1 Reis 14
Bob Utley · Citado em PreceptAustin
1 Reis 14
Utley - In light of this rebellion, YHWH calls Himself a Jealous God (cf. Exod. 20:5; 34:14; Deut. 4:24; 5:9; 6:14-15; Josh. 24:19). The best place to see this powerful imagery is the book of Hosea, which describes YHWH as a faithful lover and Israel as a faithless wife. In Hosea YHWH's jealousy turns to forgiveness and restoration. William
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Utley - Shishak (NIDOTTE, vol. 4, pp. 565-566) the king of Egypt, invaded Judah and took all the enormous wealth gathered by Solomon (Josephus, Antiq. 8.10.1-3, says Herodotus mentions this but has the wrong name, Sesotris, and it should be Shishak). There is some archaeological evidence that Shishak invaded Israel also, all the way to Megiddo (cf. 2 Chr. 12:1-12). It is possible that the ark and the furnishings and vessels of the temple were also taken to Egypt (cf. 2 Chr. 12:9). August Konkel: One of the main events of the reign of Rehoboam is the invasion of Shoshenq I of Egypt, known to the Hebrews as Shishak (14:25–28). The division of Israel, along with internal union and peace in Egypt, provide opportunity for political and commercial exploitation. A fragmentary victory stela from Thebes (Karnak) provides a description of a border skirmish that may have been the immediate occasion for the invasion. (See The NIV Application Commentary) See KINGS OF EGYPT George Rawlinson has summarized Shishak’s campaign and the success he achieved: “[Shishak] attacked the cities which Rehoboam had fortified with such care. A poor resistance was made. Afraid to encounter his assailant in the open field, Rehoboam shut himself up within the walls of his capital, and left the provincial towns to defend themselves as they best could. Probably the greater number surrender at their discretion. A few were besieged and taken. Meanwhile a trembling king, awaiting his foe in Jerusalem, was upbraided by the prophet Shemaiah.” John Kitto - The Egyptian Invasion—I Kings 14:25–28; II Chronicles 12:2–12 Our own house here, in this “wicked London,” is safe, though defenseless, and with small protection of bolts and bars, because there is little in it to tempt the spoiler; whereas the great house of the old lady in Threadneedle street is never deemed to be safe without a company of dreadful bearskin-capped grenadiers within its walls, because of the great riches it contains. Now we should not be over glad to have all that gold down in our own cellars, without the grenadiers also, to keep guard over it. What a perilous life it would be to have it, without adequate means of protecting it from the envious hands ready to clutch at it, and whose endeavors would be excited by our obviously defenseless condition! This was the case of Rehoboam. The immense treasures in gold which the temple and palace contained—the accumulations of David and Solomon—were known far and wide, and were such as required a strong power to protect from the neighboring princes, who could not but calculate, from time to time, upon the glorious spoil which might be obtained by the rapid pillage of Jerusalem alone, even apart from any views of territorial aggrandizement. Such power Solomon had possessed; and grievously as the strength which Rehoboam inherited from him had been impaired, it was still sufficient, under the judicious measures which had in the early years of his reign been adopted for putting the country in a state of defence, to withstand any attempt of the small neighboring states. Of these, the new kingdom was alone to be seriously dreaded; and the alienation had not yet become such as to render it probable that the ten tribes would dare, even if Jerusalem were in their power, to pillage the temple of the Lord. There was, however, in the distance, a more powerful and dangerous enemy, not to be restrained by any such considerations, and who had for some time beheld with longing eyes the treasures of the sacred city. This was the king of Egypt. As long as Rehoboam continued in a right course, this powerful prince was restrained by the Lord from the measures he contemplated; but no sooner had the king, with his people, sinned against Jehovah, than the hands of the Egyptian monarch were loosened, and he proceeded to invade the land with a mighty host levied from the different African territories subject to his scepter. This was the first time the Egyptians had appeared in the sacred land with hostile purposes against the Hebrews; and it is probable that so formidable a body of chariots, horsemen, and infantry had never before invaded the country. The appearance of this new enemy, whose power and resources they knew, must have filled the Judahites with dread,—the rather, as their unfaithfulness had disentitled them to the right of looking to the Lord for his protection. Probably, in the first instance, the king placed some hope in the strong fortresses he had built towards the southern frontier; but these fell, one after another, before the might of the invaders,—and the Egyptians, having cleared their rear from obstruction, marched direct upon Jerusalem. At this juncture, the same prophet Shemaiah, who had before interposed to prevent Rehoboam’s army from marching against Jeroboam, again appeared, and delivered to the king and his princes the short but awfully emphatic message,—“Thus saith the Lord, Ye have forsaken me; and therefore have I also left you in the hands of Shishak.” At this they were conscience-stricken, and acted exactly as became them, and as was best suited to turn the Lord’s anger aside. They admitted the justice of the punishment they had brought upon themselves, and they humbled themselves, and said,—“The Lord is righteous,”—an admission as brief and significant as the reproof. This humiliation was graciously received in heaven; and it was intimated that for this they should be spared some portion of the ignominy they had incurred. This seems to have meant that their lives would be spared, and that the city would not be destroyed by the Egyptian host; yet they should for a time feel that these overbearing foreigners were their masters, that they might know the difference between the service of the Lord and that of strange princes. It was probably as an act of submission to this doom that no defence of Jerusalem was attempted; and He in whose hand is the heart of kings so mollified the stern purposes of Shishak, that he was content with the spoils of the temple and the palace, without molesting the inhabitants, or damaging the city, or attempting to retain the country in subjection. Indeed, recollecting the prodigious quantities of precious metal lavished by Solomon on these buildings, this spoil must have been amply sufficient to fulfill the greedy expectations of the invaders, and satisfy the wishes of then nation. It has indeed been urged that no such spoil could have proved an adequate return for the costs of the expedition, and that it was unlikely that its objects should be satisfied by the plunder of a palace and a temple. But it may be answered, that, under ancient military arrangements, an army was a less costly instrument than—happily for the peace of the world—it has now become; and that the balance of profit and loss, in expeditions furnishing an immediate access of plunder and glory, was less nicely calculated in former times than it is now,—although, indeed, modern history has furnished examples, not few nor far between, of expeditions costing millions of money being employed upon objects not worth as many shillings. Besides, to allege that the plunder of a temple is not an adequate object of military action is against the facts of history, and is to forget that riches equal to the wealth of a nation were often in ancient times lavished upon or treasured up in temples. The reader will call to mind the celebrated temple in Elymais of Persia,—the rich treasures of which were the objects of attention to two of the greatest of the Seleucidian kings of Syria, one of whom (Antiochus the Great) lost his life in a commotion created in the attempt to seize them; and whose son (Antiochus Epiphanes) was engaged in the same distant quarter, quelling the disturbances created by the actual plunder of the temple to recruit his exhausted finances, when he received the news respecting the Jewish successes over his officers, which made him hastily quit the place with horrid