1 Kings · Chapter 14

V. 1. At that time-Presently after the things described in the former chapter; which, though related in the beginning of his reign, yet might be done a good while after it, and so Ahijah the prophet might be very old, as he is described to be ver. 4. It is probable he was his eldest son.

Verse 1. Abijah-fell sick] This was but a prelude to the miseries which fell on the house of Jeroboam; but it was another merciful warning, intended to turn him from his idolatry and wickedness.

Verse 1. At that time — Presently after the things related in the foregoing chapter, which, though apparently connected with the beginning of his reign, yet might possibly be done a good while after it, and so Ahijah the prophet be very old, as he is described to be, verse 4. It is probable this Abijah was Jeroboam’s eldest son.

AHIJAH’S SECOND PROPHECY, 1-18.

The mysterious prophet of Judah has just pronounced against the altar of Bethel the coming judgments of Jehovah, and now, behold, another prophet at Shiloh proclaims the miserable end of the house of Jeroboam. Mark how prominent becomes the antagonism between the prophet and the king.

1. At that time — While Jeroboam was engaged in his impious sacrilege and idolatry. Abijah — Probably the king’s oldest son, and heir-apparent to the crown.

V. 2. His wife-Because she might without suspicion enquire concerning her own child; and because she would enquire exactly, and diligently, and faithfully acquaint him with the truth. Disguise-Change thy habit, and voice, and go like a private and obscure person. This caution proceeded: first, from the pride of his heart, which made him loth to confess his folly in worshipping such helpless idols, and to give glory to the God whom he had forsaken. Secondly, from jealousy and suspicion, lest the prophet knowing this, should either give her no answer, or make it worse than indeed it was. Thirdly, from policy, lest his people should by his example be drawn to forsake the calves, and to return to the God of Judah.

Verse 2. Jeroboam said to his wife, Arise, &c. — “He most probably sent his wife to consult the prophet at Shiloh, because this was a secret not to be intrusted with any body else; a secret which, had it been divulged, might have endangered his whole government; because, if once his subjects came to understand that he himself had no confidence in the calves which he had set up, but in any matter of importance had recourse to true worshippers of God, it can hardly be conceived what an inducement this would have been for them to forsake these senseless idols, and to return to the worship of the God of Israel, whom they had imprudently forsaken. The queen then was the only person in whom he could have confidence. As a mother he knew she would be diligent in her inquiry; and as a wife faithful in her report.” — Dodd. Disguise thyself — Change thy habit and voice, and go like a private and obscure person. This caution proceeded, first, from the pride of his heart, which made him unwilling to confess his folly in worshipping such helpless idols, and to give glory to the God whom he had forsaken: secondly, from jealousy and suspicion, lest the Prophet Ahijah, (who he knew was greatly offended at him for the idolatry he had introduced,) if he knew her to be his wife, should either give her no answer, or make things worse than indeed they were.

Verse 2. Ahijah the prophet; an illustrious man of God, now full of days, and full of grace.

2. Disguise thyself — He would not have it known in Israel that his queen went on such an errand. It would show that neither his calves nor his self-made priests could help him in the time of trouble. His heart had become so infatuated and clouded by his false worship as to imagine that Jehovah’s prophet might not detect his guile. He dared not meet the old prophet, but sent his wife, for a sense of his own sins admonished him that he deserved condemnation, and would receive it if he went in person to Ahijah. The prophet which told me that I should be king — He now remembered, when his son seemed about to die, that the prophet had spoken of his having a sure house like David, (compare 1 Kings 11:38,) and he fondly clung to that hope, though he had failed in meeting its conditions.

V. 3. And take-A present, after the manner, but mean, as became an ordinary country woman, which she personated. It had been more pious to enquire, why God contended with him.

Verse 3. Ten loaves] Probably common or household bread. Cracknels] µydqn nikkuddim, spotted, or perforated bread; thin cakes, pierced through with many holes, the same as is called Jews’ bread to the present day, and used by them at the passover. It was customary to give presents to all great personages; and no person consulted a prophet without bringing something in his hand.

Verse 3. Take with thee ten loaves, &c. — It was usual for those that went to inquire of a prophet to make him some present as a token of their respect for him, 1 Samuel 9:7. The present which she was here directed to take, was of such things as suited the disguise in which she was to go, and were calculated to make Ahijah think her a country woman rather than a queen. And go to him — To inquire the event of this sickness, as the following words imply. It would have been more pious to have inquired why God contended with him; to have desired the prophet to pray for him, and to have cast away his idols; then the child might have been restored to him, as his hand was: “but most people,” says Henry, “would rather be told their fortune, than told their faults, or their duty.”

Ver. 3. Ten loaves. A rustic present, that it might not excite suspicion of a royal visit. It is usual in all Asia and Africa to approach illustrious men with a present as a mark of respect, and not as a bribe. 1 Samuel 9:7.

3. Cracknels — µydqn, seems to denote a small sprinkled or punctured cake, baked hard for the purpose of keeping well during a long journey. Such small hard-baked biscuit are still used by the common people in the East. Compare Joshua 9:5, where the word is erroneously rendered mouldy. The bread, the cracknels, and the honey were to be used as honorary presents for the prophet, according to the customs of the times. See note on 1 Samuel 9:7. What shall become of the child — Henry well calls attention to the “notion of fatality” evinced in this inquiry of Jeroboam, and also in that of Ahaziah, (2 Kings 1:2,) and that of Ben-hadad. 2 Kings 8:8. They inquire simply what the end will be, not what means they should use for recovery.

Verse 4. But Ahijah could not see — He not only lived obscure and neglected in Shiloh, but was blind through age: yet he was still blessed with the visions of the Almighty; which require not bodily eyes; but are rather favoured by the want of them, the eyes of the mind being then most intent and least diverted. His eyes were set, &c. — Hebrew, wbyvm wmq, kamu misheibo, stood for his hoariness — No longer performed their office, by reason of his great age. Perhaps the fibres and muscles by which the eyes and eye-lids are moved, were contracted and withered, the optic nerves become effete, or film or cataract was grown over his eyes.

4. Ahijah could not see — “Upon the outer world, made foul by man’s abominations, he has closed his eyes, and sees and lives by the light that shines within.” — Kitto. And vainly will Jeroboam or his wife attempt, in the presence of such a divinely-illumined seer, to practice guile.

