Jeroboam The Rebel (1 Kings 11:26-40).
Because Solomon had not responded to YHWH's chastening and had grievously sinned YHWH, now raised up one who was to be given the large part of Solomon's kingdom. His name was Jeroboam, the son of Nebat, and he was an Israelite, an Ephraimite from Zeredah.
He had come to prominence because Solomon had observed how industrious and capable he was during some of his building work, and had therefore set him over ‘all the labour of the house of Joseph (Ephraim and Manasseh, and possibly even more)'. This had given him great influence due to the constant levies on the people of Israel during the period of the building of the Temple, and it had also enabled him to enter in to the pain of his people.
After some time in his position, as he was leaving Jerusalem one day, he was met in the solitariness of the countryside by the prophet Ahijah. Ahijah was deliberately wearing a new cloak (symbolic of the new kingdom), and tearing it into twelve pieces he gave ten pieces to Jeroboam, declaring that just as this cloak had been torn so Israel would be torn, with the result that ten tribes of Israel would be given to him to rule over, with two tribes remaining under the rule of the house of Solomon because of His promises to David. Jeroboam was thus destined to become king over Israel, because of Solomon's grievous sins in connection with foreign gods.
Such a prophetic utterance was not intended to be seen as an incitement to rebellion. It was simply preparing Jeroboam for the future (as Samuel had with David). But the fact that Solomon sought Jeroboam out to kill him suggests that Jeroaboam did initiate some moves against Solomon, moves which Solomon found out about, something confirmed by later tradition which cites an actual rebellion. That may have been overstating the case, but certainly we are told that he ‘lifted up his hand against the king' and it would appear later that the tribes of Israel looked to him as their prospective leader (1 Kings 12:2-3). It may well be that these moves were connected with seeking to make the burden of the people lighter carried to such an extent that it became insubordination.
The consequence was that he had to flee to Egypt, where he came under the protection of Shishak, the Pharaoh of a new, more enterprising dynasty, who was delighted to do anything that might contribute towards undermining Solomon's power.
Analysis.
a And Jeroboam the son of Nebat, an Ephraimite of Zeredah, a servant of Solomon, whose mother's name was Zeruah, a widow, he also lifted up his hand against the king (1 Kings 11:26).
b And this was the reason why he lifted up his hand against the king. Solomon built Millo, and repaired the breach of the city of David his father (1 Kings 11:27).
c And the man Jeroboam was a mighty man of valour, and Solomon saw the young man that he was industrious, and he gave him charge over all the labour of the house of Joseph (1 Kings 11:28).
d And it came about at that time, when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way (1 Kings 11:29 a).
e Now Ahijah had clad himself with a new robe, and they two were alone in the countryside, and Ahijah laid hold of the new robe which was on him, and tore it into twelve pieces, and he said to Jeroboam, “You take ten pieces. For thus says YHWH, the God of Israel, ‘Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to you' ” (1 Kings 11:29-31).
f “But he shall have one tribe, for my servant David's sake and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel” (1 Kings 11:32).
g “Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Sidonians, Chemosh the god of Moab, and Milcom the god of the children of Ammon, and they have not walked in my ways, to do what is right in my eyes, and to keep my statutes and my ordinances, as did David his father” (1 Kings 11:33).
f “However that may be I will not take the whole kingdom out of his hand, but I will make him prince all the days of his life, for David my servant's sake whom I chose, who kept my commandments and my statutes” (1 Kings 11:34).
e “But I will take the kingdom out of his son's hand, and will give it to you, even ten tribes, and to his son will I give one tribe, that David my servant may have a lamp always before me in Jerusalem, the city which I have chosen for myself to put my name there” (1 Kings 11:35-36).
d “And I will take you, and you shall reign according to all that your soul desires, and will be king over Israel” (1 Kings 11:37).
c “And it shall be, if you will listen to all that I command you, and will walk in my ways, and do what is right in my eyes, to keep my statutes and my commandments, as David my servant did” (1 Kings 11:38).
b “That I will be with you, and will build you a sure house, as I built for David, and will give Israel to you, and I will for this afflict the seed of David, but not for ever” (1 Kings 11:39).
a Solomon sought therefore to kill Jeroboam, but Jeroboam arose, and fled into Egypt, to Shishak king of Egypt, and was in Egypt until the death of Solomon (1 Kings 11:40).
