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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Kings 14:7–20. His four-level outline is real structure in the source text, so it is rendered as structure.
When those that set up idols, and keep them up, go to enquire of the Lord, he determines to answer them, not according to the pretensions of their enquiry, but according to the multitude of their idols, Eze 14:4. So Jeroboam is answered here.
I.The prophet anticipates the enquiry concerning the child, and foretels the ruin of Jeroboam's house for the wickedness of it.
No one else durst have carried such a message: a servant would have smothered it, but his own wife cannot be suspected of ill-will to him.
1.God calls himself the Lord God of Israel. Though Israel had forsaken God, God had not cast them off, nor given them a bill of divorce for their whoredoms. He is Israel's God, and therefore will take vengeance on him who did them the greatest mischief he could do them, debauched them and drew them away from God.
2.He upbraids Jeroboam with the great favour he had bestowed upon him, in making him king, exalting him from among the people, the common people, to be prince over God's chosen Israel, and taking the kingdom from the house of David, to bestow it upon him. Whether we keep an account of God's mercies to us or no, he does, and will set even them in order before us, if we be ungrateful, to our greater confusion; otherwise he gives and upbraids not.
3.He charges him with his impiety and apostasy, and his idolatry particularly: Thou hast done evil above all that were before thee, Kg1 14:9. Saul, that was rejected, never worshipped idols; Solomon did it but occasionally, in his dotage, and never made Israel to sin. Jeroboam's calves, though pretended to be set up in honour of the God of Israel, that brought them up out of Egypt, yet are here called other gods, or strange gods, because in them he worshipped God as the heathen worshipped their strange gods, because by them he changed the truth of God into a lie and represented him as altogether different from what he is, and because many of the ignorant worshippers terminated their devotion in the image, and did not at all regard the God of Israel. Though they were calves of gold, the richness of the metal was so far from making them acceptable to God that they provoked him to anger, designedly affronted him, under colour of pleasing him. In doing this,
(1.)He had not set David before him (Kg1 14:8): Thou hast not been as my servant David, who, though he had his faults and some bad ones, yet never forsook the worship of God nor grew loose nor cold to that; his faithful adherence to that gained him this honourable character, that he followed God with all his heart, and herein he was proposed for an example to all his successors. Those did not do well that did not do like David.
(2.)He had not set God before him, but (Kg1 14:9), "Thou hast cast me behind thy back, my law, my fear; thou hast neglected me, forgotten me, and preferred thy policies before my precepts."
4.He foretels the utter ruin of Jeroboam's house, Kg1 14:10, Kg1 14:11. He thought, by his idolatry, to establish his government, and by that he not only lost it, but brought destruction upon his family, the universal destruction of all the males, whether shut up or left, married or unmarried.
(1.)Shameful destruction. They shall be taken away as dung, which is loathsome and which men are glad to be rid of. He worshipped dunghill-deities, and God removed his family as a great dunghill. Noble and royal families, if wicked, are no better in God's account.
(2.)Unusual destruction. Their very dead bodies should be meat for the dogs in the street, or the birds of prey in the field, Kg1 14:11. Thus evil pursues sinners. See this fulfilled, Kg1 15:29.
5.He foretels the immediate death of the sick child, Kg1 14:12, Kg1 14:13.
(1.)In mercy to him, lest, if he live, he be infected with the sin, and so involved in the ruin, of his father's house. Observe the character given of him: In him was found some good thing towards the Lord God of Israel, in the house of Jeroboam. He had an affection for the true worship of God and disliked the worship of the calves. Note,
[1.]Those are good in whom are good things towards the Lord God of Israel, good inclinations, good intentions, good desires, towards him.
[2.]Where there is but some good thing of that kind it will be found: God, who seeks it, sees it be it ever so little and is pleased with it.
[3.]A little grace goes a great way with great people. It is so rare to find princes well affected to religion that, when they are so, they are worthy of double honour.
[4.]Pious dispositions are in a peculiar manner amiable and acceptable when they are found in those that are young. The divine image in miniature has a peculiar beauty and lustre in it.
[5.]Those that are good in bad times and places shine very brightly in the eyes of God. A good child in the house of Jeroboam is a miracle of divine grace: to be there untainted is like being in the fiery furnace unhurt, unsinged. Observe the care taken of him: he only, of all Jeroboam's family, shall die in honour, shall be buried, and shall be lamented as one that lived desired. Note, Those that are distinguished by divine grace shall be distinguished by divine providence. This hopeful child dies first of all the family, for God often takes those soonest whom he loves best. Heaven is the fittest place for them; this earth is not worthy of them.
(2.)In wrath to the family.
