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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Kings 11:26–40. His four-level outline is real structure in the source text, so it is rendered as structure.
We have here the first mention of that infamous name Jeroboam the son of Nebat, that made Israel to sin; he is here brought upon the stage as an adversary to Solomon, whom God had expressly told (Kg1 11:11) that he would give the greatest part of his kingdom to his servant, and Jeroboam was the man. We have here an account,
I.Of his extraction, Kg1 11:26.
He was of the tribe of Ephraim, he next in honour to Judah. His mother was a widow, to whom Providence had made up the loss of a husband in a son that was active and ingenious, and (we may suppose) a great support and comfort to her.
II.Of his elevation.
It was Solomon's wisdom, when he had work to do, to employ proper persons in it. He observed Jeroboam to be a very industrious young man, one that minded his business, took a pleasure in it, and did it with all his might, and therefore he gradually advanced him, till at length he made him receiver-general for the two tribes of Ephraim and Manasseh, or perhaps put him into an office equivalent to that of lord-lieutenant of those two counties, for he was ruler of the burden, or tribute, that is, either of the taxes or of the militia of the house of Joseph. Note, Industry is the way to preferment. Seest thou a man diligent in his business, that will take care and pains, and go through with it? he shall stand before kings, and not always be on the level with mean men. Observe a difference between David, and both his predecessor and his successor: when Saul saw a valiant man he took him to himself (Sa1 14:52); when Solomon saw an industrious man he preferred him; but David's eyes were upon the faithful in the land, that they might dwell with him: if he saw a godly man, he preferred him, for he was a man after God's own heart, whose countenance beholds the upright.
III.Of his designation to the government of the ten tribes after the death of Solomon.
Some think he was himself plotting against Solomon, and contriving to rise to the throne, that he was turbulent and aspiring. The Jews say that when he was employed by Solomon in building Millo he took opportunities of reflecting upon Solomon as oppressive to his people, and suggesting that which would alienate them from his government. It is not indeed probable that he should say much to that purport, for Solomon would have got notice of it, and it would have hindered his preferment; but it is plainly intimated that he had it in his thoughts, for the prophet tells him (Kg1 11:37), Thou shalt reign according to all that thy soul desireth. But this was the cause, or rather this was the story, of the lifting up of his hand against the king: Solomon made him ruler over the tribes of Joseph, and, as he was going to take possession of his government, he was told by a prophet in God's name that he should be king, which emboldened him to aim high, and in some instances to oppose the king and give him vexation.
1.The prophet by whom this message was sent was Ahijah of Shiloh; we shall read of him again, Kg1 14:2. It seems, Shiloh was not so perfectly forsaken and forgotten of God but that, in remembrance of the former days, it was blessed with a prophet. He delivered his message to Jeroboam in the way, his servants being probably ordered to retire, as in a like case (Sa1 9:27), when Samuel delivered his message to Saul. God's word was not the less sacred and sure for being delivered to him thus obscurely, under a hedge it may be.
2.The sign by which it was represented to him was the rending of a garment into twelve pieces, and giving him ten, Kg1 11:30, Kg1 11:31. It is not certain whether the garment was Jeroboam's, as is commonly taken for granted, or Ahijah's, which is more probable: He (that is, the prophet) had clad himself with a new garment, on purpose that he might with it give him a sign. The rending of the kingdom from Saul was signified by the rending of Samuel's mantle, not Saul's, Sa1 15:27, Sa1 15:28. And it was more significant to give Jeroboam ten pieces of that which was not his own before than of that which was. The prophets, both true and false, used such signs, even in the New Testament, as Agabus, Act 21:10, Act 21:11.
3.The message itself, which is very particular,
(1.)He assures him that he shall be king over ten of the twelve tribes of Israel, Kg1 11:31. The meanness of his extraction and employment shall be no hindrance to his advancement, when the God of Israel says (by whom kings reign), I will give ten tribes unto thee.
(2.)He tells him the reason; not for his good character or deserts, but for the chastising of Solomon's apostasy: "Because he, and his family, and many of his people with him, have forsaken me, and worshipped other gods," Kg1 11:33. It was because they had done ill, not because he was likely to do much better. Thus Israel must know that it is not for their righteousness that they are made masters of Canaan, but for the wickedness of the Canaanites, Deu 9:4. Jeroboam did not deserve so good a post, but Israel deserved so bad a prince. In telling him that the reason why he rent the kingdom from the house of Solomon was because they had forsaken God, he warns him to take heed of sinning away his preferment in like manner.