purposes of vengeance against the Jews, which he lived not to accomplish. It may also be observed, that Shishak was not allowed to accomplish all the purposes of his expedition, as is clearly shown by the promise given on the repentance of the king and the princes. What that intention was it is difficult to see. The fact that he did not march into the territory of the territory of the ten tribes, coupled with Jeroboam’s previous sojourn in Egypt, and his favorable reception there, may suggest that he acted at the instance of Jeroboam, with the view of weakening the rival power, if not of adding the dominions of Rehoboam to those of the sovereign of the ten tribes—or of holding them as a dependency of his own Egypt. The subsequent reflection which led him, under Divine influence, to alter his views, and to be content with the treasures of the palace and temple, may have been found in the consideration that it might not be good policy for Egypt to push its frontier in this direction—thus destroying politically the desert barrier which separated it from other nations,—and still less to reconstruct and render once more formidable the kingdom which had been weakened by separation into two; for although, perhaps, he might count on the subserviency of Jeroboam, he could not know but that the united kingdom might in no long time acquire such strength, and lapse into such hands, as might render its neighborhood inconvenient to Egypt. In old times, as in our own, thinking politicians—and there were thinking politicians even in those days—must have seen the futility of basing political arrangements on personal considerations. Men die, and men change; but political action has permanent effects, which survive the men by whose hands it was wrought. That the result was not inadequate to the extent and importance of the expedition—that it was, in fact, regarded as a memorable event in Egypt—is shown by the circumstance that the successful results of the campaign are celebrated in a series of sculptures on the north external wall of the temple at Karnak. The king, as usual, presents his prisoners to the deity of the temple; and to each figure is attached an oval, indicating the town or district he represents; one of which is concluded to be Yooda Melchi, or “kingdom of Judah.” It is not to be supposed that Rehoboam was actually carried captive to Egypt, but that the figure is a symbol of the king’s triumph over him. Whether the figure be a portrait or not, is uncertain; but, as the Egyptian artists were used to make as near a likeness as they could of the objects they intended to represent, it doubtless presents a general resemblance, if not of the king, of as much of the Jewish physiognomy and costume as it discloses. We introduce it, together with the head of Shishak himself. The preservation of this figure is a notable circumstance, especially as the picture is so much mutilated that nothing remains but three captives bound to a stake, which forms, as usual, a sort of title-page at the beginning, and a portion of the triumphal procession at the end, which is so much mutilated that only the names of the captives are legible. This defaced condition of the monument is much to be deplored, as it might very possibly have presented details, not only confirmatory but illustrative of the sacred narrative 1 Kings 14:26 He took away the treasures of the house of the LORD and the treasures of the king’s house, and he took everything, even taking all the shields of gold which Solomon had made. he took away: 1Ki 7:51 1Ki 15:18 2Ki 24:13 2Ch 12:9-11 Ps 39:6 89:35-45 the shields of gold: 1Ki 10:16,17 2Ch 9:15,16 Pr 23:5 Ec 2:18,19 1 Kings 14 Resources - multiple sermons and commentaries Related Passages: Proverbs 23:5 When you set your eyes on it, it is gone. For wealth certainly makes itself wings Like an eagle that flies toward the heavens. Ecclesiastes 2:18; 19 Thus I hated all the fruit of my labor for which I had labored under the sun, for I must leave it to the man who will come after me. 19 And who knows whether he will be a wise man or a fool? Yet he will have control over all the fruit of my labor for which I have labored by acting wisely under the sun. This too is vanity. 1 Kings 7:51 Thus all the work that King Solomon performed in the house of the LORD was finished. And Solomon brought in the things dedicated by his father David, the silver and the gold and the utensils, and he put them in the treasuries of the house of the LORD. 1 Kings 10:16; 17 King Solomon made 200 large shields of beaten gold, using 600 shekels of gold on each large shield. 17 He made 300 shields of beaten gold, using three minas of gold on each shield, and the king put them in the house of the forest of Lebanon. ALL OF THE GOLD GREW "WINGS" & WAS GONE He took away the treasures of the house of the LORD and the treasures of the king’s house, and he took everything, even taking all the shields of gold which Solomon had made - Why did the Gold leave? In simple terms because they left God! Only one letter difference between GOLD and GOD! Solomon's golden era was brought to an abrupt termination! Before plentitude of gold had symbolized God's blessing on His people, but now paucity of gold was a harbinger of more curses to come! This is amazing turnaround sovereignly engineered by Jehovah -- Solomon had left the most abundant wealth of any king to his son and in only 5 years it was largely depleted! Why? They forsook the Law of the LORD! In fact what Solomon had accumulated over many years was gone in a matter of days! Proverbs 23:5 says "When you set your eyes on it, it is gone. For wealth certainly makes itself wings Like an eagle that flies toward the heavens." Solomon's gold was gone! Rehoboam, forsaking the way of David and Solomon (2Ch 11:17), has forfeited their divine blessings. THOUGHT - Look out when you set your sights on treasure for you may soon forsake your greatest Treasure, the LORD! As Paul Apple says you can mark it down as an immutable, axiomatic principle that "Apostasy Leaves Us Defenseless! Human attempts at defense and fortification proved futile in the face of God’s agency for judgment" I would add, running willfully into sin produces a very similar state! Guzik on taking of the shields - These shields made beautiful displays in the House of the Forest of Lebanon, but they were of no use in battle. Gold was too heavy and too soft to be used as a metal for effective shields. This was an example of the emphasis of image over substance that began in the days of Solomon and worsened in the days of Rehoboam. According to Dilday, each large shield was worth about $120,000. The smaller shields were worth $30,000. $33 million was invested in gold ceremonial shields—and now in the hands of the Egyptians. Cyril
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Utley - "you also have done more evil than all who were before you" This is a hyperbolic statement since Jeroboam was the first king of Israel. It is similar to the imagery of Eccl. 1:16 (i.e., "more than all who were in Jerusalem before me," only David preceded Solomon in Jerusalem). And have gone and made for yourself other gods and molten images (massekah) to provoke Me to anger (kāas), and have cast (shalak/salak) Me behind your back - Jeroboam's descent into defiling idolatry was inexcusable in light to the fact that Abijah had explained to him that Solomon and his people had forsaken Yahweh and worshiped Ashtoreth, etc (see 1Ki 11:31-33). Somehow this logic failed to compute with Jeroboam. To me this suggests how powerful is the seduction by the fallen flesh to worship anything by God! Cast Me behind your back is an expression indicative of the extreme degree of contempt! Woe! Jeroboam blatantly turned his back on the true and Living God! Little wonder that Yahweh was provoked to anger! See FERTILITY WORSHIP OF THE ANE Jeroboam failed to do The things the Lord asked him to. He did not walk within God’s light; He did not rule his kingdom right. He did not follow in God’s way, So things went wrong for him each day. Until at last his son was dead, The crown was taken from his head. -- E. FitzGerald, The Rubaiyat of Omar Khayyam, Stanza 71 Bob Utley - "provoke Me to anger" This term (BDB 494, KB 491, Hiphil INFINITIVE CONSTRUCT) is used often of YHWH's attitude toward idolatry (cf. Deut. 4:25; 21:29; 32:16,28; 1 Kgs. 14:9,15; 16:16,21,32,36; 22:54; 2 Kgs. 17:11; 