Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Kings · Chapter 14
CHAP. XIIII.
AT that time Abijah the sonne of Ieroboam fell sick and he said unto his wife, arise V. 1.change thy attire, that thou mayest not be known to be the wife of Ieroboam, &c.] This wicked king, saith Pellican, not being moved to repent by all the signes, which Pellican.he had seen, beginneth now to be punished in his best sonne Abia, who is smitten with sicknesse. And he knowing, that the idols, whom he served, had no power to help him, but onelyonly the true God, he sendeth to his servant Ahia the prophet, that by his meanes he might obtain favour, of whom he had experience before, when he fore-told him, that he should reign over Israel, that he was a true prophet. But being conscious to himself of his grosse Idolatry he was ashamed, that his sending to him should be known, and therefore causeth his wife to disguise her self. Thus they are confounded in time of trouble, when they would, but durst Note. not seek to the true God, of whose help they despair, because they have formerly forsaken him, who cast away his fear, and give his worship to creatures, and this is the case of all the wicked, they feel at length the hurt that cometh by their sins, and seek to God being misery enforced too late.
Ieroboam, saith Martyr, had been smitten before in his arm by withering and P. Martyr.repented not, now he is smitten in his son, most probably, the eldest, which did much affect him, but yet he looketh not to the cause, to amend, which if he had done, his sonne doubtlesse should have been healed. Yet he beleeved that his sicknesse was sent of God, as appeareth by his sending to his prophet, and that the idols, whom he served and their priests were not able to help him, because he sent not to them. But whereas Martyr saith, he sent not, that we can gather from the holy Scripture for help, but onelyonly to know what the event should be. I think rather with Musculus, that his sending was to seek help also, this being implied alwayes in sending to an oracle to enquire, forsomuch as it is an honour done to that oracle, and an implicit profession of faith and trust put therein. For his wives disguising of her self, he saith rightly, that it was, lest the prophet knowing her, should either refuse to give her answer, or speak bitter words against Ieroboam, who knew himself to be hated by the prophet for his abominations; as some conceive, because he thought he would be afraid, if he knew who she was, to speak the truth, lest the king should be hereby exasperated, if it were displeasing to him, for the prophets of God never feared to speak what God would have them whatsoever they suffered for so doing. Whereas he sent his wife and not any other messenger, it was because he would have his sending to the man of God kept secret, lest others by his example should be moved leaving his idols, to seek to the true God also, seeing he had no confidence in them or their priests, that they could tell any thing or afford him any help. This prophet dwelt now in Shiloh, sometime a place famous for the Ark, but now desolate, for he was a Shilonite, ch. 11. 29. although Martyr thinketh, that he retired himself thither, because hee was irked at the abominations of the king. And to him Ieroboam directed his wife to V. 3.go, with a poore present of bread and honey, that by meanes of this and by going alone she might be the more concealed. The journey from Thirza to Shiloh was 24. miles, H. B. Patriarks travels. In carrying a present to him, she did after the manner in those times, wherein they were not wont to go to consult with a prophet without giving him something, as appeareth by the example of Saul and his servant going to Samuel about his fathers lost asses, not that hereby the prophet might be enriched (for when great guifts were offered by Naaman to Elishah he utterly refused them) but that they might have something coming in by their office to live upon. The Sept. translat. hath more here then is in the Hebrew, for there Ieroboams wives name is set down [Ano] and (to rhese words cakes, and a cruse of honey are added these, for his children and grapes. Ieroboam would not go himself, because howsoever he had been disguised yet he thought the prophet would know him by his voice, neither could he well have been gone so long, without being missed and sought after by his courtiers. But it may be demanded, how Ieroboam could think to be resolved touching the recovery or death of his sonne, when as he would not have the party enquired of to be discovered to the prophet who he was? It is most probable, that when any came to enquire, they did only propound the question in generall, as thus, I have a sonne at home very sick, tell me, whether he shall recover, the party inquiring never declaring himself, or what he was. But herein the folly of Ieroboam declared it self, that he thought Abiah could see what should become of the young man inquired of, but not who it was that sent to enquire.