(3.)He limits his expectations to the ten tribes only, and to them in reversion after the death of Solomon, lest he should aim at the whole and give immediate disturbance to Solomon's government. He is here told,
[1.]That two tribes (called here one tribe, because little Benjamin was in a manner lost in the thousands of Judah) should remain sure to the house of David, and he must never make any attempt upon them: He shall have one tribe (Kg1 11:32), and again (Kg1 11:36), That David may have a lamp, that is, a shining name and memory (Psa 132:17), and his family, as a royal family, may not be extinct. He must not think that David was rejected, as Saul was. No, God would not take his loving-kindness from him, as he did from Saul. The house of David must be supported and kept in reputation, for all this, because out of it the Messiah must arise. Destroy it not, for that blessing is in it.
[2.]That Solomon must keep possession during his life, Kg1 11:34, Kg1 11:35. Jeroboam therefore must not offer to dethrone him, but wait with patience till his day shall come to fall. Solomon shall be prince, all the days of his life, not for his own sake (he had forfeited his crown to the justice of God), but for David my servant's sake, because he kept my commandments. Children that do not tread in their parents' steps yet often fare the better in this world for their good parents' piety.
(4.)He gives him to understand that he will be upon his good behaviour. The grant of the crown must run quamdiu se bene gesserit - during good behaviour. "If thou wilt do what is right in my sight, I will build thee a sure house, and not otherwise" (Kg1 11:38), intimating that, if he forsook God, even his advancement to the throne would in time lay his family in the dust; whereas the seed of David, though afflicted, should not be afflicted for ever (Kg1 11:39), but should flourish again, as it did in many of the illustrious kings of Judah, who reigned in glory when Jeroboam's family was extirpated.
IV.Jeroboam's flight into Egypt, Kg1 11:40.
In some way or other Solomon came to know of all this, probably from Jeroboam's own talk of it; he could not conceal it as Saul did, nor keep his own counsel; if he had, he might have staid in his country, and been preparing there for his future advancement; but letting it be known, 1. Solomon foolishly sought to kill his successor. Had not he taught others that, whatever devices are in men's hearts, the counsel of the Lord shall stand? And yet does he himself think to defeat that counsel? 2. Jeroboam prudently withdrew into Egypt. Though God's promise would have secured him any where, yet he would use means for his own preservation, and was content to live in exile and obscurity for a while, being sure of a kingdom at last. And shall not we be so, who have a better kingdom in reserve?
Historical interpretation
Six Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
In the Gospel there is a proof of this mystery of unity, this inseparable bond of harmony, when the coat of the Lord Jesus Christ is not cut or rent at all. The garment is received whole and the coat taken into possession unspoiled and undivided by those who cast lots for Christ’s garment, asking who should put on Christ. Holy Scripture says of this, “But for the coat, because it was not sewn but woven from the top throughout, they said to each other: Let us not rend it but casts lots for it, whose it shall be.” He showed a unity that came from the top, that is, from heaven and the Father, a unity that could by no means be rent by one who received and possessed it. Its wholeness and unity remained solid and unbreakable forever. He who rends and divides the church cannot possess the garment of Christ. In contrast, when at Solomon’s death his kingdom and people were being rent, the prophet Ahijah, meeting King Jeroboam in the field, rent his garment into twelve pieces, saying, “Take for yourself ten pieces, for thus says the Lord: Behold, I rend the kingdom out of the hand of Solomon and will give ten scepters to you; but he shall have two scepters for my servant David’s sake, and for Jerusalem’s sake, the city that I have chosen, to put my name there.” When the twelve tribes of Israel were being rent, the prophet Ahijah rent his garment. But since Christ’s people cannot be rent, his coat, woven throughout as a single whole, was not rent by its owners. Undivided, conjoined, coherent, it proves the unbroken harmony of our people who have put on Christ. By the type and symbol of his garment he has manifested the unity of the church.
Here God’s mercy is absolutely evident. Even though he knew how wicked Jeroboam was, [God] appoints him king in order to show that, as far as it depends on him, his gifts are never denied but showered on everyone. Humans themselves, however, refuse them deliberately.
