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Commentary on 1 Kings 14 verses 21–31
Judah's story and Israel's are intermixed in this book. Jeroboam out-lived Rehoboam, four or five years, yet his history is despatched first, that the account of Rehoboam's reign may be laid together; and a sad account it is.
I. Here is no good said of the king. All the account we have of him here is, 1. That he was forty-one years old when he began to reign, by which reckoning he was born in the last year of David, and had his education, and the forming of his mind, in the best days of Solomon; yet he lived not up to these advantages. Solomon's defection at last did more to corrupt him than his wisdom and devotion had done to give him good principles. 2. That he reigned seventeen years in Jerusalem, the city where God put his name, where he had opportunity enough to know his duty, if he had but had a heart to do it. 3. That his mother was Naamah, an Ammonitess; this is twice mentioned, Kg1 14:21, Kg1 14:31. It was strange that David would marry his son Solomon to an Ammonitess (for it was done while he lived), but it is probable that Solomon was in love with her, because she was Naamah, a beauty (so it signifies), and his father was loth to cross him, but it proved to have a very bad influence upon posterity. Probably she was daughter to Shobi the Ammonite, who was kind to David (Sa2 17:27), and David was too willing to requite him by matching his son into his family. None can imagine how lasting and how fatal the consequences may be of being unequally yoked with unbelievers. 4. That he had continual war with Jeroboam (Kg1 14:30), which could not but be a perpetual uneasiness to him. 5. That when he had reigned but seventeen years he died, and left his throne to his son. His father, and grandfather, and grandson, that reigned well, reigned long, forty years apiece. But sin often shortens men's lives and comforts.
II. Here is much evil said of the subjects, both as to their character and their condition.
1.See here how wicked and profane they were. It is a most sad account that is here given of their apostasy from God, Kg1 14:22-24. Judah, the only professing people God had in the world, did evil in his sight, in contempt and defiance of him and the tokens of his special presence with them; they provoked him to jealousy, as the adulterous wife provokes her husband by breaking the marriage-covenant. Their fathers had been bad enough, especially in the times of the judges, but they did abominable things, above all that their fathers had done. The magnificence of their temple, the pomp of their priesthood, and all the secular advantages with which their religion was attended, could not prevail to keep them to it. Nothing less than the pouring out of the Spirit from on high will keep God's Israel in their allegiance to him. The account here given of the wickedness of the Jews agrees with that which the apostle gives of the wickedness of the Gentile world (Rom 1:21, Rom 1:24), so that both Jew and Gentile are alike under sin, Rom 3:9. (1.) They became vain in their imaginations concerning God, and changed his glory into an image, for they built themselves high places, images, and groves (Kg1 14:23), profaning God's name by affixing to it their images, and God's ordinances by serving their idols with them. They foolishly fancies that they exalted God when they worshipped him on high hills and pleased him when they worshipped him under the pleasant shadow of green trees. (2.) They were given up to vile affections (as those idolaters Rom 1:26, Rom 1:27), for there were sodomites in the land (Kg1 14:24), men with men working that which is unseemly, and not to be thought of, much less mentioned, without abhorrence and indignation. They dishonoured God by one sin and then God left them to dishonour themselves by another. They profaned the privileges of a holy nation, therefore God gave them up to their own hearts' lusts, to imitate the abominations of the accursed Canaanites; and herein the Lord was righteous. And, when they did like those that were cast out, how could they expect any other than to be cast out like them?
2.See here how weak and poor they were; and this was the consequence of the former. Sin exposes, impoverishes, and weakens any people. Shishak, king of Egypt, came against them, and so far, either by force or surrender, made himself master of Jerusalem itself that he took away the treasures both of the temple and of the exchequer, of the house of the Lord and of the king's house, which David and Solomon had amassed, Kg1 14:25, Kg1 14:26. These, it is likely, tempted him to make his descent; and, to save the rest, Rehoboam perhaps tamely surrendered them, as Ahab, Kg1 20:4. He also took away the golden shields that were made but in his father's time, Kg1 14:26. These the king of Egypt carried off as trophies of his victory; and, instead of them, Rehoboam made brazen shields, which the life-guard carried before him when he went to church in state, Kg1 14:27, Kg1 14:28. This was an emblem of the diminution of his glory. Sin makes the gold become dim, changes the most fine gold, and turns it into brass. We commend Rehoboam for going to the house of the Lord, perhaps the oftener for the rebuke he had been under, and do not condemn him for going in pomp. Great men should honour God with their honour, and then they are themselves most honoured by it.
Rehoboam spread and increased the idolatry introduced by Solomon after being instigated in this sin by his Gentile mother Naamah. And this seems to be hinted at in the Scripture which reports Rehoboam’s apostasy just after mentioning his impious mother. Many examples that occur in this book, such as those of Maacah, Jezebel and Athaliah, amply demonstrate how the marriages made with foreign women had the power to corrupt the customs of the Israelites in this regard. Therefore, since God wanted to punish the offense caused by the violation of piety, he allowed Shishak, the king of Egypt, to enter Judea with a huge army, to conquer Jerusalem, to plunder the temple and the royal house and to destroy everything.
