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Commentary on 1 Kings 14 verses 7–20
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 14:20 marks the definitive conclusion of Jeroboam's 22-year reign as the first king of the Northern Kingdom of Israel, detailing his death and the immediate succession of his son, Nadab. This pivotal verse serves as a solemn narrative transition, signaling the end of a foundational yet deeply flawed rule and setting the stage for the swift and violent fulfillment of divine judgment prophesied against Jeroboam's idolatrous dynasty, thereby underscoring the transient nature of human power and the unwavering certainty of God's word concerning the consequences of disobedience.
CONTEXT
Literary Context: This verse provides the formal narrative closure to Jeroboam's personal reign, immediately following the detailed account of the prophet Ahijah's severe judgment against Jeroboam's house, delivered through Jeroboam's wife in 1 Kings 14:1-18. The preceding verses describe the tragic death of Jeroboam's son, Abijah, as the initial, painful fulfillment of Ahijah's prophecy, a tangible sign that the entire dynasty was marked for destruction. Verse 20, therefore, acts as the final historical record of Jeroboam's time on the throne, leading directly into the tumultuous and short-lived reign of Nadab and the subsequent annihilation of Jeroboam's lineage by Baasha, as meticulously detailed in 1 Kings 15:25-30. The concise, almost formulaic nature of this verse—detailing regnal duration, death, and succession—is characteristic of the book of Kings, providing a structured and consistent framework for the historical chronology of Israelite and Judean monarchs, often highlighting the divine hand in their rise and fall.
Historical & Cultural Context: Jeroboam's reign (circa 931-910 BC) was a watershed moment, foundational for the Northern Kingdom of Israel, which was established after the ten northern tribes seceded from Rehoboam's rule following Solomon's death, as chronicled in 1 Kings 12. Though initially appointed by God through the prophet Ahijah with a conditional promise of an enduring dynasty (1 Kings 11:29-39), Jeroboam's defining sin was his establishment of idolatrous worship centers at Dan and Bethel, complete with golden calves (1 Kings 12:28-30). This act, driven by political expediency to prevent his subjects from returning to Jerusalem for worship, became known as the "sin of Jeroboam" and served as a recurring condemnation for nearly every subsequent king of Israel. Culturally, the phrase "slept with his fathers" is a widespread ancient Near Eastern idiom for death and burial, signifying a peaceful, natural end and inclusion in the family tomb, regardless of the individual's moral standing or the spiritual implications of their life. It simply denotes a historical fact of demise.
Key Themes: This verse powerfully contributes to several overarching themes within the broader narrative of the book of Kings. Firstly, it highlights Divine Sovereignty and Judgment, demonstrating with stark clarity that despite Jeroboam's relatively long reign and initial divine appointment, God's prophetic word concerning the consequences of his apostasy would be precisely and inevitably fulfilled (1 Kings 14:7-16). Secondly, it underscores the severe Consequences of Disobedience and Idolatry. Jeroboam's deliberate choice to lead Israel into national apostasy established a destructive pattern of sin that plagued the Northern Kingdom for centuries, ultimately leading to its downfall and exile. His personal death here is merely the initial tremor of the comprehensive judgment on his house. Thirdly, the verse subtly introduces the theme of Dynastic Instability in Israel. In stark contrast to the relatively stable and divinely promised Davidic dynasty in Judah, the Northern Kingdom was characterized by frequent coups, assassinations, and short-lived reigns, a direct result of their kings' persistent rejection of God's covenant and their embrace of Jeroboam's sin. Jeroboam's death sets the stage for this volatile pattern of succession, which would soon engulf his own lineage.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several key literary devices that contribute to its historical and theological weight. The most prominent is Formulaic Language, specifically the "regnal formula" that is consistently used throughout the books of Kings to mark the end of a king's reign. This formula typically includes the length of the reign, the king's death (often expressed as "slept with his fathers"), and the succession of his son. This conciseness lends an air of historical objectivity and underscores the divine control over the unfolding narrative of royal succession. The phrase "slept with his fathers" is a classic Idiom, a figurative expression whose meaning ("died and was buried") is not directly deducible from the individual words. While it denotes death and burial, its application to Jeroboam, despite his wickedness, highlights the consistent historical record-keeping of the biblical author rather than a spiritual assessment of his fate. Furthermore, the verse functions as a powerful form of Foreshadowing. By stating Nadab's succession, it subtly but powerfully points to the imminent and violent fulfillment of the prophecy against Jeroboam's house, which would occur during Nadab's brief and tragic reign, as detailed in the subsequent chapter. The stark contrast between Jeroboam's "natural" death and the prophesied ignominious deaths for his descendants also creates a profound sense of Irony, emphasizing the certainty and severity of God's judgment, even if its full manifestation is delayed beyond the initial subject.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Kings 14:20 serves as a profound theological statement on divine judgment, the enduring consequences of spiritual rebellion, and the inexorable nature of God's prophetic word. Jeroboam's 22-year reign, though long by human standards, ultimately concludes with the quiet certainty of God's prophetic word hanging over his house like a dark cloud. His death, while natural, is merely a prelude to the violent eradication of his dynasty, a direct and devastating consequence of his deliberate decision to establish idolatry and lead an entire nation astray from the true worship of Yahweh. This verse underscores that God's patience is not an endorsement of sin, but rather an extended opportunity for repentance; when that opportunity is squandered through persistent disobedience, His justice will surely and precisely prevail. It serves as a potent reminder that leadership, particularly in spiritual matters, carries immense responsibility, and choices made at the top have ripple effects that can curse generations. The narrative of Jeroboam's quiet end reinforces the biblical principle that while God may use individuals for His sovereign purposes, He holds them ultimately accountable for their obedience to His covenant, and their legacy is judged by their faithfulness.
