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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?
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Summary
1 Kings 11:33 delivers a profound divine indictment against King Solomon, precisely articulating the reasons for God's impending judgment and the tearing away of his kingdom. It exposes Solomon's catastrophic spiritual apostasy, detailing his abandonment of YHWH and his active promotion of pagan worship, directly contrasting his unfaithfulness with the steadfast devotion of his father, David, who consistently walked in God's ways and upheld His covenant.
Context
Literary Context
This verse is part of a direct prophetic declaration from YHWH to Solomon, delivered by the prophet Ahijah, following Solomon's egregious spiritual decline. The preceding verses in 1 Kings 11 meticulously detail Solomon's numerous foreign wives and concubines, who "turned away his heart after other gods" (1 Kings 11:4). Despite two previous divine appearances and explicit warnings (1 Kings 3:5-14 and 1 Kings 9:1-9), Solomon permitted, and even participated in, the construction of high places for foreign deities. This directly violated the Mosaic covenant's fundamental command for exclusive worship of YHWH (Exodus 20:3-5). The immediate narrative flow sets the stage for the division of the united monarchy, a direct and severe consequence of Solomon's unfaithfulness.
Historical & Cultural Context
Solomon's reign, initially marked by unparalleled wisdom and prosperity, became increasingly entangled with foreign alliances sealed by dynastic marriages. These marriages, intended for political stability, became conduits for spiritual corruption. The specific deities mentioned—Ashtoreth, Chemosh, and Milcom—were prominent gods of Israel's neighboring nations. Ashtoreth (or Astarte) was a Canaanite-Phoenician fertility goddess, often associated with Baal, whose worship frequently involved sexual rituals. Chemosh was the national god of Moab, infamous for demanding child sacrifice, as tragically evidenced in 2 Kings 3:27. Milcom (or Molech) was the national god of Ammon, also associated with the horrific practice of child sacrifice by burning (Leviticus 18:21). Solomon's construction of altars and high places for these gods "on the mountain east of Jerusalem" (1 Kings 11:7) symbolized a profound syncretism, directly challenging YHWH's exclusive claim over Israel and the sanctity of Jerusalem as His dwelling place.
Key Themes
This verse powerfully articulates several core themes central to the Deuteronomistic History. Firstly, Idolatry and Apostasy are presented as the gravest sins, directly breaking the covenant and inviting divine judgment. Solomon's actions represent a comprehensive turning away from YHWH, not merely a passive lapse. Secondly, the theme of Consequences of Disobedience is starkly illustrated, as Solomon's personal spiritual failures directly lead to the fragmentation of the kingdom, demonstrating God's unwavering commitment to His covenant stipulations. Thirdly, Covenant Faithfulness is underscored by God's expectation of exclusive worship and adherence to His "statutes and judgments," highlighting the conditional nature of the Davidic covenant's blessings upon the king's obedience (2 Samuel 7:14-16). Finally, the recurring theme of The Standard of David serves as a benchmark for righteous kingship, emphasizing a heart wholly devoted to God's ways, in sharp contrast to Solomon's deviation.
Exposition and Analysis
Key Word Analysis
This verb (H5800) signifies a deliberate act of abandonment, desertion, or relinquishment. It implies a conscious turning away from a relationship or duty, rather than a passive drifting. In the context of 1 Kings 11:33, it denotes Solomon's active rejection of his covenant relationship with YHWH, moving beyond mere neglect to a decisive spiritual departure. This is a strong theological term indicating a breach of loyalty and a profound severing of ties.
This primitive root (H7812) means "to depress, i.e. prostrate (especially reflexive, in homage to royalty or God)." It describes the act of bowing down or prostrating oneself in reverence, homage, or adoration. Solomon's "worship" of these pagan deities indicates not just toleration but active participation and submission to their cults, a direct and egregious violation of the first commandment which demands exclusive worship of YHWH.
This feminine noun (H2708) refers to an enactment, an appointment, or an ordinance. It denotes God's prescribed laws, decrees, and regulations, often implying something engraved or firmly established. Solomon's failure to keep God's "statutes" along with His "judgments" signifies a comprehensive disregard for the divine law that governed Israel's life and relationship with YHWH, demonstrating a systemic failure in his kingship.
Verse Breakdown
"Because that they have forsaken me"
This initial clause establishes the fundamental reason for God's judgment: a direct, active abandonment of YHWH by Solomon and, by extension, the nation under his influence. It highlights the primary offense as a breach of the covenant relationship, where exclusive loyalty to God was paramount. The plural "they" likely refers to Solomon and the people influenced by his apostasy, or perhaps his wives who turned his heart.
"and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon"
This specifies the nature of the "forsaking"—it was not merely neglect, but an active turning to and worship of rival deities. The enumeration of these specific foreign gods underscores the depth and breadth of Solomon's syncretism, embracing the national cults of surrounding nations, many of which involved abhorrent practices like child sacrifice. This was a direct violation of the first two commandments.
"and have not walked in my ways, to do [that which is] right in mine eyes, and [to keep] my statutes and my judgments"
This clause further elaborates on the practical implications of forsaking God and worshipping idols. It signifies a failure to live in accordance with God's moral and ethical standards, as revealed in His law. "My ways," "statutes," and "judgments" collectively refer to the comprehensive body of divine commands and principles that govern righteous living and national conduct, which Solomon demonstrably failed to uphold.
"as [did] David his father"
This concluding phrase serves as a powerful and poignant indictment. David, despite his personal failings, is consistently portrayed as a king whose heart remained loyal to YHWH and who generally sought to obey God's commands (1 Kings 3:6). This comparison highlights Solomon's profound deviation from the standard of faithful kingship established by his predecessor, emphasizing the depth of his apostasy.
