1 Kings 11:26-40

D. THE REBELLION OF JEROBOAM 11:26-40

TRANSLATION

(26) And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow, even he raised up a hand against the king. (27) And this is the circumstance which caused him to raise up a hand against the king: Solomon built Millo, and closed the breach of the city of David his father. (28) And the man Jeroboam was a mighty man of valor. And Solomon saw the young man that he was industrious, and he appointed him over all the charge of the house of Joseph. (29) And it came to pass at that time when Jeroboam went out from Jerusalem, that Ahijah the Shilonite, the prophet, who had clothed himself with a new garment, found him in the way; and the two of them were alone in the field. (30) And Ahijah took hold of the new garment which was upon him, and tore it into twelve pieces. (31) And he said to Jeroboam, Take for yourself ten pieces, for thus says the LORD God of Israel, Behold I am about to tear the kingdom from the hand of Solomon, and I shall give to you ten tribes; (32) (But one tribe shall belong to him for the sake of My servant David, and for the sake of Jerusalem, the city which I have chosen from all the tribes of Israel.) (33) because they have forsaken Me, and bowed down to Ashtoreth goddess of the Sidonians, and to Chemosh the god of Moab, and to Milcom the god of the children of Ammon, and have not walked in My ways, to do what is right in My eyes even with regard to My statutes and My judgments, like David his father. (34) Nevertheless, I will not take all of the kingdom from his hand, but I will make him a prince all the days of his life, for the sake of David My servant whom I chose, who kept My commandments and My statutes; (35) but I will take the kingdom out of the hand of his son and I will give it to you, ten tribes. (36) But to his son I will give one tribe, in order that there may be a lamp to David My servant continually before Me in Jerusalem, the city which I have chosen for Myself to put My name there. (37) And you I will take, and you shall reign over all which your soul desires, and you shall be king over Israel. (38) And it shall come to pass, if you hearken to all which I command you and you walk in My ways, and do what is right in My eyes to keep My statutes and My commandments, as David My servant did, then I will be with you, and I will build for you a sure house as I built for David, and I will give to you Israel. (39) And I will afflict the seed of David because of this, but not continually. (40) And Solomon sought to kill Jeroboam; but Jeroboam arose and fled to Egypt unto Shishak king of Egypt, and was in Egypt unto the death of Solomon.

COMMENTS

The third adversary of Solomon was an internal one, Jeroboam the son of Nebat. The author devotes considerably more space to this rebellion because of the bearing which it had on the subsequent history of Israel. This rebellion led to the disruption of the kingdom. Numerous indications of Solomon's decline in piety have already been noted; the present passage points to the decadence of Solomon's power. Solomon's kingdom had passed its zenith. The assumption that it was Ahijah who delivered the divine message to Solomon in 1 Kings 11:9-13 gains support from the present passage, for Ahijah makes the same points in his words to Jeroboam.

Jeroboam is called an Ephrathite, i.e., an Ephraimite (cf. Judges 12:5; 1 Samuel 1:1). Ephraim was the most powerful of the Northern tribes, the constant rival of Judah throughout the history of the descendants of Jacob. Jeroboam's hometown, Zereda, is mentioned only here and the location is uncertain. His mother's name, Zeruah, means leper, and she is said to be a widow.[311] Perhaps these facts are recorded to emphasize Jeroboam's humble origin.

[311] The Greek version says she was a harlot. This would appear to be a deliberate effort to discredit Jeroboam.

This servant or officer of Solomon lifted up his hand, i.e., rebelled, against his king (1 Kings 11:26). No account of this rebellion has survived. It apparently took place at the time Solomon was building Millo (1 Kings 11:27), about the twenty-fifth year of his reign (cf. 1 Kings 9:15). Because of his industry Jeroboam had been appointed superintendent over the workers of the house of Joseph (Ephraimites) who were compelled to labor on this project. The phrase mighty man of valor does not necessarily imply military expertise; in 1 Kings 11:28 it may be intended to connote industry and efficiency.[312] It must have been very distasteful for these proud Ephraimites to find themselves employed on the fortifications of Jerusalem. Their murmurings revealed to Jeroboam the unpopularity of Solomon and perhaps suggested thoughts of overt rebellion.

[312] Honor, JCBR, p. 160: Gray (OTL, p. 273) thinks the phrase refers to a man of property who had obligations in war.

It is not certain just how much the opening words of 1 Kings 11:29 should be stressed: at that time Jeroboam went out from Jerusalem. Was this a casual trip outside the capitol? Or is Whitcomb right when he conjectures that Jeroboam was on his way back to Ephraim to rally support for an attempted coup?[313]According to this intriguing theory, it was the prophet Ahijah's aim to thwart this murderous plot. If Jeroboam would honor the Davidic kings and Zadokite priests in Jerusalem, God would give him a perpetual dynasty in the North.

[313] Whitcomb, STE, pp. 20-21.