REFLECTION AND APPLICATION
The conclusion of Jeroboam's reign in 1 Kings 14:20 offers profound and enduring lessons for contemporary believers, particularly concerning the nature of leadership, integrity, and the consequences of compromise. Jeroboam's story is a stark and sobering reminder that even those initially chosen or blessed by God can fall dramatically through disobedience, self-serving ambition, and a lack of spiritual courage. He tragically prioritized political stability and perceived security over spiritual fidelity, leading his nation into a centuries-long pattern of institutionalized idolatry. This narrative powerfully highlights the critical importance of unwavering spiritual integrity in all forms of leadership, whether within the church, the family, the workplace, or wider society. Our decisions, especially those that involve compromising truth or divine principles for expediency or personal gain, have far-reaching and often devastating consequences, not just for ourselves but for those we influence and for generations to come. The unwavering certainty of God's word, as seen in the unfolding judgment on Jeroboam's house, encourages us to trust implicitly in His promises and warnings, knowing that He is faithful to both. It calls us to a deep self-examination: what "golden calves" or false securities do we allow to subtly creep into our lives or spheres of influence, tempting us to compromise our devotion to God? What kind of spiritual legacy are we actively building—one of faithful obedience to God, or one that subtly leads others away from Him?
Questions for Reflection
FAQ
Why was Jeroboam's sin considered so grievous, even leading to the destruction of his dynasty?
Answer: Jeroboam's sin was particularly grievous because it was not merely a personal transgression but a deliberate, national act of apostasy, designed to prevent the people from worshipping God at His prescribed place, the Temple in Jerusalem. Instead of trusting God to maintain his kingdom, Jeroboam established alternative worship sites at Dan and Bethel, complete with golden calves, which directly violated the first two commandments against idolatry and having other gods (Exodus 20:3-5). This was a systemic, institutionalized rebellion against God's covenant, leading an entire nation into idolatry and establishing a pattern of sin that plagued the Northern Kingdom for centuries. The prophet Ahijah explicitly condemned this act as "evil above all that were before thee" (1 Kings 14:9), ensuring that the consequences would extend to his entire lineage as a severe warning against such profound and widespread disobedience.
What is the significance of "he slept with his fathers" if Jeroboam was under divine judgment?
Answer: The phrase "he slept with his fathers" is a common biblical idiom for death and burial, signifying that a king died a natural death and was interred in the family tomb. Its use for Jeroboam, despite the severe judgment against his house, indicates that his personal death was not violent or premature, unlike the fate prophesied for his descendants (who would have their bodies consumed by dogs or birds, as foretold in 1 Kings 14:11). The significance lies in the stark contrast: while Jeroboam himself experienced a "normal" or natural end to his life, the judgment against his dynasty was still certain and would be fulfilled through his son, Nadab, and the subsequent coup by Baasha (1 Kings 15:25-30). It highlights that God's judgment, though certain and severe, may unfold in stages, and a natural death does not negate the spiritual consequences of a life of rebellion and the subsequent judgment on one's legacy.
CHRIST-CENTERED FULFILLMENT
The narrative of Jeroboam's reign and its conclusion in 1 Kings 14:20, marked by human failure, spiritual compromise, and divine judgment, profoundly points to the necessity and glory of Jesus Christ, the true King. Jeroboam, though chosen by God to rule, ultimately failed as a king, leading his people into egregious idolatry and establishing a pattern of sin that plagued Israel for generations. His story underscores the inherent inadequacy of human kingship and the devastating consequences of human rebellion against God's perfect law and covenant. In stark contrast, Jesus is the true and faithful King, the promised Son of David, who perfectly fulfills God's will and never compromises truth for political expediency or personal gain (Hebrews 4:15). Where Jeroboam led his people into spiritual bondage and false worship, Christ leads His people into true freedom and authentic worship of the Father "in spirit and truth" (John 4:23-24). The judgment pronounced upon Jeroboam's house, fulfilled in Nadab's brief reign and the subsequent annihilation of his lineage, foreshadows the ultimate and just judgment against all sin and rebellion. This judgment, however, was fully and completely borne by Christ on the cross for those who believe (Romans 8:3), offering redemption and reconciliation. Through His perfect life, atoning death, and glorious resurrection, Jesus inaugurates an eternal kingdom that will never be overthrown, a dynasty of grace and righteousness that stands in glorious and eternal contrast to the fleeting, flawed, and ultimately judged reigns of earthly kings like Jeroboam (Daniel 7:13-14; Luke 1:32-33).