TRV
Translation
King James Version
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.
Complete Jewish Bible
Because of this Shlomo tried to kill Yarov'am; but Yarov'am roused himself, fled to Egypt, to Shishak king of Egypt, and stayed in Egypt until the death of Shlomo.
Berean Standard Bible
Solomon therefore sought to kill Jeroboam. But Jeroboam arose and fled to Egypt, to Shishak king of Egypt, where he remained until the death of Solomon.
American Standard Version
Solomon sought therefore to kill Jeroboam; but Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.
World English Bible Messianic
Solomon sought therefore to kill Jeroboam; but Jeroboam arose, and fled into Egypt, to Shishak king of Egypt, and was in Egypt until the death of Solomon.
Geneva Bible (1599)
Salomon sought therefore to kill Ieroboam, and Ieroboam arose, and fled into Egypt vnto Shishak King of Egypt, and was in Egypt vntil the death of Salomon.
Young's Literal Translation
And Solomon seeketh to put Jeroboam to death, and Jeroboam riseth and fleeth to Egypt, unto Shishak king of Egypt, and he is in Egypt till the death of Solomon.
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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 11:40 records a critical turning point in the waning years of King Solomon's reign, revealing his desperate attempt to assassinate Jeroboam, the man divinely appointed to rule over ten tribes of Israel. This verse details Jeroboam's swift flight to Egypt, where he found refuge with Pharaoh Shishak until Solomon's death, thereby strategically positioning him for his future role and setting the inevitable stage for the division of the united monarchy, a direct consequence of Solomon's profound spiritual apostasy and God's unfolding judgment.
CONTEXT
Literary Context: This verse is deeply embedded within a narrative that meticulously chronicles Solomon's spiritual decline and the divine judgment pronounced against him. The preceding verses, particularly 1 Kings 11:1-8, detail Solomon's grave sin of idolatry, influenced by his numerous foreign wives who led him to worship pagan deities. This disobedience directly provoked God's wrath, leading to the prophetic declaration that the kingdom would be torn from Solomon's son, with only one tribe remaining for the sake of David and Jerusalem (1 Kings 11:11-13). Crucially, the prophet Ahijah of Shiloh had already revealed God's specific plan to Jeroboam, dramatically tearing a new garment into twelve pieces and giving ten to Jeroboam, signifying his future rule over ten tribes of Israel (1 Kings 11:29-39). Solomon's attempt to kill Jeroboam in 1 Kings 11:40 is thus a direct, desperate, and ultimately futile human reaction to a divinely ordained future, demonstrating his resistance to God's sovereign will.
Historical & Cultural Context: Solomon's reign, initially a golden age of wisdom and prosperity, had become increasingly burdensome towards its end. His extensive building projects, including the temple and his own palace, were financed through heavy taxation and oppressive forced labor, particularly impacting the northern tribes. Jeroboam, an Ephraimite from Zeredah, had risen through the ranks, being appointed by Solomon over the forced labor of the house of Joseph, indicating his administrative competence and influence among the northern populace. In the ancient Near East, it was a common practice for political dissidents or those fleeing persecution to seek asylum in neighboring kingdoms, with Egypt often serving as a traditional refuge due to its power and distance. Pharaoh Shishak, historically identified as Sheshonk I, the founder of Egypt's Twenty-Second Dynasty (c. 945-924 BC), was a powerful contemporary ruler. His willingness to harbor Jeroboam was likely a strategic political maneuver, aimed at destabilizing a powerful regional rival (Israel) or cultivating a future ally, thereby providing Jeroboam with a safe haven and the necessary time for God's prophetic word to come to fruition.
Key Themes: This pivotal verse powerfully encapsulates several overarching themes within 1 Kings. It vividly illustrates the Consequences of Disobedience, as Solomon's profound spiritual apostasy directly leads to divine judgment and his desperate, ungodly attempt to thwart God's will. It underscores the theme of Divine Sovereignty and Providence, demonstrating that God's plans are immutable and cannot be undone by human opposition, even from a powerful king. Jeroboam's miraculous escape and subsequent protection in Egypt highlight God's active hand in preserving His chosen instrument for the fulfillment of prophecy, ensuring his safety until the appointed time. Furthermore, the verse serves as a crucial Foreshadowing of Division, explicitly setting the stage for the imminent schism of the united monarchy into the northern kingdom of Israel and the southern kingdom of Judah, an event that would unfold immediately after Solomon's death, as meticulously detailed in 1 Kings 12.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 1 Kings 11:40 employs several potent literary devices to convey its profound theological message. Foreshadowing is prominently featured, as Jeroboam's flight to Egypt explicitly sets the stage for the impending division of the united monarchy after Solomon's death, a monumental turning point in Israelite history. There is a powerful element of Irony at play: Solomon, the king once celebrated for his unparalleled wisdom, acts with profound foolishness and violence in attempting to thwart God's revealed will, demonstrating the utter futility of human resistance against divine decree. His actions, intended to secure his dynasty, ironically hasten its fragmentation. Furthermore, the narrative implicitly highlights Divine Sovereignty, showcasing God's unyielding control over historical events, even using human fear, political maneuvering, and the actions of foreign rulers to bring about His predetermined purposes.
