1 Reis 12

1 Reis 12

Meyer - 1 Kings 12:33 The month which he had devised of his own heart. Jeroboam acted on expediency. It did seem reasonable to argue that the constant going up to Jerusalem to worship might alienate the people from his throne, and awaken a desire for the old national unity; and without doubt a mere worldly wisdom extolled his setting-up of idol-gods at Bethel and Dan; but his policy in this respect led to the downfall of his kingdom. Had he trusted God’s promise, made through the prophet Ahijah, the Divine purpose would have ensured the continuance of his rule; but the prompting of expediency resulted in ultimate disaster (1 Kings 14). How prone we all are to devise out of our own hearts! We take counsel with ourselves, and do what seems prudent and farseeing, with the inevitable result of being betrayed into courses of action that God cannot approve, and of which we have reason to repent bitterly. It is infinitely better to wait on God till He develop His plan, as He most certainly will, when the predestined hour strikes. He who trusts in his own heart, and takes his own way, is a fool. To run before God is to sink knee-deep into the swamp. We must make all things after the pattern shown us on the Mount, and take our time from God’s almanac. What a contrast to the course of Jeroboam was that of the Son of Man! He would do nothing of Himself. His eye was always on His Father’s dial-plate, and thus He knew when His time was not yet fulfilled. He was always consulting the movement of His Father’s will, and did only those things which He saw His Father doing. Similarly make God’s will and way thy Pole-star. Oh to be able to say with our blessed Lord, “I seek not mine own will, but the will of Him that sent Me “! Before the Face of God - The Kingdom of Jeroboam Jeroboam built shrines on high places and appointed priests from all sorts of people, even though they were not Levites. [1 Kings 12:31] The apostasy of humanity at the Tower of Babel provoked God to scatter the people into many nations. Similarly, the apostasy of Solomon provoked God to divide the kingdom in half. The northern part of the kingdom, which had its own culture, was given to Jeroboam, while the southern part, consisting of Judah and Simeon (which had merged with Judah), was to remain under the Davidic dynasty. When Solomon learned that Ahijah the prophet had announced that this would happen, he sought to kill Jeroboam, but the opposition leader fled to Egypt (1 Kings 11:40). After Solomon’s death, the people gathered to make Rehoboam king. Notice that accession to the throne was not automatic in Israel; the people had to accept Rehoboam, otherwise another son of Solomon would be put forward. On this occasion, Jeroboam came out of Egypt and spoke for the people. As their leader, he asked that they be released from bondage (1 Kings 12:1–4). These events fit a pattern we have seen. The man who was to be king was presented as one who delivered the people from bondage. Moses delivered them from Egypt and became their judge. David had to flee to Philistia, then worked to deliver Israel from bondage both to Saul and to Philistia. Next, Jeroboam came from Egypt and stood as the new deliverer. Jeroboam showed wisdom. He did not lead a revolution but appealed to Rehoboam to lighten the people’s load. Only after Rehoboam refused did the northern tribes secede. Next, another sad pattern from the reigns of David and Solomon was replayed: Jeroboam was given a kingdom; then he too suffered a “great fall.” Fearful that his people would become attracted to the Davidic house if they went to Jerusalem to worship, he set up false worship at two sites in the north. He created a new clergy with himself as high priest, and sold the priestly offices to anyone willing to buy them. In short, he created a state-run church, subservient to the king, in order to shore up his nationalistic aspirations. Coram Deo Many faithful Christians suffered martyrdom in Nazi Germany because they refused to support the idolatrous “German church.” It was easy to be caught up in nationalism, but the church is an international and transcendent institution. Are there ways we can allow nationalism to warp ministry? Pray today for the church universal, especially for those in troubled lands. The Kingdom Divided 1 Kings 12 J R MILLER The golden age of Israel closed with the death of Solomon. His empire was great, extending over wide limits. His revenues were very large. Everything in his kingdom was on a grand scale. He "made silver and gold to be as stones in Jerusalem." The palaces and public buildings were magnificent in their splendor. Yet the seed of decay was in the heart of it all. The rabbis say that while Solomon walked about in splendor—a worm was eating at the heart of his empire. This is another way of saying that the elements of corruption were in Solomon's kingdom. There were reasons. His heart had been drawn away from God by his heathen wives. At the same time the magnificence of his kingdom and the extravagance of his reign made it necessary to extort oppressive taxes from the people. Many of them also were drafted for forced labor. No wonder that they grew restive under these hard conditions. When Solomon died they were ready for the outbreak which followed. If Rehoboam had been wise, there might not have been an immediate rending of the kingdom from him—but in his folly—he drove the people to the extreme of rebellion. Solomon largely outlived his fame. His reign became excessively burdensome to the people by reason of the heavy taxes they had to pay. His character also lost much of its charm through his departure from God. His aims were not lofty—as they were at the beginning. He was called in his earlier years, the wisest of men—but his later life was characterized by folly. His kingdom was no longer as secure and strong as it was, when he received it. Indeed, it was ready for disruption, and Solomon himself was responsible for