At that time
This phrase situates the events within a specific historical context. The period referred to is during the reign of Jeroboam, the first king of the northern kingdom of Israel after the division of the united monarchy. Historically, this was a tumultuous time marked by political instability and religious apostasy. The phrase underscores the divine orchestration of events, reminding us that God’s timing is perfect and purposeful, even amidst human rebellion.

Abijah
The name Abijah means "Yahweh is my Father" in Hebrew. This is significant because it reflects a heritage of faith, despite Jeroboam's departure from true worship. Abijah's name serves as a poignant reminder of the covenant relationship between God and His people, highlighting the tension between divine promise and human failure. It invites reflection on the importance of maintaining faithfulness to God’s covenant, regardless of familial or societal pressures.

son of Jeroboam
Jeroboam was the first king of the northern kingdom of Israel, known for leading Israel into idolatry by setting up golden calves in Bethel and Dan. The mention of Abijah as his son emphasizes the generational impact of Jeroboam's choices. It serves as a cautionary tale about the consequences of turning away from God, not only for oneself but also for one's descendants. This phrase challenges believers to consider the legacy of faith they are leaving for future generations.

became ill
The illness of Abijah is not merely a physical ailment but is laden with spiritual and theological implications. In the ancient Near Eastern context, illness was often seen as a sign of divine displeasure or judgment. This phrase invites readers to ponder the relationship between sin, suffering, and divine sovereignty. It serves as a reminder of the need for repentance and the hope of restoration through God’s mercy. The illness of Abijah becomes a catalyst for the unfolding of God’s purposes, demonstrating that even in suffering, God is at work to bring about His redemptive plan.

And Jeroboam said to his wife
This phrase introduces us to Jeroboam, the first king of the northern kingdom of Israel after the division of the united monarchy. Jeroboam's reign is marked by idolatry and a departure from the worship of Yahweh. The mention of his wife indicates a personal and intimate aspect of his life, suggesting that even in matters of state, he involves his family. Historically, kings often used family members for sensitive missions, reflecting trust and confidentiality.

Please go, disguise yourself
The act of disguise here is significant. In Hebrew, the word for disguise can imply a change of appearance or identity. Jeroboam's request for his wife to disguise herself indicates a lack of transparency and a desire to conceal true intentions. This reflects Jeroboam's fear and insecurity, knowing that his actions and the state of his kingdom are not aligned with God's will. It also highlights the theme of deception that runs throughout his reign.

so they will not recognize you as my wife
This phrase underscores the need for secrecy and the potential danger or shame associated with being recognized as the king's wife. It suggests that Jeroboam is aware of his precarious position and the possible repercussions of his actions. The historical context reveals that prophets like Ahijah held significant influence, and Jeroboam's fear of being exposed or judged by the prophet is palpable.

and go to Shiloh
Shiloh holds historical and religious significance as a major worship center before the temple was built in Jerusalem. It was the location of the tabernacle and the Ark of the Covenant for many years. By sending his wife to Shiloh, Jeroboam is reaching back to a place of spiritual authority and history, perhaps hoping to tap into its past significance for guidance or favor.

Behold, Ahijah the prophet is there
Ahijah is a prophet who previously delivered God's message to Jeroboam, foretelling his rise to kingship (1 Kings 11:29-31). The mention of Ahijah emphasizes the role of prophets as God's messengers and the bearers of divine truth. Jeroboam's acknowledgment of Ahijah's presence in Shiloh suggests a recognition of the prophet's authority and the hope that he might again deliver a favorable message.

who spoke concerning me that I would be king over this people
This phrase recalls the prophecy that led to Jeroboam's rise to power. It serves as a reminder of God's sovereignty and the fulfillment of His word. However, it also highlights the irony of Jeroboam's situation; despite being chosen by God, his actions have led him away from God's favor. This serves as a cautionary tale about the responsibilities that come with divine appointment and the consequences of straying from God's commands.

Take with you
This phrase indicates a directive or command, suggesting a purposeful action. In the Hebrew context, the act of taking something with you often implies preparation and intention. It reflects the seriousness of the mission and the need for readiness in approaching a prophet or man of God. The act of taking gifts or offerings was customary in ancient Near Eastern cultures when seeking divine insight or favor, underscoring the respect and reverence for the prophet's role.

ten loaves of bread
Bread in the ancient world was a staple of life, symbolizing sustenance and provision. The number ten can signify completeness or sufficiency in biblical numerology. The offering of ten loaves suggests a gesture of respect and acknowledgment of the prophet's authority. It also reflects the cultural practice of presenting gifts to those in positions of spiritual leadership, as a means of honoring them and seeking their favor.

some cakes
Cakes, often made with fine flour and sometimes mixed with oil or honey, were considered a delicacy. They were used in various offerings and celebrations. The inclusion of cakes in the offering highlights the desire to present something of value and sweetness, perhaps symbolizing the hope for a favorable outcome or response from the prophet. It reflects the cultural importance of hospitality and generosity in seeking divine guidance.

a jar of honey
Honey, a symbol of abundance and prosperity, was a prized commodity in ancient Israel. It represents sweetness and the richness of God's provision. The offering of honey could signify a desire for a sweet and favorable prophecy concerning the boy. In a spiritual sense, honey can also symbolize the sweetness of God's word and promises, suggesting a hope for a positive revelation from the prophet.

and go to him
This phrase emphasizes the action of seeking out the prophet, indicating a journey or pilgrimage. It reflects the earnestness and urgency of the request, as well as the recognition of the prophet's role as a mediator between God and the people. The act of going to the prophet signifies faith and trust in his ability to convey God's will and guidance.

He will tell you
This assurance points to the prophet's role as a spokesperson for God, possessing the divine insight to reveal what is hidden. It underscores the belief in the prophet's authority and the expectation of receiving a clear and truthful message. The confidence in the prophet's ability to communicate God's will reflects the high regard for prophetic ministry in Israel.

what will become of the boy
This phrase indicates a concern for the future and well-being of the child, highlighting the human desire for knowledge and certainty about what lies ahead. It reflects the parental care and anxiety for the child's fate, as well as the hope for divine intervention or insight. In a broader sense, it speaks to the universal quest for understanding God's plan and purpose for our lives, trusting in His wisdom and sovereignty.

Jeroboam’s wife
The identity of Jeroboam's wife is not explicitly mentioned in the text, which may suggest her role as an extension of Jeroboam's will rather than as an individual. In the historical context, women often acted as intermediaries in familial and political matters. Her anonymity emphasizes the focus on Jeroboam's actions and decisions, highlighting the patriarchal structure of ancient Israelite society.

did what he said
This phrase underscores obedience and submission, reflecting the cultural norms of the time where wives were expected to follow their husbands' directives. It also indicates the seriousness of Jeroboam's request, as his wife undertakes a journey to seek divine insight, showing the desperation and urgency of their situation.

and went to Shiloh
Shiloh was a significant religious center in Israel before the establishment of Jerusalem as the central place of worship. It was where the Tabernacle was located during the time of the Judges. The journey to Shiloh signifies a return to a place of historical spiritual importance, seeking guidance from God through His prophet.

As soon as she arrived
This phrase suggests immediacy and anticipation. The narrative builds tension, indicating that the events to follow are of great importance. It also reflects the urgency of the situation, as Jeroboam's wife seeks answers regarding her son's fate.

at the house of Ahijah
Ahijah the prophet is a key figure in the narrative of Jeroboam's rise to power. His house represents a place of divine revelation. The mention of Ahijah's house rather than a public place suggests a private, intimate setting for the unfolding of God's message, emphasizing the personal nature of prophetic encounters.