[1.]It was a sign the family would be ruined when he was taken by whom it might have been reformed. The righteous are removed from the evil to come in this world, to the good to come in a better world. It is a bad omen to a family when the best in it are buried out of it; when what was valuable is picked out the rest is for the fire.
[2.]It was likewise a present affliction to the family and kingdom, by which both ought to have been bettered; and this aggravated the affliction to the poor mother that she should not reach home time enough to see her son alive: When thy feet enter into the city, just then the child shall die. This was to be a sign to her of the accomplishment of the rest of the threatenings, as Sa1 2:34.
6.He foretels the setting up of another family to rule over Israel, Kg1 14:14. This was fulfilled in Baasha of Issachar, who conspired against Nadab the son of Jeroboam, in the second year of his reign, murdered him and all his family. "But what? Even now. Why do I speak of it as a thing at a distance? It is at the door. It shall be done even now." Sometimes God makes quick work with sinners; he did so with the house of Jeroboam. It was not twenty-four years from his first elevation to the final extirpation of his family.
7.He foretels the judgments which should come upon the people of Israel for conforming to the worship which Jeroboam had established. If the blind lead the blind, both the blind leaders and the blind followers shall fall into the ditch. It is here foretold, Kg1 14:15,
(1.)That they should never be easy, nor rightly settled in their land, but continually shaken like a reed in the water. After they left the house of David, the government never continued long in one family, but one undermined and destroyed another, which must needs occasion great disorders and disturbances among the people.
(2.)That they should, ere long, be totally expelled out of their land, that good land, and given up to ruin, Kg1 14:16. This was fulfilled in the captivity of the ten tribes by the king of Assyria. Families and kingdoms are ruined by sin, ruined by the wickedness of the heads of them. Jeroboam did sin, and made Israel to sin. If great men do wickedly, they involve many others both in the guilt and in the snare; multitudes follow their pernicious ways. They go to hell with a long train, and their condemnation will be the more intolerable, for they must answer, not only for their own sins, but for the sins which others have been drawn into and kept in by their influence.
II.Jeroboam's wife has nothing to say against the word of the Lord, but she goes home with a heavy heart to their house in Tirzah, a sweet delightful place, so the name signifies, famed for its beauty, Sol 6:4. But death, which will stain its beauty and embitter all its delights, cannot be shut out from it. Hither she came, and here we leave her attending the funeral of her son, and expecting the fate of her family.
1.The child died (Kg1 14:17), and justly did all Israel mourn, not only for the loss of so hopeful a prince, whom they were not worthy of, but because his death plucked up the flood-gates, and made a breach, at which an inundation of judgments broke in.
2.Jeroboam himself died soon after, Kg1 14:20. It is said (Ch2 13:20), The Lord struck him with some sore disease, so that he died miserably, when he had reigned twenty-two years, and left his crown to a son who lost it, and his life too, and all the lives of his family, within two years after. For a further account of him the reader is referred to the annals of his reign, drawn up by his own secretaries, or to the public records, like those in the Tower, called here, The Book or register, of the Chronicles of the Kings of Israel, to which recourse might then be had; but, not being divinely inspired, these records are long since lost.
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Summary
1 Kings 14:10 delivers a severe prophetic judgment from God, through the prophet Ahijah, against the apostate King Jeroboam I and his entire dynasty. This oracle, stemming from Jeroboam's profound idolatry and his leading Israel into sin, foretells the complete and humiliating eradication of every male descendant and the utter destruction of his royal house, likening its removal to the sweeping away of refuse.
Context
Literary Context
This potent declaration is an integral part of a larger prophetic oracle delivered by the aged and blind prophet Ahijah of Shiloh. It occurs at a critical juncture when Jeroboam's son, Abijah, falls gravely ill. Despite his persistent rebellion against God, Jeroboam, in a moment of crisis, sends his wife in disguise to inquire of Ahijah about their son's fate. The profound irony lies in Jeroboam's willingness to consult a true prophet of the Lord for personal gain, while simultaneously refusing to obey the Lord's clear commands. Instead of a message of healing, God reveals through Ahijah a devastating judgment against Jeroboam's entire household, directly linking it to his egregious sin of leading Israel into idolatry and provoking the Lord to anger. This immediate context sets the stage for the swift and decisive fulfillment of divine judgment, which unfolds in the subsequent chapters of 1 Kings.
