Text -- 1 Kings 14:3 (NET)

14:3 Take ten loaves of bread, some small cakes, and a container of honey and visit him. He will tell you what will happen to the boy.”

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 14:3

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.

JFB: 1Ki 14:3-11

This was a present in unison with the peasant character she assumed. Cracknels are a kind of sweet seed-cake. The prophet was blind, but having received divine premonition of the pretended countrywoman's coming, he addressed her as the queen the moment she appeared, apprised her of the calamities which, in consequence of the ingratitude of Jeroboam, his apostasy, and outrageous misgovernment of Israel, impended over their house, as well as over the nation which too readily followed his idolatrous innovations.

Clarke: 1Ki 14:3

Ten loaves - Probably common or household bread

Clarke: 1Ki 14:3

Cracknels - נקדים 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.

TSK: 1Ki 14:3

And take : 1Ki 13:7; 1Sa 9:7, 1Sa 9:8; 2Ki 4:42, 2Ki 5:5, 2Ki 5:15, 2Ki 8:7-9

with thee : Heb. in thine hand

cracknels : or, cakes, Nikkoodim , spotted, or perforated cakes; either, as some suppose, thin cakes pierced through with holes, the same as is called Jews’ bread to the present day, and used by them at the passover; or, as Mr. Harmer imagines, cakes spotted with seeds, as with sesamum, Roman coriander, etc., such as he proves from Rauwolff, Russell, and Hanway, are still used in the East. This was certainly not a present that proclaimed royalty; but it does not appear to have been, in the estimation of the East, a present only fit for a country woman to have made, as Bp. Patrick supposescaps1 . fcaps0 or D’ Arvieux informs us, that when he waited on an Arab emir, his mother and sisters sent him a present of pastry, honey, and fresh butter, with a bason of sweetmeats of Damascus.

cruse : or, bottle

he shall tell : 2Ki 1:2, 2Ki 8:8; Luk 7:2, Luk 7:3; Joh 4:47, Joh 4:48, Joh 11:3

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 14:3

See the marginal reference The presents here were selected for the purpose of deception, being such as a poor country person would have been likely to bring. Jeroboam counted also on Ahijah’ s blindness 1Ki 14:4 as favoring his plan of deception (compare Gen 27:1, Gen 27:22).

Cracknels - See the margin. The Hebrew word is thought to mean a kind of cake which crumbled easily.

Poole: 1Ki 14:3

A cruse of honey a present, after the manner, Jud 13:17 1Sa 9:7,8 2Ki 5:15 8:8 ; but mean, as became an ordinary country woman, which she personated.

And go to him to inquire the event of this sickness, as the following words imply.

Haydock: 1Ki 14:3

Cracknels. Hebrew nikkudim, "cakes full of holes," &c., Josue ix. 12. (Calmet) ---

Septuagint give a double translation, "cakes and raisins." Arabic, "fruits." Syriac adds "dried." It was customary to make presents to the prophets, 1 Kings ix. 7. (Calmet) ---

But these were mean, that the woman might not be known. (Du Hamel) ---

It is not said that Ahias deigned to receive them. (St. Jerome in Mic. iii.)

Gill: 1Ki 14:3

And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him,.... It being usual to carry a present to a prophet when he was inquired of on any account, see 1Sa 9:7 and this being a plain present, and of such things as the country afforded, she might be taken for a plain countrywoman, and not for such a personage as she was: the ten loaves could not be large for a woman to carry, most probably made of wheat; the cracknels, according to the Greek version in Drusius, were for the prophet's children; they very likely were spiced, or were sweetened with honey, and might be somewhat like our simnels; they seem to have their name in Hebrew from having points and pricks in them for the sake of ornament; such as Plautus ^h calls "scribilitae", because as Turnebus ⁱ says, they were marked and pricked, and seemed as if they were written:

he shall tell thee what shall become of the child; whether it should live or die, for that was all he wanted to know; he did not desire to know what should be done to the child for its recovery, nor to request the prophet's prayers for it.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 14:3

¹ tn Heb “take in your hand.”

Geneva Bible: 1Ki 14:3

And take with ^{( b )} thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child.

^{( b )} According to the custom when they went to ask counsel of prophets, (1Sa 9:7).

