13 And all Israel shall mourn for him, and they shall bury him; for he only of Jeroboam shall come to the grave, because in him there is found something good toward Jehovah the God of Israel, in the house of Jeroboam.
But lo, if he have begotten a son that seeth all his father's sins which he hath done, and considereth, and doeth not such like: -- he hath not eaten upon the mountains, nor lifted up his eyes to the idols of the house of Israel; he hath not defiled his neighbour's wife, and hath not oppressed any, nor withholden the pledge, neither hath exercised robbery; he hath given his bread to the hungry, and covered the naked with a garment; he hath withdrawn his hand from the poor, hath not received usury nor increase, hath executed my judgments, [and] walked in my statutes: he shall not die for the iniquity of his father, he shall certainly live. As for his father, because he practised oppression, exercised robbery upon his brother, and did what was not good among his people, behold, he shall die in his iniquity. And ye say, Why doth not the son bear the iniquity of the father? But the son hath done judgment and justice, hath kept all my statutes, and hath done them; he shall certainly live. The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son; the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him. And the wicked, if he turn from all his sins which he hath committed, and keep all my statutes, and do judgment and justice, he shall certainly live, he shall not die. None of his transgressions which he hath committed shall be remembered against him; in his righteousness which he hath done shall he live. Have I any pleasure at all in the death of the wicked? saith the Lord Jehovah; is it not in his turning from his way, that he may live? And when the righteous turneth from his righteousness and practiseth what is wrong, [and] doeth according to all the abominations that the wicked doeth, shall he live? None of his righteous acts which he hath done shall be remembered: in his unfaithfulness which he hath wrought, and in his sin which he hath sinned, in them shall he die. And ye say, The way of the Lord is not equal. Hear then, house of Israel. Is not my way equal? are not your ways unequal? When the righteous turneth away from his righteousness, and practiseth what is wrong, and dieth for it; in his wrong that he hath done shall he die. And when the wicked turneth from his wickedness which he hath committed, and doeth judgment and justice, he shall keep his soul alive. Because he considereth, and turneth from all his transgressions which he hath committed, he shall certainly live, he shall not die. But the house of Israel say, The way of the Lord is not equal. O house of Israel, are not my ways equal? Is it not your ways that are unequal? Therefore I will judge you, house of Israel, every one according to his ways, saith the Lord Jehovah. Return ye, and turn from all your transgressions; so iniquity shall not be your snare. Cast away from you all your transgressions wherewith ye have transgressed, and make you a new heart and a new spirit: why then will ye die, house of Israel? For I have no pleasure in the death of him that dieth, saith the Lord Jehovah; therefore turn ye and live.
(for the righteous man through seeing and hearing, dwelling among them, tormented [his] righteous soul day after day with [their] lawless works,) [the] Lord knows [how] to deliver the godly out of trial, and to keep [the] unjust to [the] day of judgment [to be] punished;
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Kings 14
Commentary on 1 Kings 14 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 14
1Ki 14:1-20. Ahijah Denounces God's Judgments against Jeroboam.
1. At that time—a phrase used often loosely and indefinitely in sacred history. This domestic incident in the family of Jeroboam probably occurred towards the end of his reign; his son Abijah was of age and considered by the people the heir to the throne.
2. Jeroboam said to his wife, Arise, I pray thee, and disguise thyself—His natural and intense anxiety as a parent is here seen, blended with the deep and artful policy of an apostate king. The reason of this extreme caution was an unwillingness to acknowledge that he looked for information as to the future, not to his idols, but to the true God; and a fear that this step, if publicly known, might endanger the stability of his whole political system; and a strong impression that Ahijah, who was greatly offended with him, would, if consulted openly by his queen, either insult or refuse to receive her. For these reasons he selected his wife, as, in every view, the most proper for such a secret and confidential errand, but recommended her to assume the garb and manner of a peasant woman. Strange infatuation, to suppose that the God who could reveal futurity could not penetrate a flimsy disguise!