At the time Jeroboam became Solomon's overseer, Ahijah the Shilonite (i.e., one from the town of Shiloh[314]) sought out Jeroboam and privately conferred with him in a field near Jerusalem. The prophet[315] was clad in a new outer garment (1 Kings 11:29) which he took in his hands and tore into twelve pieces (1 Kings 11:30). This is the first instance in the Scriptures of an action parable performed by a prophet.[316] Israel is always reckoned as made up of twelve tribes. Since the tribe of Joseph had been divided into two, Ephraim and Manasseh, the total should have risen to thirteen. But since the number was left at twelve, it must be assumed that Levi was not included in the computation owing, no doubt, to the fact that the Levites were dispersed among all the tribes. The young Ephraimite was instructed to take ten of the pieces of cloth, symbolizing the ten tribes which God would rend from the hand of Solomon and give them to Jeroboam (1 Kings 11:31). There was something significant in the fact that Ahijah's garment was new, for this is twice mentioned. No doubt this symbolizes the newness of the kingdom which was still young and vigorous.

[314] The sanctuary at Shiloh and the entire city had been destroyed by the Philistines in the days of Samuel (1 Samuel 4:11; cf. Jeremiah 7:12). There may have been a limited settlement, however, on or near the site of the former city.

[315] It is not without significance that nowhere in Kings is it said that Solomon consulted the will of God either through priest or prophet.

[316] Cf. 1 Samuel 15:27 ff. where Saul accidentally tore Samuel's robe and the prophet seized the opportunity to emphasize the prediction that God would rend the kingdom from the house of Saul.

One tribe, Judah, would be left to the house of David. In 1 Kings 12:21 and 2 Chronicles 11:3; 2 Chronicles 11:23 Benjamin is also reckoned to Rehoboam the son of Solomon. In the present passage little Benjamin is simply not deserving of separate mention inasmuch as both Judah and Benjamin shared the holy city of Jerusalem. Some commentators take the present passage to mean that God would grant to the house of David one tribe besides Judah. It is obvious, however, that since the garment was torn into twelve pieces, and since Jeroboam had been given ten pieces that two tribes were left to the house of David. God's graciousness to the house of David is based on two principles: (1) God's love for and promises to David himself; and (2) God's love for and choice of Jerusalem as His holy dwelling place (1 Kings 11:32).

The division and -disruption in Solomon's kingdom came about because of the idolatrous leanings of Solomon and the overt worship of pagan deities by his wives. The king tolerated and perhaps participated in the worship of Ashtoreth, Chemosh, Milcom (cf. 1 Kings 11:5; 1 Kings 11:7) and other deities. He had rejected the Davidic path of absolute commitment to God (1 Kings 11:33). But the divine judgment against the house of David is tempered in two ways: (1) The entire kingdom would not be taken from Solomon; and (2) as long as Solomon lived he would retain the crown. God's graciousness to Solomon is based on His faithfulness to David (1 Kings 11:34). Solomon may have broken his covenant with God, but God would not break His covenant with David. Therefore, the dispersion of the kingdom would be deferred until the reign of Rehoboam, son of Solomon.

As if to underscore what He already had declared, the Lord reiterated the threat: From Rehoboam He would take ten tribes and give them into the hand of Jeroboam (1 Kings 11:35). But Rehoboam would retain sovereignty over one tribe so that David would always have a lamp before God (1 Kings 11:36). The lighted lamp is frequently used in the Old Testament as a symbol of life, happiness, and prosperity. The figure may have been derived from the custom of keeping a lamp burning in the tent or home. The extinction of the lamp symbolized the breaking up of the home.[317] The reference to David having a lamp in Jerusalem is repeated in 1 Kings 15:4, 2 Kings 8:19 and 2 Chronicles 21:7.

[317] Honor, JCBR, p. 163.

The concluding words of Ahijah point to the privileges and the promise that pertained to Jeroboam, and to a prediction concerning the house of David. Jeroboam was assured that he would reign and enjoy all the privileges of kingship. As king, his every desire would be gratified (1 Kings 11:37).[318] Furthermore, he was given the divine promise that if he faithfully followed the Davidic path of steadfast obedience to God, the Lord would (1) be with him, and (2) give him a sure house, i.e., family or dynasty (1 Kings 11:38).

[318] The term Israel in 1 Kings 11:37 refers to the ten tribes of the Northern Kingdom as contrasted with Judah, the Southern Kingdom.

It should be noted that God did not promise Jeroboam an enduring kingdom as He had promised David. It was not God's design to take away the kingdom from the house of David forever, and this is the thrust of the prediction in 1 Kings 11:39. God would afflict the house of David by means of the political schism, but not forever (lit., all the days). Thus Ahijah intimates what later prophets specifically would predict, viz., that in the future, the kingdom would be restored to the house of David. Jesus Christ, David's greatest son, now rules over the kingdom of Israelthe spiritual Israel which includes all men who through faith have obeyed the Gospel.