3. In the invasion of Shishak. For he had not long slept with his fathers when the vast treasures which he had lavished on the palace of the Lord and his own palaces were carried away to Egypt. All the precious metals which David had accumulated, all the acquisitions of Solomon's fleets, all the royal offerings of the queen of Sheba and of tributary kings—gone to the sons of the stranger, to the swart children of Ham. He had amassed prodigious wealth, but it was for aliens and enemies. Not only the shields and drinking vessels, but the candlesticks, bowls, and the very laminae which had glorified the sanctuary, all fell to the invader. What a case of Sic vos non vobis! What would Solomon have said could he have foreseen Rehoboam's "Brummagem" shields, and the punctilious ceremony with which they were paraded and preserved? And this was the end of multiplying silver and gold to himself. He had put it all into a bag with holes (Haggai 1:6).
4. In the demoralization of his people. For the idolatries of Judah, the images, the groves, the Sodomites (1 Kings 14:23), were but the continuation and development of the idolatries which Solomon had inaugurated. His son did but reap the crop which himself had sown. Nay, so exact is the lex talionis that we presently find a queen of Judah erecting a "horror" for the most shameful of rites (see note on 1 Kings 15:13). And this was the result of building altars for his queens and princesses "on the hill that is before Jerusalem," that within a few years the Lord's people, whose was the law and the temple, etc; built them high places, etc; "on every high hill and under every green tree" (1 Kings 14:23).
5. In the captivity of the nation. For the dispersion and enslavement of the Jewish people, though only consummated some four centuries later, and though it was the retribution of a long series of sins, was nevertheless, in a sense, the result of Solomon's sin. That is to say, his sin was (as 1 Kings 9:1-28. 1 Kings 9:6, 1 Kings 9:7 show) the first beginning of that ever deepening apostasy from the Lord, of which the captivity was, from the first, denounced as the punishment. Other princes no doubt followed in his steps and filled up the measure of iniquity, but the Grand Monarque of their race had first showed them the way. And so the people who had held sway even to the Euphrates were carried beyond the Euphrates, and those who had seen subject kings in their land became subjects in a foreign land (cf. Jeremiah 5:19). How full of instruction and warning is it that the captivity which Solomon foretold (1 Kings 8:46) he should have done so much to precipitate. He predicted, i.e; both his own and his nation's downfall.
6. But the multiplication of horses, that too, like the other sins, seems to have brought its own peculiar Nemesis. For whence, let us ask, came the army that pillaged Jerusalem, and carried off the treasures of the temple? It came in the footprints of the horses. First, the invasion of Solomon, and then the invasion of Shishak, "with twelve hundred chariots and threescore thousand horsemen" (2 Chronicles 12:8). And what came of the horses supplied to the Tyrians and Hittites? See 1 Kings 20:1 ("horses and chariots;" cf. 1 Kings 20:25); 1 Kings 22:31; 2 Kings 6:15; 2 Kings 7:6, etc. It is extremely probable that the cavalry he supplied to foreign kings became an instrument in their hands to scourge his own people. Nor is it wholly unworthy of notice that the murderer Zimri was "captain of half the chariots" (1 Kings 16:9). Assuredly, that unhallowed trade did not go unpunished.
Such, then, is the principal moral of this history: "Their sorrows shall be multiplied that hasten after another god" (Psalms 16:4). And among the additional lessons which this subject teaches are these:
HOMILIES BY J.A. MACDONALD
1 Kings 11:14-25
Premonitions of Wrath.
Though the full weight of the judgment of God upon the sin of Solomon was not to come upon him in his lifetime, yet did he not, in this world, go altogether without punishment. The foreknowledge of the evils to come upon his family and people was in itself a heavy affliction. But in addition to this, the evening of his days was doomed to be disturbed. To this end—
I. GOD STIRRED UP ADVERSARIES AGAINST HIM.
1. In themselves these were inconsiderable.
2. But they have been quietly acquiring influence.
3. With God behind them they are now formidable.
II. HE STIRRED UP THOSE ADVERSARIES BY MEANS.
1. They were reminded of the sufferings of their people.
2. They were persuaded that the opportunity was ripe for revenge.
Who can afford to have God for his enemy? Solomon could not afford it. Can we? Who would not make peace with such an antagonist? He proposes His own terms. Why do we not repent and believe the gospel?—M.