Ahijah could not see
The physical blindness of Ahijah contrasts with his spiritual insight. In biblical literature, physical blindness often serves as a metaphor for spiritual insight or lack thereof. Despite his inability to see physically, Ahijah possesses the ability to perceive God's will, highlighting the theme that true vision comes from spiritual understanding.

his eyes were dim because of his age
This detail about Ahijah's age and dim eyesight serves to underscore the authenticity and longevity of his prophetic ministry. It also reflects the natural human condition, reminding readers of the frailty of life and the enduring nature of God's word, which transcends human limitations. The mention of age adds a layer of respect and authority to Ahijah's forthcoming prophecy.

But the LORD had said to Ahijah
This phrase underscores the divine communication between God and His prophets. The Hebrew root for "LORD" is "YHWH," the sacred name of God, emphasizing His sovereignty and omniscience. Ahijah, a prophet, serves as a conduit for God's will, highlighting the role of prophets in Israel as bearers of divine truth. This interaction reminds us of God's active involvement in the affairs of His people, guiding and directing through His chosen messengers.

Behold, the wife of Jeroboam is coming
The word "Behold" (Hebrew: "hinneh") is a call to attention, indicating the importance of the message. Jeroboam, the first king of the northern kingdom of Israel, is a significant figure whose reign is marked by idolatry and rebellion against God. His wife's approach to Ahijah signifies a moment of desperation and the seeking of divine insight, reflecting the human tendency to turn to God in times of crisis.

to ask you about her son, for he is ill
This phrase reveals the personal and familial dimension of the narrative. The illness of Jeroboam's son is a catalyst for the unfolding events, illustrating how personal trials can lead individuals to seek divine intervention. The Hebrew word for "ill" (חלה, "chalah") can imply weakness or sickness, symbolizing the vulnerability of human life and the need for God's healing power.

You are to give her such and such an answer
This instruction from God to Ahijah indicates the specificity and certainty of divine revelation. The phrase "such and such" suggests that God has already determined the message, emphasizing His foreknowledge and the predetermined nature of His plans. It reflects the biblical theme of God's sovereignty and the fulfillment of His purposes through His prophets.

When she arrives, she will be disguised
The act of disguise highlights themes of deception and concealment. Jeroboam's wife attempts to hide her identity, perhaps out of fear or shame, yet God reveals her intentions to Ahijah. This underscores the biblical truth that nothing is hidden from God (Hebrews 4:13). It serves as a reminder of God's omniscience and the futility of attempting to conceal one's true self from Him. The narrative invites reflection on the importance of honesty and transparency before God, who sees and knows all.

But when Ahijah heard
The prophet Ahijah, whose name means "brother of Yahweh" in Hebrew, plays a crucial role in the narrative of Israel's divided kingdom. His ability to hear, even in his old age and blindness, signifies spiritual insight and divine revelation. In the biblical context, hearing often symbolizes understanding and obedience to God's will. Ahijah's hearing is not merely physical but spiritual, indicating his attunement to God's voice and purposes.

the sound of her footsteps
The footsteps of Jeroboam's wife are significant as they mark the approach of deception. In ancient times, the sound of footsteps could denote the arrival of news or a messenger. Here, it underscores the impending revelation and confrontation. The subtlety of her approach contrasts with the directness of God's message through Ahijah, highlighting the futility of human schemes against divine omniscience.

at the door
The door represents a threshold, a place of transition between the outside world and the inner sanctum. In biblical symbolism, doors often signify opportunities or barriers to spiritual truth. Ahijah's awareness of her presence at the door suggests that God’s truth is about to be revealed, breaking through the barriers of deceit and pretense.

he said, 'Come in, wife of Jeroboam
Ahijah's direct address to the wife of Jeroboam, despite her disguise, reveals the futility of attempting to hide from God. The use of her husband's name emphasizes her identity and the political implications of her visit. Jeroboam, the first king of the northern kingdom of Israel, had led the people into idolatry, and his wife's visit to the prophet signifies a moment of divine judgment and truth.

Why this pretense?
The question posed by Ahijah cuts to the heart of the matter, exposing the deception. In Hebrew, the word for pretense can imply falsehood or hypocrisy. This rhetorical question serves as a divine indictment, reminding readers that God sees beyond outward appearances and judges the heart. It challenges believers to live authentically before God, without deceit.

I have been sent to you
Ahijah's declaration of being sent underscores the prophetic authority and divine commission. Prophets in the Old Testament were often sent by God to deliver messages of warning, judgment, or hope. This phrase affirms that Ahijah's words are not his own but are divinely ordained, carrying the weight of God's authority and purpose.

with bad news
The phrase "bad news" is a sobering reminder of the consequences of disobedience and sin. In the biblical narrative, bad news often accompanies divine judgment or the fulfillment of prophetic warnings. For Jeroboam's household, it signifies the impending judgment due to their idolatry and rebellion against God. This serves as a cautionary tale for believers, emphasizing the importance of faithfulness and obedience to God's commands.

Go, tell Jeroboam
This phrase is a direct command from God, delivered through the prophet Ahijah. The Hebrew word for "go" (לֵךְ, lekh) is an imperative, indicating urgency and divine authority. Jeroboam, the first king of the northern kingdom of Israel, is the recipient of this message. Historically, Jeroboam was a servant of Solomon who rebelled and became king over ten tribes. This context highlights the gravity of the message, as it is directed to a leader who has strayed from God's ways.

that this is what the LORD, the God of Israel, says
The phrase underscores the divine origin of the message. "The LORD" (יְהוָה, Yahweh) is the covenant name of God, emphasizing His eternal and unchanging nature. "The God of Israel" reinforces His special relationship with the nation of Israel. This introduction serves as a reminder of God's sovereignty and His right to command and judge His people. It also sets the stage for the prophetic message that follows, which carries the weight of divine authority.

I raised you up from among the people
Here, God reminds Jeroboam of his humble beginnings and the divine intervention that elevated him to his position. The Hebrew root for "raised" (קוּם, qum) implies establishment and empowerment. This phrase serves as a reminder of God's providence and grace, as Jeroboam's rise to power was not by his own merit but by God's choosing. It is a call to humility and recognition of God's hand in one's life.

and appointed you ruler over My people Israel
The word "appointed" (נָשִׂיא, nasi) indicates a divine selection and commissioning. Jeroboam's role as "ruler" (נָגִיד, nagid) over Israel was a position of great responsibility, as he was to lead God's chosen people. The phrase "My people Israel" emphasizes God's ownership and covenant relationship with the nation. This reminder serves as a rebuke to Jeroboam, who has led the people into idolatry, and a call to return to faithful leadership under God's guidance.

I tore the kingdom away
This phrase signifies a divine intervention in the political landscape of Israel. The Hebrew root for "tore" is "קרע" (qara), which conveys a forceful action, often associated with judgment or significant change. Historically, this reflects the division of the united monarchy after Solomon's reign, emphasizing God's sovereignty in the rise and fall of kingdoms. It serves as a reminder of the consequences of disobedience to God's covenant.

from the house of David
The "house of David" refers to the dynastic lineage established by God through David, a man after God's own heart. This phrase underscores the gravity of the kingdom's division, as it was a departure from the divine promise of a lasting dynasty. Theologically, it highlights the conditional nature of God's promises, contingent upon obedience and faithfulness.

and gave it to you
This part of the verse addresses Jeroboam, the first king of the northern kingdom of Israel. The giving of the kingdom signifies God's active role in appointing leaders, even those outside the Davidic line. It serves as a reminder that leadership is a divine stewardship, accountable to God's standards and purposes.

but you have not been like My servant David
Here, the comparison with David sets a high standard for leadership. David, despite his flaws, is remembered for his wholehearted devotion to God. The phrase "My servant" indicates a relationship of trust and obedience. This contrast with Jeroboam highlights the importance of a leader's heart posture towards God.

who kept My commandments
This phrase emphasizes obedience to God's laws as a hallmark of righteous leadership. The Hebrew word for "kept" is "שמר" (shamar), meaning to guard or observe diligently. It reflects a lifestyle of consistent adherence to God's will, which is essential for maintaining divine favor and blessing.

and followed Me with all his heart
Following God "with all his heart" speaks to the sincerity and totality of David's devotion. The heart, in Hebrew thought, represents the center of one's being, including mind, will, and emotions. This phrase calls believers to a holistic commitment to God, beyond mere external compliance.

doing only what was right in My eyes
This final phrase underscores the importance of aligning one's actions with God's perspective. The standard of "right in My eyes" is a divine evaluation, contrasting human judgment. It challenges leaders and believers alike to seek God's approval above all, ensuring that their actions reflect His righteousness and justice.

