서론
無標題
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)
羅波安繼承所羅門（主前 975 年）
¹ 羅波安往示劍去，因為以色列人都到了示劍，要立他作王。 ² 尼八的兒子耶羅波安先前逃避所羅門王，躲在埃及；他聽見這事，就從埃及回來。 ³ 無奈他們打發人去叫他。於是耶羅波安和以色列眾人都來，對羅波安說： ⁴ 「你父親使我們負重軛，做苦工；現在求你減輕你父親所叫我們受的苦役，和他加在我們身上的重軛，我們就事奉你。」 ⁵ 羅波安對他們說：「第三日再來見我。」百姓就去了。 ⁶ 羅波安王之父所羅門在世的日子，有侍立在他面前的老年人，羅波安王和他們商議，說：「你們給我出個甚麼主意，我好回覆這民。」 ⁷ 老年人對他說：「你若善待這民，使他們喜悅，用恩言回答他們，他們就永遠作你的僕人。」 ⁸ 王卻不用老年人給他出的主意，卻和那些與他一同長大、在他面前侍立的少年人商議。 ⁹ 他對他們說：「你們出個主意，我們可以回覆這民；他們對我說：『你父親加在我們身上的軛，求你減輕些。』」 ¹⁰ 那與他一同長大的少年人對他說：「這民對你說：『你父親使我們的軛沉重，求你給我們減輕些。』你可以這樣回答他們：『我的小拇指頭，比我父親的腰還粗。』 ¹¹ 我父親使你們負重軛，我必使你們負更重的軛；我父親用鞭子責打你們，我要用蠍子鞭責打你們。」
在此我們可以觀察到：1. 最有智慧、最良善的人，也不能叫人人都滿意。所羅門使他的國度富足強盛，盡了一切（人會以為）能叫他們安逸快樂的事；然而，或是他在徵收賦稅和徭役上不夠審慎，或至少表面看來似乎如此。沒有人是完全智慧的。很可能正當所羅門偏離神和祂的本分之時，他的智慧就失效了，神便任憑他自行其是、行這不智之舉。連所羅門的財寶也因他寵愛女子而耗盡；大概正是為了供養她們，以及她們的驕奢與偶像崇拜，他才加重百姓的負擔。2. 桀驁忘恩之輩總愛對政權吹毛求疵，抱怨所受的欺壓，而他們其實毫無理由。所羅門年間他們豈沒有太平嗎？他們不再像從前那樣被外敵搶掠，不再因戰爭的警報驚惶，也不必在戰場的險地冒生命危險。他們豈沒有豐足——食物充足、銀錢豐裕嗎？他們還要甚麼呢？「啊，若知道自己的福分，他們是多麼有福！」然而他們竟抱怨所羅門使他們的軛沉重。若有人這樣抱怨基督的軛，為要找藉口扯斷祂的繩索、撇棄祂的約束，我們確知祂從未給他們任何抱怨的緣由（無論所羅門作了甚麼）。「因為我的軛是容易的，我的擔子是輕省的。」祂從未「使我們因獻祭而服事，也沒有因燒香而使我們疲乏」。3. 許多人因踐踏、激怒下屬而毀了自己和自己的利益。羅波安以為自己既作王，就可以像他父親那樣擅用威權，要甚麼就有甚麼，要作甚麼就作甚麼，凡事一意孤行。然而，他雖戴著父親的冠冕，卻沒有父親的頭腦；他本應想到，自己既與父親迥然不同，就當採取別的方式。像所羅門這樣的智者可以任意而為，但像羅波安這樣的愚人卻只能量力而行。烈性的馬可以被懂得駕馭之道的人又踢又刺；但若由不懂騎術的人這樣作，便是自取其禍。羅波安為他的威嚇、誇口、想要以高壓手段行事，付上了慘重的代價。約伯的智慧和美德之一，就是當僕婢與他爭辯時，「不藐視他僕人或使女的案件」（伯三十一13），卻耐心地聽他們陳詞，考慮他們的理由，並給他們溫和的回答。照樣，體恤下屬、樂意使他們安逸，也將成為一切在教會、國家和家庭中掌權之人的安慰與稱讚。4. 溫和的謀略通常是最智慧、最好的。溫柔能成就暴力所不能成就的事。大多數人都喜歡被以溫和的言辭相待。羅波安那些年長而有經驗的謀士也指點他這條途徑（代下十7）：「你若善待這民，使他們喜悅，用恩言回答他們，他們就永遠作你的僕人。」好話不用花費甚麼，只需要一點捨己，卻能換來美物。5. 神常常藉著使人糊塗、任憑他們隨從自己愚妄的計謀，來成就祂自己智慧的旨意。要毀滅人，再沒有比任憑他們隨己意而行、放縱自己的驕傲和情慾更容易的了。
