1 Kings 14:10

Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that pisseth against the wall, and him that is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone.

EXPOSITORY (ENGLISH BIBLE)

Ellicott's Commentary for English Readers

(10) Him . . . and him.—The first phrase is used also in 1Kings 21:21, 2Kings 9:8, to signify, “every male,” implying (possibly with a touch of contempt) that even the lowest should be destroyed. The words following have in the original no conjunction and between them. They are in antithesis to each other, signifying in some form two opposite divisions of males. The literal sense seems to be “him who is shut up, or bound, and him who is left loose;” and this phrase has been variously interpreted as “the bond and the free,” “the married and the unmarried,” “the child” who keeps at home, “and the man” who goes abroad. Perhaps the last of these best suits the context; it is like “the old and young” of Joshua 6:21, Esther 3:13, Ezekiel 9:6, &c.

As a man taketh away dung.—The same contemptuous tone runs on to the end of the verse. The house of Jeroboam is the filth which pollutes the sacred band of Israel; to its last relics it is to be swept away by the besom of destruction. (Comp. 2Kings 9:37; Psalm 83:10.)

Benson Commentary

1 Kings 14:10-11. Will cut off him that is shut up — Those who had escaped the fury of their enemies invading them, either because they were shut up in caves, or castles, or strong towns: or, because they were left, overlooked, or neglected by them, or spared as poor, impotent, helpless creatures. But now, saith he, they shall be all searched out, and brought to destruction. As a man taketh away dung — Which they remove as a loathsome thing, out of their houses, and that thoroughly and universally. Shall the fowls of the air eat — So both sorts shall die and lie on the ground unburied.

Matthew Henry's Concise Commentary

14:7-20 Whether we keep an account of God's mercies to us or not, he does; and he will set them in order before us, if we are ungrateful, to our greater confusion. Ahijah foretells the speedy death of the child then sick, in mercy to him. He only in the house of Jeroboam had affection for the true worship of God, and disliked the worship of the calves. To show the power and sovereignty of his grace, God saves some out of the worst families, in whom there is some good thing towards the Lord God of Israel. The righteous are removed from the evil to come in this world, to the good to come in a better world. It is often a bad sign for a family, when the best in it are buried out of it. Yet their death never can be a loss to themselves. It was a present affliction to the family and kingdom, by which both ought to have been instructed. God also tells the judgments which should come upon the people of Israel, for conforming to the worship Jeroboam established. After they left the house of David, the government never continued long in one family, but one undermined and destroyed another. Families and kingdoms are ruined by sin. If great men do wickedly, they draw many others, both into the guilt and punishment. The condemnation of those will be severest, who must answer, not only for their own sins, but for sins others have been drawn into, and kept in, by them.

Barnes' Notes on the Bible

All the males of the family of Jeroboam were put to death by Baasha 1 Kings 15:28-29. The phrase "will cut off," etc., appears to have been a common expression among the Jews from the time of David 1 Samuel 25:22 to that of Jehu 2 Kings 9:8, but scarcely either before or after. We may suspect that, where the author of Kings uses it, he found it in the documents which he consulted.

Him that is shut up and left in Israel - See the marginal reference note.

And will take away the remnant ... - The idea is, that the whole family is to be cleared away at once, as men clear away ordure or any vile refuse.

Jamieson-Fausset-Brown Bible Commentary

10, 11. I will bring evil upon the house of Jeroboam—Strong expressions are here used to indicate the utter extirpation of his house;

him that is shut up and left in Israel—means those who were concealed with the greatest privacy, as the heirs of royalty often are where polygamy prevails; the other phrase, from the loose garments of the East having led to a different practice from what prevails in the West, cannot refer to men; it must signify either a very young boy, or rather, perhaps, a dog, so entire would be the destruction of Jeroboam's house that none, not even a dog, belonging to it should escape. This peculiar phrase occurs only in regard to the threatened extermination of a family (1Sa 25:22-34). See the manner of extermination (1Ki 16:4; 21:24).

Matthew Poole's Commentary

See Poole "1 Samuel 25:22".

Him that is shut up and left; those who had escaped the fury of their enemies invading them, either because they were shut up in caves, or castles, or strong towns; or because they were left, overlooked or neglected by them, or spared as poor, impotent, helpless creatures. But now, saith he, they shall be all searched out, and brought to destruction. See Poole "Deu 32:26".

As a man taketh away dung; which they remove as a loathsome thing out of their houses, and that thoroughly and universally.

Gill's Exposition of the Entire Bible

Therefore, behold, I will bring evil upon the house of Jeroboam,.... Calamities, destruction, and ruin:

and will cut off from Jeroboam him that pisseth against the wall; not leave a dog of his, or rather a male, see 1 Samuel 25:22.

and him that is shut up and left in Israel; in garrisons or in prisons, in cities or in fields, or in whatsoever situation or circumstances they may be. Some interpret it of wealth and substance; it signifies an entire destruction it may be of men and goods, see Deuteronomy 32:36.

and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone; signifying that Jeroboam's family was as loathsome and abominable to the Lord as dung is to men; and that he would make as clean a riddance of them as men do of dung when they sweep it out, and will not leave the least scrap behind.

Geneva Study Bible

Therefore, behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam him that {g} pisseth against the wall, and him that {h} is shut up and left in Israel, and will take away the remnant of the house of Jeroboam, as a man taketh away dung, till it be all gone.