You have done more evil
This phrase is a direct accusation against King Jeroboam, highlighting the severity of his actions compared to his predecessors. The Hebrew word for "evil" here is "רָעָה" (ra'ah), which conveys not just moral wickedness but also the idea of causing harm or calamity. Jeroboam's actions were not only sinful but also destructive to the spiritual and social fabric of Israel. Historically, Jeroboam's reign marked a significant departure from the worship of Yahweh, leading the nation into idolatry.

than all who lived before you
This comparison underscores the unprecedented nature of Jeroboam's sins. The phrase suggests a cumulative history of disobedience, yet Jeroboam's actions surpassed them all. In the context of Israel's history, this is a grave indictment, as it places Jeroboam at the pinnacle of rebellion against God. It serves as a warning about the progressive nature of sin when left unchecked.

You have made for yourself other gods
The creation of "other gods" refers to the idolatry that Jeroboam introduced. The Hebrew word for "gods" is "אֱלֹהִים" (elohim), which can mean gods or judges, but in this context, it refers to false deities. Jeroboam's actions were a direct violation of the first commandment, which forbids the worship of any gods other than Yahweh. This act of idolatry was a deliberate choice to turn away from the covenant relationship with God.

and molten images
The term "molten images" refers to idols cast from metal, often gold or silver. The Hebrew word "מַסֵּכָה" (massekah) indicates something that is poured or cast, emphasizing the intentional and crafted nature of these idols. Archaeological findings have uncovered similar idols from the ancient Near East, providing context for the type of worship practices Jeroboam was promoting. These images were not just religious symbols but represented a tangible rejection of God's invisible and spiritual nature.

to provoke Me to anger
The phrase "provoke Me to anger" reveals the relational aspect of Israel's covenant with God. The Hebrew word "כָּעַס" (ka'as) means to provoke or irritate, suggesting that Jeroboam's actions were not just violations of law but personal affronts to God. This anthropomorphic expression highlights God's righteous indignation towards sin and His desire for a faithful relationship with His people.

and you have flung Me behind your back
This vivid imagery of "flinging" God behind one's back signifies utter disregard and rejection. The Hebrew word "שָׁלַךְ" (shalach) means to cast or throw away, indicating a deliberate and contemptuous act. In the cultural context, turning one's back on someone was a sign of disrespect and betrayal. Jeroboam's actions symbolized a complete turning away from God, prioritizing his own desires and political ambitions over divine commandments.

Because of all this
This phrase sets the stage for divine judgment, indicating that the actions of Jeroboam have reached a tipping point. In the Hebrew context, the phrase suggests a culmination of sins, particularly idolatry and leading Israel astray. Jeroboam's establishment of golden calves in Bethel and Dan (1 Kings 12:28-30) was a direct violation of the first commandment, and this phrase underscores the seriousness of his transgressions.

I am about to bring disaster
The Hebrew word for "disaster" is "רָעָה" (ra'ah), which conveys not just calamity but a divinely ordained judgment. This is not a random act of misfortune but a purposeful act of God in response to sin. The prophetic nature of this statement highlights God's sovereignty and justice, reminding believers that God is actively involved in the affairs of nations and individuals.

on the house of Jeroboam
The "house of Jeroboam" refers to his dynasty or lineage. In ancient Near Eastern culture, a king's house was not just his immediate family but his entire dynasty. The judgment against Jeroboam's house signifies the end of his family's rule over Israel, emphasizing the biblical principle that leadership comes with accountability to God.

I will cut off from Jeroboam every male
The phrase "cut off" (Hebrew: "כָּרַת" - karat) is a strong term often used in covenantal contexts to denote complete removal or destruction. The specific mention of "every male" (literally "one who urinates against a wall") is a graphic expression used in the Hebrew Bible to denote the total eradication of a male line, ensuring that no descendants would continue Jeroboam's legacy.

both slave and free in Israel
This phrase indicates the totality of the judgment. It emphasizes that God's judgment is impartial and comprehensive, affecting all social strata. The inclusion of both "slave and free" underscores the seriousness of Jeroboam's sin and the thoroughness of God's justice, as no one associated with his house would be spared.

I will burn up the house of Jeroboam
The imagery of burning is often associated with purification and judgment in the Bible. The Hebrew word "שָׂרַף" (saraph) means to consume by fire, symbolizing the complete destruction of Jeroboam's lineage. This act serves as a warning to future generations about the consequences of turning away from God.

as one burns up dung
This simile is particularly vivid and degrading, emphasizing the utter contempt and rejection of Jeroboam's house. In ancient Israel, dung was considered unclean and worthless, and its burning was a means of disposal. This comparison highlights the severity of Jeroboam's sin and the totality of God's judgment.

until it is gone
The finality of this phrase underscores the completeness of the judgment. The Hebrew word "כָּלָה" (kalah) means to be finished or completed. This assures that the eradication of Jeroboam's house will be thorough and irreversible, serving as a sobering reminder of the consequences of disobedience to God.

Anyone belonging to Jeroboam
This phrase refers to the descendants and household of Jeroboam, the first king of the northern kingdom of Israel after the division of the united monarchy. Jeroboam's reign marked a significant departure from the worship of Yahweh, as he established golden calves in Bethel and Dan to prevent his people from going to Jerusalem. The Hebrew root here emphasizes possession and association, indicating that the judgment pronounced is not just on Jeroboam himself but extends to his entire lineage, highlighting the communal nature of sin and its consequences in ancient Israelite society.

who dies in the city
The city, in ancient Israel, was often seen as a place of safety and community. However, this phrase indicates that even within the supposed security of urban life, those associated with Jeroboam would not find refuge from divine judgment. The Hebrew context suggests a breach of covenantal protection, where the city, usually a place of burial and honor, becomes a site of disgrace.

the dogs will eat
Dogs in ancient Near Eastern cultures were often seen as scavengers and were not typically domesticated as they are today. This phrase signifies utter disgrace and dishonor, as proper burial was a significant cultural and religious practice in Israel. The imagery of dogs consuming the dead underscores the severity of God's judgment against Jeroboam's house, reflecting a complete reversal of societal norms and expectations.

and anyone who dies in the field
The field represents the open and unprotected areas outside the city. This phrase suggests vulnerability and exposure, indicating that there is no escape from the divine decree, whether in the city or the countryside. The Hebrew context here emphasizes the totality of the judgment, affecting all areas of life and death.

the birds of the air will eat
Similar to the dogs, birds of prey consuming the dead was a sign of ultimate disgrace. In the ancient world, a proper burial was essential for honoring the deceased and ensuring their rest. This phrase highlights the complete abandonment of Jeroboam's house to shame and dishonor, as even the natural order turns against them.

For the LORD has spoken
This phrase underscores the authority and finality of the divine pronouncement. The Hebrew root for "spoken" conveys a sense of declaration and command, emphasizing that this is not merely a prediction but a sovereign decree from Yahweh. It serves as a reminder of God's ultimate authority over kings and nations, reinforcing the theme of divine justice and the consequences of idolatry and disobedience.