23:19; 2 Chr. 28:25; Neh. 3:37; Jer. 7:18-19; 11:17; 32:29,32; 44:3). ANTHROPOMORPHIC LANGUAGE USED TO DESCRIBE DEITY Bob Utley - "and have cast Me behind your back" This and similar idioms (BDB 1020, KB 1527, Hiphil PERFECT) denote an act of rejection by ignoring YHWH's law (cf. Neh. 9:26; Ps. 50:17; Jer. 2:27; 32:33; Ezek. 23:35). This idiom is used in a positive sense of YHWH forgiving sins in Isa. 38:17 (i.e., out of sight, out of mind). It is used of YHWH rejecting His covenant people because of their continuing disobedience in Jer. 18:17. Victor Yap: The king will sink to new low. Dung is mentioned for the first time and only time in the Old Testament (v 10). Dogs (plural) are unclean animals. Burning (v 10), scattering (v 15) and “stirred up/provoked” (v 15) are in the intensive piel form (translated with a “surely”). There was no king as rotten and evil as Jeroboam in the eyes of God during the period of the Kings because he continued, rallied and perpetuated sin besides sinning personally, like no one else before or after. Molten images (04541) massekah is from the root nasak mainly used for the "pouring out" of a drink offering or libation, and for the "casting" of metal images. When the word means a libation or drink offering, it is associated with sacrifices that seal a covenant relationship (Isa. 25:7; 28:20; 30:1); however, the word usually signifies an image or molten metal, a cast metal image, molten image, an image of an idol made out of metal. The most glaring use is the molten calf in Ex 32:4 and Ex 32:8 (Ps 106:19). God then make it clear " “You shall make for yourself no molten gods." (Ex 34:17, cf Lev 19:4, Dt 27:15). "Later, when God renews his covenant following this early act of idolatry, he first warns them to not worship any other gods and then explicitly forbids them from making “gods of cast metal” (massēkâ; Exod 34:13–17; compare Deut 27:15). Several other times when massēkâ is used, it refers back to the event at Sinai when Israel worshiped this calf (Deut 9:12, 16; Neh 9:18; Psa 106:19). The word may be used to make explicit that a certain idol was overlaid in metal, especially with the phrase pesel umassēkâ (פֶסֶל וּמַסֵּכָה), which literally means “image and molten image” but functions as a hendiadys meaning “image of cast metal” (Deut 27:15; Jdg 17:3). The word is also used in general contexts condemning idolatry that frequently pile up multiple synonyms for idolatrous images (Isa 30:22; Hos 13:2)." (Lexham Theological Wordbook) James Smith - BEHIND THY BACK “Thou hast cast Me behind Thy back” (1 Kings 14:9). “Thou hast cast all my sins behind Thy back” (Isaiah 38:17). What an amazing contrast! In the first God is speaking to a King, in the second a king is speaking to God. In the former a sinner is seen casting God behind his back, whilst in the latter God is seen casting, not the sinner, but the sinner’s sin behind His back. Again we remark, what an amazing contrast! How magnanimous of the Lord to deal so mercifully with the repentant soul! But then, it is just like Him. Some Scripture texts need a great deal of explanation, but these two are as clear as noonday, and require no interpretation. Yet, though they may be read clearly afar off, we may see additional beauty in them by closer inspection. Note first: I. The Sinner Casting God Behind his Back. Our first Scripture formed part of a message addressed by God to Jeroboam, first king of the ten tribes. There are reasons for believing that, before his elevation to the throne, he was a humble follower of Jehovah, for when his eldest son was born he gave him the name of Abijah, which means, “Jehovah is my father,” or “Jehovah is my desire.” However, no sooner did he become king than he made the blunder of his life—erected golden calves for his subjects to worship. Merely worldly policy dictated such a step. He took counsel with himself and not with the Lord (see 1 Kings 12:26). Now his sin seems more heinous when we note that he knew that it was for this very sin God had permitted the revolt (see 1 Kings 11:33). Warnings were sent to him, but to no purpose, and now God permits his eldest son to be smitten with an incurable malady. Anxious about his beloved son, the king bethought himself of the despised and neglected prophet of God; but, not willing to face him himself, like a coward, sent his wife, bidding her to disguise herself, and take only the present of an almost destitute person. But her efforts to disguise herself were all to no purpose, and the Lord gave the prophet this stern message to send to the king by his wife. Now could there be a more serious and damning charge? To cast behind the back is an act expressive of utter disregard and contempt. It signifies that God had been treated as of no value, and of no consequence, as worthless and useless. But let us come a little closer. Cannot God lay such a charge at the door of every one of us? Truthfully can He say to thee, dear reader, “Thou hast cast Me behind thy back.” Do you deny it? Well, now, can you say, “I have set the Lord always before me?” That is to say, you have always made Him your model and ideal, have ever kept Him in mind, recognising His presence with you? If you cannot—and who dare say that he has—if He is not before you He must be behind you! And what about God’s law? In the prayer of penitence offered in Neh. 9:26, Israel confessed that their fathers had “cast Thy law behind their backs.” Have you always loved and kept His laws? The fact is, we were born with our backs to God. And whilst some deliberately and wilfully cast Him behind their backs, the vast majority do it unthinkingly and carelessly, yet nevertheless it is done just as certainly. What a relief it is to turn to our second Scripture. II. God Casting the Sinner’s Sin Behind His Back. This is part of good King Hezekiah’s outburst of praise to God on his recovery from a most serious illness. He remembered, and placed on record, that, though in common with his fellows, he had cast God behind his back, yet, on confessing his sin, and seeking mercy, God had cast his sin behind His back. And there are thousands to-day who can, and do, give the same glad and joyous testimony. This is not according to our deserts. If we received our due, He would treat us as we have treated Him. And does He act thus because He thinks lightly of sin? For answer to that question go to Calvary. Jesus, our Lord, suffered in our stead. It is because God cast His beloved Son behind His back that He can now cast the repentant sinner’s sin behind His back. “My sin is ever before me,” moaned another king in heartbroken sorrow. Ah! that is it; when the sinner sets his sins before his own face and confesses them to the Lord, then it is that the merciful Lord sets them behind His back. Alleluia! 1 Kings 14:10 therefore behold, I am bringing calamity on the house of Jeroboam, and will cut off from Jeroboam every male person, both bond and free in Israel, and I will make a clean sweep of the house of Jeroboam, as one sweeps away dung until it is all gone. NET 1 Kings 14:10 So I am ready to bring disaster on the dynasty of Jeroboam. I will cut off every last male belonging to Jeroboam in Israel, including even the weak and incapacitated. I will burn up the dynasty of Jeroboam, just as one burns manure until it is completely consumed. CSB 1 Kings 14:10 Because of all this, I am about to bring disaster on the house of Jeroboam: I will eliminate all of Jeroboam's males, both slave and free, in Israel; I will sweep away the house of Jeroboam as one sweeps away dung until it is all gone! ESV 1 Kings 14:10 therefore behold, I will bring harm upon the house of Jeroboam and will cut off from Jeroboam every male, both bond and free in Israel, and will burn up the house of Jeroboam, as a man burns up dung until it is all gone. NIV 1 Kings 14:10 " 'Because of this, I am going to bring disaster on the house of Jeroboam. I will cut off from Jeroboam every last male in Israel--slave or free. I will burn up the house of Jeroboam as one burns dung, until it is all gone. NLT 1 Kings 14:10 I will bring disaster on your dynasty and will destroy every one of your male descendants, slave and free alike, anywhere in Israel. I will burn up your royal dynasty as one burns up trash until it is all gone. NRS 1 Kings 14:10 therefore, I will bring evil upon the house of Jeroboam. I will cut off from Jeroboam every male, both