Verse 5. Feign herself to be another woman.] It would have been discreditable to Jeroboam’s calves, if it had been known that he had consulted a prophet of Jehovah.

AHIJAH’S SECOND PROPHECY, 1-18.

The mysterious prophet of Judah has just pronounced against the altar of Bethel the coming judgments of Jehovah, and now, behold, another prophet at Shiloh proclaims the miserable end of the house of Jeroboam. Mark how prominent becomes the antagonism between the prophet and the king.

1. At that time — While Jeroboam was engaged in his impious sacrilege and idolatry. Abijah — Probably the king’s oldest son, and heir-apparent to the crown.

V. 6. Thou wife-By which discovery he both reproves their folly, who thought to conceal themselves from God, and withal gives her assurance of the truth, and certainty of that message which he was to deliver.

Verse 6. Come in, thou wife of Jeroboam — He called her aloud by her name before she entered the house, doubtless to her great surprise, and thus not only showed that he knew her, notwithstanding the disguise in which she had come, but discovered to all about him who she was. By which discovery he both reproved their folly, who thought to conceal themselves from God, and withal gave her assurance of the truth and certainty of that message which he was to deliver, that she might give the greater credit to his words.

Ver. 6. I am sent—with heavy tidings. The whole speech which follows, assumes the highest character of judicial eloquence, and a majesty becoming the dignity of the oracle.

AHIJAH’S SECOND PROPHECY, 1-18.

The mysterious prophet of Judah has just pronounced against the altar of Bethel the coming judgments of Jehovah, and now, behold, another prophet at Shiloh proclaims the miserable end of the house of Jeroboam. Mark how prominent becomes the antagonism between the prophet and the king.

1. At that time — While Jeroboam was engaged in his impious sacrilege and idolatry. Abijah — Probably the king’s oldest son, and heir-apparent to the crown.

AHIJAH’S SECOND PROPHECY, 1-18.

The mysterious prophet of Judah has just pronounced against the altar of Bethel the coming judgments of Jehovah, and now, behold, another prophet at Shiloh proclaims the miserable end of the house of Jeroboam. Mark how prominent becomes the antagonism between the prophet and the king.

1. At that time — While Jeroboam was engaged in his impious sacrilege and idolatry. Abijah — Probably the king’s oldest son, and heir-apparent to the crown.

V. 8. David-Who though he fell into some sins, yet, first, he constantly persevered in the true worship of God; from which thou art revolted. Secondly, he heartily repented of, and turned from all his sins whereas thou art obstinate and incorrigible.

Verse 8. And rent the kingdom away from the house of David] That is, permitted it to be rent, because of the folly and insolence of Rehoboam.

Verse 8. Thou hast not been as my servant David — Who, though he fell into some sins, yet, 1st, He constantly persevered in the true worship of God; from which thou art revolted; 2d, He heartily repented of, and turned from all his sins, whereas thou art obstinate and incorrigible.

AHIJAH’S SECOND PROPHECY, 1-18.

The mysterious prophet of Judah has just pronounced against the altar of Bethel the coming judgments of Jehovah, and now, behold, another prophet at Shiloh proclaims the miserable end of the house of Jeroboam. Mark how prominent becomes the antagonism between the prophet and the king.

1. At that time — While Jeroboam was engaged in his impious sacrilege and idolatry. Abijah — Probably the king’s oldest son, and heir-apparent to the crown.

V. 9. Above all-Above all the former kings of my people, as Saul, and Solomon, and Rehoboam. Images-Namely the golden calves: not as if they thought them to be other gods in a proper sense; for it is apparent they still pretended to worship the God of their fathers, but because God rejected their whole worship, and, howsoever they accounted it, he reckoned it a manifest defection from him, and a betaking themselves to other gods, or devils, as they are called, 2 Chronicles 11:15, whom alone they served and worshipped therein, whatsoever pretences they had to the contrary. To provoke-Whereby thou didst provoke me. For otherwise this was not Jeroboam’s design in it, but only to establish himself in the throne. Hast cast-Despised and forsaken me, and my commands, and my worship, as we do things which we cast behind our backs.

Verse 9. But hast done evil above all that were before thee — Above all the judges and former kings of my people, none of whom set up images, and persuaded the people to worship them. For thou hast made thee other gods, and molten images — Namely, the golden calves: not as if they thought them to be other gods in a proper sense, but only representations of the true God; for it is apparent they still pretended to worship the God of their fathers; but because God rejected their whole worship, and, howsoever they accounted it, he reckoned it a manifest defection from him, and a betaking themselves to other gods, or devils, as they are called 2 Chronicles 11:15, whom alone they served and worshipped therein, whatsoever pretences they had to the contrary. To provoke — Whereby thou didst provoke me. For otherwise this was not Jeroboam’s design in it, but only to establish himself in the throne. And hast cast me behind thy back — Despised and forsaken me, and my commands, and my worship, as we do things which we cast behind our backs.

9. Cast me behind thy back — An expression the exact opposite of having God before one’s eyes, and denoting in the strongest manner the utter rejection of the counsels of Jehovah. Compare Ezekiel xxiii, 35.

V. 10. Shut up-Those who had escaped the fury of their enemies invading them, either because they were shut up in caves, or castles, or strong towns, or, because they were left, over-looked or neglected by them, or spared as poor, impotent, helpless creatures. But now, saith he, they shall be all searched out, and brought to destruction. Dung-Which they remove, as a loathsome thing, out of their houses, and that throughly and universally.

Verse 10. Him that pisseth against the wall] Every male. The phrase should be thus rendered wherever it occurs.

Verses 10, 11. Will cut off him that is shut up — Those who had escaped the fury of their enemies invading them, either because they were shut up in caves, or castles, or strong towns: or, because they were left, overlooked, or neglected by them, or spared as poor, impotent, helpless creatures. But now, saith he, they shall be all searched out, and brought to destruction. As a man taketh away dung — Which they remove as a loathsome thing, out of their houses, and that thoroughly and universally. Shall the fowls of the air eat — So both sorts shall die and lie on the ground unburied.

