TRV
Translation
King James Version
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.
KJV (with Strong's)
And it shall be, if thou wilt hearken H8085 unto all that I command H6680 thee, and wilt walk H1980 in my ways H1870, and do H6213 that is right H3477 in my sight H5869, to keep H8104 my statutes H2708 and my commandments H4687, as David H1732 my servant H5650 did H6213; that I will be with thee, and build H1129 thee a sure H539 house H1004, as I built H1129 for David H1732, and will give H5414 Israel H3478 unto thee.
Complete Jewish Bible
Now if you will listen to all that I order you, live according to my ways and do what is right in my view, so that you observe my regulations and mitzvot, as David my servant did; then I will be with you, and I will build you a lasting dynasty, as I built for David; and I will give Isra'el to you.
Berean Standard Bible
If you listen to all that I command you, walk in My ways, and do what is right in My sight in order to keep My statutes and commandments as My servant David did, then I will be with you. I will build you a lasting dynasty just as I built for David, and I will give Israel to you.
American Standard Version
And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that which is right in mine eyes, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and will build thee a sure house, as I built for David, and will give Israel unto thee.
World English Bible Messianic
It shall be, if you will listen to all that I command you, and will walk in my ways, and do that which is right in my eyes, to keep my statutes and my commandments, as David my servant did; that I will be with you, and will build you a sure house, as I built for David, and will give Israel to you.
Geneva Bible (1599)
And if thou hearken vnto all that I commande thee, and wilt walke in my wayes, and doe right in my sight, to keepe my statutes and my commandements, as Dauid my seruant did, then will I be with thee, and build thee a sure house, as I built vnto Dauid, and wil giue Israel vnto thee.
Young's Literal Translation
and it hath been, if thou dost hear all that I command thee, and hast walked in My ways, and done that which is right in Mine eyes, to keep My statutes and My commands, as did David My servant, that I have been with thee, and have built for thee a stedfast house, as I built for David, and have given to thee Israel,
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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
This pivotal verse in 1 Kings 11:38 conveys God's conditional promise to Jeroboam, offering him a stable and enduring dynasty over the ten northern tribes of Israel. This divine offer is explicitly contingent upon Jeroboam's complete obedience to God's commands and his commitment to walking in God's ways, mirroring the faithfulness demonstrated by King David. It highlights God's sovereignty in orchestrating the division of the kingdom as a consequence of Solomon's apostasy, while simultaneously extending a new opportunity for a righteous reign, provided Jeroboam fulfills the terms of this conditional covenant.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse prominently employs a Conditional Clause ("if... then..."), clearly delineating the cause-and-effect relationship between Jeroboam's obedience and God's promised blessings. This structure is characteristic of covenant theology throughout the Old Testament, emphasizing human responsibility within the divine-human relationship. A significant Simile or Analogy is used in the repeated phrase "as David my servant did" and "as I built for David." This establishes David as the benchmark for righteous kingship and the model for the promised dynastic stability, highlighting God's consistent principles across generations and setting a high standard for Jeroboam. The language itself is rich in Covenant Language, using terms like "command," "walk in my ways," "statutes," "commandments," and "build a sure house," all of which resonate with the established covenant framework between God and His people, particularly the Abrahamic and Mosaic covenants. The verse also demonstrates Divine Promise, where God, as the sovereign Lord, pledges specific blessings contingent on human faithfulness, showcasing His justice, mercy, and faithfulness to His own character.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse is a profound theological statement on the nature of divine blessing and human responsibility within a covenantal framework. It underscores that while God's sovereign plan will unfold (the division of the kingdom), the quality and duration of human participation in that plan are directly tied to obedience. It highlights God's justice in judging sin (Solomon's idolatry) and His grace in offering a new opportunity (to Jeroboam), yet always within the boundaries of His moral law. The "sure house" promise echoes the unconditional Davidic covenant, but its application to Jeroboam is starkly conditional, revealing that even divinely appointed leadership requires ongoing faithfulness to maintain God's favor and presence. This principle transcends the monarchy, speaking to the enduring truth that God desires a people who "walk in His ways" and that true stability, whether for an individual, a family, or a nation, is found in faithful adherence to His word.
