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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
1 Kings 11:39 stands as a profound declaration of divine judgment tempered by unwavering covenant faithfulness. It encapsulates God's just response to King Solomon's profound apostasy, decreeing a period of affliction and division for the Davidic dynasty. Yet, crucially, the verse simultaneously affirms that this hardship would be temporary, ensuring the preservation of David's royal line and guaranteeing the ultimate fulfillment of God's eternal promises, thereby pointing to a future hope beyond immediate consequences.
CONTEXT
Literary Context: This verse serves as the culminating statement in God's direct pronouncement of judgment against King Solomon, a divine decree initiated in 1 Kings 11:9. The preceding narrative meticulously details Solomon's egregious spiritual decline, highlighting how his numerous foreign wives led his heart astray from the Lord, prompting him to construct high places for detestable idols such as Ashtoreth, Chemosh, and Molech (1 Kings 11:1-8). God's righteous anger is kindled, and He declares His intention to tear the kingdom away from Solomon's hand, preserving only one tribe (Judah) for his son's rule, for the sake of David and Jerusalem (1 Kings 11:11-13). The narrative then introduces the adversaries God raised against Solomon (1 Kings 11:14-25), culminating in the pivotal prophecy to Jeroboam, where the prophet Ahijah symbolically tears a new garment into twelve pieces, giving ten to Jeroboam to signify the ten tribes God would grant him (1 Kings 11:29-31). Therefore, 1 Kings 11:39 functions as a critical addendum to this prophecy, underscoring the temporary nature of the affliction upon the Davidic line, even amidst the impending division of the kingdom.
Historical & Cultural Context: Solomon's reign, initially celebrated for its unparalleled wisdom and prosperity, ultimately succumbed to the pervasive syncretism characteristic of the ancient Near East. While royal intermarriage was a common diplomatic strategy to forge alliances, for Israel, it constituted an explicit violation of God's law due to the inherent danger of idolatry (Deuteronomy 7:3-4). Solomon's embrace of foreign deities like Ashtoreth (the Phoenician goddess of fertility and war), Chemosh (the Moabite god), and Molech (the Ammonite god associated with child sacrifice) was not merely a political concession but a profound spiritual betrayal of the covenant with Yahweh, the one true God. The construction of "high places" (cultic sites on elevated ground) for these idols represented a direct affront to the centralized worship commanded at the Jerusalem Temple. The geopolitical stability of Solomon's vast empire may have made such compromises seem expedient, but from God's perspective, they were an abomination demanding severe consequences, which ultimately led to the fracturing of the united monarchy after his death.
Key Themes: The verse powerfully highlights several core themes prevalent throughout 1 Kings and the broader Deuteronomistic History. Firstly, it underscores the Consequences of Disobedience, demonstrating unequivocally that even highly favored leaders like Solomon are not exempt from divine judgment when they violate God's covenant. Solomon's personal apostasy had far-reaching national repercussions, leading directly to the division of the kingdom and subsequent affliction for his descendants. Secondly, it profoundly illustrates God's Unwavering Covenant Faithfulness. Despite Solomon's egregious sin, God's promise to David of an enduring dynasty (2 Samuel 7:12-16) is meticulously upheld. The crucial phrase "but not for ever" stands as a testament to God's steadfast commitment to His word, ensuring that the Davidic "lamp" would not be extinguished, thereby preserving the lineage through which the Messiah would ultimately come. Lastly, the verse beautifully intertwines Divine Justice and Mercy. God's justice demands a response to sin, hence the "affliction," but His mercy and covenant love set a definitive limit to that judgment, preventing total annihilation and maintaining the hope for future restoration and ultimate fulfillment in a righteous Davidic king.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices that enrich its meaning. Contrast/Antithesis is central, powerfully juxtaposing the "affliction" with the crucial assurance that it will be "not for ever." This highlights the inherent tension between God's justice in response to sin and His enduring mercy rooted in His covenant faithfulness. The divine declaration itself functions as an Oracle or Divine Speech, carrying the absolute weight of God's authoritative word and revealing His sovereign plan for history. The phrase "seed of David" operates as Metonymy, referring to the entire Davidic dynasty and its future generations, embodying the continuity of the royal line. Furthermore, the entire statement serves as potent Foreshadowing, hinting at the eventual division of the kingdom and the subsequent struggles of the Southern Kingdom of Judah, while simultaneously pointing to the ultimate, eternal reign of a future Davidic king, the Messiah. The broader context's use of "lamp" in connection with the Davidic covenant (1 Kings 11:36) provides powerful Symbolism for the enduring presence and continuity of the Davidic line and its hope.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Kings 11:39 is a theological lynchpin, articulating the profound interplay between divine justice and covenantal fidelity. It underscores that God's holiness demands a response to sin, even from those He has greatly blessed, yet His promises are irrevocable. The temporary nature of the affliction on the Davidic line, explicitly stated as "but not for ever," is a powerful testament to God's enduring commitment to His covenant with David, which guaranteed an eternal dynasty. This verse ensures that despite human failure and the resulting consequences, God's ultimate redemptive plan, centered on a future king from David's lineage, remains secure. It provides a theological framework for understanding the subsequent history of Judah, marked by both judgment and the persistent hope for restoration.