3-11. And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him—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.
8. thou hast not been as my servant David—David, though he fell into grievous sins, repented and always maintained the pure worship of God as enjoined by the law.
10, 11. I will bring evil upon the house of Jeroboam—Strong expressions are here used to indicate the utter extirpation of his house;
him that is shut up and left in Israel—means those who were concealed with the greatest privacy, as the heirs of royalty often are where polygamy prevails; the other phrase, from the loose garments of the East having led to a different practice from what prevails in the West, cannot refer to men; it must signify either a very young boy, or rather, perhaps, a dog, so entire would be the destruction of Jeroboam's house that none, not even a dog, belonging to it should escape. This peculiar phrase occurs only in regard to the threatened extermination of a family (1Sa 25:22-34). See the manner of extermination (1Ki 16:4; 21:24).
12. the child shall die—The death and general lamentation felt through the country at the loss of the prince were also predicted. The reason for the profound regret shown at his death arose, according to Jewish writers, from his being decidedly opposed to the erection of the golden calves, and using his influence with his father to allow his subjects the free privilege of going to worship in Jerusalem.
13. all Israel shall mourn for him, and bury him—the only one of Jeroboam's family who should receive the rites of sepulture.
14. the Lord shall raise him up a king … but what? even now—namely, Baasha (1Ki 15:27); he was already raised—he was in being, though not in power.
17. Tirzah—a place of pre-eminent beauty (So 6:4), three hours' travelling east of Samaria, chosen when Israel became a separate kingdom, by the first monarch, and used during three short reigns as a residence of the royal house. The fertile plains and wooded hills in that part of the territory of Ephraim gave an opening to the formation of parks and pleasure-grounds similar to those which were the "paradises" of Assyrian and Persian monarchs [Stanley]. Its site is occupied by the large village of Taltise [Robinson]. As soon as the queen reached the gate of the palace, she received the intelligence that her son was dying, according to the prophet's prediction [1Ki 14:12].
19. the rest of the acts of Jeroboam—None of the threatenings denounced against this family produced any change in his policy or government.
1Ki 14:21-24. Rehoboam's Wicked Reign.
21. he reigned … in Jerusalem—Its particular designation as "the city which the Lord did choose out of all the tribes of Israel, to put his name there," seems given here, both as a reflection on the apostasy of the ten tribes, and as a proof of the aggravated wickedness of introducing idolatry and its attendant vices there.
his mother's name was Naamah an Ammonitess—Her heathen extraction and her influence as queen mother are stated to account for Rehoboam's tendency to depart from the true religion. Led by the warning of the prophet (1Ki 12:23), as well as by the large immigration of Israelites into his kingdom (1Ki 12:17; 2Ch 11:16), he continued for the first three years of his reign a faithful patron of true religion (2Ch 11:17). But afterwards he began and encouraged a general apostasy; idolatry became the prevailing form of worship, and the religious state of the kingdom in his reign is described by the high places, the idolatrous statues, the groves and impure rites that with unchecked license were observed in them. The description is suited to the character of the Canaanitish worship.
1Ki 14:25-31. Shishak Spoils Jerusalem.
25, 26. Shishak king of Egypt came up—He was the instrument in the hand of Providence for punishing the national defection. Even though this king had been Solomon's father-in-law, he was no relation of Rehoboam's; but there is a strong probability that he belonged to another dynasty (see on 2Ch 12:2). He was the Sheshonk of the Egyptian monuments, who is depicted on a bas-relief at Karnak, as dragging captives, who, from their peculiar physiognomy, are universally admitted to be Jews.
29. Now the rest of the acts of Rehoboam …, are they not written in the book of the chronicles?—not the book so called and comprehended in the sacred canon, but the national archives of Judah.
30. there was war between Rehoboam and Jeroboam—The former was prohibited from entering on an aggressive war; but as the two kingdoms kept up a jealous rivalry, he might be forced into vigilant measures of defense, and frequent skirmishes would take place on the borders.