bond and free in Israel, and will consume the house of Jeroboam, just as one burns up dung until it is all gone. NJB 1 Kings 14:10 For this I shall bring disaster on the House of Jeroboam, I shall wipe out every manjack of the family of Jeroboam, fettered or free in Israel, I shall sweep away the House of Jeroboam as a man sweeps dung away till none is left. NAB 1 Kings 14:10 Therefore, I am bringing evil upon the house of Jeroboam: I will cut off every male in Jeroboam's line, whether slave or freeman in Israel, and will burn up the house of Jeroboam completely, as though dung were being burned. YLT 1 Kings 14:10 'Therefore, lo, I am bringing in evil unto the house of Jeroboam, and have cut off to Jeroboam those sitting on the wall -- shut up and left -- in Israel, and have put away the posterity of the house of Jeroboam, as one putteth away the dung till its consumption; GWN 1 Kings 14:10 " 'That is why I will bring disaster on Jeroboam's house. I will destroy every male in his house, whether slave or freeman in Israel. I will burn down Jeroboam's house. It will burn like manure until it is gone. BBE 1 Kings 14:10 So I will send evil on the line of Jeroboam, cutting off from his family every male child, those who are shut up and those who go free in Israel; the family of Jeroboam will be brushed away like a man brushing away waste till it is all gone. RSV 1 Kings 14:10 therefore behold, I will bring evil upon the house of Jeroboam, and will cut off from Jeroboam every male, both bond and free in Israel, and will utterly consume the house of Jeroboam, as a man burns up dung until it is all gone. I will bring: 1Ki 15:25-30 Am 3:6 him that pisseth: 1Ki 16:11 21:21 1Sa 25:22,34 2Ki 9:8,9 him that is shut up: De 32:36 2Ki 14:26 as one sweeps away dung: 1Sa 2:30 2Ki 9:37 21:13 Job 20:7 Ps 83:10 Isa 5:25 14:19,23 Jer 8:2 Eze 26:4 Zep 1:17 Mal 2:3 Lu 14:34,35 1 Kings 14 Resources - multiple sermons and commentaries JEHOVAH CLEANS HOUSE OF JEROBOAM Therefore - Term of conclusion. This conclusion is based on the depth and gravity of Jeroboam's evil just described. Behold (hinneh - the idea is "Listen up!" "Pay attention!"), I am bringing calamity (misery, distress, injury) on the house of Jeroboam, and will cut off (karath) from Jeroboam every (note this all inclusive adjective) male person (Literally - "those who urinate against a wall"), both bond and free in Israel - The entire family is to be exterminated. God is sovereign and here is clearly the One Who will orchestrate the total annihilation of Jeroboam's lineage. The consequences of the sins of fathers don't stop with fathers! THOUGHT - It is interesting to note that the prophet gives a short-range prediction (death of his son), a medium-range prediction (calamity of the house of Jeroboam) and a long-range prediction (against the entire nation - 1Ki 14:15). The fulfillment of the short range prophecy underscored the fulfillments of the medium and long-range prophecies. I see the hand of divine mercy in this pattern, for had Jeroboam responded with repentance after the short-term fulfillment, he might have avoided the fulfillment of the other prophecies. But Jeroboam was so deceived by his sin that he failed to Behold or "Listen Up!" and refused to humble himself and repent. The KJV is more literal "that pisseth against the wall" which while a bit crude was an idiom that basically refers to royal descendants. In other words, it refers to the class of males who are privileged to relieve themselves in royal quarters, those who are to be a ruler and deliverer (see similar phrase in 1Ki 16:11, 1Ki 21:21, 2Ki 9:8 - always a reference to the royal family). In this context Yahweh's prophecy is that He would every one of Jeroboam's male descendants. And I will make a clean sweep (NIV, NET = "I will burn up") of the house of Jeroboam, as (term of comparison - simile) one sweeps away dung (NET = "as one burns manure") until it is all gone - This is a vivid term of comparison, for everyone knows how complete is the removal of refuse. So too would be the house of Jeroboam! This is a picture of total annihilation of the house of Jeroboam. NET NOTE - Heb “and I will cut off from Jeroboam those who urinate against a wall (including both those who are) restrained and let free (or “abandoned”) in Israel.” The precise meaning of the idiomatic phrase עָצוּר וְעָזוּב (’atsur vé’azuv) is uncertain. For various options see HALOT 871 s.v. עצר 6 and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (“slaves and freemen” or “minors and adults”), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with אֶפֶס [’efes], “nothing but”) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning “restrained and abandoned,” and refer to incapable or incapacitated individuals. NET NOTE on as one sweeps away dung - The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” Manure was sometimes used as fuel (see Ezek 4:12, 15). However, an alternate view takes בָּעַר as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I will sweep away the dynasty of Jeroboam, just as one sweeps away manure it is gone” (cf. ASV, NASB, TEV). Either metaphor emphasizes the thorough and destructive nature of the coming judgment. Cut off (03772)(karath) literally means to cut, to cut off or to sever an object from its source or cut into parts and implies a violent action. For example, Zipporah "cut off her son’s foreskin." (Ex 4:25) or the Jews "cut down a branch with a single cluster of grapes." (Nu 13:2-24, cf Dt 19:5, 20:19-20, Jdg 9:48-49, 1Sa 5:4, 17:51, 24:4-5,11, 31:9, 2Sa 10:4, 2Sa 20:22) In another literal use as punishment to Israel for breaking the Mosaic covenant (cf Dt 29:25, 31:16), God says He will "cut down (karath) your incense altars" (Lev 26:30, cf Jdg 6:25-26, cf 1Sa 28:9). A sacrificial animal was not to be offered if it was "cut" (karath) (Lev 22:24). Karath means "chewed" (cutting food with teeth) in Nu 11:33. KARATH IN KINGS AND CHRONICLES - 1 Ki. 2:4; 1 Ki. 5:6; 1 Ki. 5:12; 1 Ki. 6:36; 1 Ki. 7:2; 1 Ki. 7:12; 1 Ki. 8:9; 1 Ki. 8:21; 1 Ki. 8:25; 1 Ki. 9:5; 1 Ki. 9:7; 1 Ki. 11:16; 1 Ki. 14:10; 1 Ki. 14:14; 1 Ki. 15:13; 1 Ki. 18:4; 1 Ki. 18:5; 1 Ki. 20:34; 1 Ki. 21:21; 2 Ki. 9:8; 2 Ki. 11:4; 2 Ki. 11:17; 2 Ki. 17:15; 2 Ki. 17:35; 2 Ki. 17:38; 2 Ki. 18:4; 2 Ki. 19:23; 2 Ki. 23:3; 2 Ki. 23:14; 1 Chr. 11:3; 1 Chr. 16:16; 1 Chr. 17:8; 1 Chr. 19:4; 2 Chr. 2:8; 2 Chr. 2:10; 2 Chr. 2:16; 2 Chr. 5:10; 2 Chr. 6:11; 2 Chr. 6:16; 2 Chr. 7:18; 2 Chr. 15:16; 2 Chr. 21:7; 2 Chr. 22:7; 2 Chr. 23:3; 2 Chr. 23:16; 2 Chr. 29:10; 2 Chr. 34:31 1 Kings 14:11 “Anyone belonging to Jeroboam who dies in the city the dogs will eat. And he who dies in the field the birds of the heavens will eat; for the LORD has spoken it.”’ that dies: 1Ki 16:4 1Ki 21:19,23,24 Isa 66:24 Jer 15:3 Eze 39:17-19 Rev 19:17,18 1 Kings 14 Resources - multiple sermons and commentaries Related Passages: 1 Kings 16:4+ “Anyone of Baasha who dies in the city the dogs will eat, and anyone of his who dies in the field the birds of the heavens will eat.” 1 Kings 21:23+ “Of Jezebel also has the LORD spoken, saying, ‘The dogs will eat Jezebel in the district of Jezreel.’ 24 “The one belonging to Ahab, who dies in the city, the dogs will eat, and the one who dies in the field the birds of heaven will eat.” CARCASSES FOOD FOR DOGS AND BIRDS Anyone belonging to Jeroboam who dies in the city the dogs will eat. And he who dies in the field the birds of the heavens will eat - Both of these divine judgments describe dishonorable burials (in effect no burial at all if carnivores devoured the bodies). It was this circumstance which rendered it so horrible to the Oriental mind to be cast out unburied! The picture of dogs devouring carcasses is especially gruesome for ancient dogs were not like our pet dogs but were vicious scavengers that frequented garbage dumps outside cities. And notice that Ahijah is not giving a metaphorical description but a very real description of what would take place as roving gangs of dogs fought over the carcasses of Jeroboam’s sons. Cyril
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Utley points out that "It was expected to bring a prophet a gift (NIDOTTE, vol. 4, p. 342) of food when asking a question (cf. 1Sa 9:7; 1Ki 13:7; 2Ki 5:15, 2Ki 5:22-23; 2Ki 8:8-9). He will tell you what will happen to the boy - It makes sense that Jeroboam would trust Ahijah since his words had proved true regarding Jeroboam's rule over the 10 Northern tribes. Warren
