TRV
Translation
King James Version
And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.
Complete Jewish Bible
I will take you, and you will rule over everything you want; you will be king over Isra'el.
Berean Standard Bible
But as for you, I will take you, and you shall reign over all that your heart desires, and you will be king over Israel.
American Standard Version
And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.
World English Bible Messianic
I will take you, and you shall reign according to all that your soul desires, and shall be king over Israel.
Geneva Bible (1599)
And I wil take thee, and thou shalt reigne, euen as thine heart desireth, and shalt be King ouer Israel.
Young's Literal Translation
`And thee I take, and thou hast reigned over all that thy soul desireth, and thou hast been king over Israel;
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In the KJVVerse 9,146 of 31,102
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Commentary on 1 Kings 11 verses 26–40
26 ¶ And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow woman, even he lifted up his hand against the king.
27 And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father.
28 And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.
29 And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:
30 And Ahijah caught the new garment that was on him, and rent it in twelve pieces:
31 And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:
32 (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:)
33 Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father.
34 Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes:
35 But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes.
36 And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.
37 And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.
38 And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee.
39 And I will for this afflict the seed of David, but not for ever.
40 Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.
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?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 26–40. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
First Kings 11:37 records a pivotal divine declaration delivered by the prophet Ahijah to Jeroboam, a capable administrator under King Solomon. This verse announces God's sovereign intention to "take" Jeroboam and establish him as king over the ten northern tribes of Israel, thereby fulfilling his personal aspirations for leadership. It marks a critical turning point in Israelite history, signifying God's righteous judgment against Solomon's escalating apostasy and setting the stage for the tragic division of the united monarchy, yet simultaneously revealing God's unwavering involvement in the affairs of His covenant people.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices to convey its profound theological message. The primary device is Divine Oracle, as the words are presented as a direct, authoritative message from God Himself, conveyed through the prophet Ahijah. This lends immense authority and gravitas to the pronouncement, emphasizing that the coming division of the kingdom is not a political accident but a divinely orchestrated judgment and reordering. There is also significant Foreshadowing embedded within the phrase "all that thy soul desireth." While presented as a blessing, it subtly hints at the potential for Jeroboam's own desires—particularly for security and self-preservation—to become a snare, as indeed they do when he later establishes alternative, idolatrous worship sites out of fear of losing his kingdom, directly contradicting God's commands. Finally, an element of Irony pervades the narrative: God grants Jeroboam his heart's desire for kingship, yet Jeroboam's subsequent actions, driven by fear and a lack of trust in God's full provision, lead to the very instability and eventual destruction of his dynasty that he sought to avoid, powerfully demonstrating the tragic consequences of human will diverging from divine instruction.
THEOLOGICAL AND THEMATIC CONNECTIONS
First Kings 11:37 stands as a profound theological statement on God's absolute sovereignty over human affairs, particularly in the realm of leadership and national governance. It unequivocally underscores that kings rise and fall not by chance, human machination, or political prowess alone, but by divine decree. Even when human sin, such as Solomon's widespread idolatry, necessitates severe judgment, God remains actively involved, raising up new leaders like Jeroboam to fulfill His overarching purposes and maintain His covenantal faithfulness. This verse also highlights the intricate and often challenging relationship between divine promise and human responsibility. While Jeroboam's kingship is undeniably a divine gift and appointment, its lasting success and the longevity of his dynasty are immediately qualified by the condition of obedience in the very next verse, demonstrating that God's blessings often come with weighty responsibilities. The narrative serves as a stark reminder that even divinely appointed leaders are ultimately accountable to God's law, and that human ambition, if not continually submitted to divine wisdom and trust, can lead to catastrophic spiritual and national consequences.
REFLECTION AND APPLICATION
The divine promise to Jeroboam in 1 Kings 11:37 invites us to reflect deeply on the nature of leadership, the complexities of human ambition, and the paramount importance of faithful obedience in our own lives. It serves as a powerful reminder that all authority, whether exercised in the public square, within the church, or within the family unit, ultimately derives from God's sovereign hand. For those in positions of influence, this verse functions as a sober warning: divine appointment does not negate the absolute necessity of faithful and consistent obedience to God's commands. Our "soul's desires," even if they appear to be God-given aspirations, must be continually surrendered to His revealed will, lest they become snares that subtly lead us away from His righteous paths. We are called to pursue our ambitions and responsibilities with integrity, always prioritizing God's glory and His ways over perceived security, personal gain, or worldly success. Jeroboam's tragic story stands as a timeless cautionary tale against compromising spiritual principles for temporal advantage, urging us to trust implicitly in God's provision and promises rather than resorting to human schemes or self-serving strategies.