When Ieroboams wife came to the prophets house, it is said, that he being before V. 4.instructed by the Lord knew her, and calling her by her name, bade her come in, and challenged her for disguising her self: for by seeing her he could not know her or that she was disguised, because his eyes were dim with age, and he could not see. From which circumstance of his old age it is gathered by some, that this was done not long before Ieroboams death, about 20. years of his reign being now expired, and he dyed when he had reigned 22. because Abiah the prophet was not aged when he first fore-told unto Ieroboam, that he should be king, for he could then see and walk abroad, ch. 11. 29. but who knoweth not, that he who now seeeth, may in two or three years become blinde through age. Yet although it cannot hence be evinced, it is most probable, that this was done towards his end, because v. 14. it is said, [the Lord shall cut off the house of Ieroboam this day, even now.] Which words are understood by all, as intimating a suddain execution of this prediction. And therefore although this history be placed here before the defection of Rehoboam, and his castigation by Shishach king of Egypt, and his death, and his son Abiams reign, and his famous victory obtained over Ieroboam, set forth 2 Chr. 13. yet it followed in time after all these, if but two yeares before Ieroboams death, seeing Rehoboam reigned but to the 17. year, and Abiah to the 20. of his reign, for hee reigned but three yeares. Yet it is set forth before them, that we might have the whole history of Ieroboam to his death, and then the history of Rehoboam and his race till after his death unto the raising up of another king in Iudah, before which again the history of the kings of Israel by an intercourse is fetcht up so farre, and then that of the kings of Iudah prosecuted. Again, for this circumstance of the present history, the prophet called her by her name, and told her of her disguising her self, that she might be the more assured of the truth of that, which he should further say unto her for Ieroboams greater terrour.
And what is it that he said? Go and tell Ieroboam, thus saith the Lord, &c.] The V. 7.answer sent by the prophet to Ieroboam is a grievous accusation, that being extraordinarily advanced by God to the kingdome of Israel, whom he still calleth his people, although now polluted by idolatry, for the covenant made with their fathers, which kingdome was also taken away from Davids posterity for their sins, and therefore he might well understand, that he should have been by this favour of the Lord towards him stirred up with all his power to purge the land from idolatry, and to preserve the worship of God pure and uncorrupt, as David had formerly done: yet he most ungratefully contrariwise was the authour of more grosse idolatry, God and his pure worship being utterly neglected, yea opposed by him. Whereas in commending David he saith, that he kept his law with his V. 8. P. Martyr.whole heart, doing nothing but that which was right in his eyes, I understand it with Martyr, of the thing now spoken of, and not generally of the whole course See more of Davids commendation again, 1 King. 15. 5.of his life, that is, of his freedome from all errour about the worship of God, and if it be generally understood, it may be said, that it was thus spoken, because his sins of adultery and murther upon his repentance were done away, as Nathan told him, 2 Sam. 12.
And wheras it is said, that he did worse then all that were before him, this is to be understood V. 9.of Saul, Solomon, Rehoboam & Abijam, after the end of the reign of the last of which kings this was spoken: for Saul did not set up any Idolatry, Solomon, notwithstanding the idolatries in his time hindred not the worship of God in the place and after the manner by him appointed, Rehoboam having sinned by idolatry, repented when he was chastised by Shishach king of Egypt, and Abijam his son likewise turned to the Lord, when he was endangered by the armies of Ieroboam; neither did he ever presume to alter any thing in the worship of God, as Ieroboam had done. But Ieroboam would not be moved by any meanes to repent, and appointed new places and Priests and feasts of his own head, most presumptuously keeping his Subjects from the old ordained by God. Tostatus extendeth the comparison further, even to the Idolatrous kings of the heathen, all whom he exceeded, because they were ignorant, but he had knowledge.