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Utley - his eyes were dim because of his age - Isaac had this same problem in his old age (cf. Gen. 27:1), as did Jacob/Israel (cf. Gen. 48:10). The priest at Shiloh, Eli, also had eye problems in his old age (1 Sam. 3:3). These problems are common to all humans. God allows age to weaken, even His special servants. Do not let physical or emotional problems cause you to question God's love and care for you! HUMAN AGING 1 Kings 14:5 Now the LORD had said to Ahijah, “Behold, the wife of Jeroboam is coming to inquire of you concerning her son, for he is sick. You shall say thus and thus to her, for it will be when she arrives that she will pretend to be another woman.” KJV 1 Kings 14:5 And the LORD said unto Ahijah, Behold, the wife of Jeroboam cometh to ask a thing of thee for her son; for he is sick: thus and thus shalt thou say unto her: for it shall be, when she cometh in, that she shall feign herself to be another woman. NET 1 Kings 14:5 But the LORD had told Ahijah, "Look, Jeroboam's wife is coming to find out from you what will happen to her son, for he is sick. Tell her so-and-so. When she comes, she will be in a disguise." CSB 1 Kings 14:5 But the LORD had said to Ahijah, "Jeroboam's wife is coming soon to ask you about her son, for he is sick. You are to say such and such to her. When she arrives, she will be disguised." ESV 1 Kings 14:5 And the LORD said to Ahijah, "Behold, the wife of Jeroboam is coming to inquire of you concerning her son, for he is sick. Thus and thus shall you say to her." When she came, she pretended to be another woman. NIV 1 Kings 14:5 But the LORD had told Ahijah, "Jeroboam's wife is coming to ask you about her son, for he is ill, and you are to give her such and such an answer. When she arrives, she will pretend to be someone else." NLT 1 Kings 14:5 But the LORD had told Ahijah, "Jeroboam's wife will come here, pretending to be someone else. She will ask you about her son, for he is very sick. Give her the answer I give you." NRS 1 Kings 14:5 But the LORD said to Ahijah, "The wife of Jeroboam is coming to inquire of you concerning her son; for he is sick. Thus and thus you shall say to her." When she came, she pretended to be another woman. NJB 1 Kings 14:5 Now Ahijah could not see, his eyes were fixed with age, but Yahweh had told him, 'Jeroboam's wife is now on her way to ask you for a prophecy about her son, as he is sick. You will tell her such and such. When she comes, she will pretend to be some other woman.' Now the LORD 2Ki 4:27 6:8-12 Ps 139:1-4 Pr 21:30 Am 3:7 Ac 10:19,20 1 Kings 14 Resources - multiple sermons and commentaries Related Passages: Proverbs 21:30 There is no wisdom and no understanding And no counsel against the LORD. AHIJAH RECEIVES WORD FROM YAHWEH Now the LORD had said to Ahijah, “Behold, the wife of Jeroboam is coming to inquire of you concerning her son, for he is sick. You shall say thus and thus to her, for it will be when she arrives that she will pretend to be another woman - The thrust of her mission was to ask the prophet ABOUT her son, not to ask something FOR him. How Yahweh communicated (theophany, dream, simply audio, etc) is not known (cf Heb 1:1+). There is a phrase that says "The jig is up!" which means Jeroboam's wife's deception has been discovered and is coming to an end as she arrives. 1 Kings 14:6 When Ahijah heard the sound of her feet coming in the doorway, he said, “Come in, wife of Jeroboam, why do you pretend to be another woman? For I am sent to you with a harsh message. Come in, wife of Jeroboam: Job 5:13 Ps 33:10 why do you pretend: 1Ki 14:2,5 Eze 14:3-5,7,8 Lu 20:20-23 Ac 5:3-5,9,10 Heb 4:13 For I am: 1Ki 14:10,11 13:20-22 20:42 21:18-24 22:8 1Sa 15:16,26 28:18 Jer 21:2-7 Eze 2:4,5 Da 4:19-25 4:19-25 5:17-28 Mk 14:21 1 Kings 14 Resources - multiple sermons and commentaries ABIJAH UNCOVERS RUSE AND RELATES BAD NEWS When Ahijah heard the sound of her feet coming in the doorway - Ahijah cannot see but obviously God has given him revelation that the footsteps at his doorway were those of Jeroboam's wife. Note the paradox of a blind seer but no blindness with the all-seeing Lord. he said, “Come in, wife of Jeroboam, why do you pretend to be another woman? - Good question! You can't fool this prophet. For I am sent to you with a harsh message (Heb. hard tidings) - The prophet explains he has a harsh message, undoubtedly regarding Jeroboam's son. C H
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Utley - "He will uproot. . .will scatter them" This is a specific allusion to the Assyrian exile of Israel (cf. Lev. 26:33; Deut. 4:27; 28:64; 29:27-28; Josh. 23:15-16; 2 Kgs. 17:6; Ps. 44:11; Jer. 12:14; Ezek. 20:23). As YHWH took the Canaanites out of Canaan because of their iniquity (cf. Gen.1 5:12-21), so now He removes Israel (cf. 2 Kgs. 17:6) because of their idolatry! The Covenant is conditional! Konkel points out that "Jeroboam has introduced the key elements of Canaanite worship that will be a continual sin in Israel, known thereafter as “the sins of Jeroboam son of Nebat.”" (See 1 and 2 Kings - Page 246) God Condemned the Asherim because of... Idolatry – Worshiping Asherah meant abandoning Yahweh. (NB: Throughout the bible Idolatry & Immorality are frequent "bedfellows" pun intended!) Sexual Immorality – Pagan fertility rites distorted God’s design for sexuality. Moral Corruption – Cult prostitution degraded individuals and society. THOUGHT - ARE THERE ANY "ASHERIM" IN OUR WORLD TODAY? That's a rhetorical question! The widespread availability of high speed internet and streaming videos has led to spread of the seductive IDOL OF "PORNOGRAPHY" which is ensnaring and destroying Christian men (and to some degree women), their marriages and the moral framework of our society! What do you think God thinks about pornography? That's another rhetorical question of course! RECOMMENDED RESOURCE: I HIGHLY RECOMMEND Steve Gallagher's 252 page book AT THE ALTAR OF SEXUAL IDOLATRY - you can view the entire book on archive.org. Read the section entitled "Alarming Trends" and realize that it was written almost 20 years prior (last update 2007)! Asherim (0842) Asherah refers to "poles" representing and/or associated with the goddess Asherah - these poles could be cut down and burned (Jdg. 6:25-26). They were made (1Ki 14:15) and set up (1Ki 14:23) after being carved (2Ki 21:7). In many cases, Asherah clearly refers to the deity and not to an image or symbol (Judg. 3:7, 1 Ki. 18:19 and 2 Ki. 23:4). Not only was her worship sexual and licentious, it was also sadistic. Asherim (plural of Asherah) had strong sexual connotations in ancient Near Eastern religion, particularly in Canaanite worship. Asherah was a fertility goddess, and the Asherim—wooden poles or carved trees—were used in rituals connected to fertility, sexuality, and prosperity. NIDOTTE - (a) wooden cult-object; pole (Asherah pole); (b) goddess (direct reference not accepted by NIV). Derivation unknown. Ancient Near Eastern - Asherah (Aṯiratu/Ašratu/Ašertu) in the second millennium was worshiped from Asia Minor to Mesopotamia. In Ugar. myths she (ʾṯrt) was wife of El and “mother of the gods.” She was the goddess (Elat) of Tyre and Sidon. She is ʾṯirat ym: Asherah of the sea. Cf. Akk. ašratum, consort of Amurru (see Lipiński). In the first millennium references to her are found only on the fringes of the culture area, especially in Arabia. It is generally held that the Kuntillet ‘Ajrud and Khirbet el-Qôm inscriptions refer to some cultic object associated with Yahweh, and not exclusively—as some still maintain—his consort. Outside of the possible references in the Bible, she is not well attested in the Syria/Palestine region. OT Most scholars accept that the word is used as the name of the goddess in 1 Kgs 15:13 (= 2 Chron 15:16); 1 Kgs 18:19; 2 Kgs 21:7; 23:4 (perhaps 7); and the textually doubtful Judg 3:7 (possibly Astarte). All references in the OT, whether to goddess or to the cult object, are uniformly antagonistic. The אֲשֵׁרָה (pole, Asherah) is also said to be used within the worship of Yahweh, but is never approved. The אֲשֵׁרָה was also at times described as being in the temple, either as a symbol in the worship or as the image of a “guest goddess” (2 Kgs 21:7; 23:6). If an image, she could only be the consort of Yahweh, even if Baal was also a “guest