30<\/strong>. and Ahijah caught<\/em> ] R.V. laid hold of<\/strong>. The word is frequently used of the taking prisoners captive.<\/p>\n The first instance of the acted parable. Generally this mode was adopted upon express divine command (see Jer 13:1-11<\/span>; Eze 3:1-3<\/span>). A connection may be traced between the type selected and the words of the announcement to Solomon (1Ki 11:11-13<\/span>. Compare 1Sa 15:26-28<\/span>).<\/P><\/p>\n 26-40. Jeroboam<\/B>This was aninternal enemy of a still more formidable character. He was a youngman of talent and energy, who, having been appointed by Solomonsuperintendent of the engineering works projected around Jerusalem,had risen into public notice, and on being informed by a verysignificant act of the prophet Ahijah of the royal destiny which, bydivine appointment, awaited him, his mind took a new turn.<\/P><\/p>\n And Ahijah caught the new garment that was on him<\/strong>,…. This looks as if it was Jeroboam’s garment, having got a new one to appear before the king in; though the sense may be this, that the prophet took hold of his own garment that was upon himself:<\/p>\n and rent it in twelve pieces<\/strong>; as symbolical of the twelve tribes of Israel.<\/p>\n (30) Rent it in twelve pieces.<\/strong>The use of symbolical acts is frequent in subsequent prophecy (especially see Jer. 13:1<\/span>; Jer. 19:1<\/span>; Jer. 27:2<\/span>; Ezekiel 4, 5<\/span>, Eze. 12:1-7<\/span>; Eze. 24:3<\/span>; Eze. 24:15<\/span>), often alternating with symbolical visions and symbolical parables or allegories. The object is, of course, to arrest attention, and call out the inquiry (Eze. 24:19<\/span>): Wilt thou not tell us what these things are to us? Ahijahs rending of his own new garment is used, like Sauls rending of Samuels mantle (1Sa. 15:27-28<\/span>), to symbolise the rending away of the kingdom. (See 1Ki. 11:11-13<\/span>.)<\/p>\n 30<\/strong>. <\/strong> Twelve pieces <\/strong> The numbers used in this symbolical prophecy have themselves a sacred symbolism; and yet, like all symbols, must not be supposed capable of being pressed into a relation to all possible aspects of the case to which they are made to refer. Thus “twelve” is a sacred number, (see supplementary note on Luke 6<\/span>, at the end,) and the twelve pieces here represented the twelve tribes, though, counting the two sons of Joseph, there were actually thirteen. So, too, the ten pieces represented the revolting tribes, not altogether because exactly ten tribes revolted, for it is doubtful whether those on the east of the Jordan, and Simeon in the south, had much to do with the matter, but rather because “ten” is the number of totality, and indicated that substantially all Israel <\/em> would fall away from Rehoboam, as is in fact asserted in 1Ki 12:20<\/span>. Then, further, the prophet does not follow out the matter as we might suppose by making the two remaining pieces represent Judah and Benjamin, but says that one tribe <\/em> should cleave to the house of David, that is, only a single part <\/em> of the sovereignty of Israel. But besides Judah, it seems that the tribe of Benjamin, and a part of Simeon, adhered to Rehoboam. 1Ki 12:21<\/span>; 1Ki 19:3<\/span>. But the symbolism was sufficiently exact for the prophetic purpose, and it made an announcement never to be forgotten.<\/p>\n 1Ki 11:30<\/span><\/em><\/strong>. A<\/strong>hijah caught the new garment,and rent it<\/em><\/strong><\/strong> Language, it appears from the nature of the thing, from the records of history, and from the remains of the most ancient languages still subsisting, was at first extremely rude, narrow, and equivocal; so that men would be perpetually at a loss, on any new conception or uncommon incident, to explain themselves intelligibly to one another. This would necessarily set them upon supplying the deficiencies of speech, by apt and significant signs. <\/em>Accordingly, in the first ages of the world, mutual converse was upheld by a mixed discourse of words <\/em>and actions <\/em>(hence came the eastern phrase, Exo 4:8<\/span> of the voice of the sign<\/em>); and use and custom, as in most other affairs of life, improving what had arisen out of necessity into ornament, this practice subsisted long after the necessity was over; especially among the eastern people, whose natural temperament inclined them to a mode of conversation which so well exercised their vivacity by motion, and so much gratified it by a perpetual representation of material images. Of this we have innumerable instances in Scripture, as well as in this passage. By these actions <\/em>the prophets instructed the people in the will of God, and conversed with them in signs: and, as it likewise appears that the information by action <\/em>was at this time and place a very familiar mode of conversation, this will lead us to a reasonable and true defence of the prophetic writings, and enable us to clear them from the charge of absurdity and fanaticism. The absurdity of an action consists in its being extravagant, and insignificative; but use and a fixed application made these in question both sober and pertinent. The fanaticism of an action consists in a fondness for unusual actions and foreign modes of speech; but these in question were idiomatic and familiar. Divine Legation, vol. 3: p. 99. <\/p>\n 1Ki 11:30 And Ahijah caught the new garment that [was] on him, and rent it [in] twelve pieces:<\/p>\n Ver. 30. And rent it.<\/strong> ] This he did for a sign. See 1Ki 11:11<\/span> , where the kingdom is likened unto a glorious mantle upon the king’s shoulders, as 1Sa 15:28<\/span> .<\/p>\n rent it. Symbolic act. Compare 1Ki 22:11. Isa 20:2, &c. Jer 19:1-13. Eze 12:1-20. Zec 11:7, Zec 11:10, Zec 11:14. <\/p>\n rent it: 1Sa 15:27, 1Sa 15:28, 1Sa 24:4, 1Sa 24:5 <\/p>\n Reciprocal: Exo 24:4 – according 1Ki 14:8 – rent Jer 27:2 – put Eze 4:1 – take<\/p>\n 1Ki 11:30-32. And rent it in twelve pieces An emblem of what he was to acquaint him with; or rather a prediction of it. For there were two ways, in those ancient times, of foretelling future events; one in express words, the other by signs and resemblances, many instances of which we have often after this of Ahijah. And will give ten tribes to thee Hence it is generally called, the kingdom of the ten tribes. But he shall have one tribe Besides his own. Or Benjamin and Judah may, be looked upon as but one tribe, both of them having a share in the city of Jerusalem, and lying near one another.<\/p>\n 11:30 And Ahijah caught the new garment that [was] on him, and {p} rent it [in] twelve pieces:<\/p>\n (p) By these visible signs the prophets would more deeply print their message into the hearts of those to whom they were sent.<\/p>\n And Ahijah caught the new garment that [was] on him, and rent it [in] twelve pieces: 30. and Ahijah caught ] R.V. laid hold of. The word is frequently used of the taking prisoners captive. Fuente: The Cambridge Bible for Schools and Colleges The first instance of the acted parable. Generally this mode was adopted … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 11:30”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9150","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9150","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9150"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9150\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9150"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9150"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9150"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"