As for you
This phrase is directed towards Jeroboam's wife, who had come to the prophet Ahijah seeking insight about her sick son. The Hebrew root here emphasizes a personal address, indicating a direct and specific message from God through the prophet. It underscores the personal responsibility and the direct involvement of individuals in the unfolding of God's plans.

get up and go home
The command to "get up" suggests urgency and immediacy. In the Hebrew context, this phrase often implies a call to action, a shift from passivity to movement. "Go home" indicates a return to one's place of origin or responsibility. It is a reminder that despite seeking divine intervention, one must return to face the realities and consequences of their actions.

When your feet enter the city
This phrase is rich with imagery and significance. The act of entering a city in ancient times often symbolized entering a place of safety, community, or judgment. The specific mention of "feet" highlights the physical act of crossing a threshold, which in biblical terms can represent a transition or a pivotal moment in God's plan.

the child will die
This is a sobering declaration of judgment. The Hebrew word for "die" here is often used in the context of divine judgment or the fulfillment of a prophetic word. It serves as a stark reminder of the consequences of sin and disobedience. In the broader biblical narrative, the death of a child is a profound tragedy, often used to illustrate the severity of turning away from God's commandments.

All Israel will mourn for him
This phrase indicates a national recognition of the young prince's death. The mourning by "All Israel" suggests a collective acknowledgment of his unique character, which stood out even in a corrupt dynasty. The Hebrew root for "mourn" (סָפַד, safad) implies a deep, public lamentation, often accompanied by traditional rites. This mourning signifies a loss not just of a person, but of potential righteousness within a wayward house.

and bury him
The act of burial is significant in ancient Israelite culture, symbolizing honor and respect. Unlike others in Jeroboam's house who would face disgraceful deaths, this young man receives a proper burial. The Hebrew word for "bury" (קָבַר, qabar) underscores the importance of being laid to rest with dignity, a privilege not afforded to the rest of Jeroboam's lineage.

for he alone of Jeroboam’s house
This phrase highlights the exclusivity of the young prince's favor in God's eyes. "He alone" (לְבַדּוֹ, levado) emphasizes his singularity in righteousness amidst a family marked by idolatry and rebellion. It serves as a stark contrast to the rest of Jeroboam's house, which is condemned for its sins.

will be brought to the grave
Being "brought to the grave" signifies a peaceful end, a stark contrast to the violent deaths prophesied for the rest of Jeroboam's descendants. The Hebrew term for "grave" (קֶבֶר, qeber) often denotes a place of rest, suggesting that this young man will be spared the disgrace that befalls his family.

because in him there is found something good
This phrase reveals the divine assessment of the young prince's character. The Hebrew word for "good" (טוֹב, tov) implies moral goodness or favor in the eyes of God. Despite the pervasive evil in his family, this young man possesses a heart inclined toward righteousness, which God acknowledges and rewards.

toward the LORD, the God of Israel
This phrase specifies the direction of the young man's goodness. His favorable qualities are not just moral but are oriented "toward the LORD" (אֶל־יְהוָה, el-YHWH), indicating a relationship with the covenant God of Israel. This orientation sets him apart in a house that has largely turned away from God.

in the house of Jeroboam
The mention of "the house of Jeroboam" serves as a reminder of the broader context of idolatry and rebellion. Jeroboam, the first king of the northern kingdom of Israel, led his people into sin by establishing golden calves for worship. The young prince's goodness is all the more remarkable given the spiritual darkness of his environment.

Moreover, the LORD
The phrase begins with "Moreover," indicating a continuation or an addition to a previous statement. "The LORD" refers to Yahweh, the covenant God of Israel, emphasizing His sovereignty and authority. In Hebrew, "Yahweh" is the personal name of God, often associated with His eternal and unchanging nature. This highlights that the actions to follow are divinely ordained and not merely human decisions.

will raise up for Himself
The phrase "will raise up" comes from the Hebrew root "קוּם" (qum), meaning to establish or set up. This indicates God's active role in appointing leadership according to His divine plan. "For Himself" underscores that this action serves God's purposes and glory, not merely human interests. It reflects the biblical theme that God is the ultimate authority over nations and rulers.

a king over Israel
This refers to a new monarch who will rule over the northern kingdom of Israel. Historically, this period follows the division of the united monarchy after Solomon's reign. The mention of "a king" signifies a shift in leadership, often seen in the biblical narrative as a response to the people's disobedience or the current leader's failure to follow God's commands.

who will cut off the house of Jeroboam
The phrase "cut off" is derived from the Hebrew "כָּרַת" (karath), meaning to destroy or eliminate. "The house of Jeroboam" refers to the dynasty or lineage of Jeroboam, the first king of the northern kingdom after the division. Jeroboam's reign was marked by idolatry and leading Israel away from true worship, prompting divine judgment. This phrase indicates a complete end to his family's rule, fulfilling God's judgment against his house for their sins.

This is the day—yes, even today!
The urgency in "This is the day—yes, even today!" emphasizes the immediacy and certainty of God's judgment. It reflects the prophetic nature of the message, where the fulfillment of God's word is imminent. The repetition underscores the seriousness and inevitability of the divine decree. Historically, this prophecy was fulfilled when Baasha assassinated Nadab, Jeroboam's son, thus ending his dynasty.

And the LORD will strike Israel
The phrase begins with "And the LORD," emphasizing the divine authority and sovereignty of God over Israel. The Hebrew word for "strike" is "נָכָה" (nakah), which conveys a sense of divine judgment or punishment. This reflects the covenant relationship between God and Israel, where disobedience leads to consequences. Historically, this is a prophetic warning of the impending Assyrian conquest, a result of Israel's persistent idolatry and rebellion.

so that it will be like a reed swaying in the water
The imagery of a "reed swaying in the water" symbolizes instability and vulnerability. Reeds, known for their flexibility and lack of firm roots, depict a nation that has lost its spiritual and moral foundation. This metaphor highlights Israel's weakened state due to their departure from God's commandments. In a broader biblical context, it serves as a warning against the dangers of spiritual compromise.

He will uproot Israel from this good land
The term "uproot" (Hebrew: "נָתַשׁ" - natash) signifies a complete removal or displacement. The "good land" refers to the Promised Land, a gift from God to the descendants of Abraham, Isaac, and Jacob. This phrase underscores the severity of Israel's sin, as they risk losing the inheritance promised to their forefathers. It serves as a reminder of the conditional nature of God's blessings, contingent upon obedience.

that He gave to their fathers
This phrase emphasizes the covenantal promise made to the patriarchs. The land was not just a geographical territory but a testament to God's faithfulness and a place where His people were to live out His statutes. The historical context here is crucial, as it reminds the Israelites of their unique identity and calling, which they have jeopardized through idolatry.

and scatter them beyond the Euphrates
The "Euphrates" represents the boundary of the known world for ancient Israel. To be scattered "beyond the Euphrates" implies exile and dispersion among foreign nations. This prophecy foreshadows the Assyrian exile, where the ten northern tribes were taken captive. It serves as a sobering reminder of the consequences of forsaking God and the loss of national identity and unity.

because they have made their Asherah poles
"Asherah poles" were wooden symbols associated with the worship of the Canaanite goddess Asherah. The making of these poles signifies Israel's adoption of pagan practices, directly violating the first commandment. This phrase highlights the spiritual adultery of Israel, provoking God's righteous anger. It serves as a call to repentance and a return to exclusive worship of Yahweh.

provoking the LORD to anger
The word "provoking" (Hebrew: "כָּעַס" - kaas) indicates a deliberate action that incites divine wrath. This phrase underscores the seriousness of Israel's idolatry, which is not just a breach of law but a personal affront to God. It reflects the relational aspect of the covenant, where God's love and holiness demand a response of faithfulness and obedience from His people. This serves as a timeless warning against the dangers of idolatry and the importance of maintaining a pure devotion to God.