god” there. There is apparently no part of the Bible that accepts the poles (אֲשֵׁרִים) as legitimate cult objects, even though the pillars, מַצֵּבָה, are sometimes accepted (Gen 28:18; perhaps Hos 3:4). LXX translates this word as ἄλσος, sacred grove, which is also the meaning as understood in Jewish literature (cf. Abodah Zarah). This association was unchallenged (cf. AV) until the Babylonian evidence was studied (cf. RV, BDB). (BORROW NIDOTTE page 568) W E Vine - ashērâ refers to a cultic object representing the presence of the Canaanite goddess Asherah. When the people of Israel entered Palestine, they were to have nothing to do with the idolatrous religions of its inhabitants. Rather, God said, "But ye shall destroy their altars, break their images, and cut down their groves [ʾashērîm]…" (Exod. 34:13). This cult object was manufactured from wood (Judg. 6:26; 1 Kings 14:15) and it could be burned (Deut. 12:3). Some scholars conclude that it was a sacred pole set up near an altar to Baal. Since there was only one goddess with this name, the plural (ʾashērîm) probably represents her several "poles." ʾashērâ signifies the name of the goddess herself: "Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves [ʾashērâ] four hundred, which eat at Jezebel's table" (1 Kings 18:19). The Canaanites believed that ʾashērâ ruled the sea, was the mother of all the gods including Baal, and sometimes was his deadly enemy. Apparently, the mythology of Canaan maintained that ʾashērâ was the consort of Baal, who had displaced El as their highest god. Thus her sacred objects (poles) were immediately beside altars to Baal, and she was worshiped along with him. (Vine's Expository Dictionary) Victor Hamilton - To turn to the OT, there is no actual description of an Asherah there. Was it a tree, a pole, some kind of tree symbol, an image? It apparently was not a natural object but one that was constructed by man, an artifact. It was "made": 1 Kings 16:33; 2 Kings 17:16; 2 Kings 21:3; it was "set up": 2 Kings 17:10; 2 Chron. 33:19; Isaiah 27:9; it was "built": 1 Kings 14:23. Only once is the verb "to plant" used, Deut. 16:21, and here the meaning is "implant." The conclusion then is that in the OT Asherah stands for the Canaanite goddess represented by a carved wooden image implanted into the ground, usually adjacent to an altar dedicated to the god Baal and located on a hilltop under a leafy tree (Patai). It is in the period of the divided monarchy that the Asherah cult flourished both in Israel and Judah, though its existence before is documented by the command in Exodus 34:13, the prohibition of Deut. 16:21, and the incident at the threshold of Gideon's life of service to God, Judges 6:25ff. Rehoboam's career marks the beginning of this in Judah (1 Kings 14:23). In the north the cult received its greatest momentum from the incentive of Jezebel who was responsible for the presence of "four hundred prophets of Asherah" (1 Kings 18:19). Even a reform-minded king such as Asa (1 Kings 15:13) or later Hezekiah (2 Kings 18:4) was unable to liquidate the movement. It was knocked down, but not knocked out. There was an almost inevitable resurrection even in the wake of reform. Compare son Manasseh's policy (2 Kings 21:7, even to the point of placing the image in the temple) on the heels of father Hezekiah's reform (2 Kings 18:4). Apostasy and idolatry just behind revival! What one generation attempts to get rid of a subsequent generation may trot back in, however reprehensible it may be. All too frequently this has been the pattern in the human race. (ONLINE - Theological Wordbook of the Old Testament) ASHERA - 40V - Asherah(18), Asherim(20), Asheroth(2). Exod. 34:13; Deut. 7:5; Deut. 12:3; Deut. 16:21; Jdg. 3:7; Jdg. 6:25; Jdg. 6:26; Jdg. 6:28; Jdg. 6:30; 1 Ki. 14:15; 1 Ki. 14:23; 1 Ki. 15:13; 1 Ki. 16:33; 1 Ki. 18:19; 2 Ki. 13:6; 2 Ki. 17:10; 2 Ki. 17:16; 2 Ki. 18:4; 2 Ki. 21:3; 2 Ki. 21:7; 2 Ki. 23:4; 2 Ki. 23:6; 2 Ki. 23:7; 2 Ki. 23:14; 2 Ki. 23:15; 2 Chr. 14:3; 2 Chr. 15:16; 2 Chr. 17:6; 2 Chr. 19:3; 2 Chr. 24:18; 2 Chr. 31:1; 2 Chr. 33:3; 2 Chr. 33:19; 2 Chr. 34:3; 2 Chr. 34:4; 2 Chr. 34:7; Isa. 17:8; Isa. 27:9; Jer. 17:2; Mic. 5:14 Related Resources: Who was Asherah? | GotQuestions.org Who was Ashtoreth? | GotQuestions.org What is an Asherah pole? | GotQuestions.org 1 Kings 14:16 “He will give up Israel on account of the sins of Jeroboam, which he committed and with which he made Israel to sin.” He will give up Israel: Ps 81:12 Isa 40:24 Ho 9:11,12,16,17 he made Israel to sin: 1Ki 12:30 1Ki 13:34 1Ki 15:30,34 1Ki 16:2 Ex 32:21,35 Jer 5:31 Ho 5:11,12 Mic 6:16 Mt 18:7 Ro 14:13 1 Kings 14 Resources - multiple sermons and commentaries Related Passages: 1 Kings 13:34 This event became sin to the house of Jeroboam, even to blot it out and destroy it from off the face of the earth. 1 Kings 15:30; 34 and because of the sins of Jeroboam which he sinned, and which he made Israel sin, because of his provocation with which he provoked the LORD God of Israel to anger. (15:34) He did evil in the sight of the LORD, and walked in the way of Jeroboam and in his sin which he made Israel sin. 1 Kings 16:2 “Inasmuch as I exalted you from the dust and made you leader over My people Israel, and you have walked in the way of Jeroboam and have made My people Israel sin, provoking Me to anger with their sins, THE RIPPLE EFFECT OF JEROBOAM'S SINS He will give up Israel on account of the sins of Jeroboam, which he committed and with which he made Israel to sin - The prophet punctuates the warning judgments with re-emphasis on God's reason, sin! Jeroboam became a synonym for national sin and shame for the 10 Northern Tribes as most of the other kings committed similar abominable evils as did their "forefather" Jeroboam. See Scriptures below which used Jeroboam's sin as "benchmarks" for wickedness in the Northern Kingdom. What a legacy to leave! Way of Jeroboam - 1Ki 15:34, 1Ki 16:2, 1Ki 16:19, 1Ki 16:26, 1Ki 22:52 Sins of Jeroboam - 2Ki 3:3, 2Ki 10:29, 31, 2Ki 13:2, 11, 2Ki 14:24, 2Ki 17:21-22 John Butler - THE CURSE OF JEROBOAM 1 Kings 14:16 (Sermon Starters) Sin is not all it says it is. Sin only speaks of its positive results, it never tells you of the negative results. But the Word of God tells us all. FIRST—THE INFLICTION ON SIN “He shall give Israel up because of the sins.” We note two things about this judgment upon sin by God. • The character of the infliction. “He shall give Israel up.” When God gives up on a people, that is the ultimate judgment. This verse sounds like Romans 1. When men persist in their sin regardless of the many warnings from their conscience and from the counsel of friends and the Word, God gives up on that person or people and lets them do as they want to do, namely, sin. For sin will destroy the sinner. Sin advertises itself as a blessing, but it is actually a great curse. • The cause of the infliction. “Because of the sins.” Why does God give up on a person. The answer is in our text. God gave up on Israel (northern kingdom) because of sin. God does not give up on you because you are in financial straits, or because physically you are weak and sickly, or because you lack talent and skills. God gives up on you because of sin. Persistent sinning risks the forsaking of God. SECOND—THE INSTIGATOR OF SIN “Who did sin.” This speaks of Jeroboam who had much to do with the anathema of God upon Israel, the northern kingdom. • His position. “Jeroboam.” He was Israel’s (northern kingdom) first king. He was a very wicked king. He became king of the northern split when Rehoboam, Solomon’s son rejected the counsel of wise men to ease up on the nation and not demand so much from it. Jeroboam used his position to corrupt the nation he led the nation evilly just as many politicians are doing today in our land. • His practice. “Who did sin.” His sin started with the two golden calves for Israel to worship instead of making religious pilgrimages to Jerusalem to worship Jehovah. From this initial sin, Jeroboam kept on sinning more and more. THIRD—THE INFLUENCE OF SIN “Who made Israel to sin.” Many times in Scripture is this reference to the fact that Jeroboam made Israel to sin. He had an evil influence! Many of our presidents are very concerned about their legacy. They need to be concerned about their character instead. Their wickedness, like the sin of Jeroboam, has influenced many folk to live sinfully. Sin is a great influencer. Your sin will curse many people in its influence. You have more influence that you realize. Your conduct is not limited to yourself but has a great effect upon others. And it can reach out and influence your nation and society. It can cause God to curse the entire land because of your unholy influence. So take heed to your conduct. Influence people to good instead of evil. Another list of References to Sins of Jeroboam 1 Kings 14:16 “And He will give Israel up because of the sins of Jeroboam, who sinned and who made Israel sin.” 1 Kings 15:26 “He did evil in the sight of the Lord, and walked in the way of his father and in his sin by which he had made Israel sin.” 1 Kings 15:30 “Because of the sins of Jeroboam which he had sinned and which he had made Israel sin, because of his provocation with which he had provoked the Lord God of Israel to anger.” 