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 14:1-31

1 Abijah being sick, Jeroboam sends his wife, disguised, with presents to the prophet Ahijah at Shiloh.

5 Ahijah, forewarned by God, denounces God's judgment.

17 Abijah dies, and is buried.

19 Nadab succeeds Jeroboam.

21 Rehoboam's wicked reign.

25 Shishak spoils Jerusalem.

29 Abijam succeeds Rehoboam.

MHCC: 1Ki 14:1-6

" At that time," when Jeroboam did evil, his child sickened. When sickness comes into our families, we should inquire whether there may not be some particular sin harboured in our houses, which the affliction is sent to convince us of, and reclaim us from. It had been more pious if he had desired to know wherefore God contended with him; had begged the prophet's prayers, and cast away his idols from him; but most people would rather be told their fortune, than their faults or their duty. He sent to Ahijah, because he had told him he should be king. Those who by sin disqualify themselves for comfort, yet expect that their ministers, because they are good men, should speak peace and comfort to them, greatly wrong themselves and their ministers. He sent his wife in disguise, that the prophet might only answer her question concerning her son. Thus some people would limit their ministers to smooth things, and care not for having the whole counsel of God declared to them, lest it should prophesy no good concerning them, but evil. But she shall know, at the first word, what she has to trust to. Tidings of a portion with hypocrites will be heavy tidings. God will judge men according to what they are, not by what they seem to be.

Matthew Henry: 1Ki 14:1-6

How Jeroboam persisted in his contempt of God and religion we read in the close of the foregoing chapter. Here we are told how God proceeded in his controversy with him; for when God judges he will overcome, and sinners shall either bend or break before him.

I. His child fell sick, 1Ki 14:1. It is probable that he was his eldest son, and heir-apparent to the crown; for at his death all the kingdom went into mourning for him, ch. 13. His dignity as a prince, his age as a young prince, and his interest in heaven as a pious prince, could not exempt him from sickness, dangerous sickness. Let none be secure of the continuance of their health, but improve it, while it continues, for the best purposes. Lord, behold, he whom thou lovest, thy favourite, he whom Israel loves, their darling, is sick. At that time, when Jeroboam prostituted the profaned the priesthood (1Ki 13:33), his child sickened. When sickness comes into our families we should enquire whether there be not some particular sin harboured in our houses, which the affliction is sent to convince us of and reclaim us from.

II. He sent his wife in disguise to enquire of Ahijah the prophet what should become of the child, 1Ki 14:2, 1Ki 14:3. The sickness of his child touched him in a tender part. The withering of this branch of the family would, perhaps, be as sore an affliction to him as the withering of that branch of his body, 1Ki 13:4. Such is the force of natural affection; our children are ourselves but once removed. Now,

1. Jeroboam's great desire, under this affliction, is to know what shall become of the child, whether he will live or die. (1.) It would have been more prudent if he had desired to know what means they should use for the recovery of the child, what they should give him, and what they should do to him; but by this instance, and those of Ahaziah (2Ki 1:2) and Benhadad (2Ki 8:8), it should seem they had then such a foolish notion of fatality as took them off from all use of means; for, if they were sure the patient would live, they thought means needless; if he would die, they thought them useless; not considering that duty is ours, events are God's, and that he that ordained the end ordained the means. Why should a prophet be desired to show that which a little time will show? (2.) It would have been more pious if he had desired to know wherefore God contended with him, had begged the prophet's prayers, and cast away his idols from him; then the child might have been restored to him, as his hand was. But most people would rather be told their fortune than their faults or their duty.

2. That he might know the child's doom, he sent to Ahijah the prophet, who lived obscurely and neglected in Shiloh, blind through age, yet still blest with the visions of the Almighty, which need not bodily eyes, but are rather favoured by the want of them, the eyes of the mind being then most intent and least diverted. Jeroboam sent not to him for advice about the setting up of his calves, or the consecrating of his priests, but had recourse to him in his distress, when the gods he served could give him no relief. Lord, in trouble have those visited thee who before slighted thee. Some have by sickness been reminded of their forgotten ministers and praying friends. He sent to Ahijah, because he had told him he should be king, 1Ki 13:2. "He was once the messenger of good tidings, surely he will be so again."Those that by sin disqualify themselves for comfort, and yet expect their ministers, because they are good men, should speak peace and comfort to them, greatly wrong both themselves and their ministers.

3. He sent his wife to enquire of the prophet, because she could best put the question without naming names, or making any other description than this, "Sir, I have a son ill; will he recover or not?"The heart of her husband safely trusted in her that she would be faithful both in delivering the message and bringing him the answer; and it seems there were none of all his counsellors in whom he could repose such a confidence; otherwise the sick child could very ill spare her, for mothers are the best nurses, and it would have been much fitter for her to have staid at home to tend him than go to Shiloh to enquire what would become of him. If she go, she must be incognito - in disguise, must change her dress, cover her face, and go by another name, not only to conceal herself from her own court and the country through which she passed (as if it were below her quality to go upon such an errand, and what she had reason to be ashamed of, as Nicodemus that came to Jesus by night, whereas it is no disparagement to the greatest to attend God's prophets), but also to conceal herself from the prophet himself, that he might only answer her question concerning her son, and not enter upon the unpleasing subject of her husband's defection. Thus some people love to prescribe to their ministers, limit them to smooth things, and care not for having the whole counsel of God declared to them, lest it prove to prophesy no good concerning them, but evil. But what a strange notion had Jeroboam of God's prophet when he believed that he could and would certainly tell what would become of the child, and yet either could not or would not discover who was the mother! Could he see into the thick darkness of futurity, and yet not see through the thin veil of this disguise? Did Jeroboam think the God of Israel like his calves, just what he pleased? Be not deceived, God is not mocked.