REFLECTION AND APPLICATION
This verse offers profound lessons for believers today, serving as a sobering reminder of the serious consequences of spiritual compromise and, conversely, the enduring faithfulness of God. Solomon's tragic downfall, despite his unparalleled wisdom and God's abundant blessings, stands as a stark warning: no one is immune to the corrosive effects of idolatry and disobedience. Our choices, especially those involving spiritual integrity, have far-reaching implications, not only for ourselves but also for those who come after us. Yet, amidst this sober warning, the phrase "but not for ever" shines as a beacon of hope. It assures us that even when we face the painful consequences of our sin or experience divine discipline, God's ultimate purposes of grace and His covenant promises remain steadfast. His discipline is always redemptive, designed to humble and restore, not to utterly destroy. This truth invites us to repent with confidence, knowing that God's faithfulness transcends our failures and that His ultimate plan of salvation will prevail. We are called to live in faithful obedience, trusting in His unwavering character even when circumstances are difficult, and clinging to the hope that His work in us, though perhaps afflicted, will not be "for ever" incomplete, but will ultimately lead to His glorious completion.
Questions for Reflection
FAQ
Why did God punish Solomon so severely despite his wisdom and the great temple he built?
Answer: God's judgment on Solomon was severe precisely because of his profound spiritual privilege and the depth of his apostasy. Solomon, endowed with unparalleled wisdom and entrusted with building the magnificent Temple, directly violated God's explicit commands against intermarriage and idolatry (Deuteronomy 7:3-4). His sin was not one of ignorance but of deliberate disobedience, turning his heart away from the Lord who had appeared to him twice (1 Kings 11:9). The severity of the punishment underscores God's holiness and the seriousness of covenant infidelity, demonstrating that even the greatest human achievements cannot compensate for a divided heart. The Temple, meant to be a place of exclusive worship for Yahweh, became surrounded by cultic sites for pagan deities, a direct affront to God's glory.
How does this verse relate to the division of the kingdom?
Answer: This verse is a direct prophetic declaration concerning the impending division of the united monarchy. God had already informed Solomon that He would tear the kingdom from his son's hand, leaving him only one tribe for David's sake (1 Kings 11:11-13). Verse 39 specifically addresses the "affliction" on the "seed of David," which primarily refers to the loss of the ten northern tribes to Jeroboam, as prophesied by Ahijah (1 Kings 11:29-31). The Davidic line would continue to reign in Judah, but their dominion would be significantly diminished, marking the end of the glorious united kingdom and ushering in centuries of divided monarchies. The affliction was the direct consequence of Solomon's unfaithfulness, yet the promise "but not for ever" ensured the survival of the Davidic line.
What does 'not for ever' truly mean in this context?
Answer: The phrase "not for ever" signifies that the affliction and diminished state of the Davidic dynasty, while severe and long-lasting, would not be permanent or lead to the complete annihilation of David's line or the revocation of God's covenant with him. It means that God would preserve a "lamp" for David in Jerusalem (1 Kings 11:36), ensuring that a descendant of David would always sit on the throne, even through periods of exile and foreign domination. This promise ultimately finds its fulfillment not in the earthly kingdom of Judah, which eventually fell, but in the eternal, spiritual kingdom established by the Messiah, Jesus Christ, who is the ultimate "seed of David" and whose reign truly is "for ever" (Luke 1:32-33).
CHRIST-CENTERED FULFILLMENT
1 Kings 11:39, with its declaration of temporary affliction upon the Davidic line, finds its ultimate and glorious fulfillment in the person and work of Jesus Christ. The "affliction" of David's seed, which commenced with the division of the kingdom and persisted through centuries of political turmoil, exile, and foreign domination, profoundly prefigures the suffering and humiliation of the true Son of David. Jesus, though the rightful and eternal heir to David's throne, experienced profound affliction, culminating in His crucifixion—a period when it seemed the Davidic promise might be utterly extinguished. However, the crucial phrase "but not for ever" resonates with resounding triumph in the resurrection of Christ. His death was not the final word; it was a temporary affliction leading to eternal victory. Through His resurrection, Jesus conquered sin and death, establishing a kingdom that is truly "not for ever" afflicted, but is eternal, unshakable, and everlasting (Hebrews 12:28). He is the "Root and the Offspring of David" (Revelation 22:16), the one through whom God's covenant with David is perfectly and eternally fulfilled. His reign, unlike Solomon's or any subsequent Davidic king, will truly have "no end" (Luke 1:32-33), establishing a kingdom of righteousness, peace, and justice that transcends all earthly limitations and endures "for ever."