10. Him that pisseth against the wall — The vilest and most insignificant domestic in his household. See note on 1 Samuel 25:22. Him that is shut up and left in Israel — According to some these words designate the bond and the free in Israel; according to others, the marred and the single. The words bwz[w rwx[, mean literally, shut up and loosed, and may refer to such cases of confinement and freedom as are indicated by the translations above given. The slave is shut up to service, the husband to the cares of a household; and loosed may be the opposite of either of these thoughts. But it is better, both here and elsewhere, where the phrase occurs, (Deuteronomy 32:36; 1 Kings 21:21; 2 Kings 14:26,) to take shut up and left in the wider sense of the prisoner and the one not yet taken, the fettered and the free. The idea is that of a people besieged by a conquering force; some are captured and shut up in prison, others are not yet taken, but one destiny awaits both — to be cut off. The expression is hyperbolical, but in keeping with Oriental forms of speech. The remnant — If after the fierce destructions just named there should yet be a remnant of this wicked house that had escaped thus far, even that remnant shall be most vilely taken off. Observe how the prophet associates no dignity with any portion of Jeroboam’s doomed house. He sees in it only the vile slave or the slaughtered victim of Divine judgment, whether already a prisoner or still fighting to keep free from the hands of the foe, or, lastly, the lone few that may have escaped death during the siege.

V. 11. Eat-So both sorts shall die unburied.

Verse 11. Shall the dogs eat] They shall not have an honourable burial: and shall not come into the sepulchres of their fathers.

Verses 10, 11. Will cut off him that is shut up — Those who had escaped the fury of their enemies invading them, either because they were shut up in caves, or castles, or strong towns: or, because they were left, overlooked, or neglected by them, or spared as poor, impotent, helpless creatures. But now, saith he, they shall be all searched out, and brought to destruction. As a man taketh away dung — Which they remove as a loathsome thing, out of their houses, and that thoroughly and universally. Shall the fowls of the air eat — So both sorts shall die and lie on the ground unburied.

11. Dogs eat… fowls of the air eat — The horrible punishment threatened in the law to the impious transgressor, (Deuteronomy 28:26,) and the foulest indignity that a conquered and slaughtered foe could be exposed to. Compare marginal reference and 1 Samuel 17:46. “Dogs are the chief scavengers of Oriental cities. Troops of dogs, more than half wild, scour the streets by night, clearing away all the offal and carrion that they can find. The vulture in the country districts, assisted sometimes by kites and crows, does the work of the dog in towns.” — Rawlinson.

V. 12. When, &c.-Presently upon thy entrance into the city; when thou art gone but a little way in it, even as far as to the threshold of the king’s door, ver. 17, which possibly was near the gates of the city. And by this judge of the truth of the rest of my prophecy.

Verse 12. When thy feet enter into the city — Or, rather, when thy feet have entered: that is, presently upon thy entrance into the city; when thou art gone but a little way in it, even as far as the threshold of the king’s door, (verse 17,) the child shall die — And by this judge of the truth of the rest of my prophecy.

12. When thy feet enter — “Her first impulse must have been to fly home to receive his dying kiss; but her second to linger, as if to protract that dear life which must close the moment she entered the city.” — Kitto.

V. 13. Shall mourn-For the loss of so worthy and hopeful a person, and for the sad calamities which will follow his death, which possibly his moderation, and wisdom, and virtue, might have prevented. So they should mourn, not simply for him, but for their own loss in him. Grave-Shall have the honour of burial. Some good-Pious intentions of taking away the calves, and of permitting or obliging his people to go up to Jerusalem to worship, if God gave him life and authority to do it, and of trusting God with his kingdom. In the house-Which is added for his greater commendation; he was good in the midst of so many temptations and wicked examples; a good branch of a bad flock.

Verse 13. In him there is found some good thing] Far be it from God to destroy the righteous with the wicked; God respects even a little good, because it is a seed from himself. The kingdom of heaven is like a grain of mustard seed.

Verse 13. All Israel shall mourn for him — For the loss of so worthy and hopeful a person, and for the sad calamities which will follow his death, which possibly his moderation, and wisdom, and virtue, might have prevented. So they should mourn, not simply for him, but for their own loss in him. He only shall come to the grave — Shall have the honour of burial. In him is found some good — Pious intentions of taking away the calves, and of permitting or obliging his people to go up to Jerusalem to worship, if God gave him life and authority to do it, and of trusting God with his kingdom. In the house of Jeroboam — Which is added for his greater commendation; he was good in the midst of so many temptations and wicked examples; a good branch of a bad stock.

13. Some good thing — His young heart had not yet become corrupted by his father’s crimes.

V. 14. A king-Baasha, 1 Kings 15:28. That day-When he is so raised; in the very beginning of his reign, 1 Kings 15:29. But what?-But what do I say, he shall raise, as it were a thing to be done at a great distance of time: the man is now in being if not in power, who shall do this: this judgment shall be shortly executed. Sometimes God makes quick work with sinners. He did so with the house of Jeroboam. It was not twenty four years from his first elevation, to the final extirpation of his family.

Verse 14. The Lord shall raise him up a king — This king was Baasha, 1 Kings 15:27. Who shall cut off the house of Jeroboam that day — When he is so raised up, in the very beginning of his reign. But what? — Do I say he shall raise, as if it were a thing to be done at a great distance of time? The man is now in being, if not in power, who shall do this: this judgment shall be shortly executed. Sometimes God makes quick work with sinners. He did so with the house of Jeroboam. It was not twenty-four years from his first elevation to the final extirpation of his family.

14. The Lord shall raise him up a king — This king was Baasha, and we read the fulfilment of this prophecy in 1 Kings 15:27-30. That day: but what? even now — Why speak of that day when Baasha shall cut off the house of Jeroboam? Even now, in the death of this innocent and pious son, the cutting off of all his hopes begins.

V. 15. Is shaken-Hither and thither, with every wind. So shall the kingdom and people of Israel be always in an unquiet and unsettled posture, tossed to and fro by foreign invasions and civil wars; by opposite kings and factions, and by the dissensions of the people. The river-Euphrates, so called by way of eminency, this was accomplished in part 2 Kings 15:29, and more fully, 2 Kings 17:6. Groves-For the worship of their idols, God having before condemned the making and worshipping of the calves, by which they pretended to worship the true God; he now takes notice that they were not contented with the calves, but (as it is in the nature of idolatry, and all sin, to proceed from evil to worse) were many of them fallen into a worse kind of idolatry, even their worship of the heathenish Baals, which they commonly exercised in groves.