III. God gave Ahijah notice of the approach of Jeroboam's wife, and that she came in disguise, and full instructions what to say to her (1Ki 14:5), which enabled him, as she came in at the door, to call her by her name, to her great surprise, and so to discover to all about him who she was (1Ki 14:6): Come in, thou wife of Jeroboam, why feignest thou thyself to be another? He had no regard, 1. To her rank. She was a queen, but what was that to him, who had a message to deliver to her immediately from God, before whom all the children of men stand upon the same level? Nor, 2. To her present. It was usual for those who consulted prophets to bring them tokens of respect, which they accepted, and yet were no hirelings. She brought him a handsome country present (1Ki 14:3), but he did not think himself obliged by that to give her any finer language than the nature of her message required. Nor, 3. To her industrious concealment of herself. It is a piece of civility not to take notice of those who desire not to be taken notice of; but the prophet was no courtier, nor gave flattering titles; plain dealing is best, and she shall know, at the first word, what she has to trust to: I am sent to thee with heavy tidings. Note, Those who think by their disguises to hide themselves from God will be wretchedly confounded when they find themselves disappointed in the day of discovery. Sinners now appear in the garb of saints, and are taken to be such; but how will they blush and tremble when they find themselves stripped of their false colours, and are called by their own name: "Go out, thou treacherous false-hearted hypocrite. I never knew thee. Why feignest thou thyself to be another? "Tidings of a portion with hypocrites will be heavy tidings. God will judge men according to what they are, not according to what they seem.

Keil-Delitzsch: 1Ki 14:1-20

Reign of Jeroboam. - Vv. 1-18. Ahijah's prophecy against Jeroboam and the kingdom of Israel . - As Jeroboam did not desist from his idolatry notwithstanding the threatened punishment, the Lord visited him with the illness of his son, and directed the prophet Ahijah, to whom his wife had gone to ask counsel concerning the result of the illness, to predict to him not only the cutting off of his house and the death of his sick son, but also the thrusting away of Israel out of the land of its fathers beyond the Euphrates, and in confirmation of this threat caused the sick son to die when the returning mother crossed the threshold of her house again.

1Ki 14:1-3

When his son fell sick, Jeroboam said to his wife: Disguise thyself, that thou mayest not be known as the wife of Jeroboam, and go to Shiloh to the prophet Ahijah, who told me that I should be king over this people; he will tell thee how it will fare with the boy. השׁתּנּה , from שׁנה , to alter one's self, i.e., to disguise one's self. She was to go to Shiloh disguised, so as not to be recognised, to deceive the old prophet, because otherwise Jeroboam did not promise himself any favourable answer, as he had contemptuously neglected Ahijah's admonition (1Ki 11:38-39). But he turned to this prophet because he had spoken concerning him למלך , to be king, i.e., that he would become king, over this people. למלך stands for מלך להיות , with which the infinitive esse can be omitted (vid., Ewald , § 336, b .). As this prophecy, which was so favourable to Jeroboam, had come to pass (1Ki 11:29-30), he hoped that he might also obtain from Ahijah a divine revelation concerning the result of his son's illness, provided that he did not know who it was who came to seek counsel concerning her sick son. To complete the deception, she was to take with her as a present for the prophet (cf., 1Sa 9:8) "ten loaves and crumbs"and a jar with honey, i.e., a trifling gift such as a simple citizen's wife might take. According to the early versions and the context, a kind of plain cake, κολλυρίδα (lxx), crustulam (Vulg.). It is different in Jos 9:5.

1Ki 14:4-5

Ahijah could no longer see, because his eyes were blinded with age. עיניו קמוּ as in 1Sa 4:15, an expression applied to the black cataract, amaurosis . It was therefore all the less possible for him to recognise in a natural manner the woman who was coming to him. But before her arrival the Lord had not only revealed to him her coming and her object, but had also told him what he was to say to her if she should disguise herself when she came. וכזה כּזה ; see at Jdg 18:4, וגו כבאהּ ויהי , "let it be if she comes and disguises herself;"i.e., if when she comes she should disguise herself.

1Ki 14:6

When Ahijah heard the sound of her feet entering the door (the participle בּאה , according to the number and gender, refers to the אשּׁה implied in רגליה , vid., Ewald, §317, c .), he addressed her by her name, charged her with her disguise of herself, and told her that he was entrusted with a hard saying to her. קשׁה (cf., 1Ki 12:13) is equivalent to קשׁה חזוּת ; for the construction, compare Ewald, §284, c .