Behold I will bring evill against the house of Ieroboam, and I will smite him of V. 10.Ieroboam that pisseth against a wall, both the shut up and the left in Israel, and I will cleanse away the remainder, &c. as dung useth to be cleansed away.] that is, saith Pellican, I will so utterly destroy the house of Ieroboam, that not so much as a dog Martyr.thereof shall be left, nor any though never so carefully shut up and hidden in any part of the land; yea so sweeping a judgement will I bring, that if any remaine, although but the refuse of that stocke, and as vile as dung, they shall also be swept away. Martyr distinguishing those that are threatned here, will have by the shut Pellican.up and left in Israel understood either treasures closely laid up and cattell in the field, or men in strong holds and in the countrey abroad, or lastly men in walled townes, who shall be taken by the enemy, and such as being left at the first, shall afterwards be sought out and destroyed. And for the comparison used, as one removeth dung, he saith, some by the word foreign translated dung understand grinding teeth, as if it were meant, that they should be ground as meat by the teeth; some, a whirlewind carrying dung away; but the commonnest and best is, that his posterity should be cast out as a man casteth out all dung and filth out of his house when he cleanseth it. And it is to be noted, that the same word is here used for dung, which signifieth idols, to shew their basenesse and the basenesse of those that serue them. I hold with Martyr, that judgement against Israel for being polluted with Ieroboams idolatry is here mixtly denounced under these words [the shut up and left in Israel] being meant such as were fortified against their enemies, whom they should first destroy and take away, and then others, whom as left out of these defenccd places they first let passe; and for the last clause touching Ieroboams posterity, I subscribe to the common interpretation. The judgement against Israel being but touched here in a word, is further amplified ver. 15, 16.
Those of Ieroboam that dye in the City the dogges shall eate, &c.] v. 14. it is shewed V. 11.by whom the execution should be done, viz. by another king that should be set up in his stead, as ch. 15. 29. is shewed that it was done by Baasha. OnelyOnly it is said v. 12, 13. that Abia alone, that was now sick, of all the house of Ieroboam should V. 12, 13.have a buriall, because there was some goodnesse found in him, but that she should never see him alive more, for he saith, that at her entrance into the city he should dye. This goodnesse the Rabbins say, was, that he tooke away the impediments whereby his father sought to hinder the passage of the Israelites to Ierusalem to worship; and R. Solomon saith, that his father had set armed men in the way, but he removed them, his father not knowing it. But this is improbable, because v. 3. he is called a childe, and therefore he was unfit for any such exploit, and it is to be thought rather, that by the goodnesse in him was meant his towardlinesse and forwardnesse in vertuous wayes, which made all Israel to love and hope well of him, and when he was taken away by death, to lament it. The words in Hebrew are, [there was found in him a good word towards the Lord] the vulgar Latine [there is found a good word from the Lord upon him] that is, saith Sallianus contrary to all others, Sallianus.not any goodnesse, although Iosephus and many after him stand for that, but onelyonly, it seemed good unto God to forgive him, which he did not to any other. But a good word is commonly put for a good thing in the Hebrew tongue, and so I doubt not but it is here meant; and so Lyra and Pellican understand it, who follow the Latine translation.
But the Lord shall set him up a king who shall roote out the house of Ieroboam this V. 14.day, and what, even now] so are the last words in the Hebrew, word for word, the meaning being according to Iunius, He shall cut off Ieroboams house the same day Junius.that he entreth upon the kingdome; nay what did I say, the Lord will set him up a king? he is even now in the kingdome who shall doe this. The speedy execution is here certainly set forth, and happly, as Tostatus hath it, Baasha began even then to Tostatus.worke and make way for the attaining of the kingdome, although he could not effect it in lesse then two or three yeares: the vulgar Latine hath it, [this day and at this time.] Martyr, who followeth the Hebrew, saith, that these words are added, P. Martyr.lest by [this day] a longer time should be thought to be meant, and therefore he saith, what do I speak of a day, it shall even now be done. Some others, he saith, understand it as spoken interrogatively, what is it that shall happen even now in comparison of that, which shall come afterwards; to the declaring of which he in the next words proceedeth v. 15, 16. But I rest in the first, as most genuine, to say nothing of Caietans understanding by [now] the now living, for they now lived, upon whom this judgement should fall.