And He will give Israel over
This phrase signifies a divine act of judgment. The Hebrew root for "give over" is "נָתַן" (natan), which means to deliver or hand over. In the context of ancient Israel, this implies a transfer of protection and favor from God to a state of vulnerability and exposure to enemies. Historically, this reflects the period when Israel was divided and weakened, leading to its eventual conquest. Theologically, it underscores the principle that God’s protection is contingent upon the faithfulness of His people.

on account of the sins
The Hebrew word for "sins" is "חַטָּאָה" (chatta'ah), which refers to offenses or transgressions against God’s law. This phrase highlights the cause-and-effect relationship between sin and divine judgment. In the conservative Christian perspective, it serves as a reminder of the seriousness of sin and its consequences. It also reflects the biblical theme that sin not only affects the individual but can have corporate ramifications for a community or nation.

Jeroboam has committed
Jeroboam, the first king of the northern kingdom of Israel, is a central figure in this narrative. His actions, particularly the establishment of idol worship (1 Kings 12:28-30), are seen as a direct violation of the first commandment. The Hebrew root for "committed" is "עָשָׂה" (asah), meaning to do or make, indicating deliberate action. Jeroboam’s leadership set a precedent for idolatry, which had lasting negative impacts on Israel’s spiritual state.

and has caused Israel to commit
This phrase emphasizes the influence of leadership on a nation’s spiritual direction. The Hebrew root "חָטָא" (chata) for "commit" suggests leading into sin or causing to sin. Jeroboam’s actions led the people away from true worship, illustrating the biblical principle that leaders bear responsibility not only for their own actions but also for the spiritual welfare of those they lead. This serves as a cautionary tale about the power of influence and the importance of godly leadership.

So Jeroboam’s wife arose and departed
This phrase marks the beginning of a significant and somber journey. Jeroboam's wife, unnamed in this passage, represents the silent yet pivotal roles women often played in biblical narratives. Her arising and departing signify obedience to the prophet Ahijah's instructions, despite the grim prophecy she received. The Hebrew root for "arose" (קוּם, qum) often implies a decisive action, suggesting her resolve and acceptance of the divine message. This moment reflects the broader biblical theme of human response to God's word, highlighting the importance of obedience even in difficult circumstances.

and she came to Tirzah
Tirzah, meaning "delight" or "pleasantness" in Hebrew, was a significant city in the Northern Kingdom of Israel. Historically, it served as a royal city before Samaria became the capital. Archaeological findings suggest Tirzah was a place of considerable importance and beauty, which contrasts with the tragedy unfolding in this narrative. The journey to Tirzah underscores the tension between the city's name and the sorrow awaiting Jeroboam's wife, illustrating the often paradoxical nature of life and divine judgment.

As she stepped over the threshold of the house
The threshold in ancient cultures was more than a physical boundary; it symbolized transition and change. In this context, stepping over the threshold marks the fulfillment of Ahijah's prophecy. The Hebrew word for "threshold" (מִפְתָּן, miftan) can also imply a place of decision or judgment. This moment is a poignant reminder of the inevitability of God's word coming to pass. It serves as a metaphor for crossing from one state of being to another, from hope to despair, and from life to death.

the boy died
This phrase delivers the tragic culmination of the prophecy. The death of Jeroboam's son is not merely a personal loss but a national one, symbolizing the spiritual decay of Israel under Jeroboam's rule. The Hebrew word for "died" (מוּת, muth) is stark and final, emphasizing the seriousness of divine judgment. In a broader scriptural context, this event serves as a sobering reminder of the consequences of idolatry and disobedience to God. It calls believers to reflect on the importance of faithfulness and the reality of divine justice.

And they buried him
This phrase signifies the act of burial, a deeply significant ritual in ancient Israelite culture. The Hebrew root for "buried" is קָבַר (qabar), which implies not just the physical act of placing a body in the ground, but also a sense of honor and finality. In the context of Israelite tradition, burial was a sacred duty, reflecting respect for the deceased and adherence to God's commandments regarding the treatment of the dead. This act also underscores the communal aspect of mourning, as it was a collective responsibility to ensure a proper burial.

and all Israel mourned for him
Mourning in ancient Israel was a profound expression of grief, often involving specific rituals such as wearing sackcloth, fasting, and lamentation. The Hebrew word for "mourned" is סָפַד (saphad), which conveys a deep, public expression of sorrow. This communal mourning indicates the significance of the individual who passed away, suggesting that his life had a considerable impact on the nation. It also reflects the unity of Israel in times of loss, as the entire community comes together to grieve.

according to the word of the LORD
This phrase highlights the divine authority and fulfillment of prophecy. The "word of the LORD" is a recurring theme in the Bible, emphasizing that God's pronouncements are sovereign and unchangeable. The Hebrew term דְּבַר־יְהוָה (devar-YHWH) underscores the power and reliability of God's word. In this context, it reassures the reader that the events transpiring are not random but are part of God's divine plan, as previously revealed through His prophets.

which He spoke through His servant Ahijah the prophet
This phrase identifies the source of the prophecy as Ahijah, a prophet of God. The role of a prophet in Israel was to be a mouthpiece for God, delivering His messages to the people. The term "servant" (עֶבֶד, eved) signifies a position of humility and obedience to God, while "prophet" (נָבִיא, navi) denotes one who is divinely inspired to communicate God's will. Ahijah's prophecy, therefore, carries the weight of divine authority, and its fulfillment serves as a testament to God's omniscience and faithfulness. This underscores the importance of heeding prophetic messages, as they are integral to understanding God's unfolding plan for His people.

As for the rest of the acts of Jeroboam
This phrase introduces a summary of Jeroboam's reign, suggesting that what follows is a mere glimpse into his life and rule. The Hebrew word for "acts" is "דְּבָרִים" (devarim), which can also mean "words" or "matters." This indicates that Jeroboam's deeds were significant enough to be recorded, emphasizing the importance of his actions in the history of Israel. Jeroboam, the first king of the northern kingdom after the division of Israel, played a pivotal role in shaping the religious and political landscape of the time.

how he waged war
The phrase highlights Jeroboam's military endeavors. The Hebrew root for "waged war" is "לָחַם" (lacham), which means to fight or engage in battle. This suggests that Jeroboam's reign was marked by conflict, likely due to the political instability following the division of the united monarchy. His military actions were crucial in establishing and maintaining his rule over the ten tribes of Israel, reflecting the turbulent nature of his kingship.

and how he reigned
This part of the verse focuses on Jeroboam's governance. The Hebrew word for "reigned" is "מָלַךְ" (malak), which implies ruling with authority. Jeroboam's reign was characterized by significant religious reforms, including the establishment of golden calves at Bethel and Dan to prevent his subjects from worshiping in Jerusalem. His reign set a precedent for idolatry in Israel, which had long-lasting spiritual consequences for the nation.

they are indeed written
This phrase assures the reader of the historical documentation of Jeroboam's reign. The Hebrew word "כָּתוּב" (kathub) means "written," indicating that these events were recorded for posterity. This reflects the ancient practice of chronicling the deeds of kings, ensuring that their legacies, both good and bad, were preserved for future generations to learn from.

in the Book of the Chronicles of the Kings of Israel
This reference points to a historical record that is not part of the canonical Bible but was likely a source for the biblical authors. The term "Chronicles" comes from the Hebrew "דִּבְרֵי הַיָּמִים" (divrei hayamim), meaning "words of the days," which suggests a detailed account of the events during the reigns of the kings. This book served as an official record, providing a comprehensive history of the northern kingdom's rulers. It underscores the importance of historical documentation in understanding the broader narrative of Israel's history and God's dealings with His people.