THEOLOGICAL AND THEMATIC CONNECTIONS
The theological implications of 1 Kings 11:40 are profound, illustrating the unwavering nature of God's judgment against sin, even for His chosen leaders, and the unstoppable force of His sovereign will. Solomon's desperate attempt to kill Jeroboam is a futile act to prevent a divinely ordained consequence of his own profound disobedience. It underscores the biblical truth that no human power, no matter how great or seemingly insurmountable, can ultimately thwart God's purposes. God's providential protection of Jeroboam, even in a foreign land and under the care of a pagan king, demonstrates His absolute faithfulness to His prophetic word and His ability to use diverse means, including political asylum, to preserve His instruments and fulfill His overarching plans for His people. This event is a critical precursor to the full division of the kingdom, a judgment that was both a direct consequence of Solomon's spiritual decline and a precise fulfillment of earlier prophecies concerning the house of David.
REFLECTION AND APPLICATION
1 Kings 11:40 serves as a sobering and enduring reminder that spiritual compromise and persistent disobedience carry severe, far-reaching consequences, even for those who have been immensely blessed and endowed by God. Solomon, once the epitome of wisdom and blessed with unparalleled wealth and peace, descended into idolatry, leading to divine judgment and a desperate, ungodly attempt to control his own destiny through violence. His actions highlight the profound futility of human efforts to counteract God's sovereign purposes when those efforts are rooted in rebellion rather than submission. For believers today, this passage powerfully underscores the critical importance of sustained faithfulness and unwavering obedience to God throughout every season of life, not just in times of prosperity or ease. It calls us to cultivate a deep trust in God's perfect plan and timing, even when circumstances are challenging or when we face perceived threats, rather than resorting to fear-driven, ungodly actions or attempting to manipulate outcomes. It reminds us that God is ultimately in control, and His righteous will shall prevail, often through unexpected means and through individuals He raises up for His divine purposes.
Questions for Reflection
FAQ
Why did Solomon seek to kill Jeroboam if God had already declared the kingdom would be torn from his son?
Answer: Solomon sought to kill Jeroboam because he became acutely aware of the prophecy delivered by the prophet Ahijah, which explicitly designated Jeroboam as the future ruler over ten tribes of Israel (1 Kings 11:29-39). Despite knowing God's declared judgment on his kingdom due to his pervasive idolatry (1 Kings 11:11-13), Solomon's response was not one of repentance or submission, but a desperate, fear-driven attempt to thwart God's plan through violence. This reveals the extent of his spiritual decline and his futile belief that he could circumvent divine decree by eliminating the very instrument of God's judgment. It powerfully highlights the human tendency to resist God's will rather than submit to it, even when the consequences are clearly laid out.
Who was Shishak, and why was he significant in this narrative?
Answer: Shishak was the biblical name for Pharaoh Sheshonk I, the formidable founder of the Twenty-Second Dynasty of Egypt (c. 945-924 BC). He was a powerful contemporary ruler who provided asylum to Jeroboam. His significance in this narrative is multifaceted: First, he offered a crucial safe refuge for Jeroboam, effectively protecting him from Solomon's wrath and ensuring his survival until the divinely appointed time for his return and rise to power. This vividly demonstrates God's providential hand in preserving Jeroboam for His purposes. Second, Shishak later invaded Judah during the reign of Rehoboam, Solomon's son, and plundered the temple and royal palace (1 Kings 14:25-26). His role in harboring Jeroboam likely contributed to the ongoing political instability and animosity between Egypt and the newly divided kingdom of Israel and Judah, further illustrating the far-reaching consequences of Solomon's disobedience and the geopolitical ripple effects of divine judgment.
CHRIST-CENTERED FULFILLMENT
1 Kings 11:40, while detailing the tragic decline of Solomon and the impending division of his earthly kingdom, profoundly points forward to the ultimate, perfect King whose kingdom will never be divided or fall. Solomon's failure to maintain his kingdom due to his unfaithfulness and idolatry stands in stark contrast to Jesus Christ, the true Son of David, who perfectly fulfilled all righteousness and established an eternal, unshakable kingdom. While Solomon sought to kill Jeroboam in a futile attempt to preserve his temporal throne, Christ willingly laid down His life, not to preserve an earthly dynasty, but to establish a spiritual kingdom that decisively conquers sin, death, and the grave (John 10:18). The divine judgment pronounced against Solomon, leading to the tearing away of his kingdom, powerfully foreshadows the ultimate judgment against sin that Christ bore on the cross, allowing for the glorious restoration of a people for God's own possession, reconciling them through His blood (Colossians 2:13-14). Jeroboam's flight and divine protection in Egypt, ensuring his future role, faintly echoes the providential care over the infant Jesus, who also found refuge in Egypt to escape Herod's murderous wrath, fulfilling prophecy (Matthew 2:13-15). Ultimately, this verse, steeped in human failure and divine sovereignty, directs our gaze to the Lamb of God, who, unlike Solomon, never deviated from God's perfect will, and whose reign is truly eternal, righteous, and undivided, bringing all things under His glorious dominion (Revelation 11:15).