And the Lord shall smite Israel as a reed is shaken in the water, &c.] Here are V. 15.two punishments threatned against Israel. First, that that kingdome should alwayes be unstable as a reed shaken to and fro, being sometime under one King and sometime under another of a divers tribe, so soone as one was set up and had reigned a while, another working his destruction, and so taking the kingdome to himselfe; not like the kingdome under Davids posterity, which was setled in his race, and therefore stood, as a cedar in comparison of it. 2. That it should after certaine yeares bee quite destroyed, Israel being carried captive beyond the river, that is, Euphrates; into Babylon, and from Assyria which was under the King of Babylon, people being brought to inhabit that land in their stead; as is shewed, 2 Kings 17. that it fell out. Thus for their idolatry, whereof Ieroboam was authour to them, they were made to change a most fruitfull countrey for a barren, which change saith Martyr, was like the change made between Gluncus and Diomedes P. Martyr.of golden armour for brazen.
Then the wife of Ieroboam arose and went away and came to Thirza, &c.] ch. 12. V. 17.25. Ieroboam is said to have dwelt in Shechem in Ephraim, but Thirza saith Martyr, was an head city in Manasseh, and happly he had another house there, in which he dwelt sometimes, and here at this time his child lay sick, and at the return of his mother when she entred the house, he dyed. But how doth this agree with v. 12. When thou shalt enter into the city, he shall dye. Ans. The Kings house most probably stood at the entrance of the city, and so the entring into the house was the entring into the city. And whereas a question may be made, what if his mother had not returned thither, should he not have dyed? I answer, he that foretold this, knew that shee should return forthwith, and therefore this is but the putting of case impossile. v. 19. The rest of the acts of Ieroboam how he fought and reigned, they are written in the book of the Chronicles.] Many saith Martyr think this book to bee P. Martyr.that which is contained in the Bible called by this name, but against this maketh, 1. That the Chronicles were written by Esdras, who was not born, till many yeares after the writing of this. 2. Many things are said to bee set forth in that book of Chronicles, which are not to be found in this. It seemeth that the prophets wrot the gests of the Kings of their times more largely, calling their books so written, Dibri hajamim; and out of this Esdras took that which he wrot, leaving out many things which he thought not so necessary; see before ch. 11. 41. The time that Ieroboam reigned was 22 yeares, and then he dyed, not long after that the Lord had so threatned him by his Prophet, and Nadab his sonne reigned in his stead; V. 20.the prosecution of whose history is intermitted, untill ch. 15. 25. and the acts of Rehoboam the King of Iudah, and his successors are next set down.
Rehoboam the sonne of Solomon reigned in Iudah, 41 yeares old was he when he began V. 21.to reigne, and he reigned 17 yeares, &c.] The thing most remarkable in this King is, that he came of a mother an Ammonitesse, which is not certainly without cause set down, but to intimate the evill that commeth of such prohibited marriages. For the children of Israel were forbidden to marry with the daughters of Ammon or Moab to the tenth generation, and it is most probable, that this Deut. 23. 3.woman was one of those that turned away Solomons heart to idolatry, seeing he is noted to have set up the abomination of the children of Ammon, ch. 11. 7. And now see what came of this marriage; an insolent and foolish sonne, who by his pride and folly lost the greatest part of his fathers kingdome, and was a grosse Idolater also; and Iudah together with him, as is shewed 2 Chron. 12. 1. although here v. 22. Iudah only be named, as doing evill in the sight of the Lord. But neither he nor Iudah fell to so foule sinning in the first of his reigne, but at the end of 3 yeares, 2 Chron. 11. 17. before which it is shewed there, but here omitted, that he fortified many cities, viz. Bethlehem, Etam, and Tekoah, Bethzur, Socante, &c. being 15 in number, and scituated in Iudah, and Benjamin. These he fortified and 2 Chron. 11. 5, 6, 7. V. 10, 11, 12. Pellican.furnished both with armour and victuals for the better defence of his kingdome against any new attempts of his enemies, thinking happly also as Pellican hath it, that he might afterwards use those armes to reduce again the ten tribes to his obedience. And to strengthen him the more, the Priests and Levites came from all V. 13, 14, 15.parts unto him, because Ieroboam had cast them off, and made other Priests, as hath been already touched: 1 Kings 12. 