Note that in ‘a' Jeroboam lifted up his hand against the king, and in the parallel he had to flee to Egypt from Solomon's wrath. In ‘b' Solomon built up the Millo and repaired the breach of the city of David, and in the parallel YHWH promised that, if he was obedient, He would build up the house of Jeroboam in the same way as he had promised to David, causing a breach with the seed of David who would thus be afflicted. In ‘c' Jeroboam demonstrated his diligent obedience to Solomon, and in the parallel he was called on to be diligently obedient to YHWH. In ‘d' Ahijah sought Jeroboam out in order to deliver to him a prophecy, and in the parallel he prophesied that he would rule over Israel. In ‘e' Ahijah symbolically indicates that ten tribes will be torn from Solomon and given to Jeroboam, the remainder remaining with the house of David, and in the parallel that is emphasised. In ‘f' ‘one tribe' will remain with the house of David, something confirmed in the parallel. Central in ‘g' we have the reason behind all this. It is because of Solomon's rebellion against YHWH in following after false gods.
‘ And Jeroboam the son of Nebat, an Ephraimite (Ephrathite) of Zeredah, a servant of Solomon, whose mother's name was Zeruah, a widow, he also lifted up his hand against the king.'
The third in the sequence of troublemakers was a man whose name was Jeroboam (‘the people is great'). He was the son of Nebat, and an Ephraimite from Zeredah. But his father was dead, and his mother was a widow named Zeruah. Zeruah means ‘leprous'. This name may have been given because her mother had become a leper, but the prophet no doubt saw it as significant in view of what followed. Zeredah is probably Banat-Bar, north-west of Bethel. Jeroboam was ‘an officer of the king.'
“He lifted up his hand against the king.” 1 Kings 11:27-28 may be seen as suggesting that this arose out of his position as officer in charge of the labour of the house of Joseph. He may well simply have been involved in actively and strongly campaigning for better rights for his workers, something which the arrogant Solomon would have seen as insubordination and incipient rebellion, and therefore as worthy of death Certainly later Israel called on him to help them obtain a better deal under Rehoboam (1 Kings 12:2-4).
‘ And this was the reason why he lifted up his hand against the king. Solomon built Millo, and repaired the breach of the city of David his father, and the man Jeroboam was a mighty man of valour, and Solomon saw the young man that he was industrious, and he gave him charge over all the labour of the house of Joseph.'
The reason given for his having lifted up his hand against the king is that when he demonstrated his ability and zeal in the building of the Millo, Solomon took notice of him and, recognising that he was a man of property (a mighty man of wealth/valour) appointed him to have charge over the large labour force from the house of Joseph. This would include the two large tribes of Ephraim and Manasseh but may well also have included some of the other northern tribes as well. Thus he was given a position of considerable authority.
Being a ‘mighty man of valour' (a man of property, and of considerable courage and ability) he may well have felt it his responsibility to defend the needs of his workers, even to the point of open hostility towards Solomon's officers, something which in itself would have had him branded as a ‘troublemaker'. If he thereby gained the affection and support of a large proportion of the people so that there were murmurings among them Solomon would certainly have seen him as a potential threat. He did not deal kindly with troublemakers, as we know.
Such a display of godly concern for the people in accordance with covenant principles, and of a willingness to take risks on his people's behalf, would explain why YHWH saw Jeroboam as a potentially reliable ruler, and sent a prophet to inform him that one day he would be rewarded for his ‘right actions' by becoming king over Israel.
‘ And it came about at that time, when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way. Now Ahijah had clad himself with a new garment; and they two were alone in the countryside.'