1Ki 14:7-11

The saying was as follows: "Therefore, because thou hast exalted thyself from the people, and I have made thee prince over my people Israel (cf., 1Ki 11:31), ... but thou hast not been as my servant David, who kept my commandments...(cf., 1Ki 11:34), and hast done worse than all who were before thee ( judices nimirum et duces Israelis - Cler.), and hast gone and hast made thyself other gods (contrary to the express command in Exo 20:2-3), ... and hast cast me behind thy back: therefore I bring misfortune upon the house of Jeroboam,"etc. The expression, to cast God behind the back, which only occurs here and in Eze 23:35, denotes the most scornful contempt of God, the strict opposite of "keeping God before the eyes and in the heart." בּקיר משׁתּין , every male person; see at 1Sa 25:22. A synonymous expression is ועזוּב עצוּר , the fettered (i.e., probably the married) and the free (or single); see at Deu 32:36. "In Israel,"i.e., in the kingdom of the ten tribes. The threat is strengthened by the clause in 1Ki 14:10, "and I will sweep out after the house of Jeroboam, as one sweepeth out dung, even to the end,"which expresses shameful and utter extermination; and this threat is still further strengthened in 1Ki 14:11 by the threat added from Deu 28:26, that of those cut off not one is to come to the grave, but their bodies are to be devoured by the dogs and birds of prey, - the worst disgrace that could befall the dead. Instead of wild beasts (Deu 28:26) the dogs are mentioned here, because in the East they wander out in the streets without owners, and are so wild and ravenous that they even devour corpses (vid., Harmar, Beobachtungen , i. p. 198). לירבעם with ל of relationship, equivalent to of those related to Jeroboam. It is the same in 1Ki 14:13.

1Ki 14:12-13

After this announcement of the judgment upon the house of Jeroboam, Ahijah gave the wife information concerning her sick son. He would die as soon as she entered the city, and of all the male members of the house of Jeroboam he only would receive the honour of a proper burial, because in him there was some good thing towards Jehovah found. Ewald ( § 247, b .) regards the form בּבאה as standing for בּבאהּ , and refers the suffix to the following word העיר (vid., Ewald, §309, c .). But as this use of the suffix would be very harsh, the question arises whether בּאה is not to be regarded as a feminine form of the infinitive, after the analogy of דּעה in Exo 2:4 and לדה in 2Ki 19:3, etc. From the fulfilment of this declaration in 1Ki 14:17, 1Ki 14:18 Jeroboam was to learn that the threatened destruction of his royal house would also be just as certainly fulfilled. The sick son appears to have been the heir-presumptive to the throne. This may be inferred partly from the lamentation of all Israel at his death (1Ki 14:18), and partly from what follows here in the next verse. אליהוה means in his relation to Jehovah.

1Ki 14:14

"Jehovah will raise Himself up a king over Israel, who will cut off the house of Jeroboam this day; but what (sc., do I say)? even now,"sc., has He raised him up. This appears to be the simplest explanation of the last words of the verse, of which very various interpretations have been given. יד is placed before היּום , to give it the stronger emphasis, as in Exo 32:1 (compare Jos 9:12-13, and Ewald, §293, b .; and for עתּה גּם compare Delitzsch on Job , i. p. 290, transl.).

1Ki 14:15-18

But in order that not only Jeroboam, but also the people who had joined in his idolatry, might perceive the severity of the divine judgment, Ahijah also announced to the nation its banishment into exile beyond the Euphrates. "Jehovah will smite Israel, as the reed shakes in the water,"is an abbreviated phrase for: Jehovah will smite Israel in such a manner that it will sway to and fro like a reed in the water moved by a strong wind, which has not a sufficiently firm hold to resist the violence of the storm. "And will thrust them out of the good land,"etc., as Moses threatened the transgressors of the law (Deu 29:27), "and scatter them beyond the river (Euphrates),"i.e., banish them among the heathen, from whom God brought out and chose their forefather (Jos 24:3), "because they have made themselves Ashera-idols, to provoke Jehovah." אשׁרים is used for idols generally, among which the golden calves are reckoned. ויתּן , that He may deliver up Israel, on account of the idolatrous forms of worship introduced by Jeroboam. For the fulfilment see 2Ki 15:29; 2Ki 17:23, and 2Ki 18:11. - In 1Ki 14:17, 1Ki 14:18 the exact fulfilment of Ahijah's announcement concerning the death of Jeroboam's sick son is described. According to 1Ki 14:17, Jeroboam was then residing at Thirza , whereas he had at first resided at Shechem (1Ki 12:25). Thirza is probably the present Talluza , on the north of Shechem (see at Jos 12:24).