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)
羅波安的愚昧（主前975年）
¹² 耶羅波安和眾百姓第三日照著王所說「第三天再來見我」的話，來見羅波安。 ¹³ 王用嚴厲的話回答他們。羅波安王不用老年人的謀略， ¹⁴ 卻照著少年人所出的主意回答他們說：「我父親使你們負重軛，我必使你們負更重的軛；我父親用鞭子責打你們，我要用蠍子鞭責打你們。」 ¹⁵ 王竟不聽從百姓；這事乃出於神，為要應驗耶和華藉示羅人亞希雅對尼八兒子耶羅波安所說的話。 ¹⁶ 以色列眾人見王不聽從他們，百姓就回答王說：「我們與大衛有甚麼分兒？與耶西的兒子沒有產業。以色列人哪，各回各家去吧！大衛啊，現在你自己看顧自己家吧！」於是以色列人都回自己帳棚去了。 ¹⁷ 至於住在猶大城邑的以色列人，羅波安仍作他們的王。 ¹⁸ 羅波安王差遣掌管服役之人的哈多蘭去；以色列人就用石頭打死他。羅波安王急忙上車，逃回耶路撒冷去了。 ¹⁹ 這樣，以色列人背叛大衛家，直到今日。
我們在此可以學到：1. 當公共事務處於激動之中時，強暴的手段只會使局面更糟。嚴厲的答覆（如羅波安此處所作的）只會煽起怒氣，如同火上澆油。掌舵的人在風暴中必須穩定操舵。許多人因為對所犯的過失處置過嚴，反而被推向了他們本不存心的惡行。2. 無論人的計謀與設計如何，神卻藉著一切成就自己的作為，並應驗他所說的話，這話的一點一畫也不會落空。王的固執與輕率「乃出於神，為要應驗他藉亞希雅所說的話」（代下十15）。這並不能為羅波安的愚昧開脫，也不能減輕他驕傲暴躁的罪咎，因為神樂意藉此成就自己的目的。3. 世俗的財富、尊榮與權勢都是極不穩定的事。所羅門「作以色列眾人的王」，人們會以為他已經作足了功夫，可為其家族世代保全完整的國權；然而他屍骨未寒，十二支派中便有十個支派永遠背叛他的兒子。他從前為以色列所作的一切善工如今都被遺忘了：「我們與大衛有甚麼分兒？」基督的治理也正是這樣被許多人所棄絕，縱然他已盡了一切力量把世人永遠繫於自己；他們說：「我們不要這個人作我們的王。」但這背叛必是他們的滅亡。4. 神常常追討父親的罪孽到兒女身上。所羅門離棄神，因此受百姓大多數離棄的，不是他，而是他之後的兒子。這樣，神藉著使罪惡的後果持久、並明顯地在罪人死後仍延續，表明罪的惡性，也許也暗示其刑罰的永久。得罪神的人，不僅損害自己的靈魂，恐怕對自己後代的損害更超過他所想的。5. 當神成就他警告之時，他必同時顧念應許不致落空。所羅門的罪被記念，他的兒子因此喪失十個支派；但大衛的敬虔也不被忘記，向他所立的應許也未被廢棄；為這應許的緣故，他的孫子仍蒙保全兩個支派。聖徒的失敗不會使向著他們的元首基督所立的任何應許歸於徒然。他們要受責罰，但約不被破壞（詩八十九31-34）。
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.
本章幾乎逐字抄錄自王上 12:1-19（即代下 10:1-19），那段經文已作了詳盡的解釋。所羅門背離神的事並未重演，但十個支派背離他家族的事，卻在本章中再次記述。此處我們看見：一、羅波安在與他們交涉時何等愚昧（代下 10:1,5-14）。二、百姓何等敗壞——他們抱怨所羅門（代下 10:2-4），又離棄羅波安（代下 10:16-19）。三、神在這一切之中何等公義正直（代下 10:15）。祂的旨意因此得著應驗。力量與智慧都屬乎祂；受欺矇的與欺矇人的（愚昧人和詭詐人）都屬乎祂（伯 12:16），意即都被祂使用以成就祂的旨意。