(g) Every male even to the dogs, 1Sa 25:22.

(h) As well him that is in the stronghold, as him that is abroad.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

10. and will cut off] The entire family is to be exterminated. R.V. ‘will cut off from Jeroboam every man child’.

and him that is shut up and left in Israel] There is no conjunction at the beginning of this phrase, which is used to explain the comprehensiveness of what has gone before. The words are alliterative, and apparently proverbial, in the original. The R.V. has given the sense somewhat more fully: ‘him that is shut up and him that is left at large’. That is whether a man be young and so under wardship, or older, and free to go about as he pleases. Hence the expression amounts to ‘young and old’.

and will take away the remnant] The verb is one that is frequently used of exterminating wickedness and the wicked, but the word translated ‘remnant’ is only a preposition meaning ‘after’. The sense is ‘I will clear away after the house of Jeroboam’, i.e., not only that they shall be taken away, but all traces of their existence shall be removed. As the verb in the latter clause would be most naturally rendered by ‘sweep’, the R.V. has translated the whole passage ‘and will utterly sweep away the house of Jeroboam, as a man sweepeth away dung’, where ‘utterly’ gives the force of the literal rendering very well.

Pulpit Commentary

Verse 10. - Therefore, behold, I will bring evil upon the house [The punishment fell on the house (1 Kings 15:29), not, however, to the exclusion of the prime offender (2 Chronicles 13:20; cf. 1 Kings 21:29). The reader will observe that the judgments denounced against Jeroboam's sin, like all those of the Old Testament, are temporal. The recompense to come is completely ignored. These severe retributions are calculated and proportioned precisely as if there were no hereafter] of Jeroboam, and win cut off from Jeroboam him that pisseth against the wall [This phrase, which Rawlinson observes is confined to the period from David to Jehu, is by him, and generally, understood to mean "every male." (It is found in 1 Samuel 25:22; 1 Kings 16:11; 1 Kings 21:21; and 2 Kings 9:8.) But it is noteworthy, as Gesenius has remarked, that this is not a habit of Eastern men. Every traveller in Egypt will confirm the remark of Herodotus (ch. 2:35) on this subject, and the same applies to Palestine; i.e., the men sit down for this purpose, covered with their garments (Judges 3:24; 1 Samuel 24:3). Some, consequently, have been led to suppose that the reference is to the dog, but animals would hardly share in the destruction of the royal house. Gesenius is probably right when he interprets it of boys. Thus understood, it lends additional meaning to the passages where it occurs. It expresses extermination, root and branch, man and boy], and him that is shut up and left in Israel [A proverbial expression (Deuteronomy 32:36; 1 Kings 21:21; 2 Kings 9:8), and involving some play upon words. It evidently means "men of all kinds," but as to the precise signification of the terms "shut up" and "left," there has been much difference of opinion, some

(1) interpreting them to mean respectively married and single also Keil, al.); others

(2) bond and free Gesen, al.); others

(3) precious and vile; and others again

(4) minors and those of age. (so Bahr, "All the male descendants, even the minors, were threatened with destruction.") On the whole perhaps (2) is preferable], and will take away the remnant [Heb. "exterminate after" (Gesen.) or "sweep after" (Keil). The first rendering is the more literal. The "after" is explained, not as Bahr ("as often as a new scion arises I will take it away"), but by the fact that one who expels another follows after him (Gesen.)] of the house of Jeroboam, as a man taketh away dung [cf. 2 Kings 9:37; Job 20:7; Jeremiah 8:2; Jeremiah 9:22; Jeremiah 16:4. This word expresses the loathing and contempt with which they would be treated], till it be an gone. 1 Kings 14:10

Keil and Delitzsch Biblical Commentary on the Old Testament

The saying was as follows: "Therefore, because thou hast exalted thyself from the people, and I have made thee prince over my people Israel (cf., 1 Kings 11:31), ... but thou hast not been as my servant David, who kept my commandments...(cf., 1 Kings 11:34), and hast done worse than all who were before thee (judices nimirum et duces Israelis - Cler.), and hast gone and hast made thyself other gods (contrary to the express command in Exodus 20:2-3), ... and hast cast me behind thy back: therefore I bring misfortune upon the house of Jeroboam," etc. The expression, to cast God behind the back, which only occurs here and in Ezekiel 23:35, denotes the most scornful contempt of God, the strict opposite of "keeping God before the eyes and in the heart." בּקיר משׁתּין, every male person; see at 1 Samuel 25:22. A synonymous expression is ועזוּב עצוּר, the fettered (i.e., probably the married) and the free (or single); see at Deuteronomy 32:36. "In Israel," i.e., in the kingdom of the ten tribes. The threat is strengthened by the clause in 1 Kings 14:10, "and I will sweep out after the house of Jeroboam, as one sweepeth out dung, even to the end," which expresses shameful and utter extermination; and this threat is still further strengthened in 1 Kings 14:11 by the threat added from Deuteronomy 28:26, that of those cut off not one is to come to the grave, but their bodies are to be devoured by the dogs and birds of prey, - the worst disgrace that could befall the dead. Instead of wild beasts (Deuteronomy 28:26) the dogs are mentioned here, because in the East they wander out in the streets without owners, and are so wild and ravenous that they even devour corpses (vid., Harmar, Beobachtungen, i. p. 198). לירבעם with ל of relationship, equivalent to of those related to Jeroboam. It is the same in 1 Kings 14:13.