TRV
Translation
King James Version
And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.
KJV (with Strong's)
And it came to pass, when all Israel H3478 heard H8085 that Jeroboam H3379 was come again H7725, that they sent H7971 and called H7121 him unto the congregation H5712, and made him king H4427 over all Israel H3478: there was none that followed H310 the house H1004 of David H1732, but H2108 the tribe H7626 of Judah H3063 only.
Complete Jewish Bible
On hearing that Yarov'am had returned, all Isra'el summoned him to the assembly and proclaimed him king over all Isra'el. No one followed the dynasty of David except the tribe of Y'hudah.
Berean Standard Bible
When all Israel heard that Jeroboam had returned, they summoned him to the assembly and made him king over all Israel. Only the tribe of Judah followed the house of David.
American Standard Version
And it came to pass, when all Israel heard that Jeroboam was returned, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.
World English Bible Messianic
When all Israel heard that Jeroboam was returned, they sent and called him to the congregation, and made him king over all Israel: there was no one who followed the house of David, but the tribe of Judah only.
Geneva Bible (1599)
And when all Israel had heard that Ieroboam was come againe, they sent and called him vnto the assemblie, and made him King ouer all Israel: none followed the house of Dauid, but the tribe of Iudah onely.
Young's Literal Translation
And it cometh to pass, at all Israel's hearing that Jeroboam hath returned, that they send and call him unto the company, and cause him to reign over all Israel; none hath been after the house of David save the tribe of Judah alone.
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In the KJVVerse 9,172 of 31,102
Study This Verse
Commentary on 1 Kings 12 verses 16–24
16 ¶ So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.
17 But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.
18 Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.
19 So Israel rebelled against the house of David unto this day.
20 And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.
21 And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, an hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon.
22 But the word of God came unto Shemaiah the man of God, saying,
23 Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying,
24 Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD.
We have here the rending of the kingdom of the ten tribes from the house of David, to effect which,
I. The people were hold and resolute in their revolt. They highly resented the provocation that Rehoboam had given them, were incensed at his menaces, concluded that that government would in the progress of it be intolerably grievous which in the beginning of it was so very haughty, and therefore immediately came to this resolve, one and all: What portion have we in David? Kg1 12:16. They speak here very unbecomingly of David, that great benefactor of their nation, calling him the son of Jesse, no greater a man than his neighbours. How soon are good men, and their good services to the public, forgotten! The rashness of their resolution was also much to be blamed. In time, and with prudent management, they might have settled the original contract with Rehoboam to mutual satisfaction. Had they enquired who gave Rehoboam this advice, and taken a course to remove those evil counsellors from about him, the rupture might have been prevented: otherwise their jealousy for their liberty and property well became that free people. Israel is not a servant, is not a homeborn slave; why should he be spoiled? Jer 2:14. They are willing to be ruled, but not to be ridden. Protection draws allegiance, but destruction cannot. No marvel that Israel falls away from the house of David (Kg1 12:19) if the house of David fall away from the great ends of their advancement, which was to be ministers of God to them for good. But thus to rebel against the seed of David, whom God had advanced to the kingdom (entailing it on his seed), and to set up another king in opposition to that family, was a great sin; see Ch2 13:5-8. To this God refers, Hos 8:4. They have set up kings, but not by me. And it is here mentioned to the praise of the tribe of Judah that they followed the house of David (Kg1 12:17, Kg1 12:20), and, for aught that appears, they found Rehoboam better than his word, nor did he rule with the rigour which at first he threatened.
