who was in Egypt, whither he had fled from the presence of Solomon the king, heard it, that Jeroboam returned out of Egypt.
³ And they sent and called him. So Jeroboam and all Israel came and spake to Rehoboam, saying,
⁴ Thy father made our yoke grievous: now therefore ease thou somewhat the grievous servitude of thy father, and his heavy yoke that he put upon us, and we will serve thee.
⁵ And he said unto them, Come again unto me after three days. And the people departed.
⁶ And king Rehoboam took counsel with the old men that had stood before Solomon his father while he yet lived, saying, What counsel give ye me to return answer to this people?
⁷ And they spake unto him, saying, If thou be kind to this people, and please them, and speak good words to them, they will be thy servants for ever.
⁸ But he forsook the counsel which the old men gave him, and took counsel with the young men that were brought up with him, that stood before him.
⁹ And he said unto them, What advice give ye that we may return answer to this people, which have spoken to me, saying, Ease somewhat the yoke that thy father did put upon us?
¹⁰ And the young men that were brought up with him spake unto him, saying, Thus shalt thou answer the people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it somewhat lighter for us; thus shalt thou say unto them, My little finger shall be thicker than my father's loins.
¹¹ For whereas my father put a heavy yoke upon you, I will put more to your yoke: my father chastised you with whips, but I will chastise you with scorpions.
We may observe here, 1. The wisest and best cannot give every body content. Solomon enriched and advanced his kingdom, did all (one would think) that could be done to make then happy and easy; and yet either he was indiscreet in burdening them with the imposition of taxes and services, or at least there was some colour of reason to think him so. No man is perfectly wise. It is probable that it was when Solomon had declined from God and his duty that his wisdom failed him, and God left him to himself to act in this impolitic manner. Even Solomon's treasures were exhausted by his love of women; and probably it was to maintain them, and their pride, luxury, and idolatry, that he burdened his subjects. 2. Turbulent and ungrateful spirits will find fault with the government, and complain of grievances, when they have very little reason to do so. Had they not peace in Solomon's time? They were never plundered by invaders, as formerly, never put in fear by the alarms of war, nor obliged to hazard their lives in the high places of the field. Had they not plenty—meat enough, and money enough? What would they more? O fortunatos nimium, sua si bona norint!—O happy, if they knew their happy state! And yet they complain that Solomon made their yoke grievous. If any complain thus of the yoke of Christ, that they might have a pretence to break his bands in sunder and cast away his cords from them, we are sure that he never gave them any cause at all for the complaint, whatever Solomon did. His yoke is easy, and his burden is light. He never made us serve with an offering, nor wearied us with incense. 3. Many ruin themselves and their interests by trampling upon and provoking their inferiors. Rehoboam thought that because he was king he might assume as much authority as his father had done, might have what he would, and do what he would, and carry all before him. But, though he wore his father's crown, he wanted his father's brains, and ought to have considered that, being quite a different man from what his father was, he ought to take other measures. Such a wise man as Solomon may do as we will, but such a fool as Rehoboam must do as he can. The high-mettled horse may be kicked and spurred by him that has the art of managing him; but, if an unskilful horseman do it, it is at his peril. Rehoboam paid dearly for threatening, and talking big, and thinking to carry matters with a high hand. It was Job's wisdom, as well as his virtue, that he despised not the cause of his man-servant or maid-servant, when they argued with him (Job 31:13), but heard them patiently, considered their reasons, and gave them a soft answer. And a similar tender consideration of those in subjection, and a forwardness to make them easy, will be the comfort and praise of all in authority, in the church, in the state, and in families. 4. Moderate counsels are generally wisest and best. Gentleness will do what violence will not do. Most people love to be accosted mildly. Rehoboam's old experienced counsellors directed him to this method (2Ch 10:7): "Be kind to this people, and please them, and speak good words to them, and thou art sure of them for ever." Good words cost nothing but a little self-denial, and yet they purchase good things. 5. God often fulfils the counsels of his own wisdom by infatuating men, and giving them up to the counsels of their own folly. No more needs to be done to ruin men than to leave them to themselves, and their own pride and passion.