1 Kings 11:26-28
Jeroboam.
The words before us are interesting as the earliest notice of a character who made a considerable figure in Hebrew history. They bring before us—
I. THE OBSCURITY OF HIS ORIGIN.
1. He was an Ephrathite of Zereda.
2. He was the son of Nebat and Zeruah.
3. He was the son of a widow.
II. HIS ADVANCEMENT TO POWER.
1. He became a mighty man of valour.
2. His abilities were discerned by Solomon.
3. He was promoted to the charge over the house of Joseph.
4. Now he lifts his hang against his patron.
1 Kings 11:29-39
The Message of Ahijah.
As Jeroboam went out of Jerusalem with his commission from Solomon to rule as his lieutenant over the house of Joseph, meditating how he might use his fortune to construct a throne, he was met by Ahijah the Shilonite, who accosted him in a manner agreeable to his ambition. In the message of Ahijah we have—
I. A PROPHECY.
1. This was expressed in sign.
2. The prophecy also is expressed in words (1 Kings 11:31-39).
II. ITS REASONS. These are expressed and implied.
1. The sin of Solomon is specified (1 Kings 11:31, 1 Kings 11:33).
2. The piety of David is remembered.
3. The Scriptures must be fulfilled.
4. No mention is made of any goodness in Jeroboam.
1 Kings 11:40-43
Solomon's End.
There is peculiar interest attaching to the earlier and later days of men who have made a figure in history. Here we have the brief record of the end of a character famed for wisdom above all mere men, upon which we have sadly to meditate that—
I. HE SANK UNDER A DENSE CLOUD.
1. His morning was very bright.
2. But his evening was very black.
II. BUT IS THERE NO SUNSHINE IN THE CLOUD? Some think they see it—
1. In the promise of God to David.
2. In the Divine approval of the reign of Solomon.
3. In his authorship of the Ecclesiastes.
HOMILIES BY J. URQUHART
1 Kings 11:14-25
The Divine Chastisements.
I. CHASTISEMENT IS MERCY. Though the judgment was kept back, Solomon was meanwhile made to feel the rod of correction. We may be forgiven and yet chastised—yea, chastised because we are forgiven. "Whom the Lord loveth He chasteneth, and scourgeth," etc. This, too, was mercy, for—
1. It was fitted to lead him to seek God in truth. It is easier to feel and confess our folly and sin in adversity than when all is well with us,
2. It revealed to him the kind of harvest he had prepared for his child. He was now reaping the fruits of his father's fierce vengeance (see 1 Kings 11:15). The story recorded on the page of Scripture was then on Israel's lips and in Solomon's thoughts. When God visits for sin, the iniquity of the past is remembered. Sins are seeds that produce harvests of trouble for those who come after us; and Solomon's reaping the fruit of his father's deeds must have set before him the legacy of judgment he was bequeathing to his own son. And yet Solomon does not seem to have been benefited. Are we reading the lessons of our chastisements?
II. OUR ENEMIES ARE GOD'S INSTRUMENTS.
1. When they assail us it is of Him. The Lord stirred them up. They had been adversaries before, but they had hitherto been powerless to harm Israel (see 1 Kings 11:4). But now in Solomon's fall the day of their opportunity came. Our foes are held as in a leash by God. Without His permission they can attempt nothing: when they are loosed it is of Him. They serve Him and in the truest sense serve us. In the midst of evil deeds and evil speech let us look past all to Him.
2. God's restraining hand is still upon them. Though Hadad and Rezon attempted more, they were not permitted to succeed. So far as they may serve us they are allowed to go, but no further.—U.
1 Kings 11:26-43
The call to Jeroboam.
I. THE UNWEARIED EFFORTS OF GOD TO WIN MEN FOR RIGHTEOUSNESS. This is the beginning of the story of Jeroboam the son of Nebat, who made Israel to sin.
1. He is met by mercy. The widow's son is made king of Israel.
2. By counsel and promise (1 Kings 11:38). The seed is east upon the stony ground and among the thorns, as well as upon the good soil. Learn—
1. That, like the great husbandman, we should sow the seed of the kingdom everywhere; though men may not hear, God is served and glorified in that offered mercy.