II. Rehoboam was imprudent in the further management of this affair, and more and more infatuated. Having foolishly thrown himself into a quick-sand, he sunk the further in with plunging to get out. 1. He was very unadvised in sending Adoram, who was over the tribute, to treat with them, Kg1 12:18. The tribute was the thing, and, for the sake of that, Adoram was the person, they most complained of. The very sight of him, whose name was odious among them, exasperated them, and made them outrageous. He was one to whom they could not so much as give a patient hearing, but stoned him to death in a popular tumult. Rehoboam was now as unhappy in the choice of his ambassador as before of his counsellors. 2. Some think he was also unadvised in quitting his ground, and making so much haste to Jerusalem, for thereby he deserted his friends and gave advantage to his enemies, who had gone to their tents indeed (Kg1 12:16) in disgust, but did not offer to make Jeroboam king till Rehoboam had gone, Kg1 12:20. See how soon this foolish prince went from one extreme to the other. He hectored and talked big when he thought all was his own, but sneaked and looked very mean when he saw himself in danger. It is common for those that are most haughty in their prosperity to be most abject in adversity.
III. God forbade his attempt to recover by the sword what he had lost. What was done was of God, who would not suffer that it should be undone again (as it would be if Rehoboam got the better and reduced the ten tribes), nor that more should be done to the prejudice of the house of David, as would be if Jeroboam got the better and conquered the two tribes. The thing must rest as it is, and therefore God forbids the battle. 1. It was brave in Rehoboam to design the reducing of the revolters by force. His courage came to him when he had come to Jerusalem, Kg1 12:21. There he thought himself among his firm friends, who generously adhered to him and appeared for him. Judah and Benjamin (who feared the Lord and the king, and meddled not with those that were given to change) presently raised an army of 180,000 men, for the recovery of their king's right to the ten tribes, and were resolved to stand by him (as we say) with their lives and fortunes, having either not such cause, or rather not such a disposition, to complain, as the rest had. 2. It as more brave in Rehoboam to desist when God, by a prophet, ordered him to lay down his arms. He would not lose a kingdom tamely, for then he would have been unworthy the title of a prince; and yet he would not contend for it in opposition to God, for then he would have been unworthy the title of an Israelite. To proceed in this war would be not only to fight against their brethren (Kg1 12:24), whom they ought to love, but to fight against their God, to whom they ought to submit: This thing is from me. These two considerations should reconcile us to our losses and troubles, that God is the author of them and our brethren are the instruments of them; let us not therefore meditate revenge. Rehoboam and his people hearkened to the word of the Lord, disbanded the army, and acquiesced. Though, in human probability, they had a fair prospect of success (for their army was numerous and resolute, Jeroboam's party weak and unsettled), though it would turn to their reproach among their neighbours to lose so much of their strength and never have one push for it, to make a flourish and do nothing, yet, (1.) They regarded the command of God though sent by a poor prophet. When we know God's mind we must submit to it, how much soever it crosses our own mind. (2.) They consulted their own interest, concluding that though they had all the advantages, even that of right, on their side, yet they could not prosper if they fought in disobedience to God; and it was better to sit still than to rise up and fall. In the next reign God allowed them to fight, and gave them victory (2 Chr. 13), but not now.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 16–24. Public domain.
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Richard ChallonerAD 1781
Juda only: Benjamin was a small tribe, and so intermixed with the tribe of Juda, (the very city of Jerusalem being partly in Juda, partly in Benjamin,) that they are here counted but as one tribe.
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 12:20 chronicles the definitive and tragic schism of the united monarchy of Israel, marking a watershed moment in the nation's history. Following King Rehoboam's oppressive policies and his rejection by the northern tribes, Jeroboam, who had been divinely designated for leadership, was recalled from exile and formally acclaimed as king over ten tribes. This momentous act left only the tribe of Judah, and by extension Benjamin, in allegiance to the ancestral house of David, thereby establishing the two distinct kingdoms of Israel (North) and Judah (South).
CONTEXT
Literary Context: This verse serves as the climactic formalization of the kingdom's division, a narrative arc meticulously developed from 1 Kings 11. The preceding narrative details Rehoboam's ascension, the people's plea for a lighter burden, and his disastrous decision to follow the harsh counsel of his young advisors over the wisdom of the elders (1 Kings 12:1-15). This folly directly provoked the people's rebellious cry, "What portion have we in David?" and led to the stoning of Adoram, Rehoboam's tax collector, forcing the king's hasty retreat to Jerusalem. Verse 20 solidifies this popular uprising into a new political reality, with Jeroboam, who had previously fled to Egypt to escape Solomon's wrath (1 Kings 11:40), being recalled and enthroned. The subsequent narrative in 1 Kings 12:25-33 immediately outlines Jeroboam's establishment of alternative worship centers and a non-Levitical priesthood, cementing the spiritual as well as political division.