Historical & Cultural Context
Jeroboam I was the first king of the Northern Kingdom of Israel, having led the ten tribes in secession from Rehoboam, Solomon's son, after the division of the united monarchy. His ascension to power was initially sanctioned by God, accompanied by a conditional promise of an enduring dynasty if he remained faithful, as recorded in 1 Kings 11:38. However, fearing that continued worship at the temple in Jerusalem would lead his people back to the Davidic dynasty, Jeroboam established rival centers of worship at Bethel and Dan, installing golden calves and an illegitimate priesthood (1 Kings 12:28-30). This act constituted a fundamental breach of the Mosaic covenant, a direct assault on Yahweh's exclusive right to worship, and became the "sin of Jeroboam" that plagued the Northern Kingdom for generations. In the cultural context of the ancient Near East, a king's dynasty was often seen as an extension of his person and legacy; thus, the utter destruction of a royal house was the ultimate disgrace and the most severe form of judgment, signifying a complete erasure from history and memory.
Key Themes
This verse powerfully contributes to several overarching themes evident throughout the book of Kings. Firstly, it underscores the theme of divine judgment and retribution against apostasy. God's intolerance for idolatry and disobedience is starkly evident, demonstrating that His covenant faithfulness also includes His unwavering commitment to justice. Secondly, it highlights the severe consequences of sin, particularly leadership sin. Jeroboam's personal and public sins had devastating, far-reaching repercussions not only for himself but for his entire family line, serving as a solemn warning that rebellion against God carries severe penalties. The recurring indictment "caused Israel to sin" throughout Kings emphasizes the profound responsibility of leaders before God. Finally, the vivid imagery of "cutting off" and "taking away as dung" reinforces the theme of total eradication and humiliation for those who defy God, illustrating the complete and ignominious end of a dynasty deemed utterly worthless in God's sight due to its unrepentant rebellion.
Exposition and Analysis
Key Word Analysis
In this context, "evil" refers not to moral wickedness on God's part, but rather to calamity, disaster, or misfortune that God, as the righteous judge, will bring upon Jeroboam's house. This "evil" is a direct and just recompense for Jeroboam's own evil actions in leading Israel into idolatry and provoking the Lord's anger. It signifies the severe, destructive consequences of divine judgment.
This word, meaning "to urinate," is part of a graphic ancient Semitic idiom, "him that pisseth against the wall," which universally signifies "every male." Its inclusion emphasizes the complete and utter extermination of Jeroboam's male lineage. The phrase ensures that no male heir, from the most insignificant to the most prominent, would be left alive to continue Jeroboam's name or dynasty, underscoring the totality of the judgment and the absolute end of the royal house.
This word refers to excrement or refuse, specifically as rolled or formed balls. The metaphor "as a man taketh away dung" is profoundly demeaning and illustrates the complete removal and utter contempt God had for Jeroboam's house due to their wickedness. It implies that the dynasty would be swept away as something foul, worthless, and utterly repulsive, leaving no trace or legacy of honor.
Verse Breakdown
"Therefore, behold, I will bring evil upon the house of Jeroboam"
This opening declaration establishes the divine origin and certainty of the impending judgment. The "therefore" directly links the coming calamity to Jeroboam's prior actions of leading Israel into idolatry and abandoning the Lord. It is a sovereign pronouncement of disaster from God Himself, indicating that the consequences are a direct result of Jeroboam's rebellion.
"and will cut off from Jeroboam him that pisseth against the wall, and him that is shut up and left in Israel"
This clause details the horrific extent of the judgment: the complete annihilation of all males in Jeroboam's family. "Him that pisseth against the wall" is a vivid idiom signifying every male, emphasizing the comprehensive nature of the purge. "Him that is shut up and left in Israel" refers to those confined (perhaps imprisoned or in a secure place) and those at large within the land. The combined phrases emphasize that no male, regardless of status or location, would escape the judgment; the eradication would be absolute and comprehensive, leaving no male heir to continue the dynasty.
"and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone."
This final clause powerfully reinforces the totality and the humiliating nature of the judgment. The "remnant" refers to any survivors or remaining elements of the dynasty. The comparison to "dung" vividly portrays the utter worthlessness and contempt with which God views Jeroboam's house, indicating that they would be removed entirely, without honor or dignity, leaving no trace of their existence. The phrase "till it be all gone" emphasizes the absolute and complete nature of this eradication.
Literary Devices
The prophet Ahijah employs several powerful literary devices to convey the severity and certainty of God's judgment. Most prominent is the use of Idiom in "him that pisseth against the wall," a graphic and forceful ancient Semitic expression universally understood to denote every male, emphasizing the complete extermination of Jeroboam's lineage. This is complemented by a striking Metaphor comparing the removal of Jeroboam's house to "a man taketh away dung." This imagery is designed to evoke revulsion and contempt, underscoring the utter worthlessness and disgrace that would befall the dynasty. The Hyperbole inherent in "till it be all gone" further stresses the absolute and irreversible nature of the destruction. Together, these devices create a vivid and unforgettable picture of divine wrath, leaving no doubt about the totality of the impending doom.