The length of Jeroboam’s reign
This phrase introduces us to the duration of Jeroboam's rule over the northern kingdom of Israel. Jeroboam, originally a servant of Solomon, became the first king of the divided northern kingdom after the united monarchy split. His reign is significant in biblical history as it marks the beginning of a period characterized by idolatry and deviation from the worship of Yahweh. The Hebrew root for "reign" (מָלַךְ, malak) implies not just ruling but also the responsibility and authority bestowed by God, even though Jeroboam led Israel into sin.

was twenty-two years
The specific mention of "twenty-two years" provides a historical anchor for Jeroboam's reign. This period is marked by political instability and religious apostasy. Archaeological findings, such as inscriptions and artifacts from this era, corroborate the existence of a divided kingdom, providing a backdrop to the biblical narrative. The number itself, while literal, also symbolizes a complete cycle of leadership, reflecting the biblical theme of God’s sovereignty over time and history.

and he rested with his fathers
This phrase is a common biblical euphemism for death, indicating that Jeroboam died and was buried. The Hebrew word for "rested" (שָׁכַב, shakab) suggests a peaceful end, yet it contrasts with Jeroboam's tumultuous reign. The phrase "with his fathers" implies a continuation of lineage and tradition, yet it also serves as a reminder of the judgment that would follow due to his disobedience to God.

and his son Nadab reigned in his place
The succession of Nadab signifies the continuation of Jeroboam's dynasty, albeit briefly. The Hebrew name "Nadab" (נָדָב) means "willing" or "generous," yet his reign was marked by the same idolatry as his father’s. This transition highlights the biblical theme of generational sin and the consequences of turning away from God. It serves as a cautionary tale about the importance of faithfulness to God’s commandments, as Nadab's reign would soon end in violence and further instability.

Rehoboam son of Solomon
Rehoboam, whose name means "he enlarges the people," was the son of Solomon, the wisest king of Israel. This lineage is significant as it connects Rehoboam to the Davidic line, fulfilling God's promise to David that his descendants would continue to rule. The mention of Solomon highlights the contrast between the wisdom of the father and the often unwise decisions of the son, setting the stage for the division of the kingdom.

reigned in Judah
Judah, the southern kingdom, was the portion of the united monarchy that remained under the control of David's lineage after the kingdom split. This division was a direct consequence of Solomon's idolatry and Rehoboam's harsh policies. Judah's significance is underscored by its association with the Davidic covenant and its role as the remnant of God's chosen people.

forty-one years old
Rehoboam's age at the beginning of his reign suggests a level of maturity and experience, yet his actions often reflect a lack of wisdom and discernment. This age detail provides insight into the expectations of leadership and the responsibilities that come with maturity, which Rehoboam struggled to fulfill.

when he became king
The transition of power from Solomon to Rehoboam marks a pivotal moment in Israel's history. It was a time of potential continuity and stability, yet it quickly turned into division and strife due to Rehoboam's failure to heed wise counsel. This phrase emphasizes the importance of leadership and the impact of a king's decisions on the nation's spiritual and political health.

seventeen years in Jerusalem
Rehoboam's reign in Jerusalem, the political and spiritual center of Judah, lasted seventeen years. This period was marked by challenges, including the invasion of Shishak and internal strife. Jerusalem's mention highlights its enduring significance as the city chosen by God, despite the failings of its leaders.

the city the LORD had chosen
Jerusalem's selection by the LORD as His dwelling place underscores its centrality in God's plan for His people. This divine choice reflects God's sovereignty and His desire to establish a place where His Name would dwell, symbolizing His presence and favor.

from all the tribes of Israel
This phrase highlights the unique status of Jerusalem as the spiritual heart of the entire nation, even after the division. It serves as a reminder of the unity that once existed among the tribes and the ideal of a unified worship of Yahweh.

in which to put His Name
The concept of God placing His Name in Jerusalem signifies His covenantal presence and blessing. It is a profound expression of God's commitment to His people and His desire for a relationship with them, centered in worship and obedience.

His mother’s name was Naamah the Ammonite
Naamah's identity as an Ammonite introduces a foreign influence into the royal lineage, reflecting the complexities of Israel's interactions with surrounding nations. Her presence in the narrative serves as a reminder of the potential for idolatry and cultural assimilation, which were ongoing challenges for Israel.

Judah did evil
The term "Judah" refers to the southern kingdom, which consisted of the tribes of Judah and Benjamin. This phrase indicates a collective moral and spiritual failure. The Hebrew word for "evil" is "ra," which encompasses not only moral wickedness but also actions that are harmful and destructive. This highlights the gravity of Judah's actions, which were not just personal failings but had communal and national implications. Historically, this period was marked by idolatry and a departure from the covenantal faithfulness expected by God.

in the sight of the LORD
This phrase underscores the omniscience of God, who sees all actions and intentions. The Hebrew word for "sight" is "ayin," meaning "eye," which metaphorically represents God's awareness and judgment. Theologically, this serves as a reminder that human actions are always visible to God, and thus, accountability is inevitable. It also reflects the covenant relationship where God is the ultimate judge of Israel's faithfulness.

By the sins they committed
The word "sins" in Hebrew is "chatta'ah," which implies missing the mark or falling short of God's standards. This phrase indicates a pattern of behavior rather than isolated incidents. The historical context reveals that these sins included idolatry, injustice, and neglect of the Mosaic Law. The use of "committed" suggests deliberate and repeated actions, emphasizing the willful nature of their rebellion against God.

they provoked His jealous anger
The word "provoked" comes from the Hebrew "ka'as," meaning to irritate or incite. This indicates that Judah's actions were not passive but actively stirred God's response. The term "jealous" is "qana" in Hebrew, which, in the context of God, refers to His zealous protection of His covenant relationship with Israel. God's "anger" or "aph" in Hebrew, signifies a righteous and just response to sin. This phrase highlights the personal nature of God's relationship with His people, where their unfaithfulness is seen as a betrayal.

more than all their fathers had done
This comparison to "all their fathers" serves as a historical indictment, suggesting that Judah's sins surpassed those of previous generations. It implies a progressive moral decline and a failure to learn from the past. Theologically, it underscores the seriousness of their rebellion and the increasing distance from the covenantal ideals established by their ancestors. This phrase serves as a warning of the consequences of cumulative disobedience and the importance of returning to God's ways.

They also built for themselves
This phrase indicates a deliberate and personal action by the people of Israel. The Hebrew root for "built" is "בָּנָה" (banah), which means to construct or establish. This suggests a conscious effort to create something enduring. In the context of ancient Israel, building often implied a significant investment of time and resources, reflecting the people's commitment to their actions. The phrase "for themselves" underscores the self-serving nature of their idolatry, prioritizing their desires over God's commandments.

high places
The term "high places" comes from the Hebrew "בָּמוֹת" (bamot), referring to elevated sites used for worship. Historically, these locations were often chosen for their proximity to the heavens, symbolizing a closer connection to the divine. However, in the context of Israel, these high places became centers of idolatrous worship, contrary to God's instructions to worship Him in the temple in Jerusalem. The use of high places reflects a syncretism where the Israelites adopted pagan practices, diluting their covenant relationship with Yahweh.

sacred pillars
"Sacred pillars" translates from the Hebrew "מַצֵּבוֹת" (matzevot), which were stone monuments often erected as memorials or objects of worship. In the ancient Near East, these pillars were associated with Canaanite religious practices, particularly the worship of Baal. The presence of sacred pillars among the Israelites indicates a departure from monotheistic worship and an embrace of pagan customs, which were explicitly forbidden in the Mosaic Law (Deuteronomy 16:22).

and Asherah poles
"Asherah poles" are derived from the Hebrew "אֲשֵׁרִים" (asherim), referring to wooden symbols or trees associated with the goddess Asherah, a consort of Baal in Canaanite religion. These poles were often placed near altars and were integral to fertility rites. The Israelites' use of Asherah poles signifies a profound spiritual adultery, as they turned to foreign deities for blessings and prosperity, violating the first commandment to have no other gods before Yahweh (Exodus 20:3).

on every high hill
The phrase "on every high hill" emphasizes the widespread nature of idolatry in Israel. Hills were traditionally seen as sacred spaces in many ancient cultures, believed to be closer to the divine. The Israelites' choice of high hills for their idolatrous practices highlights their complete immersion in pagan worship, as they sought to replicate the religious customs of their neighbors rather than adhere to the worship of Yahweh in the designated temple.

and under every green tree
"Under every green tree" is a phrase that conveys the ubiquity and accessibility of idol worship in Israel. The Hebrew word for "green" is "רַעֲנָן" (ra'anan), meaning flourishing or luxuriant, suggesting that these trees were chosen for their beauty and vitality. In ancient Near Eastern religions, green trees were often associated with fertility and life, making them ideal sites for worship. This practice reflects the Israelites' departure from the prescribed worship of God, as they sought spiritual experiences in natural settings rather than in the temple, which was the ordained place for encountering Yahweh.