31. For the Priests and Levites being dispersed amongst the tribes from whence they were to come up at certain times to doe their service at the Temple, and commonly to instruct the people where they lived in the lawes of God, were now debarred from both these by Ieroboam, who would neither permit any to go to Ierusalem to worship, nor the instructing in the lawes, the knowledge whereof he desired should be abolished amongst the people. Wherefore the zealous Ministers of God chose rather by abandoning his kingdome to leave their houses and lands, then by staying still to be any way guilty of his wickednesse. And not only they, but other godly persons from those parts flocked to Rehoboam to dwell in his kingdome, where they might be free from the V. 16.like danger, and enjoy the comfort of Gods ordinances, which they could not doe in their own places. Indeed no more is said, but that they went up to Ierusalem to sacrifice, but it must needs be understood, that they left their houses and possessions also, as the Levites did to goe and dwell in that kingdome, because if they had remained in the kingdome of Israel still, they could not have had liberty to go up to Ierusalem at festivall times to sacrifice, as it is said that they did. Now by meanes of some comming thus from all tribes into the kingdom of Iudah, it became much more populous and stronger, and although Rehoboam had lost the 10 tribes, yet whilst he cleaved unto the Lord, he began again to reigne over them in part, for he is said to have walked in the wayes of David and Solomon 3 yeares, which is to be understood of Solomons former yeares; but this happy time lasted not above three yeares. Then saith Pellican, his hypocrisie, by which he had made a shew of fearing V. 17.God in worldly respects, viz. to draw more subjects to him was discovered. Now, more ceasing to come unto him, the wickednesse that lay hid in his heart brake out, and he fell to the open practice of idolatry as well as Ieroboam, 2 Chron. 12. 1. and 1 King. 14. 22, 23, 24. But before this his multiplying of wives is recorded, V. 18. 19.and his begetting of many children. He had 18 wives and 60 concubines, and begat of them 28 sonnes and 60 daughters. And in particular, how he sought especially to match with Davids house; for the estimation wherein he was had amongst the people, to this end taking Mahalath the daughter of Davids sonne Ierimoth, and Abihail the daughter Eliab, Davids brother; and Maacho the daughter of Absolom, whose children are also named Abia, Ethai, Zizah, and Solomith, because the first of these reigned after him, although the sonne of the last 3 wives, and so V. 22.most probably younger, then some other of his sonnes.
But as David had formerly preferred a yonger son Solomon, because wisest; so he made Abiah captain over all his brethren, thus making way for him to reign after him, because he was both wiser and mightier then any of the rest.
And he is said v. 23. to have desired many wives, which was contrary to the charge given Deut. 17. herein following his father Solomon, and probably by this V. 23.means he was drawn also to follow him in idolatry, for which he is here commemorated.
To return now again to his fall into idolatry, into the fourth year of his reign, when his kingdome was strengthened, [he left the law of the Lord and all Israel with him] and more largely, 1 King. 14. 22.
And Iudah did evill before the Lord, and provoked him above all that their fathers had done through their sinnes. 23. For they built also high places, and images, and groves, &c. v. 24. there were whoremongers in the land.] P. Martyr hath it, male whores, Iunius, meritarii. Hebr. foreign scortum masculum, according to Pagninus. 2 Chron. 12.Or Cinadus, that is, such as sinned after the manner of the Sodomites, and this was 1 King. 14. 22.suffered to go unpunished, yea whatsoever abominations else were practised amongst the heathen, were practised there also. Rehoboam enjoying a prosperous estate, knew not how to use it, but now fell from God, who had thus blessed him, whereby the danger of prosperity and wealth appeareth: wherefore that of Pindarus is true, as Martyr observeth, nothing is so hard to be concocted as prosperity. God had chosen Ierusalem to set up his name there, but he as it were to despight God, set up idols there, and by this meanes Iudah was now also corrupted more then in Solomons or in any of their fore-fathers times, because idolatry was more generally followed, then at any time before. Their sinning in Iudah is not aggravated by comparing it with Israels sinning under Ieroboam, but with the P. Martyr.sinnes of former ages, for Israel sinned yet more then they, both because Ieroboam began at the first with idolatry, and also interdicted the peoples comming to the temple at Ierusalem to worship, which Rehoboam did not, seeing there was free liberty still to sacrifice according to the law. The particular thing, wherein they exceeded their fore-fathers in sinning, was in that males were prostituted at their idolatrous feasts, and in other abominations they did like the heathen whom the Lord had cast out before them. And indeed this is noted to be a judgement, unto which the heathen were given over for their idolatry, Rom. 1. and it is to be imputed to the like judgement, that the people of Iudah sinned likewise. R. Solomon indeed, because he would free his countreymen from so foul a sinne, expounds it by adulteries, but other Hebrews, as hath been already said, so Pellican. This wickednesse Pellican.the Lord suffered not long to go unpunished: for in the fifth year of Rehoboams V. 25. 2 Chron. 12. 2, 3, 4.reign, Shishack the king of Egypt came up to Ierusalem. 2 Chron. 12. 2, 3, 4. He is said to have come because they sinned, and that with 1200 chariots and 60000 horsemen, and innumerable others, and took the most defenced cities of Iudah, &c. There also it is said, that Semeiah a prophet came to Rehoboam and the princes of Iudah, V. 5.when they were gathered together in Ierusalem, fleeing from Shishack, saying, unto them, thus saith the Lord, ye have left me and I have therefore left you, &c.