2. It is no proof that all is well with us, that we have been the recipients of God's goodness, or that His Word has touched and searched our heart: is there any fruit?
II. THE SPIRIT REQUIRED IN ORDER TO REAP LASTING BENEFIT FROM OTHERS' DISASTERS.
1. Sympathy with them in their suffering. The judgment which is to fall upon Solomon and Israel is laid upon Jeroboam's heart. He went out clothed with a new garment, he returned with a handful of fragments, the symbol of the new kingdom and the effect of God's judgment. We cannot rightly enter into blessing springing from another's loss if we pass in with a light heart.
2. Recognition of them as still objects of Divine mercy (1 Kings 11:34, 1 Kings 11:36). The house of David was not to be utterly cast out. The love that smiles on us is still round them.
3. Recognition that the gift we receive is from the hand of the same Master. Blessing and judgment hang for him upon the same issues (1 Kings 11:33, 1 Kings 11:38). Only in lowliness and brotherliness can we rightly receive the gifts God sends us.
III. THE IMPOSSIBILITY OF THWARTING THE DIVINE PURPOSE (1 Kings 11:40).
1. Solomon's attempt to remove the danger by slaying Jeroboam is defeated. His life is guarded till his work is done.
2. It only serves the Divine purpose. Jeroboam's enmity is secured. He is sent down to Egypt and strengthened by alliance with a power unfriendly to Israel. Fighting against God, we only bind our cords the more firmly, we kick against the pricks. To humble ourselves under the mighty hand of God will bring us into the light of mercy: to contend with Him is destruction.—U.
HOMILIES BY A. ROWLAND
1 Kings 11:28
The Successful Man.
Among the "adversaries" of Solomon, Jeroboam was the most active. He raised sedition, or, in the words of Scripture, "lifted up his hand," against the king. He was of humble birth, but belonged to the most powerful tribe - Ephraim. His rise is described here. The fortifications of Millo underneath the citadel of Zion were being erected. Amongst those employed Jeroboam was noticed by the king as strong, skilful, and industrious. Ever on the outlook for talent, and with wisdom to discern it, Solomon made him superintendent of the tribute required in money and service of the tribe of Ephraim; a place of trust and profit. Jeroboam is a good example of WORLDLY SUCCESS, the subject for our consideration.
I. THE ELEMENTS OF WORLDLY SUCCESS.
1. Natural ability. This belonged to the son of Nebat in large measure, as his subsequent history shows. Shrewdness, courage, self-reliance were his. These, and similar gifts, are unevenly distributed amongst men. Children at school are by no means equal in powers of attainment. In business, one man will make a fortune where another would not suspect a chance. Amongst the advantages of such inequality are these: that the higher and lower grades of work required by the world are alike done; and that room is given for the exercise of generosity, self-conquest, etc; in our social relations.
2. Personal diligence. With all Jeroboam's faults he was not idle. He did thoroughly and well what came to hand. This is the secret of success, both in student and business life. It rectifies the balance sometimes between men of unequal ability. The tortoise wins the race against the hare. The student conquers the genius. Where it is added to ability, success in life is certain. "Seest thou a man diligent in his business? he shall stand before kings: he shall not stand before mean men" (Proverbs 22:29). "The hand of the diligent shall bear rule" (Proverbs 12:24). Examples: Abraham's servant; Joseph in Egypt, etc. Show how this is true in the higher sphere of the Christian life. "To him that hath to him shall be given," etc. He that is faithful with few things will become ruler over many.
3. Kindly interest. "Solomon saw the young man." This added an element of uncertainty to his prospects. It seemed a chance, but was under the rule of God, as the history shows. Diligence and fidelity should be ours, whether or no we have the notice of the earthly master, for the unseen King is ever watching us. We are to work with singleness of heart, as unto the Lord; to serve others "not with eye service as men pleasers," etc. Show the responsibility which rests on employers to develop, and encourage, and put to the best use the gifts of their employes. Promotion should follow merit.
II. THE POSSIBILITIES OF WORLDLY SUCCESS.
1. It is possible to defend others. Jeroboam was known in future times of danger as the man who "enclosed the city of David." Higher possibilities than that belong to successful men. How they can guard those employed by them from disease, from moral contamination, from ignorance, etc. The responsibilities of landowners, manufacturers, etc.