its corrupt condition. It was a pathetic ending of his record that, notwithstanding the glory of his reign and the great things he had done—no word of commendation of him is given. All that is said of the close of his life is that he "slept with his fathers, and was buried in the city of David his father; and Rehoboam his son reigned in his stead." Solomon did not leave behind him when he died—a sweet, fragrant memory in the hearts of his people. "When he was gone, the people came to Rehoboam, asking him to lighten their oppressive loads. Rehoboam promised them an answer in three days, and then sought advice. First he sent for the older men, and they advised him to grant the request. Experience had made them gentle. "Show yourself their friend," they said. "Listen to their grievances. Take a kindly interest in them. Think of their good. Speak to them affectionately. Give them the relief they seek, and serve them in any way you can. If you do these things—you will win their love, and they will prove your faithful subjects." This was good advice—but Rehoboam was not satisfied with it. The aged men were too slow for him. He turned to the young men of his own age, hot-headed fellows like himself, and sought advice of them. When the people came to the king for his answer, Rehoboam, following the advice of the younger men, and replied to them roughly. His answer, indeed, was insolent and brutal. Such words as he spoke would have kindled the flame of rebellion, even if there had been no tinder dry and ready for the spark. Rehoboam has many followers. We should learn the folly and wickedness of sharp, rude, and bitter words. Anyone sees how unworthy of a king, Rehoboam's speech was—but such words are unworthy of anyone's lips. They were insolent, contemptuous, haughty, unmanly, and cruel. We are all too apt, under provocation, to give rein to intemperate speech. Destinies have been wrecked by following foolish counsel. Every young person needs a wise older friend to whom he may go with his life's serious questions. Happy is the young man or young woman who has such a counselor, and who will then accept the wisdom which comes of experience. But Rehoboam rejected the wise counsel of the aged men. He answered the people roughly: "My father was harsh on you, but I'll be even harsher! My father used whips on you, but I'll use scorpions!" The consequence of Rehoboam's harsh words was the wrecking of his kingdom. The people turned away, saying, "What portion have we in David?" It took but a minute to give the reply which Rehoboam gave—but the harm done by it never could be undone! Burke said, "Rage and frenzy will pull down more in half an hour—than prudent deliberation and foresight can build up in a hundred years." We need not go far, nor seek long—to find other illustrations. Many people lose noble, helpful friends, lose them beyond regaining, by the petulant, ill-tempered words of a minute. Many lives with splendid possibilities become utter failures through uncontrolled tongues. When will men and women learn to put bridles in their mouths? The matter of seeking advice is always a serious one. Some people too readily turn to others to ask them what they should do. We ought to learn to think for ourselves. Each man must bear his own burden. We never can get clear of the responsibility of choosing for ourselves. However, there are times when we may turn to others for advice. The young and inexperienced especially may receive valuable help from those who are older and more experienced. But in seeking advice we should make sure of the people to whom we turn. Bad advice has wrecked many a life. Rehoboam had good advice from the older men—but rejected it. There are many who follow him in this regard—they receive good counsel from friends, from parents, from teachers, from godly men, from those who are wiser than themselves, and then ignore it. There are many who, like Rehoboam, reject the good advice—and take the bad. There was OneRehoboam seems to have missed altogether in seeking advice—he did not go to God for counsel. We should always ask God what He would have us do; He never advises unwisely. No life was ever wrecked by taking His counsel. One lesson we get from Rehoboam's undisciplined course—is that those who would rule over others, must have achieved both self-control and patience in themselves. Rehoboam had achieved neither. He thought only of his own personal gain—the last element that should influence one in dealing with others. He lacked altogether that spirit of meekness, which Jesus said shall inherit the earth. We should keep SELF out of our work for God, out of all our work of love. Whenever SELF comes in—it mars everything. We should think only of our duty, not of the way our act may affect us. If Rehoboam had asked, "What course will be the best for the country and for the good of the kingdom?" he would not have acted so foolishly. He would have shown patience and kindliness, and would have lightened the heavy burdens under which the people were bending. Those who rule over others, should love them and be ready to serve them. Rehoboam is an example of those who try to govern others by tyranny. If he had really loved the people and had been disposed to serve them, sympathizing with them in their burden-bearing and showing them kindness, they would have continued loyal to him. "Through love, be servantsone to another" is the New Testament law. We all need to guard ourselves at these points. We are apt to be unloving and harsh in our dealings with others, especially when our dignity seems to be hurt. Even parents need to keep a careful guard upon themselves in this matter, lest their consciousness of having authority should make them unjust to their children. Paul exhorts fathers not to provoke their children to anger, lest they be discouraged. Teachers have like temptation in enforcing authority. So have all who are placed over others. It often happens that a man who has been very kind