Verse 15. For the Lord shall smite Israel] See this prophecy fulfilled, 1 Kings 15:28-30, when Baasha destroyed all the house and posterity of Jeroboam.

Verses 15, 16. For the Lord shall smite Israel — For consenting to that idolatrous worship which Jeroboam set up. As a reed is shaken in the water — Hither and thither, with every wind. So shall the kingdom and people of Israel be always in an unquiet and unsettled state, tossed to and fro by foreign invasions and civil wars; by opposite kings and factions, and by the dissensions of the people. The emblem expresses very forcibly the ease with which God could punish the Israelites and overturn their state, notwithstanding all their greatness, even as easily as a reed is shaken with the wind. He shall root up Israel out of this good land — Which God began to do first by Tiglath-Pileser, king of Assyria, 2 Kings 15:29; and then finished it by Shalmaneser, 2 Kings 17:5, 6, &c. And shall scatter them beyond the river — That is, Euphrates, so called by way of eminence, they being carried, as the forenamed places tell us, into the country of the Medes. Because they have made their groves — For the worship of their idols. God having before condemned the making and worshipping of the calves, by which they pretended to worship the true God; he now takes notice that they were not contented with the calves, but (as it is in the nature of idolatry, and all sin, to proceed from evil to worse) were many of them fallen into a worse kind of idolatry, even their worship of the heathenish Baals, which they commonly exercised in groves. Who made Israel to sin — By his invention, and making the occasion of their sin, the calves; by his example, encouraging those and only those that worshipped the calves; and by his authority requiring and compelling them to do it. This is mentioned as a monstrous aggravation of his wickedness, that he was not content to sin himself, but was a great author of drawing others into sin, and of corrupting and undoing the whole kingdom; which therefore God would never forgive him, but upon all occasions mentions him with this eternal brand of infamy upon him.

15. Smite Israel… root up Israel… scatter them beyond the river — Here is the first positive announcement of the Assyrian and Babylonian exiles as a punishment of Israel’s sins. Already, in earlier times, had a rooting up and scattering of the people been threatened in case of disobedience, (Deuteronomy 28:63; 29:27; Joshua 23:16,) but Ahijah is the first of that long line of prophets that hold up exile beyond the river Euphrates as a certainly coming woe. Groves — Thus our version, after the Septuagint and Vulgate, renders hrva. Other versions render it, a wooden pillar or a tree. The word, however, is the proper name of a heathen goddess, Asherah. Compare Judges 3:7; and 1 Kings 18:19. It is another form for Ashtoreth, the goddess of the Zidonians. Asherah was their female, as Baal was their male divinity. In the plural, as here, and often elsewhere, it seems to be used in the more general sense of idols, or images of false gods, and may well be rendered simply idols; that is, the image-pillars of Asherah.

V. 16. Who made, &c.-By his invention, and making the occasion of their sin, the calves; by his example, encouraging those and only those that worshipped the calves; and by his authority requiring and compelling them to do it. This is mentioned as a monstrous aggravation of his wickedness, that he was not content with his own sin, but was the great author of drawing others into sin, and of corrupting and undoing the whole kingdom, which therefore God would never forgive him, but upon all occasions mentions him with this eternal brand of infamy upon him.

Verses 15, 16. For the Lord shall smite Israel — For consenting to that idolatrous worship which Jeroboam set up. As a reed is shaken in the water — Hither and thither, with every wind. So shall the kingdom and people of Israel be always in an unquiet and unsettled state, tossed to and fro by foreign invasions and civil wars; by opposite kings and factions, and by the dissensions of the people. The emblem expresses very forcibly the ease with which God could punish the Israelites and overturn their state, notwithstanding all their greatness, even as easily as a reed is shaken with the wind. He shall root up Israel out of this good land — Which God began to do first by Tiglath-Pileser, king of Assyria, 2 Kings 15:29; and then finished it by Shalmaneser, 2 Kings 17:5, 6, &c. And shall scatter them beyond the river — That is, Euphrates, so called by way of eminence, they being carried, as the forenamed places tell us, into the country of the Medes. Because they have made their groves — For the worship of their idols. God having before condemned the making and worshipping of the calves, by which they pretended to worship the true God; he now takes notice that they were not contented with the calves, but (as it is in the nature of idolatry, and all sin, to proceed from evil to worse) were many of them fallen into a worse kind of idolatry, even their worship of the heathenish Baals, which they commonly exercised in groves. Who made Israel to sin — By his invention, and making the occasion of their sin, the calves; by his example, encouraging those and only those that worshipped the calves; and by his authority requiring and compelling them to do it. This is mentioned as a monstrous aggravation of his wickedness, that he was not content to sin himself, but was a great author of drawing others into sin, and of corrupting and undoing the whole kingdom; which therefore God would never forgive him, but upon all occasions mentions him with this eternal brand of infamy upon him.

AHIJAH’S SECOND PROPHECY, 1-18.

The mysterious prophet of Judah has just pronounced against the altar of Bethel the coming judgments of Jehovah, and now, behold, another prophet at Shiloh proclaims the miserable end of the house of Jeroboam. Mark how prominent becomes the antagonism between the prophet and the king.

1. At that time — While Jeroboam was engaged in his impious sacrilege and idolatry. Abijah — Probably the king’s oldest son, and heir-apparent to the crown.

V. 17. Tirzah-An ancient and royal city, in a pleasant place, where the kings of Israel had a palace, whither Jeroboam was now removed from Shechem, either for his pleasure, or for his son’s recovery, by the healthfulness of the place. The threshold-Of the king’s house, which probably was upon, or by the wall of the city, and near the gate.

Verse 17. And come to Tirzah — An ancient and royal city, in a pleasant place, where the kings of Israel had a palace, whither Jeroboam was now removed from Shechem, either for his pleasure, or for his son’s recovery, by the healthfulness of the place. When she came to the threshold — Of the king’s house, which probably was upon or by the wall of the city, and near the gate.