Questions for Reflection
FAQ
Was Jeroboam's kingship truly a blessing from God, given his later apostasy?
Answer: Yes, Jeroboam's kingship was undeniably a divine appointment and, in that sense, a blessing. The text explicitly states, "And I will take thee," indicating God's sovereign initiative and choice. However, it was a conditional blessing, as clarified in the very next verse (1 Kings 11:38), where God promises a lasting dynasty if Jeroboam walks in His ways as David did. Jeroboam's subsequent apostasy, particularly his establishment of idolatrous golden calves in Bethel and Dan (1 Kings 12:26-33), was a tragic failure on his part to meet these divine conditions. His kingship was God's righteous judgment against Solomon's sin, but Jeroboam himself failed to be the faithful king God desired, leading to the eventual downfall of his dynasty and the northern kingdom.
How does this verse relate to the Davidic Covenant?
Answer: This verse relates to the Davidic Covenant (2 Samuel 7:12-16) by illustrating its resilience even amidst human failure, while simultaneously defining its immediate limitations due to sin. God had promised David an eternal dynasty, and this promise is reiterated even in the context of the judgment against Solomon (1 Kings 11:13). While ten tribes are torn from Solomon's son and given to Jeroboam, one tribe (Judah) is explicitly left to the Davidic line "for David my servant's sake, and for Jerusalem's sake." Thus, 1 Kings 11:37 demonstrates God's unwavering faithfulness to His unconditional promise to David by preserving a remnant of his kingdom, even as He judges the current Davidic king (Solomon) by dividing the nation. It powerfully shows that God's covenant promises are ultimately unbreakable, even if the immediate circumstances of the Davidic kingship are severely impacted by the sin of its human representatives.
What is the significance of "all that thy soul desireth"?
Answer: The phrase "all that thy soul desireth" is highly significant because it reveals God's intimate knowledge of Jeroboam's inner aspirations and His willingness to align His sovereign plan with human desires. It strongly suggests that Jeroboam had a pre-existing, deep-seated ambition for leadership, which God was now confirming and fulfilling. Theologically, it highlights that God can indeed use human desires, even those born of ambition, to accomplish His divine purposes. However, it also carries a subtle, yet profound, warning. While God grants the desire, the subsequent narrative tragically shows that Jeroboam's desire for security and self-preservation ultimately led him to act contrary to God's law (1 Kings 12:26-33), demonstrating that even God-given opportunities and fulfilled desires must be stewarded with faithful obedience and trust, lest personal desires lead to spiritual compromise and national ruin.
CHRIST-CENTERED FULFILLMENT
The narrative of 1 Kings 11:37, with its profound themes of divine kingship, conditional promises, and the ultimate failure of human rulers, finds its glorious and perfect Christ-centered fulfillment in Jesus of Nazareth. Jeroboam's kingship, though granted by divine decree, was tragically flawed by his disobedience and self-serving ambition, standing in stark contrast to the perfect, eternal, and unconditional reign of Christ. While Jeroboam was "taken" by God to rule over a divided Israel, Jesus, the true and ultimate King, is the one chosen by God from eternity to reign over a unified spiritual Israel, His church, and ultimately over all creation (Colossians 1:15-20). The promise to Jeroboam was conditional upon his obedience, a condition he tragically failed to meet, leading to the downfall of his dynasty and the northern kingdom's spiritual decay. In profound contrast, Jesus perfectly fulfilled all conditions of the Law and the covenant, demonstrating complete and unwavering obedience to the Father's will in every aspect of His life and ministry (Hebrews 5:8-9). His "soul's desire" was not for earthly power or self-preservation, but to do the will of Him who sent Him, even to the point of sacrificial death on a cross (John 4:34, Philippians 2:8). The divided kingdom under Jeroboam vividly underscores the brokenness of humanity and the desperate need for a truly unifying and righteous King. Jesus, the Son of David, is the only one who perfectly fulfills the Davidic Covenant (Luke 1:32-33), establishing a kingdom that will never end, gathering all peoples—Jew and Gentile—into one body under His righteous, eternal, and unifying rule (Ephesians 2:14-16, Revelation 11:15).