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a matter of course, came to know him as their chief and leader, while in daily close
intercourse he would learn their grievances and sentiments. In such circumstances the
result which followed was natural. The bold, strong, and ambitious Ephraimite, "ruler
over all the burden of the house of Joseph," became the leader of the popular
movement against Solomon.
It was, no doubt, in order to foment the elements of discontent already existing, as well
as because his position in the city must have become untenable, that "Jeroboam went
out of Jerusalem" (1 Kings 11:29). When "the prophet Ahijah the Shilonite found him
in the way," Jeroboam had already planned, or rather commenced, his revolt against
Solomon. Himself an Ephraimitc (from Shiloh), the prophet would not only be
acquainted with Jeroboam, but also know the sentiments of his tribesmen and the views
of their new leader. It was not, therefore, Ahijah who incited Jeroboam to rebellion^168
by the symbolical act of rending his new garment in twelve pieces,^169 giving him ten of
the pieces, while those retained were emblematic of what would be left to the house of
David.
Rather did he act simply as the Divine messenger to Jeroboam, after the latter had
resolved on his own course. The event was, indeed, ordered of God in punishment of
the sin of Solomon (vers. 11-13); and the intimation of this fact, with its lessons of
warning, was the principal object of Ahijah's mission and message. But the chief actor
had long before chosen his own part, being prompted, as Holy Scripture puts it, by a
settled ambition to usurp the throne (1 Kings 11:37); while the movement of which he
took advantage was not only the result of causes long at work, but might almost have
been forecast by any observer acquainted with the state of matters. Thus we learn once
more how, in the Providence of God, a result which, when predicted, seems
miraculous, and is really such, so far as the Divine operation is concerned, is brought
about, not only through the free agency of man, but by a series of natural causes, while
at the same time all is guided and overruled of God for His own wise and holy
purposes.
Indeed, closely considered, the words of the prophet, so far from inciting Jeroboam to
rebellion against Solomon, should rather have deterred him from it. The scene is
sketched in vivid outline. Jeroboam, in whose soul tribal pride, disgust at his work,
contempt for the king, irrepressible energy, and high-reaching ambition, combined
with a knowledge of the feelings of his tribesmen, have ripened into stern resolve, has
left Jerusalem. The time for secret intrigue and dissimulation is past; that for action has
arrived. As he leaves the hated city-walls - memorials of Ephraim's servitude - and
ascends towards the heights of Benjamin and Ephraim, a strange figure meets him. It is
his countryman from Shiloh, the prophet Ahijah. No salutation passes between them,
but Ahijah takes hold of the new square cloth or upper mantle in which he has been
wrapped, and rends it in twelve pieces. It is not, as usually, in token of mourning
(^)