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Summary
1 Kings 11:31 records the pivotal prophetic declaration by Ahijah to Jeroboam, revealing God's sovereign judgment against King Solomon. Due to Solomon's widespread idolatry and disobedience, God announces His intention to forcefully tear the vast majority of the united kingdom away from Solomon's lineage, specifically designating ten of the twelve tribes to Jeroboam. This divine pronouncement irrevocably sets the stage for the permanent division of Israel into two distinct kingdoms, marking a profound shift in the history and trajectory of God's covenant people.
Context
Literary Context
This potent prophecy arrives at the tragic climax of King Solomon's spiritual decline, a narrative meticulously detailed throughout 1 Kings 11. The chapter begins by recounting Solomon's numerous foreign wives and concubines, explicitly stating that they "turned away his heart after other gods" (1 Kings 11:3-4). This led him to build altars and worship pagan deities, a direct and egregious violation of God's covenant commands (1 Kings 11:5-8). Consequently, God's anger was kindled against Solomon, and He declared His intention to tear the kingdom from his hand, though not in his lifetime for David's sake (1 Kings 11:9-13). Immediately preceding our verse, the prophet Ahijah performs a dramatic symbolic act, tearing a new garment into twelve pieces and giving ten to Jeroboam, visually prefiguring the verbal prophecy that follows in 1 Kings 11:30. The verses immediately following 1 Kings 11:31 further elaborate on the reservation of one tribe for the house of David, ensuring the continuity of the Davidic covenant, and set the stage for the actual division of the kingdom under Rehoboam, Solomon's son, in 1 Kings 12.
Historical & Cultural Context
Solomon's reign (c. 970-931 BC) marked the apex of Israel's political power, economic prosperity, and architectural achievements, including the construction of the magnificent Temple in Jerusalem. His extensive building projects, international trade, and diplomatic alliances, often cemented through strategic marriages, brought immense wealth and influence. However, these alliances also introduced foreign religious practices and cults directly into the heart of Israel. While polygamy, especially for monarchs, was a common cultural norm throughout the ancient Near East, for an Israelite king, it posed a unique and explicitly warned-against spiritual danger, as stipulated in Deuteronomy 17:17. Solomon's embrace of foreign wives and their deities directly contravened the exclusive worship of Yahweh, the God of Israel. Jeroboam, an Ephraimite, was initially a capable administrator whom Solomon had appointed over the forced labor of the house of Joseph (1 Kings 11:28). The tribe of Ephraim had a long history of vying for prominence with Judah. The prophecy delivered to Jeroboam strategically taps into existing tribal tensions and growing discontent among the people over Solomon's burdensome labor policies and heavy taxation, providing a divinely sanctioned impetus for rebellion and the subsequent schism.
Key Themes
This verse powerfully articulates several foundational themes central to the Deuteronomistic history. Firstly, it underscores the profound theme of Divine Judgment and the Consequences of Disobedience. Even the most blessed and wise human leader, like Solomon, is not exempt from God's righteous wrath when they turn from His commands. Solomon's personal idolatry had devastating national repercussions, leading to the rending of the unified kingdom he inherited. Secondly, the passage highlights the absolute Sovereignty of God over human history and political outcomes. Despite human actions, ambitions, and failures, it is the LORD who declares, "I will rend the kingdom" and "will give ten tribes to thee," asserting His ultimate control and purpose in shaping the destinies of nations and individuals. Thirdly, it exemplifies the theme of Prophecy and Fulfillment, as Ahijah's words are presented as a direct, authoritative declaration from "the LORD, the God of Israel," guaranteeing its future realization and setting the stage for the permanent division of the united monarchy into the Northern Kingdom (Israel) and the Southern Kingdom (Judah). Finally, while speaking of judgment, the broader context subtly points to God's enduring Covenant Faithfulness to the house of David, as one tribe is reserved for David's sake (1 Kings 11:32), ensuring that the "lamp" of David would always burn in Jerusalem (1 Kings 11:36), a crucial link to the future Messiah.
Exposition and Analysis
Key Word Analysis
This verb (H7167) signifies a forceful, violent tearing or ripping apart. It is used elsewhere in the Old Testament to describe tearing clothes in grief or anger (Genesis 37:34) or the tearing of a kingdom from a king (1 Samuel 15:28). Its use here emphasizes that the division of the kingdom is not a gradual decline or a natural political evolution, but a decisive, painful, and divinely orchestrated act of judgment. It highlights the irrevocable nature of God's decree and His direct agency in this separation.