Historical & Cultural Context: The division of the kingdom was not merely a sudden event but the culmination of deep-seated tensions between the northern tribes, often characterized by their independent spirit and loyalty to figures from the tribe of Joseph (Ephraim and Manasseh), and the southern tribe of Judah, the stronghold of the Davidic dynasty. While David and Solomon had temporarily unified these disparate elements, Solomon's later reign, marked by exorbitant building projects, forced labor, heavy taxation, and especially his promotion of foreign idolatry, exacerbated these underlying resentments and alienated many who remained faithful to Yahweh. The "congregation" ('edah) was a significant assembly in ancient Israel, representing the collective voice of the people, particularly in matters of national importance like kingship. The act of "making him king" involved a formal acclamation and covenant, signifying a legitimate transfer of power in their eyes. The return of Jeroboam from Egypt, a traditional refuge for those fleeing Israelite kings, signaled a new era of political realignment and the end of the united monarchy, a unique political entity in the ancient Near East that had previously brought unprecedented power and prestige to Israel.
Key Themes: This verse powerfully illustrates several overarching themes within the Deuteronomistic History. Firstly, it highlights the Consequences of Disobedience and Human Folly. Solomon's apostasy (1 Kings 11:1-13) and Rehoboam's arrogant refusal to lighten the people's burden (1 Kings 12:14) directly led to the kingdom's fragmentation. Secondly, it underscores Divine Sovereignty and the Fulfillment of Prophecy. Despite the human agency involved, the division was explicitly declared by God through the prophet Ahijah to Jeroboam (1 Kings 11:29-39) and reiterated as "from the Lord" to Rehoboam (1 Kings 12:15), demonstrating God's ultimate control over history. Thirdly, it emphasizes the Enduring Promise to David, as God preserved the tribe of Judah for the "house of David" despite the widespread rebellion, ensuring the continuity of the Davidic covenant (2 Samuel 7:16) which pointed to the Messiah. Finally, it sets the stage for a profound Political and Spiritual Division, as Jeroboam would soon establish idolatrous worship sites in Dan and Bethel (1 Kings 12:28-30) to prevent his people from returning to Jerusalem for worship, thus cementing the spiritual rift between the two kingdoms.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several literary devices to convey its profound message. Foreshadowing is evident as this political division immediately sets the stage for the spiritual apostasy under Jeroboam, which will plague the Northern Kingdom for centuries. There is a strong sense of Irony in Rehoboam's prideful attempt to assert absolute power, which paradoxically leads to the loss of the vast majority of his kingdom. The narrative also uses Contrast effectively, juxtaposing the "all Israel" (the ten northern tribes) with the "tribe of Judah only," highlighting the stark and complete nature of the schism. Furthermore, the entire event serves as a Fulfillment of Prophecy, emphasizing God's sovereign control over human affairs, even when those affairs are marked by rebellion and folly. The author presents these events not merely as historical happenings but as the unfolding of God's predetermined plan.
THEOLOGICAL AND THEMATIC CONNECTIONS
The division of the kingdom, as formalized in 1 Kings 12:20, is a profound theological statement on the consequences of covenant disobedience and the unwavering nature of God's promises. It demonstrates that while human sin (Solomon's idolatry, Rehoboam's pride) has devastating consequences, God's sovereign plan continues to unfold. The preservation of Judah for the house of David is not merely a political detail but a critical theological anchor, ensuring the continuity of the messianic line. This event underscores that leadership carries immense spiritual responsibility, and deviation from God's commands can lead to national catastrophe. Yet, even in judgment, God remembers His covenant and preserves a remnant for His ultimate purposes.