Then they confessed their sins and by the same prophet had comfort, that they V. 6.should not be destroyed utterly, but serve the king of Egypt, that they might know the difference between the service of God and of other kings. The king and princes V. 7, 8.humbled themselves at the hearing of the prophet, but from their wickednesse they turned not, but only in hypocrisie, because v. 13. Rehoboam is said again to have done evill, and not to have prepared his heart to seek the Lord. Yet this shew of repentance for fear, to which they were brought by Semeiah, prevailed for the preventing of utter destruction at this time, as Ahabs humiliation also did, 1 King. 21. 29. that all may learn to humble themselves before God in time of publike calamities Note. and dangers. But Shishack was permitted to rifle the Lords house and the kings house, and to carry away the treasures found there, and the golden shields that 1 King. 14. 26.Solomon made. Iosephus saith, that the king for fear set open the gates of Ierusalem unto him, upon agreement to spare these things, but the Egyptian king kept not Lyra.this covenant. And this seemeth to have been done after that little comfort, which the prophet gave them, because after that he is said to have gone into Ierusalem, and to have done this v. 9. They were not then wholly delivered, but so as that thenceforth they lived in misery, they were taught by experience how sweet and comfortable the service of God is in comparison of the service of other kings. For to be made servants and tributaries to kings is so grievous, as that the Israelites formerly serving such, groaned under the oppression thereof and were delivered, and when the Romans destroyed Ierusalem, some, saith Iosephus, killed themselves by running through one anothers sides with their swords, rather then they would come into the servitude of the Romans; yet so pusillanimous, saith Lyra, was Rehoboam, as that he was comforted in this, that he enjoyed his life and kingdome still, although in such a servile condition upon these words, 2 Chron. 12. 13. He comforted or confirmed himself in Ierusalem. And for the golden shields, which were carried away he made brazen, thus the golden time, which was before when they served God, was turned into brazen, when they forsook him and served idols, and this and greater be the miseries of such as apostatize from good to evill.
The conclusion of the history of Rehoboam is, that the rest of his acts and all that he did, were written in the book of the Chronicles of the kings of Iudah, as the history 1 King. 14. 29.of Ieroboam was before concluded, v. 19. where see, what is to be thought of such books, as unto which reference is thus made. In that Rehoboam had brazen shields carried before him when he went into the house of the Lord, it is to be noted, that although he were an idolater, yet he served God still at the temple, where the Priests and Levites attended, as in Davids time. And for his pusillanimity Herodotus noteth, that he yielded his countrey to the king of Egypt, whom he calleth by another name, without fighting, for which, to the shame of that kingdom, he set up stones there for monuments, containing both inscriptions of this conquest and womans privities annexed, to shew the woman-like timerousnesse which was in them. But this is that which is threatned to the wicked, that they shall have a fearfull and trembling heart. Whereas Rehoboam is said to have reigned still in Ierusalem, it is intimated, that the Egyptian king did no more but take away treasures and impose a tribute, but otherwise the state of that kingdome remained under Rehoboam, as before, that it might appear, what regard God had unto David according to his promise.