Ver. 17. Tirzah, Latin “Thersa,” a most beautiful city, situate on a hill, about three hours northeast of Samaria. Song of Solomon, 6:4. It was the seat of government till Omri built the latter city.

17. Tirzah — This was the royal residence of the kings of Israel until Omri built Samaria and made it the capital of the northern kingdom. Possibly it was Jeroboam’s birthplace, and identical with Zereda of 1 Kings 11:26. It was the residence of a Canaanitish king who was conquered by Joshua. See Joshua 12:24. It is identified by Dr. Robinson with the modern Tulluzah, about five miles north of Shechem. The modern town “is of some size, and tolerably well built. We saw no remains of antiquity, except a few sepulchral excavations and some cisterns. The place lies in a sightly and commanding position; though the change of royal residence to the still more beautiful and not distant Samaria would be very natural.” — Robinson.

V. 18. Mourned-And justly: not only for the loss of an hopeful prince, but because his death plucked up the floodgates, at which an inundation of judgments broke in.

Verse 18. All Israel mourned for him — And justly: not only for the loss of a hopeful prince, but because his death plucked up the flood-gates at which an inundation of judgments broke in. According to the word of the Lord by Ahijah — Thus by accomplishing the predictions of his prophet concerning the death and burial of the child, and the lamentation which the people made for him, God confirmed all the rest of his threatenings against the house of Jeroboam and the people of Israel.

AHIJAH’S SECOND PROPHECY, 1-18.

The mysterious prophet of Judah has just pronounced against the altar of Bethel the coming judgments of Jehovah, and now, behold, another prophet at Shiloh proclaims the miserable end of the house of Jeroboam. Mark how prominent becomes the antagonism between the prophet and the king.

1. At that time — While Jeroboam was engaged in his impious sacrilege and idolatry. Abijah — Probably the king’s oldest son, and heir-apparent to the crown.

V. 19. The chronicles-not that canonical book of chronicles; for that was written long after this book: but a book of civil records, the annals, wherein all remarkable passages were recorded by the king’s command from day to day; out of which the sacred penman by the direction of God’s spirit, took those passages which were most useful for God’s honour, and mens edification.

Verse 19. The rest of the acts of Jeroboam-are written in the-chronicles] For some important particulars relative to this reign, see 2 Chronicles 13:1-20.

Verse 19. Behold, they are written in the book of the Chronicles — Not that canonical book of Chronicles, for that was written long after this book; but a book of civil records, the annals, wherein all remarkable passages were recorded by the king’s command from day to day; out of which the sacred penman, by the direction of God’s spirit, took those passages which were most useful for God’s honour, and men’s edification.

CLOSE OF JEROBOAM’S REIGN, 19, 20.

19. How he warred — With Rehoboam (verse 30, and 1 Kings 15:6) and Abijam, (1 Kings 15:7,) and perhaps with others. Book of the Chronicles of the kings of Israel — Literally, book of the words of the kings of Israel. This book was doubtless the public official state papers containing all the annals of the kings as prepared and kept by the scribe and recorder. See notes on 2 Samuel 8:16, 17, and Introduction. 20. Nadab — See at 1 Kings 15:25.

Verse 20. Jeroboam reigned two and twenty years — So he lived till the second year of Asa, chap. 15. He slept with his fathers — He died as his fathers did, or perhaps the expression also implies, that he was buried with his ancestors. Their sepulchre, however, may appear too mean for a great king. It is probable that he died soon after his son: and we read, (2 Chronicles 13:20,) The Lord struck him; probably with some sudden and sore disease, which soon cut him off. He left his crown to Nadab his son, who lost it, and his life too, and the lives of all his family, within ten years after. The triumphing of the wicked is short, and the joy of the hypocrite but for a moment, Job 20:5.

CLOSE OF JEROBOAM’S REIGN, 19, 20.

19. How he warred — With Rehoboam (verse 30, and 1 Kings 15:6) and Abijam, (1 Kings 15:7,) and perhaps with others. Book of the Chronicles of the kings of Israel — Literally, book of the words of the kings of Israel. This book was doubtless the public official state papers containing all the annals of the kings as prepared and kept by the scribe and recorder. See notes on 2 Samuel 8:16, 17, and Introduction. 20. Nadab — See at 1 Kings 15:25.

V. 21. Forty one years-Therefore he was born a year before Solomon was king, as appears from 1 Kings 11:42, this is noted as an aggravation of Rehoboam’s folly, that he was old enough to have been wiser. An Ammonitess-A people cursed by God, and shut out of the congregation of his people for ever. This is observed as one cause both of God’s displeasure in punishing Solomon with such a son, and of Rehoboam’s apostacy after his three first years, 2 Chronicles 11:17. None can imagine how fatal and how lasting are the consequence of being unequally yoked with an unbeliever.

Verse 21. Rehoboam was forty and one years old when he began to reign — Although many learned men are of opinion that there is an error in the text here in regard to the age of Rehoboam when he began to reign, and some think the reading should be twenty-one, while Houbigant, following the Seventy, reads sixteen years; yet as they do not seem to give sufficient reasons for the alteration, it is certainly safest to abide by the Hebrew text. According to this, he was born in the last year of David’s life, and certainly had his education, and the forming of his mind, in the best days of Solomon; and yet, with all the advantages he enjoyed, he was a weak and inconsiderate prince, who, instead of being a blessing, proved a curse to his kingdom. Probably Solomon’s defection, in the latter part of his life, did more to corrupt him than his prior wisdom and devotion had done to render him wise and virtuous. He reigned seventeen years in Jerusalem, the city, &c. — Where he had opportunities in abundance to know his duty, had he but had a heart to practice it. His mother was Naamah an Ammonitess — She was probably the daughter of Shobi, the Ammonite, who was so kind to David in Absalom’s rebellion. And as there is reason to think Shobi had become a proselyte to the true religion, it is likely that gratitude, for his kindness moved David to take his daughter, though an Ammonitess, to be the wife of his son Solomon. It is very doubtful, however, whether ever she cordially embraced the religion of the Israelites, and as Solomon worshipped the gods of the Ammonites, among his other idols, it is not improbable that she was concerned in seducing him. None can imagine how lasting and how fatal the consequences may be, of being unequally yoked with an unbeliever.

