1 Kings 14:1

The day of judgment will come at the end of the world, when the heavens and earth shall be burnt up (2 Thessalonians 2:7-10; 2 Peter 3:7). But this has its prelude in a season of judgments which overtakes the sinner in this life. Jeroboam, having sinned away his day of grace, had now entered into such a season. But of this he seems to have been doubtful. Hence learn -


1. That there are such seasons is evident.

(1) Witness the great deluge (Genesis 6:11-13). Also the rain of fire on the cities of the plain (Genesis 19:13). The overthrow of nations. Signal visitations upon notorious sinners (Exodus 9:18-15; 1 Samuel 28:15-19).

(2) Such were presages of the awful judgment to come (Matthew 24:37-89; 2 Peter 2:4-6; Jude 1:5-7; Revelation 18:4).

2. But all afflictions are not such retributions.

(1) Some are entailed upon us through the fall, and alike affect the penitent and impenitent (Genesis 3:16-18; Job 5:17; 1 Corinthians 10:13).

(2) Some come to us through the wickedness and blundering of those around us. Many suffer, irrespective of their character, as when a ship is wrecked through the drunkenness of the master.

(3) Some are appointed or permitted for disciplinary and educational purposes. These are often amongst our greatest blessings.

(4) Sometimes we suffer for the benefit of others - vicariously. When this is voluntary it is very Christ like (see Psalm 22:11; Colossians 1:24).

(5) Under all these we have a refuge in God (Psalm 9:9, 13; Psalm 46:1).

3. These may be confounded.

(1) Had Jeroboam known that the mercy of God had reached its limit, and that the season of retribution had set in, he might have spared his queen her journey to Shiloh.

(2) But what else could he have expected? Was he not obstinately wedded to his sins? Had he not before him the history of Saul? (1 Samuel 28:15-19.)

(3) Men still, in our day, presume upon the mercy of God to their destruction. Eminently the ease with those who defer repentance. Learn further -


1. When the end sought is unprofitable.

(1) Such was the case with Jeroboam. His inquiry should have been, not, "What shall become of the child?" but, "How may the anger of God be averted?" (Compare 2 Samuel 12:16, 17.) But he was not prepared to repent of his sin.

(9) His inquiry was one of curiosity as to the future. Similar curiosity was manifested by Saul under similar circumstances. It is unseemly for a sinner to pry into Divine mysteries rather than seek the salvation of his soul

2. When the spirit of the seeker is improper.

(1) He did not, indeed, seek his calves (compare 2 Kings 1:2). He rather sought Ahijah, because the spirit of prophecy was with him (ver. 2). But he had no such faith in his calves.

(2) Why, then, did he not renounce them? He had reasons of worldly policy against this (see 1 Kings 12:20-28). He was therefore a deceiver of the people. Hence he would have his queen disguise herself. So several of the Popes were known to have been infidels.

(3) So were he and his dupes doomed to perish together (see Matthew 15:14; 2 Thessalonians 2:9-12; 1 Timothy 4:1, 2).

3. When the manner of the search is unworthy.

(1) He paid a respect to the man of God. This was the meaning of his present (see 1 Samuel 9:7, 8). Hence such gifts are caned blessings (see Genesis 33:10, 11; Judges 1:15; 1 Samuel 25:17; 1 Samuel 30:26, marg.; 2 Kings 5:15).

(2) Even Jacob would eat of his son's venison before he proceeded to bless him (see Genesis 27:4, 19, 25, 31; see also 1 Kings 17:11).

(3) So are God's blessings and sacrifices offered to Him commonly associated (see Genesis 8:20-22; Genesis 9:1-17). All His blessings come to us through the sacrifice of Christ; and especially so when we, by faith, present Christ to Him.

(4) But here was no sacrifice; and the value of the gift was small What were a few loaves, a few cakes, and a cruse of honey as a gift from a king! (Compare 2 Kings 5:5; 2 Kings 8:9.) The meanness of his present was another reason why he would have his queen disguised. What an argument for early piety is here! Surrender to Christ before you are overtaken by a season of judgments. How admonitory is this subject to the effect that prayer should be true; that we should seek the right thing, in the right spirit, and in the right manner! - J.A.M.

At that time Abijah the son of Jeroboam fell sick.
One beautiful flower in a desert; one lovely rose amongst thorns; one fruitful branch on a corrupt tree. We are going to speak of a boy who was like that flower, rose, or branch.

I. This boy's father was very wicked. God had been kind to this man. Instead of remembering God's kindness and obeying Him, he tried to put away all thoughts of God from his mind, and disobeyed Him. He caused two calves of gold to be made. One he placed in Dan and the other in Bethel These he worshipped himself. Sin is like descending a hill, a river in its course, a tree in its progress. This was seen in his life. Some of the kings who preceded him were wicked, but he was the worst.


III. ALTHOUGH THIS BOY HAD A WICKED FATHER AND A DECEIVING MOTHER, HE WAS GOOD. We are told that in him there was found some good thing toward the Lord God of Israel.

1. This good thing was religion. It is called good for four reasons:

(1)It comes from the good God.

(2)It makes those good who truly receive it.

(3)It leads them to do good to others.