This term (H4467) refers to the sovereign rule, the royal dominion, or the country/realm itself. In this context, it denotes the unified monarchy established under Saul and brought to its full extent under David and Solomon. God's declaration to "rend the kingdom" signifies His withdrawal of His blessing and direct control over this unified political entity, fundamentally altering the structure of His covenant people's earthly governance as a direct consequence of Solomon's unfaithfulness.
The specific mention of "ten tribes" (H6235 for "ten," H7626 for "tribe") is crucial. It signifies the vast majority of the Israelite population and territory being given to Jeroboam, leaving only Judah and Benjamin (often counted as one due to their close proximity and shared identity) to the Davidic line. This numerical specificity underscores the magnitude of the judgment against Solomon and the significant shift in the political landscape of Israel, indicating a near-total transfer of political authority.
Verse Breakdown
"And he said to Jeroboam, Take thee ten pieces:"
This opening clause directly links the verbal prophecy to the preceding symbolic act of Ahijah tearing his new garment into twelve pieces and giving ten to Jeroboam (1 Kings 11:30). The "ten pieces" literally refer to the garment fragments, but metaphorically represent the ten tribes of Israel that Jeroboam is destined to rule. It is a direct, personal address, confirming Jeroboam's pivotal, divinely appointed role in the unfolding divine plan.
"for thus saith the LORD, the God of Israel,"
This formulaic declaration establishes the absolute divine authority behind the message. It is not Ahijah's personal opinion or political prediction, but a direct revelation from Yahweh (H3068), the covenant God (H430) of Israel (H3478). This phrase underscores the certainty, infallibility, and inevitability of the prophecy's fulfillment, grounding it in the immutable character and sovereignty of God.
"Behold, I will rend the kingdom out of the hand of Solomon,"
The "Behold" (Hebrew, hinnēh) draws immediate attention to the gravity and certainty of the declaration. The active verb "rend" (H7167) emphasizes God's direct and forceful agency in this painful separation. The kingdom, which Solomon had received as a unified entity and expanded, would be forcibly taken from his control and his lineage (from his "hand," H3027, signifying power and control), a direct and just consequence of his profound unfaithfulness and covenant violations.
"and will give ten tribes to thee:"
This final clause identifies Jeroboam (H3379) as the divinely appointed recipient (God will "give," H5414) of the severed portion of the kingdom. It is not Jeroboam's ambition or political maneuvering that secures this position, but God's sovereign bestowal. This act of "giving" signifies a transfer of divine authority and legitimacy, marking Jeroboam as the future king over the majority of Israel, thereby setting the stage for the Northern Kingdom.
Literary Devices
The passage makes effective use of several literary devices to convey its powerful message. Prophecy is central, as the entire verse is a direct divine declaration of future events, spoken through a prophet. This underscores God's omniscience and His active, purposeful involvement in human history. The immediate context also employs Symbolism, with Ahijah's tearing of the new garment in 1 Kings 11:30 serving as a vivid visual representation that immediately precedes and illuminates the verbal prophecy of the kingdom being "rent." The phrase "thus saith the LORD, the God of Israel" is a powerful example of Divine Speech, lending absolute authority, gravitas, and certainty to the pronouncement. There is also an implicit Contrast between Solomon's initial wisdom and divinely blessed reign, which brought unity and prosperity, and his later idolatry and disobedience, which directly led to the catastrophic division of the kingdom. This contrast serves as a stark warning about the consequences of spiritual compromise and highlights the principle of divine justice.
Theological and Thematic Connections
The prophecy in 1 Kings 11:31 is a profound theological statement on divine justice, the severe consequences of covenant disobedience, and God's unwavering sovereignty over all human affairs. It demonstrates unequivocally that God holds even His most favored and blessed leaders accountable to His commands, and that personal sin, especially idolatry, can have far-reaching and devastating national repercussions. While Solomon's reign initially symbolized the zenith of God's promises to David, his turning away from the Lord necessitated a divine intervention that, though painful and divisive, served to uphold God's holiness and the strict terms of His covenant. Yet, even within this judgment, God's faithfulness to His unconditional covenant with David is subtly maintained, ensuring that a remnant would remain to perpetuate the Davidic line, from which the Messiah would eventually come. This passage reminds us that God's plans are immutable, even when human actors fail spectacularly, and He orchestrates events to achieve His ultimate purposes, whether through blessing or through righteous judgment.