Ver. 21. Rehoboam was forty and one years old. This is supposed to be a mistake, and that he was only twenty one, when he began to reign. But we know the particular time of his birth, from the forty years which Solomon reigned; the Hebrew may therefore be correct.

REHOBOAM’S EVIL REIGN, AND SHISHAK’S INVASION, 21-31.

21. Rehoboam — On the beginning of his reign, his unwise policy, and his loss of most of his father’s kingdom, see 1 Kings 12:1-24. The various acts and incidents of this king’s reign are given more fully in 2 Chronicles 11, 12. Forty and one years old — This number, confirmed by 2 Chronicles 12:13, should be followed, rather than conjectures formed from the fact that Rehoboam’s companions are called young men, (µydly,) 1 Kings 12:8, and from the statements of the Septuagint in its addition to 1 Kings 12:24. Since Solomon reigned forty years, (1 Kings 11:42,) Rehoboam was born one year before his father’s accession. Naamah — Schultz supposes that his mother’s name is here mentioned because she was the occasion of Rehoboam’s idolatry; and Keil thinks it is because she had, as queen-mother, considerable influence in the government. But the single fact that she was of foreign birth — an Ammonitess — would be a sufficient reason for mentioning her in this connexion, though she may have been dead before Solomon’s marriage with Pharaoh’s daughter. See note on 1 Kings 11:43.

V. 22. In the sight of the Lord-In contempt and defiance of him, and the tokens of his special presence. Jealousy-As the adulterous wife provokes her husband, by breaking the marriage covenant.

Verses 22, 23. Judah did evil in the sight of the Lord — In contempt and in defiance of him, and the tokens of his special presence. They provoked him to jealousy — By joining other gods together with him, as the adulterous wife provokes her husband by breaking the marriage covenant. They also built them high places — Followed the example of the Israelites, although they were better instructed, had the temple in their kingdom, and liberty of access to it, and the privilege of worshipping God in his own way; together with the counsels, sermons, and examples, of the priests and Levites, and the dreadful example of Israel’s horrid apostacy, to caution and terrify them. High places — Which were unlawful, and now especially when the temple was built, and ready to receive them, and unnecessary, and therefore in building them they expressed a greater contempt of God and his express command. Groves — Not only after the manner of the heathen and Israelites, but against a direct and particular prohibition. Under every green tree — The people were universally corrupted, which is prodigious, all things considered, and is a clear evidence of the greatness and depth of the original corruption of man’s nature.

22. Provoked him to jealousy — This expression, of frequent occurrence, (see marginal reference,) is a metaphor which views the relation of God and his people as the marriage covenant, in which the people are represented as a faithless wife.

V. 23. They also-Followed the example of the Israelites, although they were better instructed, and had the temple in their kingdom, and liberty of access to it, and the privilege of worshipping God in his own way, and the counsels, and sermons, and examples of the priests and Levites, and the dreadful example of Israel’s horrid apostacy, to caution and terrify them. High places-Which was unlawful, and, now especially when the temple was built, and ready to receive them; unnecessary, and therefore expressed a greater contempt of God and his express command. Groves-Not only after the manner of the Heathens and Israelites, but against a direct and particular prohibition. Under every green tree-The people were universally corrupted: which is prodigious, all things considered, and is a clear evidence of the greatness and depth of the original corruption of man’s nature.

Verses 22, 23. Judah did evil in the sight of the Lord — In contempt and in defiance of him, and the tokens of his special presence. They provoked him to jealousy — By joining other gods together with him, as the adulterous wife provokes her husband by breaking the marriage covenant. They also built them high places — Followed the example of the Israelites, although they were better instructed, had the temple in their kingdom, and liberty of access to it, and the privilege of worshipping God in his own way; together with the counsels, sermons, and examples, of the priests and Levites, and the dreadful example of Israel’s horrid apostacy, to caution and terrify them. High places — Which were unlawful, and now especially when the temple was built, and ready to receive them, and unnecessary, and therefore in building them they expressed a greater contempt of God and his express command. Groves — Not only after the manner of the heathen and Israelites, but against a direct and particular prohibition. Under every green tree — The people were universally corrupted, which is prodigious, all things considered, and is a clear evidence of the greatness and depth of the original corruption of man’s nature.

23. High places — Altars on hilltops. See note on 1 Kings 3:2. Images — Monumental pillars or statues erected to the honor of false gods. Groves — Rather, wooden idols, erected to the honour of Ashtoreth. See note on verse 15. A prominent height and a shady grove were the places desired by idolaters.

V. 24. Abomination-They dishonoured God by one sin, and then God left them to dishonour themselves by another.

Verse 24. There were also sodomites in the land] µyvdq kedeshim, consecrated persons; persons who had devoted themselves, in practices of the greatest impurity, to the service of the most impure idols.

Verse 24. There were also sodomites in the land — The kind of wickedness here referred to often attended idolatry, 1 Kings 15:12; 2 Kings 23. 7; for among the heathen the most filthy things were practised in these shady, dark places, their groves: and such wickedness, it appears from the passages now quoted, existed at this time among the Israelites, who, out of devotion to some false god or other, prostituted their bodies, contrary to nature, to be abused in honour of those gods, in direct opposition to the law, Deuteronomy 23:17. They did according to all the abominations of the nations, &c. — They dishonoured God by the sin of idolatry, and therefore God left them to dishonour their own bodies in this abominable manner.

24. Sodomites — The consecrated ones; that is, persons (male prostitutes) consecrated to the practice of lewdness as a religious rite. The English word implies that this was the abominable crime against nature from which the inhabitants of Sodom and Gomorrah have derived their lasting infamy. This abominable consecration to unnatural lust was practised among many of the ancient nations, and even, as appears from this verse, infected the chosen people. In the land — Guilty before God must have been those Israelites who would tolerate sodomy among them. It is not said that any of the Israelites themselves practised sodomy, though, perhaps, this was in some instances the case; but the nation that tolerated such abominations, even in the heathen dwelling in their land, was virtually a partaker of their sins.