When one day Jeroboam went out of Jerusalem and was walking (or riding on an ass) through the open countryside away from prying ears, he was met by Ahijah the prophet, a Shilonite, who was wearing a new robe which we will discover was symbolic of the new kingdom of David. Note the emphasis on the aspect of privacy. What the prophet had to say was for Jeroboam's ears alone.
Alternately the newness of the garment may have been because it was to be used for a sacred purpose, and thus must never have been previously used (compare 2 Samuel 6:3).
The fact that Ahijah was from Shiloh may suggest that he was a member of a group of prophets who were based at Shiloh, the site of the ancient Tabernacle prior to the site being ransacked by the Philistines (see e.g. Joshua 18:1; 1 Samuel 1:3; 1 Samuel 4:4; Jeremiah 7:14). It would be seen as a legitimate place where YHWH had recorded His Name. These prophets would thus be less influenced by, and more independent of, Solomon than prophets in Jerusalem (who if they had a message might have been expected to speak directly to Solomon) would be.
‘ And Ahijah laid hold of the new garment which was on him, and tore it into twelve pieces.'
On coming up with Jeroboam Ahijah took off his new robe and tore it into twelve pieces (compare 1 Samuel 15:27-28). This was an acted out prophecy which guaranteed the certainty of what was to happen. It was, as it were, a prophetic earnest of what was to come.
‘ And he said to Jeroboam, “You take ten pieces. For thus says YHWH, the God of Israel, ‘Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to you, (but he shall have one tribe, for my servant David's sake and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel),”
Then Ahijah told Jeroboam to accept ten pieces of the robe, which was an indication that YHWH intended that ten out of the twelve tribes of Israel were for him, and would be given to him by YHWH. The remainder would still belong to the house of Solomon. The fact that two pieces were retained for Solomon indicated that he would have two tribes, thus the ‘one tribe' must have meant ‘one other as well as Judah'.
However, we must not overpress the specific numbers. Some time had passed by since Israel had been divided into twelve distinct tribes, and there had been much movement and mingling, dividing up and assimilation, among the tribes, to say nothing of the effect of the inter-relationships with other inhabitants of the land. The two who would unite around the house of Solomon would be Judah and Benjamin (1 Kings 12:21), although some parts of Benjamin, such as Jericho, would remain with Israel, but among them would be living many individuals from other tribes, especially from the tribe of Simeon who had once dwelt among Judah in the place where they had first settled, mainly losing much of their identity, and there would be those from all tribes who had centred their focus on Jerusalem as the hub of the empire and centre of worship for Israel, and wished to remain there.
It would seem, however, that many Simeonites had moved elsewhere and were seen as separately identifiable (1 Chronicles 12:24-25; compare how cities that were Simeonite in Joshua 19:1-9 could be seen as cities of Judah in Joshua 15). Indeed many Simeonites from the north continued to make pilgrimages to the shrine in Beersheba (Amos 5:5). We know also that Dan had similarly become divided up into two distinct groups, one group having moved to Laish (Judges 18), and the remainder remaining where they were. Furthermore many from the tribe of Levi would naturally focus on Jerusalem. Thus ‘the ten tribes' was simply intended as a general description indicating all who would not see themselves as still a part of the kingdom when the rebellion took place, those who would not specifically identify themselves with the leaders of Judah and Benjamin, thereby roughly making up the rest of ‘Israel'. They were probably still identifiable to some extent as ‘tribes' by the fact of whom they demonstrated their loyalty to among the elders of Israel, for there would still be elders who were seen as representing particular ancient tribes to whom loyalties would be due. But we must not think of ten easily separable and identifiable tribes. We can compare how in Jesus' time when things were even more complicated He could still speak of ‘the twelve tribes of Israel' as though they were each identifiable, even though they were not (and all knew that they were not), and James could address the whole church as ‘the twelve tribes of Israel' (James 1:1). This is not to deny that large numbers of Israel did still identify themselves with a particular tribe, but with many it was more wishful thinking than a reality of birth. It was a matter of seeing themselves as adopted by the tribe with which they, sometimes loosely, aligned themselves, and in whose anciently allocated area they lived.