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SUMMARY
The fifth year of King Rehoboam's reign over Judah marked a profound turning point, as Shishak, the formidable king of Egypt, launched a devastating invasion against Jerusalem. This historical event is presented not merely as a geopolitical conflict but as a direct, divinely orchestrated consequence of Judah's widespread spiritual apostasy and unfaithfulness to the Lord, serving as a stark fulfillment of the covenant warnings against disobedience and a powerful demonstration of God's righteous judgment.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several significant literary devices to convey its profound theological message. Primarily, it functions as a clear example of Divine Judgment presented through Historical Narrative. The text directly links Judah's spiritual decline, meticulously detailed in the preceding verses, to the subsequent invasion, establishing a potent Cause and Effect relationship. The invasion by Shishak is thus not merely a political or military event but a divinely ordained consequence, demonstrating God's active and immediate involvement in human history to uphold His covenant. Furthermore, the swiftness of the judgment, occurring "in the fifth year" of Rehoboam's reign, serves as a powerful Warning to future generations about the immediate repercussions of disobedience. The mention of "Jerusalem" as the target also carries deep Symbolism, as the city represented the heart of the covenant, the dwelling place of God, and the center of national identity, making its vulnerability a powerful sign of God's displeasure and the severity of His judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
The invasion of Shishak serves as a powerful theological statement about God's covenant faithfulness and His righteous character. While God is infinitely merciful and patient, He is also holy and just, and He will not tolerate persistent rebellion and idolatry from His covenant people. This event demonstrates a crucial principle: God uses even powerful foreign nations, seemingly operating according to their own geopolitical ambitions, as instruments of His divine will to discipline His unfaithful people. It underscores the profound truth that spiritual choices have tangible, real-world consequences, both for individuals and for nations. The plundering of the temple and the royal treasury, explicitly detailed in 1 Kings 14:26, signifies the loss of glory, protection, and prosperity that accompanies a departure from God's ways.
REFLECTION AND APPLICATION
The account of Shishak's invasion of Jerusalem in 1 Kings 14:25 offers a timeless and sobering lesson for believers today. It serves as a profound reminder that while God is infinitely gracious and abounding in steadfast love, He is also holy and just, calling His people to lives of unwavering faithfulness and obedience. Just as Judah's rapid spiritual decline led to vulnerability, hardship, and the loss of divine protection, our own choices to stray from God's path can expose us to various forms of spiritual, emotional, and even practical consequences. This narrative serves as a powerful call to deep self-examination, urging us to honestly consider whether our lives, our families, or our communities are truly aligning with God's will or if we are provoking Him through subtle or overt idolatry, pride, or disobedience. It underscores the profound truth that true security, flourishing, and lasting peace come not from worldly strength, economic prosperity, or human strategies, but from unwavering devotion to the Lord and humble obedience to His commands. When faced with difficulties or "external threats" in our lives, we are invited to discern if they might be a form of divine discipline, prompting us to repent, return wholeheartedly to Him, and trust in His boundless mercy and restorative power.
Questions for Reflection
FAQ
Who was Shishak, and why did he invade Jerusalem?
Answer: Shishak is widely identified with Pharaoh Sheshonk I, the founder of the 22nd Dynasty of Egypt, a powerful ruler of his time. He invaded Jerusalem in the fifth year of King Rehoboam's reign, approximately 925 BCE. While Egyptian records, such as those at Karnak, indicate a broader geopolitical campaign to reassert Egyptian influence and collect tribute across Canaan, the biblical narrative presents his invasion primarily as a divine judgment upon Judah for their widespread spiritual apostasy and idolatry. 1 Kings 14:22-24 explicitly details Judah's sins, indicating that Shishak was an instrument in God's hand to discipline His unfaithful people, fulfilling the covenant curses for disobedience (see Deuteronomy 28).
What was the significance of the invasion occurring "in the fifth year" of Rehoboam's reign?
Answer: The specific timing, "in the fifth year," highlights the swiftness and immediacy of God's judgment. It demonstrates that Judah's spiritual decline under Rehoboam was rapid and severe, provoking a quick divine response rather than a delayed one. This early judgment served as a stark warning not only to Rehoboam and his contemporary generation but also to future kings and the people of Judah, emphasizing that God would not tolerate prolonged unfaithfulness and that consequences for covenant breaking were sure and swift. The parallel account in 2 Chronicles 12:2 further confirms this, stating that the invasion occurred "because they had transgressed against the LORD."
CHRIST-CENTERED FULFILLMENT
The invasion of Shishak, a vivid and sobering display of divine judgment against a disobedient people, ultimately points to the profound need for a perfect King and a new, unbreakable covenant. While Rehoboam's reign brought vulnerability, loss, and the plundering of Jerusalem due to sin, Jesus Christ, the true King of kings, offers ultimate security and an eternal kingdom that "shall never be destroyed" (as prophesied in Daniel 2:44). The judgment that fell upon Judah for their idolatry and unfaithfulness foreshadows the ultimate judgment for all sin, a judgment that Christ himself, in His immeasurable love, bore on the cross (see 2 Corinthians 5:21). He became the spotless Lamb of God, who takes away the sin of the world, enduring the full weight of divine wrath so that all who believe in Him might receive forgiveness, reconciliation, and eternal life. Unlike Rehoboam's Jerusalem, which was vulnerable to foreign enemies and plundered, the New Jerusalem, the heavenly city, is eternally secure and glorious, founded on Christ, the cornerstone, and will never be overcome by any external enemy or internal decay (Revelation 21:2-4). Thus, this Old Testament account, while powerfully demonstrating God's justice and the consequences of sin, ultimately magnifies the unparalleled grace and perfect provision found in Christ, who delivers us from the just consequences of our sin and establishes an unshakable kingdom of righteousness and peace.