V. 25. Fifth year-Presently after his and his people’s apostacy, which was not ‘till his fourth year: while apostate, Israel enjoyed peace and some kind of prosperity, of which difference, two reasons may be given: first, Judah’s sins were committed against clearer light, and more powerful means and remedies of all sorts, and therefore deserved more severe and speedy judgments. Secondly, God discovered more love to Judah in chastizing them speedily, that they might be humbled, reformed, and preserved, as it happened; and more anger against Israel, whom he spared to that total destruction which he intended to bring upon them. Sishak-He is thought to be Solomon’s brother-in-law. But how little such relations signify among princes, when their interest is concerned, all histories witness. Besides Rehoboam was not Solomon’s son by Pharaoh’s daughter and so the relation was in a manner extinct. Came up-Either, from a desire to enlarge his empire: or, by Jeroboam’s instigation: or from a covetous desire of possessing those great treasures which David and Solomon had left: and above all, by God’s providence, disposing his heart to this expedition for Rehoboam’s punishment.

Verse 25. In the fifth year of King Rehoboam — Presently after his and his people’s apostacy, which was not till his fourth year; while apostate Israel enjoyed peace, and some kind of prosperity; of which difference two reasons may be given: first, Judah’s sins were committed against clearer light, and more powerful means and remedies of all sorts, and therefore deserved more severe and speedy judgments. Secondly, God discovered more love to Judah in chastising them speedily, that they might be humbled, reformed, and preserved, as it happened; and more anger against Israel, whom he spared to that total destruction which he intended to bring upon them. Shishak — He is thought to be Solomon’s brother-in-law; but how little such relations signify among princes, when their interest is concerned, all histories witness: besides, Rehoboam was not Solomon’s son by Pharaoh’s daughter, and so the relation was in a manner extinct. Came up — Either from a desire to enlarge his empire; or by Jeroboam’s instigation; or from a covetous desire of possessing those great treasures which David and Solomon had left; and, above all, by God’s providence disposing his heart to this expedition, for Rehoboam’s punishment.

Ver. 25. Shishak king of Egypt. See 2 Chronicles 12:2, where this invasion is more fully related.

25. Shishak — See note on 1 Kings 11:40. Came up against Jerusalem — This notice of Shishak’s invasion is very brief, and records only his going to Jerusalem and taking away the treasures of the temple and the palace. 2 Chronicles 12:2-10 more fully describes the invasion, tells the number and nationality of his forces, informs us that he took certain fortified cities of Judah, and that when he came to Jerusalem the king and princes of Israel, at the word of the prophet Jeremiah, humbled themselves before God, and were thus by the hand of God delivered from utter destruction. Rehoboam seems to have submitted to the Egyptian invader without a struggle, and to have delivered over his treasures and become tributary to Egypt on condition that the besieging forces should retire from before Jerusalem. A record of this expedition, and thus a confirmation of the Scripture history, is found written in hieroglyphics upon the wall of the great temple of Karnak. There, in a long list of captured cities and provinces which Shishak claims to have added to his dominions, occur the names Gibeon, Beth-horon, Aijalon, and Yudeh-malk, which Champollion, Wilkinson, and others read kingdom of Judah, but Brugsch regards it as the name of a town in Palestine.

V. 26. He took-First the city: which may seem strange, considering the great strength of it, and how much time it took Nebuchadnezzar and Titus to take it. But, first, it might cost Shishak also a long siege though that be not here related. Secondly, it is probable David and Solomon in their building and altering the city, had more respect to state and magnificence than to its defence, as having no great cause to fear the invasion of any enemies. And it is certain, that after the division between Judah and Israel, the kings of Judah added very much to the fortifications of it.

Verse 26. He took away the treasures] All the treasures which Solomon had amassed, both in the temple and in his own houses; a booty the most immense ever acquired in one place.

All the shields of gold which Solomon had made.] These were three hundred in number, and were all made of beaten gold. See a computation of their value in Clarke’s note on “1 Kings 10:17”.

Verse 26. And he took, &c. — Rehoboam, according to Josephus, delivered up the city to him without striking a stroke; which may seem strange, considering the great strength of it, and how much time it took Nebuchadnezzar and Titus to become masters of it. But it is probable that David and Solomon, in their building and altering the city, had more respect to state and magnificence than to its defence, as having no great cause to fear the invasion of any enemies: and it is certain that after the division between Judah and Israel, the kings of Judah added very much to the fortifications of it. Add to this, that this Shishak had a vast army, as we read 2 Chronicles 12:2, and so powerful, that as Herodotus, who calls him Sesostris, tells us, with it he conquered Asia. He took away the treasures of the Lord’s house — Within twenty-five years after it was finished, he plundered it, as also the king’s house, of all the wealth which they contained, and which had been amassed by David and Solomon. This, it is probable, had tempted Shishak to make this descent, and this Rehoboam lamely resigned to him, to prevent still worse consequences. Who that had seen the glory, the riches, the magnificence, the power of Solomon, would not have concluded, as the queen of Sheba seems to have done, that a long and lasting state of security and happiness was entailed on this people? But the Holy Scriptures inform us, that at the very time when every one was admiring and extolling Solomon’s glory and happiness, it was denounced unto him by the Lord himself, that if either he or his children should turn aside from following the Lord, and go after other gods, they should certainly and soon fall from their glory, and be a proverb and by-word among all people, 1 Kings 11:6, &c.; and that even that house, which was viewed by all the nations around as a prodigy of magnificence and strength, should be so reduced and brought to desolation, that every one that passed by should be astonished and hiss at it. Human foresight, doubtless, then perceived no likelihood of any such change taking place; but the event soon showed that its security and continuance depended on something more than human means.

26. He took away the treasures — The splendour of Solomon’s buildings, and the immense treasures which he had amassed, were doubtless spoken of far and wide, and to obtain these treasures was probably the main object of Shishak’s expedition. He may have been prompted by Jeroboam to this action, for Jeroboam had dwelt at his court, (1 Kings 11:40,) and was on friendly terms with him, and would gladly see him afflict the kingdom of Judah.

V. 27. Brazen shields-This was an emblem of the diminution of his glory. Sin makes the gold become dim, it changes the most fine gold and turns it into brass.

Verse 27. Rehoboam made in their stead brazen shields — This was an emblem of the diminution of his glory. Sin makes the gold become dim: it changes the most fine gold, and turns it into brass. And committed them into the hands of the chief of the guard — Hebrew, µyxrh yrc, saree haratsim, the rulers, or chiefs, of the runners, so called, because they ran, some before and others behind the king, and were what we now call a body-guard.