1Ki 14:19-20

End of Jeroboam's reign . Of the wars, which were described in the annals of the kings, the war with Abijam of Judah is the only one of which we have any account (2Ch 13:2.). See also the Comm. on 1Ki 14:30. He was followed on the throne by his son Nadab.

Constable: 1Ki 12:25--14:21

2. Jeroboam's evil reign in Israel 12:25-14:20

Jeroboam was the first of 20 kings who ruled the Northern Kingdom during its 209 year history. He reigned for 22 years (931-910 B.C.). Not one of the kings of Israel, the Northern Kingdom, turned the people to a serious recommitment to the Mosaic Covenant. Consequently the writer judged all of them evil.

Constable: 1Ki 14:1-18

The prophecy of judgment on Jeroboam's dynasty 14:1-18

Whereas the prophecy of the young prophet from Judah dealt with Jeroboam's religious cult, this one predicted the fate of his descendants.

Jeroboam probably sent his wife to see Ahijah because that prophet had previously given a favorable prophecy to him (11:29-39). He probably hoped his gift (v. 3) would win the prophet's favor as Jeroboam had won the favor of the old prophet of Bethel.

Ahijah's ability to recognize the queen should have convinced her that what he said was from the Lord. Yahweh was still the God of Israel (v. 7) even though Jeroboam refused to acknowledge Him as such. David's viewing himself as Yahweh's servant, keeping His commandments, and following Him with all his heart (v. 8) contrast with Jeroboam's views and practices.

Jeroboam was extremely evil (v. 9) because he set up a new cult. In judgment God would cut off Jeroboam's descendants so he would not have a continuing dynasty. This is what the Lord had done to Eli and Saul for their similar disregard of God. His descendants would not even enjoy burial. Wild animals would eat them, a terrible disgrace in the minds of ancient Semites (v. 11; cf. 16:4; 21:24; Deut. 28:26).¹⁴⁷ The sign this would happen would be the death of Jeroboam's sick child (v. 12). His death at this time was really a divine blessing in view of what he would have experienced had he lived (v. 13). The king God raised up (v. 14) was Baasha (15:27-29). God compared Jeroboam's Israel to a shaky reed planted in unstable water (v. 15) like the papyrus reeds Jeroboam had seen in Egypt when he lived there. God gave up Israel to captivity eventually but only temporarily (v. 16).

Evidently Jeroboam had moved his capital from Shechem to Tirzah, seven miles to the northeast, and was living there (v. 17).¹⁴⁸

Guzik: 1Ki 14:1-31

1 Kings 14 - The End of Jeroboam and Rehoboam

A. The end of Jeroboam, King of Israel.

1. (1-3) Jeroboam sends his wife on a mission.

At that time Abijah the son of Jeroboam became sick. And Jeroboam said to his wife, "Please arise, and disguise yourself, that they may not recognize you as the wife of Jeroboam, and go to Shiloh. Indeed, Ahijah the prophet is there, who told me that I would be king over this people. Also take with you ten loaves, some cakes, and a jar of honey, and go to him; he will tell you what will become of the child."

a. At that time Abijah the son of Jeroboam became sick: Jeroboam was a king, but even kings have trouble common to men. His sick son troubled him and prompted him to seek the help of a prophet.

i. "Prophets were commonly consulted on health matters (2 Kings 1:2; 4:22, 40; 5:3)." (Wiseman)

b. Disguise yourself, that they may not recognize you as the wife of Jeroboam: This was a familiar pattern for Jeroboam. In his time of need, he turned to the true God and men of God. He knew that idols could not help him in any true crisis. Yet he also knew that he had rejected God and His prophets, and so he told his wife to wear a disguise.

i. "How foolish! Jeroboam though that the old prophet could penetrate the vail that hid the future, but not the disguise in which his wife wished to conceal herself." (Meyer)

c. He will tell you what will become of the child: Jeroboam did not tell his wife to pray for their son, or to ask the prophet to pray. He wanted to use Ahijah the prophet as a fortune teller more than seeking him as a man of God.

i. "It would have been more pious if he had begged the prophet's prayers, and cast away his idols from him; then the child might have been restored to him, as his hand was. But most people would rather be told their fortune than their faults or their duty." (Clarke??)

2. (4-6) Jeroboam's wife meets with Ahijah the prophet.