There were even male shrine prostitutes in the land
The phrase "male shrine prostitutes" refers to the practice of cultic prostitution, which was prevalent in the Canaanite religious systems. The Hebrew term used here is "קָדֵשׁ" (qadesh), which denotes a sacred or consecrated person, often associated with pagan worship. This practice was a direct violation of God's commandments to Israel, as it intertwined sexual immorality with idolatrous worship. The presence of such practices in the land signifies a deep spiritual and moral decline among the Israelites, as they adopted the detestable customs of the surrounding nations. From a conservative Christian perspective, this highlights the importance of maintaining purity in worship and the dangers of syncretism, where the worship of God is mixed with pagan practices.

they imitated all the abominations of the nations
The word "imitated" suggests a deliberate choice to follow the practices of the surrounding nations, which God had explicitly forbidden. The Hebrew root "עָשָׂה" (asah) means to do or make, indicating active participation in these abominations. The term "abominations" (תּוֹעֵבָה, to'evah) is used throughout the Old Testament to describe practices that are detestable to God, often associated with idolatry and moral corruption. This imitation reflects a failure to remain distinct as God's chosen people, called to be holy and set apart. It serves as a warning to believers today about the dangers of conforming to worldly standards and the importance of adhering to God's commands.

that the LORD had driven out before the Israelites
The phrase "the LORD had driven out" refers to the divine action of removing the Canaanite nations from the land to make way for the Israelites. The Hebrew verb "יָרַשׁ" (yarash) means to dispossess or drive out, emphasizing God's sovereignty and judgment against the sinful practices of these nations. This historical context underscores the seriousness of Israel's sin, as they were adopting the very practices that led to the Canaanites' expulsion. For conservative Christians, this serves as a reminder of God's holiness and justice, and the call to live in obedience to His will, avoiding the sins that lead to judgment. It also highlights the faithfulness of God in fulfilling His promises to Israel, despite their unfaithfulness.

In the fifth year of King Rehoboam
This phrase marks a specific point in the timeline of Israel's history. Rehoboam, the son of Solomon, began his reign over the southern kingdom of Judah after the united monarchy split. The "fifth year" indicates a relatively short period after the division, suggesting that the consequences of Rehoboam's earlier decisions, particularly his harsh policies that led to the division, were quickly manifesting. Historically, this period was marked by instability and vulnerability, as the once-great kingdom of Israel was now divided and weakened.

Shishak king of Egypt
Shishak, also known as Sheshonq I, was the founder of the 22nd Dynasty of Egypt. His reign is well-documented both in Egyptian records and the Bible. Archaeological evidence, such as the Bubastite Portal at Karnak, corroborates his campaign into Israel and Judah. Shishak's invasion is significant as it represents a shift in regional power dynamics, with Egypt reasserting its influence over the Levant. This event also serves as a divine judgment against Rehoboam and Judah for their unfaithfulness, as they had turned away from the covenantal laws established by God.

came up and attacked Jerusalem
The phrase "came up" is indicative of the geographical ascent to Jerusalem, which is situated on a high plateau. This ascent is not only physical but also symbolic, as Jerusalem was the spiritual and political heart of Judah. The attack on Jerusalem by Shishak was a significant event, as it demonstrated the vulnerability of Judah under Rehoboam's leadership. Scripturally, this attack is seen as a consequence of the nation's disobedience to God. Theologically, it serves as a reminder of the importance of faithfulness to God's commandments and the repercussions of straying from His path. The historical context of this attack highlights the fragility of human power and the ultimate sovereignty of God over the affairs of nations.

He seized
The Hebrew root for "seized" is "לָקַח" (laqach), which means to take, capture, or seize. This word conveys a forceful action, indicating an aggressive and deliberate act of taking possession. In the context of 1 Kings 14:26, it reflects the invasion and plundering by Shishak, the king of Egypt, who took advantage of the weakened state of Israel under Rehoboam's rule. This act of seizing symbolizes the loss of divine favor and protection that Israel experienced due to their disobedience and idolatry.

the treasures of the house of the LORD
The "house of the LORD" refers to the temple in Jerusalem, which was the central place of worship for the Israelites. The treasures within the temple were not only of great material value but also held immense spiritual significance. They represented the wealth, glory, and divine presence of God among His people. The loss of these treasures signifies a spiritual decline and a departure from the covenant relationship with God. Historically, this event marks a turning point where the splendor of Solomon's era begins to fade, highlighting the consequences of turning away from God's commandments.

and the treasures of the royal palace
The royal palace was the seat of the king's authority and power. The treasures here symbolize the wealth and stability of the kingdom. The fact that these treasures were also taken indicates a complete stripping away of both spiritual and temporal security. It serves as a reminder of the vulnerability of earthly power and riches when a nation or individual turns away from God. The historical context shows that Rehoboam's reign was marked by division and weakness, a stark contrast to the united and prosperous kingdom under Solomon.

He took everything
This phrase emphasizes the totality of the plundering. The Hebrew word "כֹּל" (kol) means "all" or "everything," underscoring the completeness of the loss. It reflects the thoroughness of Shishak's conquest and the extent of Israel's humiliation. Spiritually, it serves as a warning of the consequences of forsaking God's ways, where not just a portion, but everything can be lost when divine protection is withdrawn.

including all the gold shields that Solomon had made
The gold shields were symbols of Solomon's wealth and the glory of his reign. They were not only functional but also decorative, representing the strength and splendor of the kingdom. The fact that these specific items were taken highlights the contrast between Solomon's era of prosperity and the decline under Rehoboam. Theologically, it illustrates the fleeting nature of earthly glory and the importance of maintaining faithfulness to God. Historically, the loss of these shields would have been a significant blow to the national pride and morale of Israel, serving as a tangible reminder of their departure from God's favor.

So King Rehoboam
King Rehoboam, the son of Solomon, is a pivotal figure in the history of Israel. His reign marks the division of the united kingdom into Israel and Judah. The Hebrew root for Rehoboam, "רחבעם" (Rechav'am), means "the people are enlarged," which is ironic given that his actions led to the division and diminishment of the kingdom. His leadership is often seen as a cautionary tale about the consequences of pride and poor counsel.

made bronze shields
The bronze shields were replacements for the gold shields that had been taken by Shishak, king of Egypt. Bronze, while valuable, was considered inferior to gold, symbolizing a decline in the kingdom's glory and wealth. The Hebrew word for bronze, "נְחֹשֶׁת" (nechosheth), often symbolizes strength and endurance, yet here it also represents a loss of divine favor and prosperity. This act of substitution reflects Rehoboam's attempt to maintain appearances despite the kingdom's weakened state.

to replace them
This phrase indicates an attempt to restore what was lost, albeit inadequately. The replacement of gold with bronze signifies a superficial solution to a deeper spiritual and moral decline. It serves as a metaphor for how people often try to cover up spiritual deficiencies with outward appearances, rather than addressing the root issues.

assigned these to the commanders of the guard
The commanders of the guard were responsible for the protection of the king and the palace. By assigning the bronze shields to them, Rehoboam was attempting to maintain a semblance of royal dignity and security. This action highlights the importance of leadership and the role of those entrusted with safeguarding the kingdom's integrity, even when resources are diminished.

on duty at the entrance to the royal palace
The entrance to the royal palace was a place of significant importance, symbolizing access to the king and the heart of the nation's governance. The Hebrew word for entrance, "פֶּתַח" (petach), can also mean "opening" or "gateway," suggesting a point of transition or decision. The presence of the bronze shields at this location underscores the need for vigilance and the protection of what remains sacred and sovereign, even in times of decline.