(4)It prepares them for the good place, heaven.

2. Religion was in this boy:

(1)In his mind.

(2)In his heart.

(3)In all his words and actions.Religion was found in this boy.

(1)It was found by God, for He sees all things.

(2)It was found by the boy himself. It made him happy, strong and hopeful.

(3)It was found by all who knew him. To them he was a shining light, or as a city on a hill.

3. How could he be so unlike his father and mother?

(1)He believed what was written in the sacred Scriptures.

(2)He prayed to God.

(3)His win was the king of his circumstance.Imitate him in these three things. If some of you have ungodly homes, you will then learn, as he did, that you can be godly there.


(A. McAuslane, D. D.)

Abijah, Abijam, Ahijah, David, Israelites, Jeroboam, Naamah, Nadab, Rehoboam, Shishak, Sodomites, Solomon, Tirzah
Bethel, Egypt, Euphrates River, Jerusalem, Shiloh, Tirzah
Abijah, Abi'jah, Fell, Ill, Jeroboam, Jerobo'am, Sick
1. Abijah being sick,
2. Jeroboam sends his wife, disguised, with presents to the prophet Ahijah
5. Ahijah forewarned by God, denounces God's judgment
17. Abijah dies, and is buried
19. Nadab succeeds Jeroboam
21. Rehoboam's wicked reign,
25. Shishak raids Jerusalem
29. Abijam succeeds Rehoboam

Dictionary of Bible Themes
1 Kings 14:1-3

     4404   food

1 Kings 14:1-6

     5837   disguise
     5920   pretence

Synopsis. --The Gradual Narrowing of the Miraculous Element in the Bible by Recent Discovery and Discussion. --The Alarm Thereby Excited in the Church. --The Fallacy Which
It is barely forty years since that beloved and fearless Christian scholar, Dean Stanley, spoke thus of the miracles recorded of the prophet Elisha: "His works stand alone in the Bible in their likeness to the acts of mediaeval saints. There alone in the Sacred History the gulf between Biblical and Ecclesiastical miracles almost disappears."[5] It required some courage to say as much as this then, while the storm of persecution was raging against Bishop Colenso for his critical work on the Pentateuch.
James Morris Whiton—Miracles and Supernatural Religion

BY REV. ALFRED ROWLAND, D.D., LL.B. "Jeroboam, who did sin, and who made Israel to sin."--1 KINGS xiv. 16. Jeroboam's character is worthy of serious study, not only because it influenced the destiny of God's ancient people, but because it suggests lessons of the utmost value to His people still. He may be fairly regarded as a type of those who are successful men of the world. He was not an example of piety, for he had none--nor of lofty principle, for he was an opportunist who made expediency
George Milligan—Men of the Bible; Some Lesser-Known

Whether Contention is a Mortal Sin?
Objection 1: It would seem that contention is not a mortal sin. For there is no mortal sin in spiritual men: and yet contention is to be found in them, according to Lk. 22:24: "And there was also a strife amongst" the disciples of Jesus, "which of them should . . . be the greatest." Therefore contention is not a mortal sin. Objection 2: Further, no well disposed man should be pleased that his neighbor commit a mortal sin. But the Apostle says (Phil. 1:17): "Some out of contention preach Christ,"
Saint Thomas Aquinas—Summa Theologica

Whether Divination by Drawing Lots is Unlawful?
Objection 1: It would seem that divination by drawing lots is not unlawful, because a gloss of Augustine on Ps. 30:16, "My lots are in Thy hands," says: "It is not wrong to cast lots, for it is a means of ascertaining the divine will when a man is in doubt." Objection 2: There is, seemingly, nothing unlawful in the observances which the Scriptures relate as being practiced by holy men. Now both in the Old and in the New Testament we find holy men practicing the casting of lots. For it is related
Saint Thomas Aquinas—Summa Theologica

The Whole Heart
LET me give the principal passages in which the words "the whole heart," "all the heart," are used. A careful study of them will show how wholehearted love and service is what God has always asked, because He can, in the very nature of things, ask nothing less. The prayerful and believing acceptance of the words will waken the assurance that such wholehearted love and service is exactly the blessing the New Covenant was meant to make possible. That assurance will prepare us for turning to the Omnipotence
Andrew Murray—The Two Covenants

Sovereignty and Human Responsibility
"So then every one of us shall give account of himself to God" (Rom. 14:12). In our last chapter we considered at some length the much debated and difficult question of the human will. We have shown that the will of the natural man is neither Sovereign nor free but, instead, a servant and slave. We have argued that a right conception of the sinner's will-its servitude-is essential to a just estimate of his depravity and ruin. The utter corruption and degradation of human nature is something which
Arthur W. Pink—The Sovereignty of God

The Prophet Joel.
PRELIMINARY REMARKS. The position which has been assigned to Joel in the collection of the Minor Prophets, furnishes an external argument for the determination of the time at which Joel wrote. There cannot be any doubt that the Collectors were guided by a consideration of the chronology. The circumstance, that they placed the prophecies of Joel just between the two prophets who, according to the inscriptions and contents of their prophecies, belonged to the time of Jeroboam and Uzziah, is
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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