2. It is possible to lighten the burdens of others. As ruler over the tribute, Jeroboam could alleviate or aggravate the burdens of the tribe. Point out what could be done by far-seeing, right-hearted statesmen to lessen the troubles of the poor, the miseries of subject races, the burdens of taxation, etc.
3. It is possible to become ready for loftier rule. He who was the overseer of one tribe became the king of Israel. The discharge of the duties of the former office made those of the latter less arduous. Apply this to the preparation of men for the nobler rule of heaven, by the exercise of powers for God in the earthly sphere.
III. THE PERILS OF WORLDLY SUCCESS.
1. Ingratitude. Jeroboam fostered ill feeling against Solomon in Ephraim till he was expelled the kingdom. Men often kick away the ladder by which they rose to fortune. Give examples. The wish to forget the past in which they wanted help, and to attribute to their own skill what came from the kindness of others, tempts to this. Even poor parents have been left uncared for by prosperous children.
2. Impatience. Jeroboam was to have the kingdom, as Ahijah told him, but he could not wait for Solomon's death. His first exaltation and the words of the prophet aroused greed and ambition which would not be stayed. A man who has known nothing but success is more impatient than are others at a disappointment or difficulty. It is harder for him than for one trained in the school of adversity to say, "Not my will, but Thine be done." His is seldom the "meek and quiet spirit" which is, in the sight of God, of great price.
3. Rebellion against God. He heard from Ahijah's lips these words of God about Solomon—"I will make him prince all the days of his life;" yet during his life Jeroboam tried to dethrone him. Compare this conduct with that of David towards Saul. The contrast is the more remarkable because of the provocation David received, and because the son of Jesse, unlike the son of Nebat, had been actually anointed king. He had no right to seize what God had promised to give. Jacob learnt this lesson in the house of Laban. In this disregard, or defiance, of God was the germ of Jeroboam's ruin. His rule was (like Solomon's) conditional on obedience to the Divine will (compare 1 Kings 11:38 with 1 Kings 9:4-6). Stability depends on God; the seen on the unseen. No cleverness, no diligence, no human help can bring lasting prosperity to a soul, or to a nation, which forsakes righteousness and forgets God.—A.R.
HOMILIES BY E. DE PRESSENSE
1 Kings 11:29-36; 1 Kings 14:21 -81; 1 Kings 16:1, 1 Kings 16:2, 1 Kings 16:25, 1 Kings 16:26
The judgments of God on Judah and Israel from the death of Solomon to the time of Ahab.
The separation of the people of God into two kingdoms was a punishment for the idolatry of Solomon; but from this punishment God brought forth good, for it was well that the pride of the Jews should not be fostered by unmixed prosperity. It would have formed a far stronger barrier to the gospel in after times if it had not been thus early broken.
After the separation of the two kingdoms, idolatry more or less gross prevailed in both, with brief intervals of return to the worship of the true God. This fearful moral declension is traceable to a great extent to the fall of Solomon. Sin is thus always the parent of after evil. He who rebels against God leaves behind him the influence of his example, and gives fresh force to the current of evil. God made both kingdoms feel, during this period, repeated strokes of His chastising hand. Their history is a history of tears and blood. Every fresh sin, the bitter outgrowth of former transgressions, becomes a source of new calamities. The hard Asiatic tyranny of Rehoboam leads to the rending of the kingdom. The erection of a half-pagan sanctuary entails upon Jeroboam and his race the catastrophes which issue in their ruin.
The history of the Jews during this period, therefore, presents the aspect of one long judgment of God, in which sin brings forth death and thus becomes its own punishment (James 1:15). This is true also in the history of individuals; and we have in this fact one of the strongest evidences that we are under the government of a holy God. Let us never forget that His holiness is at the same time love, and that through all the dark and sorrowful vicissitudes of our life He is carrying out His plan of mercy. In spite of all its falls, its wanderings, and its woes, Israel did fulfil its preparatory mission. If in the end the theocracy tottered to its fall, this failure also entered into the conditions of the Divine plan. Israel was never treated by God, however, as a mere passive instrument. God gave it repeated warnings, as, for example, by the mouth of the unknown prophet who was sent to Jeroboam to declare to him the judgments of God (1 Kings 13:1-34.)—E. de P.
1 Kings
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