1 Kings 15:34 “He did evil in the sight of the Lord, and walked in the way of Jeroboam and in his sin by which he had made Israel sin.” 1 Kings 16:2 “Inasmuch as I lifted you out of the dust and made you ruler over My people Israel, and you have walked in the way of Jeroboam, and have made My people Israel sin, to provoke Me to anger with their sins.” 1 Kings 16:19 “Because of the sins which he had committed in doing evil in the sight of the Lord, in walking in the way of Jeroboam, and in his sin which he had committed to make Israel sin.” 1 Kings 16:26 “For he walked in all the way of Jeroboam the son of Nebat, and in his sin by which he had made Israel sin, provoking the Lord God of Israel to anger with their idols.” 1 Kings 16:31 “And it came to pass, as though it had been a trivial thing for him to walk in the sins of Jeroboam the son of Nebat, that he took as wife Jezebel the daughter of Ethbaal, king of the Sidonians; and he went and served Baal and worshiped him.” 1 Kings 22:52 “He did evil in the sight of the Lord, and walked in the way of his father and in the way of his mother and in the way of Jeroboam the son of Nebat, who had made Israel sin.” 2 Kings 3:3 “Nevertheless he persisted in the sins of Jeroboam the son of Nebat, who had made Israel sin; he did not depart from them.” 2 Kings 10:29 “However Jehu did not turn away from the sins of Jeroboam the son of Nebat, who had made Israel sin, that is, from the golden calves that were at Bethel and Dan.” 2 Kings 10:31 “But Jehu took no heed to walk in the law of the Lord God of Israel with all his heart; for he did not depart from the sins of Jeroboam, who had made Israel sin.” 2 Kings 13:2 “And he did evil in the sight of the Lord, and followed the sins of Jeroboam the son of Nebat, who had made Israel sin. He did not depart from them.” 2 Kings 13:6 “Nevertheless they did not depart from the sins of the house of Jeroboam, who had made Israel sin, but walked in them; and the wooden image also remained in Samaria.” 2 Kings 13:11 “And he did evil in the sight of the Lord. He did not depart from all the sins of Jeroboam the son of Nebat, who had made Israel sin, but walked in them.” 2 Kings 14:24 “And he did evil in the sight of the Lord; he did not depart from all the sins of Jeroboam the son of Nebat, who had made Israel sin.” 2 Kings 15:9 “He did evil in the sight of the Lord, as his fathers had done; he did not depart from the sins of Jeroboam the son of Nebat, who had made Israel sin.” 2 Kings 15:18 “And he did evil in the sight of the Lord; he did not depart all his days from the sins of Jeroboam the son of Nebat, who had made Israel sin.” 2 Kings 15:24 “And he did evil in the sight of the Lord; he did not depart from the sins of Jeroboam the son of Nebat, who had made Israel sin.” 2 Kings 15:28 “And he did evil in the sight of the Lord; he did not depart from the sins of Jeroboam the son of Nebat, who had made Israel sin.” 2 Kings 17:21-22 “For He tore Israel from the house of David, and they made Jeroboam the son of Nebat king. Then Jeroboam drove Israel from following the Lord, and made them commit a great sin. For the children of Israel walked in all the sins of Jeroboam which he did; they did not depart from them.” 2 Kings 23:15 *“Moreover the altar that was at Bethel, and the high place which Jeroboam the son of Nebat, who made Israel sin, had made, both that altar and the high place he broke down; and 1 Kings 14:17 Then Jeroboam’s wife arose and departed and came to Tirzah. As she was entering the threshold of the house, the child died. Tirzah: It seems to have been the royal city, and the seat of government for a long time after the revolt of the ten tribes, till Omri built Samaria. 1Ki 15:21,33 16:6,8,9,15,23 Jos 12:24 Song 6:4 As she was entering the threshold of the house: 1Ki 14:12,13 1Sa 2:20-34 4:18-20 1 Kings 14 Resources - multiple sermons and commentaries SON'S DEATH SIGN OF WORSE JUDGMENTS COMING! Then - Time phrase. Marks progression in the narrative. Jeroboam’s wife arose and departed and came to Tirzah. As she was entering the threshold of the house, the child died - Imagine what was going through her mind as she entered the city limits of Tirzah! Perhaps she thought this surely would not really come to pass. But every prophecy of Yahweh is always perfectly fulfilled. And the death of Jeroboam's son signaled the death of his line and the death of the Northern Kingdom. Dale Ralph Davis: All three threats are fulfilled: 1Ki 14:17–18 Death of son 1Ki 15:25–30 Destruction of dynasty 2 Kings 17:21–23 Removal from land Ahijah has been talking from verses 6–16. His prophecy dominates the chapter. And once you see that his word of judgment embraces son, dynasty, and nation, and climaxes in 2 Kings 17, you realize that Ahijah’s 1 Kings 14 prophecy is a programmatic piece that controls the whole history of the northern kingdom. That’s what the writer(s) of 1–2 Kings intended. (1 Kings: The Wisdom and the Folly ) TIRZAH - A city of Canaan in of Ephraim, to which tribe Jeroboam belonged. Captured by Joshua, Josh. 12:24. Becomes the residence of the kings of Israel, 1 Ki 14:17; 15:21, 33; 16:6, 8, 9, 15, 17, 23. This was the capital after Shechem (cf 1 Kgs. 15:21,33; 16:6-9,15,23). Royal residence moved from, 1 Ki 16:23, 24. Base of military operations of Menahem, 2 Ki 15:14, 16. Beauty of, Song 6:4. 1 Kings 14:18 All Israel buried him and mourned for him, according to the word of the LORD which He spoke through His servant Ahijah the prophet. 1 Kings 14 Resources - multiple sermons and commentaries ABIJAH BURIED AND MOURNED All Israel buried him and mourned for him (1Ki 14:13+), according to the word of the LORD which He spoke through His servant Ahijah the prophet - The previous passage of Ahijah's prophecy helped understand why all Israel mourned - "All Israel shall mourn for him and bury him, for he alone of Jeroboam’s family will come to the grave, because in him something good was found toward the LORD God of Israel in the house of Jeroboam. Warren
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Utley - "the Book of the Chronicles of the Kings of Israel" This, like "the Book of the Acts of Solomon" (1 Kgs. 11:41) and "the Book of the Chronicles of the Kings of Judah" (1 Kgs. 14:29), are all lost to us. They are not the same as Chronicles. Wayne Barber sums up Jeroboam's tragic tale - Jeroboam’s life presents to us the tragedy of grace offered and grace foolishly refused. It is the account of a man consumed with himself and the devices of his own heart. Jeroboam had the opportunity to bring healing to a nation weary with the idolatry and harsh labor of the latter days of Solomon’s rule, but instead led the people further down the road of idolatry with all its deception, decay, and destruction. He was the headwaters of a river of wickedness that flowed in Israel for the next 210 years and eventually emptied over a precipice into destruction. In 722 BC the nation of Israel was taken captive by the Assyrians, and was never restored. The ways of Jeroboam should be a flashing beacon to us: “Danger Ahead,” and should guide us back onto the path of following God and His ways. (Life Principles from the Kings of the Old Testament) JEROBOAM’S LEGACY - The root cause of Jeroboam's sin was the problem of his heart for in 1Ki 12:33 we read the fateful words "he had devised in his own heart." Beloved, "The heart is more deceitful than all else And is desperately sick; Who can understand it?" (Jer 17:9) Jeroboam had a terminal cardiac condition and led Israel into greater and greater sin and deeper bondage by his deception and dishonesty. His loathsome legacy left to the Northern Kingdom included... False gods False altars False praise False worship False priests False incense and prayer False feasts Proverbs 14:12 would make an apt epitaph for Jeroboam... There is a way which seems right to a man, But its end is the way of death. 