Literary Devices
The verse employs several potent literary devices to convey its message of divine judgment. Contrast is central, particularly in the concluding phrase "as did David his father," which starkly juxtaposes Solomon's unfaithfulness with David's general commitment to YHWH's ways. This contrast serves to heighten the tragedy of Solomon's fall, as he failed to maintain the spiritual legacy of his righteous predecessor. Enumeration is also prominent, as the text meticulously lists the specific pagan deities—Ashtoreth, Chemosh, and Milcom—that Solomon worshipped. This detailed listing not only specifies the nature of his idolatry but also emphasizes its pervasive and deliberate character, underscoring the extent of his spiritual compromise. Furthermore, the use of Legal Language such as "my ways," "statutes," and "judgments" reflects the Deuteronomistic author's emphasis on covenant fidelity and the consequences of its breach, framing Solomon's actions as a clear violation of divine law.
Theological and Thematic Connections
1 Kings 11:33 is a cornerstone passage for understanding the Deuteronomistic theology of retribution, where obedience to God's covenant brings blessing, and disobedience brings judgment. Solomon's apostasy, driven by his foreign wives and the lure of syncretism, represents the ultimate breach of the first commandment—the exclusive worship of YHWH. This verse underscores the absolute necessity of undivided loyalty to God, revealing that even the wisest and most blessed of kings are not exempt from the consequences of spiritual compromise. It demonstrates that God's covenant faithfulness is mirrored by His expectation of human faithfulness, and where that fails, divine discipline will follow, often impacting future generations or the very structures of power.
Reflection and Application
Solomon's tragic downfall, articulated in 1 Kings 11:33, serves as a timeless and sobering warning for believers today. While we may not erect physical altars to Ashtoreth or Chemosh, the human heart remains susceptible to idolatry in myriad forms. Anything that displaces God from the supreme position in our lives—be it career, wealth, relationships, personal ambition, comfort, or even good causes—becomes an idol. Solomon's story reminds us that spiritual compromise often begins subtly, through seemingly innocuous alliances or desires, gradually eroding our devotion until our hearts are fully turned away from God's "ways, statutes, and judgments." It highlights the critical importance of guarding our hearts, discerning influences that might lead us astray, and consistently returning to the foundational truth that God demands exclusive worship and obedience. Our faithfulness is not merely about avoiding overt sin, but about consistently walking in His ways, doing what is right in His eyes, and keeping His commands as the guiding principle of our entire lives, recognizing the constant need for vigilance and repentance.
Questions for Reflection
FAQ
What was the significance of mentioning Ashtoreth, Chemosh, and Milcom specifically?
The specific mention of Ashtoreth, Chemosh, and Milcom is highly significant because these were not obscure deities but prominent national gods of Israel's direct neighbors—the Zidonians (Phoenicians), Moabites, and Ammonites, respectively. Their inclusion highlights the extent of Solomon's spiritual compromise, as he not only tolerated but actively promoted the worship of the very gods that represented the spiritual dangers and moral abominations (like child sacrifice associated with Chemosh and Milcom) that Israel was repeatedly warned against in the Mosaic Law (Deuteronomy 18:9-12). This demonstrated a profound breach of the covenant, which demanded exclusive worship of YHWH and separation from the idolatrous practices of the surrounding nations, showcasing a complete disregard for God's explicit commands.
How could Solomon, who was granted such wisdom by God, fall into such deep idolatry?
Solomon's fall, despite his unparalleled wisdom and direct encounters with God, serves as a powerful testament to the insidious nature of sin and the human heart's capacity for compromise. His wisdom was primarily for governance and discerning justice (1 Kings 3:9), but it did not automatically guarantee spiritual faithfulness or protect against the corrosive influence of ungodly alliances. The text attributes his downfall directly to his numerous foreign wives, who "turned away his heart after other gods" (1 Kings 11:4). This illustrates that even great spiritual gifts or initial blessings do not negate the need for constant vigilance, obedience, and a guarded heart. Solomon's story underscores that a true relationship with God requires not just intellectual understanding or impressive achievements, but consistent, undivided devotion and adherence to His commands, especially regarding the prohibition of idolatry. It is a sobering reminder that spiritual success is not a static achievement but an ongoing journey of faithfulness.
Christ-Centered Fulfillment
1 Kings 11:33, with its stark portrayal of Solomon's failure to walk in God's ways and his succumbing to idolatry, powerfully foreshadows the desperate need for a perfect King who would truly fulfill God's righteous demands. Solomon, the son of David, was meant to embody the ideal covenant keeper, but his tragic apostasy revealed the inherent limitations and sinfulness of even the greatest human rulers. This verse points forward to Jesus Christ, the ultimate Son of David, who alone "did no sin, neither was guile found in his mouth" (1 Peter 2:22). Unlike Solomon, who forsook YHWH for foreign gods, Jesus perfectly walked in His Father's ways, always doing "what is right in [God's] eyes" (John 8:29). He perfectly kept God's "statutes and judgments," not for His own benefit, but to establish a new covenant grounded in His perfect obedience and atoning sacrifice (Hebrews 9:15). Through Christ, believers are empowered by the Holy Spirit to turn from all forms of idolatry and truly "walk in His ways," fulfilling the righteous requirements of the law that no human king, not even Solomon, could perfectly uphold (Romans 8:4). He is the true and faithful King, whose reign will never be divided because His heart is eternally devoted to God, ensuring eternal blessings for all who trust in Him.