12-19
Rehoboam's Folly (975 BC)
罗波安的愚妄（主前975年）
¹² 耶罗波安和众百姓到第三日，照着王所定的日期，就是第三日，来到罗波安那里。
¹³ 王用严厉的话回答他们。罗波安王弃了老年人所出的主意，
¹⁴ 却照着少年人所出的主意回答他们说：我父亲使你们负重轭，我必使你们负更重的轭；我父亲用鞭子责罚你们，我要用蝎子鞭责罚你们。
¹⁵ 王竟不听百姓的话；这事乃出于神，为要应验耶和华藉示罗人亚希雅对尼八儿子耶罗波安所说的话。
¹⁶ 以色列众民见王不听他们，百姓就回答王说：我们在大卫身上有什么份？与耶西的儿子没有关涉！以色列人哪，各回各家去吧！大卫啊，现在你只顾自己的家吧！于是以色列人都回自己家里去了。
¹⁷ 惟独住犹大城邑的以色列人，罗波安仍作他们的王。
¹⁸ 罗波安王差遣掌管服苦之人的哈多兰往以色列人那里去，以色列人就用石头打他，以致他死了。罗波安王急忙上车，逃回耶路撒冷去了。
¹⁹ 这样，以色列人背叛大卫家，直到今日。
我们在此可以学得：
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当公众事务处于动荡之时，粗暴的举动只会使事态更糟。严厉的回答（如罗波安在此所给的）只会挑起怒气，火上浇油。舵手在风暴中须稳稳掌舵。许多人因所谋之事受严惩，反被驱使去行他们本无意行的恶事。
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无论人的计谋筹算如何，神却借着众人成就祂自己的工作，并应验祂所说的话——这话的一点一画也不落空。王的固执与轻率之所以如此，「乃出于神，为要应验祂藉亚希雅所说的话」（代下10:15）。这丝毫不能成为罗波安愚妄的借口，也不能减轻他骄傲与暴怒的罪——神只是乐意借着这些事成就祂自己的旨意。
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世上的财富、尊荣与权势都是极不可靠之物。所罗门「作全以色列的王」，人本以为他已为他的家族稳固地把整个王权延续许多世代；然而他尸骨未寒，十二支派中便有十个永远背叛了他的儿子。他为以色列所行的一切善事，如今都被遗忘：「我们在大卫身上有什么份？」基督的国度也是如此被许多人弃绝，尽管祂已成就了一切，要把世人永远系于自己；他们说：「我们不要这个人作我们的王。」但这背叛必成为他们的毁灭。
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神常将父亲的罪孽报应在他子孙身上。所罗门离弃神，因此不是他自己，而是他之后的儿子，被本国大半的百姓所弃。如此，神使罪的刑罚后果持久，并在犯罪者死后仍显然延续，借此表明罪的凶恶，或许也暗示其刑罚的永久。得罪神的人不仅伤害自己的灵魂，恐怕更伤害自己的后裔，过于他所想的。
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当神应验祂的警告时，祂必同时顾念，使祂的应许不致落空。所罗门的罪被记念，他的儿子因此丧失十支派；然而大卫的敬虔并未被遗忘，向他所应许的也未废去；因那应许的缘故，他的孙子仍蒙保留两个支派。圣徒的失败不会使向他们元首基督所发的任何应许落空。他们必受责罚，但圣约不会断绝（诗89:31-34）。
英文原文
Rehoboam's Folly (975 BC)
¹² So Jeroboam and all the people came to Rehoboam on the third day, as the king bade, saying, Come again to me on the third day.
¹³ And the king answered them roughly; and king Rehoboam forsook the counsel of the old men,
¹⁴ And answered them after the advice of the young men, saying, My father made your yoke heavy, but I will add thereto: my father chastised you with whips, but I will chastise you with scorpions.
¹⁵ So the king hearkened not unto the people: for the cause was of God, that the LORD might perform his word, which he spake by the hand of Ahijah the Shilonite to Jeroboam the son of Nebat.
¹⁶ And when all Israel saw that the king would not hearken unto them, the people answered the king, saying, What portion have we in David? and we have none inheritance in the son of Jesse: every man to your tents, O Israel: and now, David, see to thine own house. So all Israel went to their tents.
¹⁷ But as for the children of Israel that dwelt in the cities of Judah, Rehoboam reigned over them.
¹⁸ Then king Rehoboam sent Hadoram that was over the tribute; and the children of Israel stoned him with stones, that he died. But king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.
¹⁹ And Israel rebelled against the house of David unto this day.
We may learn here, 1. That when public affairs are in a ferment violent proceedings do but make bad worse. Rough answers (such as Rehoboam here gave) do but stir up anger and bring oil to the flames. The pilot has need to steer steadily in a storm. Many have been driven to the mischief they did not intend by being too severely dealt with for what they did intend. 2. That, whatever the devices and designs of men are, God is, by all, doing his own work, and fulfilling the word which he has spoken, no iota or tittle of which shall fall to the ground. The cause of the king's obstinacy and thoughtlessness was of God, that he might perform the word which he spoke by Ahijah, 2Ch 10:15. This does not at all excuse Rehoboam's folly, nor lessen the guilt of his haughtiness and passion, that God was pleased to serve his own ends by them. 3. That worldly wealth, honour, and dominion, are very uncertain things. Solomon reigned over all Israel, and, one would think, had done enough to secure the monarchy entire to his family for many ages; and yet he is scarcely cold in his grave before ten of the twelve tribes finally revolt from his son. All the good services he had done for Israel were now forgotten: What portion have we in David? Thus is the government of Christ cast off by many, notwithstanding all he has done to bind the children of men for ever to himself; they say, We will not have this man to reign over us. But this rebellion will certainly be their ruin. 4. That God often visits the iniquities of the fathers upon the children. Solomon forsakes God, and therefore not he, but his son after him, is forsaken by the greatest part of his people. Thus God, by making the penal consequences of sin to last long and visibly to continue after the sinner's death, would give an indication of its malignity, and perhaps some intimation of the perpetuity of its punishment. He that sins against God not only wrongs his soul, but perhaps wrongs his seed more than he thinks of. 5. That, when God is fulfilling his threatenings, he will take care of that, at the same time, promises do not fall to the ground. When Solomon's iniquity is remembered, and for it his son loses ten tribes, David's piety is not forgotten, nor the promise made to him; but for the sake of that his grandson had two tribes preserved to him. The failings of the saints shall not frustrate any promise made to Christ their Head. They shall be chastised, but the covenant not broken, Ps 89:31-34.
本章几乎逐字抄录自王上12:1-19（即代下10:1-19），那边已有详细的解释。所罗门对神的背道没有重演，但十支派背离他家的背道却在本书这一章中重演。本章所记的有：一、罗波安在与他们交涉时所表现的愚昧（代下10:1、5-14）。二、百姓在抱怨所罗门（代下10:2-4）和离弃罗波安（代下10:16-19）上所表现的邪恶。三、神在这一切之中的公义与正义（代下10:15）。他的旨意因此得着成全。力量与智慧都属于他；「受欺骗的与欺骗人的」（愚昧人与奸险人）都在他手中（伯12:16），意思就是：都被他使用以成就他的旨意。