1 Kings 14:20 The time that Jeroboam reigned was twenty-two years; and he slept with his fathers, and Nadab his son reigned in his place. slept: Heb. lay down, 1Ki 2:10 11:43 Job 14:12 Ps 3:5 4:8 Nadab: 1Ki 15:25-31 1 Kings 14 Resources - multiple sermons and commentaries NADAB SUCCEEDS JEROBOAM AFTER 22 YEARS The time that Jeroboam reigned was twenty-two years; and he slept with his fathers, and Nadab his son reigned in his place - What is interesting is that Jeroboam's line was not cut off (karath) with Jeroboam but with assassination of his son Nadab. The time 22 years tells us that God was patient before bringing final judgment. The words of Peter describing the "default mode" (so to speak) of Yahweh are appropriate for "The Lord is not slow about His promise, as some count slowness, but is patient toward you, not wishing for any to perish but for all to come to repentance." (2Pe 3:9+). 1 Kings 14:21 Now Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty-one years old when he became king, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen from all the tribes of Israel to put His name there. And his mother’s name was Naamah the Ammonitess. Rehoboam: 1Ki 11:43 2Ch 12:13 13:7 the city: 1Ki 8:16,44 11:36 Ps 78:68,69 87:1,2 132:13,14 Isa 12:6 to put his name: Ex 20:24 De 12:5,21 Naamah: 1Ki 14:31 De 23:3 2Ch 12:13 1 Kings 14 Resources - multiple sermons and commentaries Related Passages: 2 Chronicles 12:13 So King Rehoboam strengthened himself in Jerusalem and reigned. Now Rehoboam was forty-one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which the LORD had chosen from all the tribes of Israel, to put His name there. And his mother’s name was Naamah the Ammonitess. 2 Chronicles 12:14 He did evil because he did not set his heart to seek the LORD. 1 Kings 11:1 Now King Solomon loved many foreign women along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women, 2 from the nations concerning which the LORD had said to the sons of Israel, "You shall not associate with them, neither shall they associate with you, for they will surely turn your heart away after their gods." Solomon held fast to these in love. 2 Chronicles 12:1-2+ When the kingdom of Rehoboam was established and strong, he and all Israel with him forsook the law of the LORD. 2 And it came about in King Rehoboam’s fifth year, because they had been unfaithful to the LORD, that Shishak king of Egypt came up against Jerusalem Divided Kingdoms REHOBOAM HAS A FEW GOOD YEARS Now - This word "NOW" can function like a time phrase and depict a shift in narrative, marking a transition to a new event, scene, or idea. Now is often used this way in biblical texts to introduce a new moment. For example, "Now the LORD said to Abram, ‘Go from your country…’" (Ge 12:1) In Genesis the "now" marks the introduction of a new event in Abram’s life. Keep your eyes "peeled" for "NOW" and remember to pause and ponder "why now?" (so to speak)! TECHNICAL NOTE - In the writer's treatment of The Divided Kingdom, his pattern is to switch back and forth between Israel and Judah. Rehoboam the son of Solomon reigned in Judah (see map above) - We have seen the division of the 12 tribes that came to a climax in 1Ki 12:15-19+, remembering that the "turn of events" was "from the LORD." Rehoboam was forty-one years old when he became king - As Solomon's reign lasted forty years (1Ki 11:42), this son must have been born a year or more before his father came to the throne, and Solomon must have married this Ammonitish wife, Naamah, before Pharaoh's daughter. And he reigned seventeen years in Jerusalem, the city which the LORD had chosen from all the tribes of Israel to put His Name there - From the description in 2 Chronicles 12:1-2+ we can assume Rehoboam had at least a few good years of somewhat godly leadership. Of course, a good start does not guarantee a godly finish! Apparently Rehoboam, after fortifying certain cities to the south of Jerusalem, believed himself to be secure and inwardly (in his heart) concluded that he no longer needed the Lord. Oh, had Rehoboam only known and applied the words of the old hymn, "I Need Thee Every Hour"! THOUGHT - Are you doing well today, feeling established and strong like Rehoboam? O beloved, then you need to be wary and beware lest you begin to think you do not need the Word of God and the Spirit of God to empower you to daily walk like Jesus walked, pleasing His Father (See The Holy Spirit-Walking Like Jesus Walked!) Take a moment to Play and prayerfully ponder the powerful words which Rehoboam should have pondered if he had read Psalm 73 (cf. Ps 73:25) I need Thee ev'ry hour, Most gracious Lord; No tender voice like Thine Can peace afford. Refrain: I need Thee, oh, I need Thee; Ev'ry hour I need Thee; Oh, bless me now, my Savior, I come to Thee. I need Thee ev'ry hour, Stay Thou nearby; Temptations lose their pow’r When Thou art nigh. [Refrain] I need Thee ev'ry hour, In joy or pain; Come quickly and abide, Or life is vain. [Refrain] I need Thee ev'ry hour, Teach me Thy will; And Thy rich promises In me fulfill. [Refrain] Donald Wiseman: He began well under the influence of priests loyal to the Lord (Yahweh) who had been driven out of the north, but he later turned away from them by allowing local cult centres to develop (12:24; 2 Chr. 11:17; 12:1). The historian is not afraid to castigate the favoured house of David. (See 1 and 2 Kings: An Introduction and Commentary - Page 163) The city which the LORD had chosen goes back to the repeated phrases in Deuteronomy (cf. Dt. 12:5,11,14,18,21,26; 14:23-25; 15:20; 16:2,11,15; 17:8,10; 18:6; 26:2; 31:11; 1 Ki 8:29; 11:13,32,36; 14:21). Jerusalem was "David's city," who was a type of the Messiah to come. It was the central worship and sacrifice place of all the tribes and their land allocations. And his mother’s name was Naamah the Ammonitess - From 1 Ki 11:1 we see Rehoboam's mother was from nations God had said "You shall not associate with them, neither shall they associate with you, for they will surely turn your heart away after their gods." Could this have influenced Rehoboam's subsequent course? (see 2Ch 12:1+) Lumby points out that "The high position and great influence of the queen-mother in Oriental courts accounts for the regular mention of the mother's name in the history of each king's reign." (First Kings page 92) Iain Provan points out that "what is noticeable in this brief account of Rehoboam’s reign is that there is no prophetic oracle about the end of David’s house to match the oracle of 14:7–16 about the end of Jeroboam’s. . . Judah will, in fact, have a stable dynasty throughout the period when Israel is “like a reed swaying in the water”; and Asa, the descendant of two wicked Judean kings, will be sitting comfortably on the Judean throne at the very point when Nadab, the descendant of one wicked Israelite king, loses the Israelite throne." (See 1 & 2 Kings (Understanding the Bible Commentary Series) - Page 76) Peter Pett: And his mother’s name was Naamah the Ammonitess. With rare exceptions the introductory formulae for the kings of Judah regularly refer to the name of the king’s mother, thus confirming that the king’s blood line was genuine. It emphasised that he was born of a known wife of the previous Davidic king. Naamah may well have been one of the wives who led Solomon astray. She was no doubt a treaty wife. Rehoboam was thus half Ammonite.
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Utley - The mother of the kings of Judah is always given, but not the kings of Israel. The formula summarizing the reigns are different (usually those of Judah are longer, which symbolizes Judah's superiority and legitimacy). Lumby - The occurrence of these words (Naamah the Ammonitess) twice so close together seems to shew that the compiler of 1 Kings was drawing from several sources, and that he copied verses 21 — 24 from one narrative just as they stood, and verses 25 — 31 from another, and that both contained the same piece of information about Rehoboam's mother William