The announcement of this incredibly foolish reply woke in the men of Israel an answering shout of rebellion. In the rhythmic war-cry of Sheba, the son of Bichri, which had become proverbial,[451] they cried:—
"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!"[452]
Unable to appease the wild tumult, Rehoboam again showed his want of sense by sending an officer to the people whose position and personality were most sure to be offensive to them. He sent "Adoram, who was over the tribute"—the man who stood, before the Ephraimites especially, as the representative of everything in monarchical government which was to them most entirely odious. Josephus says that he hoped to mollify the indignant people. But it was too late. They stoned the aged Al-ham-Mas with stones that he died; and when the foolish king witnessed or heard of the fate of a man who had grown grey as the chief agent of despotism he felt that it was high time to look after his own safety. Apparently he had come with no other escort than that of the men of Judah who formed a part of the national militia. Of Cherethites, Pelethites, and Gittites we hear no more. The princeling of a despoiled and humiliated kingdom was perhaps in no condition to provide the pay of these foreign mercenaries. The king found that the name of David was no longer potent, and that royalty had lost its awful glamour. He made an effort[453] to reach his chariot, and, barely succeeding, fled with headlong speed to Jerusalem. From that day for ever the unity of Israel was broken, and "the twelve tribes" became a name for two mutually antagonistic powers.[454] The men of Israel at once chose Jeroboam for their king, and an event was accomplished which had its effect on the history of all succeeding times. The only Israelites over whom the House of David continued to rule were those who, like the scattered remnant of Simeon, dwelt in the cities of Judah.[455]
Thus David's grandson found that his kingdom over a people had shrunk to the headship of a tribe, with a sort of nominal suzerainty over Edom and part of Philistia. He was reduced to the comparative insignificance of David's own position during his first seven years, when he was only king in Hebron. This disruption was the beginning of endless material disasters to both kingdoms; but it was the necessary condition of high spiritual blessings, for "it was of the Lord."
Politically it is easy to see that one cause of the revolt lay in the too great rapidity in which kings, who, as it was assumed, were to be elective, or at least to depend on the willing obedience of the people, had transformed themselves into hereditary despots. Judah might still accept the sway of a king of her own tribe; but the powerful and jealous Ephraimites, at the head of the Northern Confederation, refused to regard themselves as the destined footstool for a single family. As in the case of Saul and of David, they determined once more to accept no king who did not owe his sovereignty to their own free choice.