And Jeroboam's wife did so; she arose and went to Shiloh, and came to the house of Ahijah. But Ahijah could not see, for his eyes were glazed by reason of his age. Now the LORD had said to Ahijah, "Here is the wife of Jeroboam, coming to ask you something about her son, for he is sick. Thus and thus you shall say to her; for it will be, when she comes in, that she will pretend to be another woman." And so it was, when Ahijah heard the sound of her footsteps as she came through the door, he said, "Come in, wife of Jeroboam. Why do you pretend to be another person? For I have been sent to you with bad news."

a. Ahijah could not see: As it turned out, there was no reason for the wife of Jeroboam to wear a disguise. Old age made Ahijah unable to see.

b. The LORD had said to Ahijah, "Here is the wife of Jeroboam, coming to ask you something about her son": The woman's disguise and Ahijah's blindness didn't matter, because God told Ahijah the truth of the matter.

c. I have been sent to you with bad news: From this, the wife of Jeroboam learned two things. First, that the news was bad. Second, that though she though she was sent to Ahijah by her husband, in truth Ahijah was sent by God with a message to her and Jeroboam.

3. (7-11) Ahijah declares God's judgment on the house of Jeroboam.

"Go, tell Jeroboam, 'Thus says the LORD God of Israel: "Because I exalted you from among the people, and made you ruler over My people Israel, and tore the kingdom away from the house of David, and gave it to you; and yet you have not been as My servant David, who kept My commandments and who followed Me with all his heart, to do only what was right in My eyes; but you have done more evil than all who were before you, for you have gone and made for yourself other gods and molded images to provoke Me to anger, and have cast Me behind your back; therefore behold! I will bring disaster on the house of Jeroboam, and will cut off from Jeroboam every male in Israel, bond and free; I will take away the remnant of the house of Jeroboam, as one takes away refuse until it is all gone. The dogs shall eat whoever belongs to Jeroboam and dies in the city, and the birds of the air shall eat whoever dies in the field; for the LORD has spoken!"'

a. You have done more evil than all who were before you: Saul was a bad man and a bad king. Solomon was a good king but a bad man. Though both men were bad, Jeroboam was far worse. He became the measuring line for the bad kings of Israel to come.

i. God compared Jeroboam unfavorably with David with the words, as my servant David "who though he fell into some sins, yet, first, he constantly persevered in the true worship of God, from which thou are revolted; secondly, he heartily repented of and turned from all his sins, whereas thou are obstinate and incorrigible." (Poole)

b. And have cast Me behind your back: This was a powerful description of intense contempt towards God, as in Ezekiel 23:35 - Because you have forgotten Me and cast Me behind your back, therefore you shall bear the penalty Of your lewdness and your harlotry.

i. "The last reason implies a neglect, a scorning of God. It is the same figure of speech used to describe God's forgiveness of our sins. He puts them behind His back, or in other words, He forgets them. That is good news when it describes God's treatment of our sins [Isaiah 38:17], but it is tragically bad news when it describes a person's treatment of God." (Dilday)

c. I will bring disaster on the house of Jeroboam, and will cut off from Jeroboam every male: Jeroboam could have had a lasting dynasty, but he wasted the promise of God with his unbelief, idolatry, and outright rejection of God.

i. Every male: "Means literally 'he who urinates against the wall.'" (Patterson and Austel)

4. (12-16) The immediate judgment and the distant judgment.

"Arise therefore, go to your own house. When your feet enter the city, the child shall die. And all Israel shall mourn for him and bury him, for he is the only one of Jeroboam who shall come to the grave, because in him there is found something good toward the LORD God of Israel in the house of Jeroboam. Moreover the LORD will raise up for Himself a king over Israel who shall cut off the house of Jeroboam; this is the day. What? Even now! For the LORD will strike Israel, as a reed is shaken in the water. He will uproot Israel from this good land which He gave to their fathers, and will scatter them beyond the River, because they have made their wooden images, provoking the LORD to anger. And He will give Israel up because of the sins of Jeroboam, who sinned and who made Israel sin."

a. When your feet enter the city, the child shall die: Jeroboam sent his wife to discover the fate of his son. The bad news was that the child would die. Yet his death would be a demonstration of mercy, because at least he would be buried in honor and properly mourned. Such great judgment was coming upon the house of Jeroboam that all would see that by comparison, this son was blessed in his death.

b. He will uproot Israel from this good land which He gave to their fathers, and will scatter them beyond the River: This would finally be fulfilled some 300 years later. God knew that the root of Jeroboam's apostasy will eventually result in the bitter fruit of national exile.

5. (17-18) The immediate judgment is fulfilled.

Then Jeroboam's wife arose and departed, and came to Tirzah. When she came to the threshold of the house, the child died. And they buried him; and all Israel mourned for him, according to the word of the LORD which He spoke through His servant Ahijah the prophet.

a. According to the word of the LORD which He spoke through His servant Ahijah the prophet: The prophecy about Israel's national exile would not be fulfilled for centuries. Yet it was demonstrated as true because the immediate prophecy of the death of Jeroboam's son was exactly fulfilled.

6. (19-20) The death of Jeroboam and the summary of his reign.