REFLECTION AND APPLICATION
The tragic division of the kingdom in 1 Kings 12:20 serves as a powerful cautionary tale for all generations, particularly for those in positions of leadership. It reminds us that pride, stubbornness, and a refusal to heed wise counsel can have catastrophic consequences, not only for individuals but for entire communities. Rehoboam's folly illustrates the danger of prioritizing personal power and youthful arrogance over the well-being of the people and the wisdom of experience. Moreover, the narrative highlights the ripple effect of sin: Solomon's earlier disobedience paved the way for this national calamity. Yet, amidst this human failure, God's sovereignty shines through; His prophetic word is fulfilled, demonstrating His ultimate control and faithfulness to His covenant promises, even when His people are unfaithful. This should inspire both humility in our actions and unwavering trust in God's overarching plan, knowing that He works all things, even brokenness, for His purposes and for the ultimate good of those who love Him.
Questions for Reflection
FAQ
Why did the northern tribes reject Rehoboam and choose Jeroboam?
Answer: The rejection of Rehoboam stemmed from a combination of long-standing political tensions and his own catastrophic leadership failure. The northern tribes had historical grievances with the Davidic dynasty, particularly concerning the heavy taxation and forced labor imposed by Solomon to fund his lavish building projects. When Rehoboam ascended the throne, the people appealed for relief from these burdens. However, Rehoboam, ignoring the wise counsel of the elders and listening instead to his inexperienced young advisors, responded with an arrogant and oppressive declaration: "My father made your yoke heavy, but I will add to your yoke; my father chastised you with whips, but I will chastise you with scorpions" (1 Kings 12:14). This direct insult and threat ignited the rebellion. Furthermore, the division was also a profound fulfillment of God's prophecy delivered through the prophet Ahijah to Jeroboam, declaring that God would tear ten tribes from Solomon's son due to Solomon's idolatry (1 Kings 11:29-39). Thus, it was a confluence of human folly and divine judgment.
What happened to the tribe of Benjamin in this division?
Answer: While 1 Kings 12:20 states that "none that followed the house of David, but the tribe of Judah only," it is generally understood that the tribe of Benjamin, due to its geographical proximity and historical ties to Jerusalem (which was situated on the border between Judah and Benjamin), remained loyal to the house of David and became part of the Southern Kingdom of Judah. Later texts and historical understanding confirm that the Southern Kingdom comprised both Judah and Benjamin. For instance, 1 Kings 12:21 explicitly mentions Rehoboam gathering "all the house of Judah, with the tribe of Benjamin," to fight against Israel, confirming their allegiance. The phrase "Judah only" in verse 20 serves as a rhetorical emphasis on the overwhelming loss of territory and population for the Davidic dynasty, highlighting the stark contrast with the ten northern tribes.
CHRIST-CENTERED FULFILLMENT
The tragic division of the kingdom in 1 Kings 12:20, while a consequence of human sin and divine judgment, ultimately serves to highlight the enduring faithfulness of God to His covenant promises, particularly the Davidic Covenant. The preservation of the "house of David" through the tribe of Judah, even when the vast majority of Israel abandoned it, was crucial for the unfolding of God's redemptive plan. This lineage, maintained through centuries of political upheaval and spiritual decline, ultimately led to Jesus Christ, who is explicitly identified as the "Son of David" (Matthew 1:1 and Luke 3:31). Unlike the flawed and temporary kings of Israel and Judah, Jesus is the perfect and eternal King, whose kingdom "will have no end" (Luke 1:32-33). He is the true Shepherd who gathers not just the scattered tribes of Israel, but all nations, into one new spiritual Israel, breaking down the wall of hostility that divided humanity (Ephesians 2:14). The political fragmentation of Israel under Jeroboam and Rehoboam foreshadows the profound need for a King who would transcend earthly divisions and establish a spiritual kingdom founded on righteousness and peace, not on human power or political allegiance (John 18:36). Christ, the ultimate Davidic heir, reunites God's people under His perfect reign, fulfilling the covenant promises in a way far grander than any earthly monarchy could achieve.