REFLECTION AND APPLICATION
1 Kings 11:38 serves as a timeless reminder that divine favor and lasting blessing are intrinsically linked to obedience and a lifestyle of walking in God's ways. For Jeroboam, this meant the stability of his dynasty; for us, it speaks to the stability and fruitfulness of our lives, families, and ministries. God's promise to "be with thee" is a powerful assurance of His presence and empowering grace for those who genuinely seek to follow Him. This verse challenges us to examine our own lives: are we merely hearing God's commands, or are we actively hearkening to them, allowing them to shape our daily conduct and decisions? The standard of David, a man after God's own heart, calls us to a wholehearted devotion, acknowledging that while perfection is unattainable, a sincere desire to please God and a commitment to repentance when we fall short are paramount. Our legacy, both spiritual and temporal, is deeply impacted by our faithfulness to the Lord, and true security is found not in human schemes but in divine alignment.
Questions for Reflection
FAQ
Why was Solomon punished, leading to the division of the kingdom?
Answer: Solomon's punishment, leading to the division of the kingdom, was primarily due to his widespread idolatry and turning away from the Lord in his later years. Despite his wisdom and the magnificent temple he built, Solomon allowed his numerous foreign wives to introduce and practice their pagan religions, even building high places for their gods in Jerusalem. This directly violated God's commands against idolatry and intermarriage with foreign women who would lead Israel astray, as detailed in 1 Kings 11:1-8. God's anger was kindled because Solomon's heart was not fully devoted to the Lord, unlike that of his father, David.
What does "build thee a sure house" mean in this context?
Answer: In this context, "build thee a sure house" is a promise of an enduring and stable dynasty. The term "house" (Hebrew: bayit) refers to a royal lineage or family, not a physical building. "Sure" (Hebrew: ʼâman) implies reliability, faithfulness, and permanence. Therefore, God was promising Jeroboam that if he remained obedient, his line of descendants would continue to rule over the northern kingdom, providing dynastic stability similar to the secure, lasting "house" God had promised to David. Unfortunately, Jeroboam's subsequent disobedience led to the rapid instability and eventual end of his own "house," as seen in 1 Kings 14:10.
Did Jeroboam keep his end of the covenant, and what were the consequences?
Answer: Tragically, Jeroboam did not keep his end of the covenant. Despite God's clear instructions and the promise of a "sure house," Jeroboam quickly succumbed to fear and political expediency. To prevent the northern tribes from returning to Jerusalem for worship, which he feared would shift their allegiance back to the Davidic king, he established new centers of worship at Dan and Bethel, setting up golden calves for the people to worship. This act of idolatry, described in 1 Kings 12:26-33, became the "sin of Jeroboam" that plagued the Northern Kingdom throughout its history. As a consequence of his disobedience, God raised up prophets to pronounce judgment against Jeroboam's house, and his dynasty was indeed short-lived and violently overthrown, failing to become the "sure house" God had offered.
CHRIST-CENTERED FULFILLMENT
1 Kings 11:38, with its conditional promise to Jeroboam, powerfully foreshadows the ultimate "sure house" and perfect obedience found in Jesus Christ. While Jeroboam failed to "hearken" and "walk in God's ways," leading to the instability of his earthly dynasty, Jesus perfectly fulfilled every command of God. He is the true "David my servant," not merely a model, but the very Son of David, whose obedience was absolute and unwavering, even to the point of death on a cross (Philippians 2:8). Unlike the conditional promise to Jeroboam, God's covenant with Christ is eternally sure and unconditional, establishing a kingdom that will never end (Luke 1:33). Jesus is the one in whom God is always "with thee," for He is Emmanuel, God with us (Matthew 1:23). Through His perfect life, atoning death, and glorious resurrection, Christ has built not merely a physical dynasty, but a spiritual "sure house" for all who believe—the Church, His body (Ephesians 2:19-22). In Him, the promises of God find their "Yes" and "Amen" (2 Corinthians 1:20), offering an eternal, unshakable kingdom and an everlasting presence for those who are "in Christ," a stability that no human king, including Jeroboam, could ever provide.