Now the rest of the acts of Jeroboam, how he made war and how he reigned, indeed they are written in the book of the chronicles of the kings of Israel. The period that Jeroboam reigned was twenty-two years. So he rested with his fathers. Then Nadab his son reigned in his place.

a. He rested with his fathers: 2 Chronicles 13:20 tells us that the LORD struck him, and he died. "He died not the common death of all men, but by some remarkable stroke: beside the loss of five hundred thousand of his men in one battle with Abijah king of Judah (2 Chronicles 13:17)." (Trapp)

B. The end of Rehoboam, king of Judah.

1. (21-24) Israel's sin provokes God to jealousy.

And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty-one years old when he became king. He reigned seventeen years in Jerusalem, the city which the LORD had chosen out of all the tribes of Israel, to put His name there. His mother's name was Naamah, an Ammonitess. Now Judah did evil in the sight of the LORD, and they provoked Him to jealousy with their sins which they committed, more than all that their fathers had done. For they also built for themselves high places, sacred pillars, and wooden images on every high hill and under every green tree. And there were also perverted persons in the land. They did according to all the abominations of the nations which the LORD had cast out before the children of Israel.

a. Judah did evil in the sight of the LORD, and they provoked Him to jealousy with their sins: These sins provoked the LORD to jealousy because they were essentially sins of idolatry. Israel turned their back on the God who loved and redeemed them, and like an unfaithful spouse, they pursued spiritual adultery with idols.

b. There were also perverted persons in the land: This specifically describes prostitutes associated with the worship of idols. It is possible that the term perverted persons refers to both men and women cultic prostitutes. However, the term was used in Deuteronomy 23:17-18 in distinction to feminine cultic prostitutes.

c. They did according to all the abominations of the nations which the LORD had cast out before the children of Israel: Considering the depth of depravity among the Canaanite nations, this is a strong statement.

2. (25-26) God chastises Rehoboam through Egypt.

It happened in the fifth year of King Rehoboam that Shishak king of Egypt came up against Jerusalem. And he took away the treasures of the house of the LORD and the treasures of the king's house; he took away everything. He also took away all the gold shields which Solomon had made.

a. In the fifth year of King Rehoboam: This was not so far from the time of David and Solomon, years of strength and security in Israel. No foreign enemy ever did as much against God's people during the time of David and Solomon as happened during this occasion during the reign of Rehoboam.

b. Shishak king of Egypt came up against Jerusalem: Both 2 Chronicles and archeology confirm this account. The record in 2 Chronicles 12 gives many details that the writer of 1 Kings summarized. From 2 Chronicles 12 we learn:

· Exactly why this attack succeeded: when Rehoboam had established the kingdom and had strengthened himself, that he forsook the law of the LORD, and all Israel along with him. (2 Chronicles 12:2)

· That Shishak brought an allied army of nations against Judah (2 Chronicles 12:3)

· That Shishak took the fortified cities of Judah on his way to Jerusalem (2 Chronicles 12: 4)

· That as the enemy army approached Jerusalem, the Prophet Shemaiah led the leaders of Judah in genuine repentance (2 Chronicles 12:6)

· In response to their repentance, God allowed Jerusalem to remain - but as servants of Shishak, king of Egypt (2 Chronicles 12:7-8)

i. "Sheshonq I (Shishak) had founded the Egyptian (Libyan) Dynasty XXII (945-924 B.C.) and his raid into Palestine in this year (925 B.C.) is well attested on the Amon temple reliefs at Thebes (Karnak). From the one hundred and fifty place-names recorded there, his aim seems to have been to reassert Egyptian control over the main trade routes throughout Palestine and the Negeb." (Wiseman)

c. He took away the treasures of the house of the LORD and the treasures of the king's house: Solomon left great wealth to his son Rehoboam, both in the temple and in the palace. After only five years, that wealth was largely gone.

d. He also took away all the gold shields which Solomon had made: 1 Kings 10:16-17 mentions these 500 shields, 200 large and 300 small. These shields made beautiful displays in the House of the Forest of Lebanon, but they were of no use in battle. Gold was too heavy and too soft to be used as a metal for effective shields. This was an example of the emphasis of image over substance that began in the days of Solomon and worsened in the days of Rehoboam.

i. According to Dilday, each large shield was worth about $120,000. The smaller shields were worth $30,000. $33 million was invested in gold ceremonial shields - and now in the hands of the Egyptians.

3. (27-28) The decline of the Kingdom of Judah under Rehoboam.

Then King Rehoboam made bronze shields in their place, and committed them to the hands of the captains of the guard, who guarded the doorway of the king's house. And whenever the king entered the house of the LORD, the guards carried them, then brought them back into the guardroom.

a. King Rehoboam made bronze shields in their place:. The replacement of gold with bronze is a perfect picture of the decline under the days of Rehoboam. They dynasty of David went from gold to bronze in five years.

b. And committed them to the hands of the captains of the guard: In the days of Solomon, the gold shields hung on display in the House of the House of the Forest of Lebanon (1 Kings 10:16-17). Under Rehoboam, the replacement bronze shields were kept in a protected guardroom until they were specifically needed for state occasions.