27. Brazen shields — “An expressive emblem of the degeneracy of Judah. How soon the mention of the profusion of gold in the age of Solomon is succeeded by this mention of brass in its place! ‘How is the gold become dim! How is the most fine gold changed!’” — Wordsworth.

V. 28. To the house, &c.-By which it seems the affliction had done him some good, and brought him back to the worship of God, which he had forsaken.

Verse 28. The guard bare them] The guard probably were just three hundred, answering to the number of the shields.

Verse 28. When the king went to the house of the Lord — It appears from this, that he had not quite forsaken the worship or God; but still, at least occasionally, attended at the temple: or, if he had forsaken it, the chastisement he had received by the instrumentality of the king of Egypt had done him some good, and brought him back to that worship.

REHOBOAM’S EVIL REIGN, AND SHISHAK’S INVASION, 21-31.

21. Rehoboam — On the beginning of his reign, his unwise policy, and his loss of most of his father’s kingdom, see 1 Kings 12:1-24. The various acts and incidents of this king’s reign are given more fully in 2 Chronicles 11, 12. Forty and one years old — This number, confirmed by 2 Chronicles 12:13, should be followed, rather than conjectures formed from the fact that Rehoboam’s companions are called young men, (µydly,) 1 Kings 12:8, and from the statements of the Septuagint in its addition to 1 Kings 12:24. Since Solomon reigned forty years, (1 Kings 11:42,) Rehoboam was born one year before his father’s accession. Naamah — Schultz supposes that his mother’s name is here mentioned because she was the occasion of Rehoboam’s idolatry; and Keil thinks it is because she had, as queen-mother, considerable influence in the government. But the single fact that she was of foreign birth — an Ammonitess — would be a sufficient reason for mentioning her in this connexion, though she may have been dead before Solomon’s marriage with Pharaoh’s daughter. See note on 1 Kings 11:43.

Verses 29, 30. Are they not written, &c. — A register was kept of the acts of the kings of Judah, as well as of those of the kings of Israel. And there was war, &c. — But how does this agree with 1 Kings 12:23, &c., where God forbids Rehoboam and his people to go up and fight against their brethren? We must observe, that though the Jews were forbidden to make war upon the Israelites, they were not forbidden to defend themselves, in case the Israelites should make war on them. “And considering that they were now become two rival nations, they might, upon the borders, be continually endeavouring to gain ground upon each other, and so run into frequent acts of hostility, without ever once engaging in a pitched battle.” — Dodd.

29. Book of the Chronicles of the kings of Judah — This was in the kingdom of Judah what the book mentioned in verse 19 was in the kingdom of Israel, namely, the roll of state papers prepared and kept by the king’s recorder, and containing the annals of the kings. 2 Chronicles 12:15, informs us that the acts of Rehoboam were also written by Shemaiah and Iddo. See Introduction.

V. 30. Was war-Not an invasive war with potent armies, which was forbidden, 1 Kings 12:24, and not revived ‘till Abijam’s reign, 2 Chronicles 13:1-3, but a defensive war from those hostilities which by small parties and skirmishes they did to one another.

Verses 29, 30. Are they not written, &c. — A register was kept of the acts of the kings of Judah, as well as of those of the kings of Israel. And there was war, &c. — But how does this agree with 1 Kings 12:23, &c., where God forbids Rehoboam and his people to go up and fight against their brethren? We must observe, that though the Jews were forbidden to make war upon the Israelites, they were not forbidden to defend themselves, in case the Israelites should make war on them. “And considering that they were now become two rival nations, they might, upon the borders, be continually endeavouring to gain ground upon each other, and so run into frequent acts of hostility, without ever once engaging in a pitched battle.” — Dodd.

30. War between Rehoboam and Jeroboam — Not merely a feeling of hostility, but frequent wars. We are not to suppose that the word of the Lord by Shemaiah, forbidding Judah to war with Israel, (1 Kings 12:24,) was any more observed in the later history of Rehoboam than it was by his sons.

V. 31. An Ammonitess-This is repeated as a thing very observable.

Verse 31. Naamah an Ammonitess.] He was born of a heathen mother, and begotten of an apostate father. From such an impure fountain could sweet water possibly spring?

Abijam his son reigned in his stead.] Though righteousness cannot be propagated, because it is supernatural, yet unrighteousness may, for that is a genuine offspring of nature. Abijam was the wicked son of an apostate father and heathenish mother. Grace may be grafted on a crab stock; but let none do evil that good may come of it. A bad stock will produce bad fruit. Dr. Kennicott observes that the name of this king of Judah is now expressed three ways: here and in four other places it is Abijam or Abim; in two others it is Abihu, but in eleven other places it is Abiah, as it is expressed by St. Matthew, Matthew 1:7, JRoboam egennhse ton ABIA; and this is the reading of thirteen of Kennicott’s and Deuteronomy Rossi’s MSS., and of thirteen respectable editions of the Hebrew Bible. The Syriac is the same. The Septuagint in the London Polyglot has Abiou, Abihu; but in the Complutensian and Antwerp Polyglots, it is Abia, Abiah. Though the common printed Vulgate has Abiam, yet the Editio Princeps of the Vulgate, some MSS., and the text in the Complutensian and Antwerp Polyglots, have Abia; which without doubt is the reading that should in all cases be followed.

The rabbins say, and particularly Rab. Sol. Jarchi, that the Shishak mentioned in this chapter is Pharaoh Necho, and that he invaded Israel in order to get the ivory throne of his son-in-law Solomon, which he had always coveted; and this throne he carried away. It appears however that he spoiled the temple, the king’s palace, &c., and in short took every thing away without resistance which he chose to carry off. It is very likely that this had a good effect on Rehoboam; it probably caused him to frequent the temple, 1 Kings 14:28, which it is likely he had before neglected. This history is more particularly told in 2 Chron. 12, to which the reader will do well to refer; and as to Rehoboam, though so much positive iniquity is not laid to his charge as to his father, yet little can be said for his piety; the idolatry introduced by Solomon does not appear to have been lessened in the days of Rehoboam.

I KINGS

31. Abijam — Called Abijah in the Chronicles.