And whenever the king entered
This phrase indicates a recurring action, suggesting a routine or ceremonial practice. The king's entrance into the house of the LORD signifies his role as both a political and spiritual leader. In ancient Israel, the king was expected to uphold and respect the worship of Yahweh, demonstrating his submission to divine authority. The Hebrew root for "entered" (בּוֹא, bo) often implies coming into a significant or sacred space, highlighting the importance of the king's presence in the temple.

the house of the LORD
This refers to the temple in Jerusalem, a central place of worship for the Israelites. The temple was not only a religious center but also a symbol of national identity and divine presence among the people. The phrase underscores the sacredness of the location, where the king would engage in worship and seek guidance. The Hebrew term for "house" (בַּיִת, bayit) can also mean household or family, suggesting that the temple was seen as God's dwelling place among His people.

the guards would bear the shields
The guards, likely elite soldiers, had the responsibility of carrying the shields, which were symbols of protection and royal authority. The act of bearing the shields during the king's entrance into the temple signifies the honor and reverence due to both the king and the sacred space. Historically, shields were not only defensive weapons but also ceremonial objects, often adorned and used in processions to display power and prestige.

and afterward they would return them
This indicates a temporary use of the shields, emphasizing their ceremonial purpose rather than practical military function. The act of returning the shields suggests a respect for order and tradition, ensuring that sacred rituals were conducted with precision and reverence. The Hebrew root for "return" (שׁוּב, shuv) often implies restoration or bringing back to an original state, reflecting the cyclical nature of worship practices.

to the guardroom
The guardroom was a secure place where the shields were stored, symbolizing the safeguarding of royal and religious artifacts. This location within the temple complex highlights the integration of security and sanctity, where the physical protection of the king and the spiritual protection of the nation were intertwined. The presence of a guardroom within the temple precincts underscores the importance of maintaining both physical and spiritual order in the service of God and king.

As for the rest of the acts of Rehoboam
This phrase introduces a summary of Rehoboam's reign, suggesting that what follows is a mere glimpse of his life and rule. The Hebrew word for "acts" is "דְּבָרִים" (devarim), which can also mean "words" or "matters." This indicates that the chronicler is referring to the significant events and decisions of Rehoboam's reign. Rehoboam, the son of Solomon, inherited a kingdom that was already showing signs of division. His acts, therefore, are crucial in understanding the split of the united monarchy into the northern kingdom of Israel and the southern kingdom of Judah.

along with all that he did
This phrase emphasizes the comprehensive nature of the records mentioned. The Hebrew word "כָּל" (kol) means "all" or "every," suggesting that the chronicler is pointing to a detailed account of Rehoboam's reign. This includes not only his political and military actions but also his personal and administrative decisions. Rehoboam's reign was marked by challenges, including the revolt of the northern tribes and the invasion by Shishak of Egypt, which are pivotal in understanding the decline of the united monarchy.

are they not written
This rhetorical question implies that the detailed records of Rehoboam's reign were well-documented and accessible to the original audience. The Hebrew verb "כָּתַב" (katav) means "to write," indicating the importance of written records in preserving history and ensuring accountability. This phrase reassures the reader of the reliability and thoroughness of the historical accounts available at the time.

in the Book of the Chronicles of the Kings of Judah?
This phrase refers to a historical record that is distinct from the biblical books of Chronicles. The Hebrew word "סֵפֶר" (sefer) means "book" or "scroll," and "דִּבְרֵי הַיָּמִים" (divrei hayamim) translates to "chronicles" or "annals." This suggests that there were official records kept by the kingdom of Judah, documenting the reigns of its kings. These records were likely used as sources for the biblical narrative, providing a historical framework for understanding the events and decisions of the kings of Judah. The mention of this book underscores the importance of historical documentation in the biblical tradition, serving as a reminder of God's sovereignty over history and the unfolding of His divine plan through the lineage of David.

There was war
The phrase "There was war" indicates a state of ongoing conflict, not just isolated battles. In the Hebrew text, the word for "war" is "מִלְחָמָה" (milchamah), which conveys not only physical battles but also a state of hostility and enmity. This reflects the deep division and strife that characterized the relationship between the northern kingdom of Israel and the southern kingdom of Judah. Theologically, this ongoing conflict can be seen as a consequence of the divided heart of Israel, which had turned away from God’s commandments, leading to division and strife among His people.

between Rehoboam and Jeroboam
Rehoboam and Jeroboam were the first kings of the divided kingdoms of Judah and Israel, respectively. Rehoboam, the son of Solomon, ruled over Judah, while Jeroboam, an official under Solomon, became the ruler of the northern tribes. The division of the kingdom was a direct result of Solomon's disobedience to God, as foretold by the prophet Ahijah (1 Kings 11:29-39). Historically, this division marked a significant turning point in Israel's history, leading to weakened political and spiritual states. Theologically, it serves as a reminder of the consequences of turning away from God’s covenant and the importance of unity under His rule.

throughout their days
The phrase "throughout their days" emphasizes the persistent and unrelenting nature of the conflict. It suggests that the enmity between Rehoboam and Jeroboam was not a temporary situation but a defining characteristic of their reigns. This ongoing conflict can be seen as a manifestation of the broader spiritual and moral decline of the nation. From a scriptural perspective, it highlights the enduring consequences of sin and disobedience, as well as the need for repentance and reconciliation with God. The historical context underscores the tragic reality of a divided kingdom, which ultimately weakened both Israel and Judah, making them vulnerable to external threats and internal decay.

And Rehoboam rested with his fathers
The phrase "rested with his fathers" is a common biblical euphemism for death, indicating that Rehoboam joined his ancestors in death. The Hebrew root for "rested" is "שָׁכַב" (shakab), which implies lying down or sleeping, suggesting a peaceful transition from life to death. This phrase also reflects the belief in an afterlife where the deceased are gathered to their people, a concept that resonates with the hope of eternal rest and peace in the presence of God.

and was buried with them in the City of David
The "City of David" refers to Jerusalem, specifically the area that King David established as his capital. This burial location signifies honor and continuity of the Davidic line, emphasizing the importance of Jerusalem as the spiritual and political center of Israel. Archaeological findings in the City of David have uncovered ancient burial sites, affirming the historical significance of this location. The act of being buried with one's ancestors underscores the cultural and familial ties that were highly valued in ancient Israelite society.

And his mother's name was Naamah the Ammonite
Naamah, identified as "the Ammonite," highlights the foreign influence within the Israelite monarchy. The Ammonites were descendants of Lot and often in conflict with Israel, yet here we see an integration through marriage. This detail serves as a reminder of the complex relationships between Israel and its neighbors and the potential for both positive and negative influences. The mention of Naamah by name also underscores the significant role that mothers played in the royal lineage, impacting the spiritual and political direction of the kingdom.

And his son Abijam reigned in his place
The transition of power to "his son Abijam" marks the continuation of the Davidic dynasty, fulfilling God's promise to David of an enduring throne. The name "Abijam" means "my father is the sea" or "father of the sea," which may reflect the cultural or religious influences of the time. This succession highlights the biblical theme of legacy and the importance of righteous leadership. Abijam's reign, as recorded in subsequent chapters, serves as a narrative of the challenges and responsibilities that come with kingship, reminding readers of the need for faithfulness to God's covenant.