1 Kings 14:1

EXPOSITION

THE DEATH OF JEROBOAM 'S SON .—The protest of the prophet of Judah, the signs which supported it, and above all the solemn visitation, with its strange portents, which straightway followed it, having alike failed to arrest Jeroboam ( 1 Kings 13:33 ) in his high-handed and shameless depravation of the true religion, we now read of the retribution which came upon his family, and which began with the sickness and death of his firstborn. We can hardly regard this as a part of the discipline designed to reform the king, and so avert the schism, for the narrative distinctly conveys the impression that Jeroboam's day of grace was past, and that judgment was already begun. Moreover these events would seem to belong to a much later period than that of which the preceding chapter treats—a period, indeed, not far distant from the close of Jeroboam's reign. He then heard, as was fitting, from the venerable prophet who had been God's messenger to announce to him his future reign over the ten tribes, that the death of the youth whom he had destined to succeed him was but the beginning of sorrows, and foreshadowed the Speedy and shameful extinction of his family ( 1 Kings 14:14 ). He too, like Solomon, has sown to the wind and now reaps to the whirlwind. This section is omitted in the Vat. LXX .

At that time [or about ( ךְ ) that time . The king is now settled at Tirzah ( 1 Kings 14:17 ). In 1 Kings 12:25 we left him residing at Shechem. The time referred to is that somewhat indefinite period mentioned in 1 Kings 13:33 , 1 Kings 13:34 . These opening words clearly connect the sickness with Jeroboam's impenitence. What led the king to move his Court to Tirzah, Shechem being, as we have already seen, not only the capital of Ephraim, but "the natural capital of Palestine," "its central situation, its accessibility, and its wonderfully fine water supply" giving it "advantages not enjoyed by any other city in the land" (Conder), we are not told; but it is interesting and instructive to find that it has one conspicuous disadvantage as a capital, viz; that it is "commanded by a hill on either side so close to the town, that the old geographer, Marino Sanuto, in the fourteenth century, considers the place to be untenable by any military force, because stones might be rolled clown upon the houses, from either Ebal or Gerizim". It is very probable that this consideration suggested the transfer, of which Ewald despaired of discovering the cause ("Hist. Israel," 1 Kings 4:23 )] Abijah [Rawlinson sees in the name, which means "Jehovah is his father," an indication that Jeroboam "did not intend to desert the worship of Jehovah." But the name was probably bestowed long before the schism possibly in Egypt. It is more likely that it connects itself, if with anything, with the message of Jehovah to him ( 1 Kings 11:28 ). But the name was not uncommon—it was borne by a son of Rehoboam ( 1 Kings 13:31 ; compare Ahijah, below), and inferences from names must necessarily be precarious] the son of Jeroboam fell sick . [The historian undoubtedly means us to see the finger of God in this sickness. This was one of the penalties of disobedience

. Jeroboam evidently suspected that this sickness was punitive, and he would not have others think so too], Arise, I pray thee, and disguise [lit; change . The word suggests that the disguise was to be effected by a change of garments . "She must put off her robes and put on a russet coat" ( ib .) Possibly the queen was not unknown to the prophet ( 1 Kings 14:4 )] thyself, that thou [Observe the archaic form אַתִּי for אַתְּ , which latter the Keri would substitute, quite needlessly, here] be not known [Heb. and they ( i.e; those whom she met, not the prophet only) shall not know that thou art, etc.] to be the wife of Jeroboam; and get thee to Shiloh [the modern Seilun . "There is no site in the country fixed with greater certainty than that of Shiloh". The identification, however, was only effected in 1838. Conder gives some interesting particulars which lead him to believe that we can identify the very site of the tabernacle. For its history, see Joshua 16:5 ; Joshua 18:1-10 ; 18:31 ; 21:19 ; 1 Samuel 4:3 ; Jeremiah 41:5 . Presuming that Tirzah is to be identified with Teiasir (see on Jeremiah 41:17 ) Shiloh would be over thirty miles' distant—more than a day's journey to the queen, as the road involves some toilsome climbing]: behold, there is Ahijah the prophet [see on 1 Kings 11:29 . Shiloh was probably the birthplace, as well as the residence, of Ahijah. It was in the territory of Ephraim ( Joshua 16:6 ), and at no great distance from Bethel. We can only explain Ahijah's continued residence there, after the migration of the God-fearing Israelites to the southern kingdom, not by his great age, but by the supposition that, having been concerned in the transfer of the kingdom to Jeroboam, he felt it a duty to stay and watch his career. And the time has now come when he can be useful. His relations with Jeroboam had apparently so far been good. He had not protested, so far as we know, against the calf worship, but then God had sent another prophet to do that], which told me that I should be king [Heb. he spake of me for king ] over this people. [So that he had already proved himself a true prophet, and so far a prophet of good.]