4. (29-31) Rehoboam's death and the summary of his reign.

Now the rest of the acts of Rehoboam, and all that he did, are they not written in the book of the chronicles of the kings of Judah? And there was war between Rehoboam and Jeroboam all their days. So Rehoboam rested with his fathers, and was buried with his fathers in the City of David. His mother's name was Naamah, an Ammonitess. Then Abijam his son reigned in his place.

a. Now the rest of the acts of Rehoboam: 2 Chronicles summarized Rehoboam like this: And he did evil, because he did not prepare his heart to seek the LORD. (2 Chronicles 12:14) This speaks to the lack of his of personal relationship with the LORD.

i. "He was born of a heathen mother, and begotten of an apostate father. From such an impure fountain could sweet water possibly spring?" (Clarke)

ii. "The account ends with the note that Rehoboam's mother was Naamah, an Ammoniteess. Is this not the writer's way of reminding us that it was Solomon's marriage to foreign wives that started the precipitous decline in the first place?" (Dilday)

b. There was war between Rehoboam and Jeroboam all their days: These two were very different. Rehoboam governed as a tyrant, started bad and humbled himself to God towards the end of his life (2 Chronicles 12:6-7). Jeroboam governed as a populist, started with great promise but ended terribly.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 14 (Chapter Introduction)

Overview

1Ki 14:1, Abijah being sick, Jeroboam sends his wife, disguised, with presents to the prophet Ahijah at Shiloh; 1Ki 14:5, Ahijah, forewarned by God, denounces God’s judgment; 1Ki 14:17, Abijah dies, and is buried; 1Ki 14:19, Nadab succeeds Jeroboam; 1Ki 14:21, Rehoboam’s wicked reign; 1Ki 14:25, Shishak spoils Jerusalem; 1Ki 14:29, Abijam succeeds Rehoboam.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 14 (Chapter Introduction)

KINGS CHAPTER 14

Jeroboam sendeth his wife disguised, and with presents, to the prophet Ahijah at Shiloh, to inquire concerning his son, who was sick, 1Ki 14:1-4 . He, forewarned by God, denounceth his ruin because of idolatry; and the death of his child; and the destruction of Israel, 1Ki 14:5-16 . His son dieth, and is buried; and he likewise: Nadab his son succeedeth, 1Ki 14:17-20 . Rehoboam and Judah sin against the Lord, 1Ki 4:21-24 . Shishak king of Egypt spoileth Jerusalem, 1Ki 14:25-28 . He dieth, and Abijam his son suceeedeth, 1Ki 14:29-31 .

Either, first, 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, 1Ki 14:4 . Or, secondly, Many years after it, i.e. whilst Jeroboam persisted in his former course; for this phrase is oft used indefinitely, and without respect to the time last mentioned before it, as Dan 12:1 Mat 4:1 . Abijah fell sick, by the stroke of God, to punish Jeroboam’ s rebellion against God.

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 14 (Chapter Introduction)

(1Ki 14:1-6) Abijah being sick, his mother consults Ahijah.

(1Ki 14:7-20) The destruction of Jeroboam's house.

(1Ki 14:21-31) Rehoboam's wicked reign.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 14 (Chapter Introduction)

The kingdom being divided into that of Judah and that of Israel, we must henceforward, in these books of Kings, expect and attend their separate history, the succession of their kings, and the affairs of their kingdoms, accounted for distinctly. In this chapter we have, I. The prophecy of the destruction of Jeroboam's house (1Ki 14:7-16). The sickness of his child was the occasion of it (1Ki 14:1-6), and the death of his child the earnest of it (1Ki 14:17, 1Ki 14:18), together with the conclusion of his reign (1Ki 14:19, 1Ki 14:20). II. The history of the declension and diminution of Rehoboam's house and kingdom (1Ki 14:21-28) and the conclusion of his reign (1Ki 14:29-31). In both we may read the mischievous consequences of sin and the calamities it brings on kingdoms and families.

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 14 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 14

This chapter relates the sickness of Jeroboam's son, the application of his wife, at his instance, to the prophet Ahijah, in the child's favour, 1Ki 14:1, the prophecy of the prophet concerning the ruin of Jeroboam's house, and the death of the child, which came to pass, 1Ki 14:7, an account of the years of Jeroboam's reign, and also of Rehoboam's, 1Ki 14:19, and of the evil things done and suffered by the latter in his kingdom, and the calamities that came upon him for it, 1Ki 14:22 and the conclusion of his reign, 1Ki 14:29.