Theological and Thematic Connections
The judgment against Jeroboam's house in 1 Kings 14:10 serves as a stark reminder of God's unwavering justice and His zealousness for His own glory and the purity of worship. It illustrates the principle that covenant disobedience, particularly idolatry and leading others astray, carries severe consequences, not only for the individual but for their entire lineage and the nation. This passage underscores God's sovereignty over human kingdoms and His commitment to upholding His moral order, demonstrating that even kings are accountable to Him. It foreshadows the pattern of judgment that would repeatedly fall upon the Northern Kingdom due to its persistent idolatry, a destructive cycle initiated by Jeroboam's foundational sin, highlighting the profound impact of leadership on a nation's spiritual trajectory.
Reflection and Application
1 Kings 14:10 offers profound lessons for believers today, serving as a sobering warning about the seriousness of sin and the far-reaching consequences of spiritual compromise. While the specific context is ancient Israelite kingship, the underlying principles of divine justice, accountability, and the dangers of idolatry remain timeless and universally applicable. It calls us to examine our own lives for anything that might subtly or overtly usurp God's rightful place, whether it be material possessions, career success, personal comfort, or even good causes that become ultimate concerns, effectively functioning as idols. For those in positions of leadership, whether in the family, church, or workplace, this passage underscores the immense responsibility to lead with integrity, faithfulness, and a steadfast commitment to God's truth, recognizing that our actions can have profound and lasting impacts on those we influence. Ultimately, it reminds us that while God is rich in mercy and abounding in steadfast love, He is also perfectly just and holy, and genuine repentance and obedience are paramount for walking in His favor and experiencing His blessings.
Questions for Reflection
FAQ
What does "him that pisseth against the wall" mean in this context?
This phrase is a vivid and forceful ancient Semitic idiom used to refer to "every male." It is a graphic way of emphasizing the complete and utter extermination of Jeroboam's male lineage. The intent is to convey that absolutely no male descendant would be left alive, ensuring the total end of his dynasty and name. It highlights the comprehensive nature of the divine judgment, leaving no heir to continue the royal line.
Why was God's judgment against Jeroboam's house so severe?
God's judgment was severe because Jeroboam's sin was not merely personal but national and foundational to the Northern Kingdom's apostasy. He deliberately led Israel away from the worship of the true God in Jerusalem by establishing idolatrous golden calves in Bethel and Dan, creating an illegitimate priesthood, and altering the divine worship calendar (1 Kings 12:28-33). This was a direct affront to God's covenant and a profound provocation of His holiness. The severity of the judgment reflects the gravity of leading God's chosen people into widespread idolatry, a sin that would plague Israel for centuries and ultimately lead to their exile.
Was this prophecy against Jeroboam's house actually fulfilled?
Yes, the prophecy was fulfilled swiftly and completely. Just a few years after this prophecy was given, Jeroboam's son Nadab succeeded him as king. However, in the second year of Nadab's reign, Baasha of the tribe of Issachar conspired against him and struck him down, seizing the throne. As recorded in 1 Kings 15:29, Baasha then "struck down all the house of Jeroboam; he did not leave to Jeroboam anyone that breathed, until he had destroyed him, according to the word of the Lord that he spoke by his servant Ahijah the Shilonite." This demonstrates the absolute certainty and faithfulness of God's prophetic word.
Christ-Centered Fulfillment
The harsh judgment pronounced upon Jeroboam's house in 1 Kings 14:10, a direct consequence of his idolatry and rebellion, profoundly foreshadows the ultimate judgment for sin, yet also points to the perfect King and the ultimate deliverance found in Christ. Jeroboam, as a king, failed miserably in his responsibility to lead God's people in righteousness, instead becoming the archetypal figure of apostasy who "made Israel to sin." His dynasty was cut off, swept away as "dung," because of its utter worthlessness in God's eyes. In stark contrast, Jesus Christ is the true and faithful King, the Son of David, whose kingdom is eternal and whose reign is perfectly righteous (Luke 1:32-33). While Jeroboam's house faced total annihilation for its sin, Christ, the Lamb of God, bore the full weight of God's judgment against sin on the cross, becoming "dung" for us, as it were, that we might become the righteousness of God in Him (2 Corinthians 5:21). The ultimate cutting off from God, which Jeroboam's house experienced physically, is the spiritual death from which Christ delivers those who believe in Him, offering eternal life and a place in His unshakeable kingdom (Hebrews 12:28). Thus, the judgment on Jeroboam serves as a dark backdrop against which the glorious light of Christ's atoning work and His perfect, everlasting reign shines all the more brightly, revealing the depth of God's justice and the immeasurable grace of His salvation.