Reflection and Application
The stark reality of Solomon's downfall and the resulting division of the kingdom in 1 Kings 11:31 serves as a powerful and enduring warning for all believers, especially those in positions of leadership within the church, family, or society. It underscores that spiritual compromise, particularly through idolatry (whether overt or subtle, such as prioritizing wealth, power, or pleasure over God) or allowing worldly influences to erode one's devotion to God, carries severe consequences. These consequences are not only for the individual but often extend to those under their influence or care. Solomon, who received unparalleled wisdom and blessing directly from God, ultimately allowed his heart to be led astray, demonstrating that privilege, past faithfulness, or even great accomplishments do not exempt one from accountability to God's commands. This passage calls us to vigilant self-examination, urging us to maintain wholehearted, undivided devotion to the LORD above all else. It also offers a profound theological comfort: even amidst human failure, political upheaval, and apparent chaos, God remains absolutely sovereign, actively working His purposes, and His ultimate plan will prevail regardless of human unfaithfulness. Our faithfulness is crucial for our blessing, but His faithfulness is the foundational bedrock upon which His eternal purposes are built.
Questions for Reflection
FAQ
Why did God choose to divide the kingdom if He had promised an eternal dynasty to David?
God's promise to David in 2 Samuel 7:12-16 was indeed unconditional regarding the eternal nature of his house and kingdom. However, the blessing, prosperity, and unity of that kingdom were conditional upon the faithfulness of David's descendants. Solomon's profound idolatry and disobedience directly violated God's covenant commands and His holy character. Therefore, the division of the kingdom was a divine judgment upon Solomon's sin, demonstrating God's holiness, justice, and His intolerance for idolatry within His covenant people. Crucially, God did not completely abandon the Davidic line; 1 Kings 11:32 explicitly states that one tribe (Judah, along with Benjamin) would remain with David's house "for David my servant's sake, and for Jerusalem's sake, the city which I have chosen." This reservation ensured the continuity of the Davidic "lamp" (1 Kings 11:36), preserving the lineage through which the Messiah would eventually come, thereby upholding the ultimate, unconditional promise of the Davidic covenant.
Was Jeroboam a righteous choice to lead the ten tribes, or was this simply a political maneuver?
Jeroboam was initially a "mighty man of valor" and a capable administrator under Solomon (1 Kings 11:28). God chose him for this specific role as a direct instrument of divine judgment against Solomon's unfaithfulness. However, God's choice of Jeroboam for this political purpose was not an endorsement of Jeroboam's personal character or his future actions. Indeed, God offered Jeroboam a conditional covenant, promising to build him an "enduring house" like David's if he walked in God's ways and kept His statutes (1 Kings 11:38). Tragically, Jeroboam quickly turned to idolatry, establishing golden calves in Dan and Bethel to prevent his people from returning to Jerusalem to worship the LORD (1 Kings 12:26-33). This act established a pattern of pervasive sin that plagued the Northern Kingdom of Israel throughout its history, ultimately leading to its destruction. So, while divinely appointed for a specific purpose related to judgment, Jeroboam himself proved deeply unfaithful to God's covenant.
Christ-Centered Fulfillment
The rending of the kingdom in 1 Kings 11:31 powerfully highlights the inherent brokenness, fragility, and ultimate failure of human kingship, even in its most glorious manifestation under Solomon. Solomon's tragic fall from wisdom and devotion to widespread idolatry underscores humanity's profound inability to perfectly uphold God's covenant and maintain a unified, righteous kingdom. This narrative, therefore, serves as a crucial Old Testament pointer, anticipating and intensifying the need for a perfect King, one whose reign would never be compromised by sin or divided by rebellion. Jesus Christ is the ultimate fulfillment of the Davidic covenant, the true Son of David whose kingdom is not of this world (John 18:36) and will never be torn apart. Unlike Solomon, whose heart was turned away by foreign wives and their gods, Jesus is the perfectly faithful Bridegroom of the Church (Ephesians 5:25-27), who perfectly obeys the Father's will in every respect (Hebrews 10:7). He establishes a spiritual kingdom that transcends earthly divisions and tribal loyalties, uniting people from every tribe, tongue, people, and nation under His singular, eternal, and righteous rule (Revelation 7:9-10). The failure of Israel's earthly monarchy points directly to the necessity and glory of Christ's perfect, undivided, and everlasting reign, where true peace, justice, and righteousness are finally and eternally realized.