and brotherly as a fellow-workman, or as an equal among men, becomes tyrannical and intolerant when in a position of authority. We should remember that all power is of God, and we represent Him in whatever place of authority we occupy. We should rule, therefore, in God's name—as He would rule if He were in our place. In all our dealings with those over whom we are placed in the Providence of God—we should be gentle, sincere, loving—that we may look into God's face without shame. Life has its turning points for all of us. This was the turning point in Rehoboam's career. He had before him the possibilities of a prosperous and successful reign. All hinged, however, on one word. Should he say yes—or no? If he had said yes, he would have won the people to himself and his kingdom would have been established. He said no, however, and he drove the people to anger and rebellion. Men are continually coming to turning points when all their future depends upon a single decision. Two paths lie before them. One leads to beauty, honor, blessing; the other leads to dishonor and sorrow. The decision of the moment, settles for us in which of these two paths we will walk. Many a man or woman by a careless word—throws away the hope of infinite blessing and good. It is interesting to notice that while the kingdom of David had failed of its best through man's fault and sin, it was not altogether cast off. The vessel had not come out what the potter first intended it to be—it had been marred on the wheel—but he made it again, another vessel, not so fine as the first would have been—but still a good vessel. The kingdom had a second chance. From the seed of David came at length the Messiah. There is encouragement in this for all those who miss their first and best chance. They may try again, and their life may yet realize much honor and beauty. When we think of it, most of the worthy lives of godly men in the Bible—were second chances. They failed, and then God let them try again. David himself, and Jonah, and Peter, and Paul are illustrations. Jeroboam's Idolatry 1 Kings 12 J R MILLER Jeroboam had a fine opportunity. He had come up from the ranks of the people through his own industry and efficiency. He was among the workmen engaged on the great public works of the nation when Solomon found him, his attention having been drawn to him by hisindustry and ability. He had risen, not through political influence—but by sheer worth—to a high place. Then he had been divinely pointed out—as the man to be the king of the ten northern revolting tribes. The prophet had told him that the Lord would give him this responsible place. The people had also freely turned to him and chosen him as their leader. He had the gifts and qualifications for kingship. If only he had used his opportunity aright—he might have become a great king and have built up a mighty empire. But there was a condition, as there always is when God puts a trust into any man's hands. "I will place you on the throne of Israel, and you will rule over all that your heart desires. If you listen to what I tell you and follow my ways and do whatever I consider to be right, and if you obey my laws and commands, as my servant David did, then I will always be with you. I will establish an enduring dynasty for you as I did for David, and I will give Israel to you." But Jeroboam threw away this magnificent opportunity, and wrecked the possibilities of his own life. He might have made a brilliant story of honor and blessing for himself and the new kingdom if he had been faithful to God. Jeroboam was a good builder. Building had been his business. When he became king, he set to work at once to build and fortify cities. "Jeroboam built Shechem . . . and built Penuel." What a pity it is that he did not stay at his building work all his life! We cannot help thinking how different the history of God's people might have been—if Jeroboam had not become king; or if, being king by divine appointment, he had walked in God's ways. A trail of sin, however, blotted every page of the nation's story behind him. He is known as "the man who made Israel to sin." Every time his name is mentioned, this mark of dishonoris attached to it. He was put upon his throne with a holy mission. He was called to be a godly king, and then was promised honor, divine blessing, and the perpetuity of his throne. But he proved a traitor to God, and failed to carry out the divine plan for his life. He not only wrecked his own destiny—but he dragged a nation with him, down to sin and infamy. It seems a pity that he was ever discovered by Solomon and promoted to a place of honor. Better if he had remained all his life in his lowly place. He understood building cities and strengthening fortifications; had he only built morally and spiritually as well as he had built in material things, he would have been a successful king. There are many people who do thisworld's part of their life-work well enough—but fail utterly of their higher mission. We must do our common work conscientiously. We are sure that Jesus was a good carpenter and did the work of His trade most honestly and carefully. But He had a higher mission than carpentering. There are fine carpenters, who are neglectful of their spiritual duties. No life is a success—which does not build for heaven. Bricks and stones and timbers—will not make eternal habitations. It is right to do one's work well—but if one's work on the heavenly side is neglected meanwhile, the result will be disastrous in the end. The record of Jeroboam's enterprise, is all eclipsed by the black spots of his great moral failure. Jeroboam wanted to keep his people loyal and faithful to him, and set about devising ways of encouraging such loyalty and devotion. He thought he saw danger in the people's returning to the feasts in Jerusalem. He feared that if this were still permitted, that they would be drawn back to their former allegiance to the southern kingdom of Judah. He knew that they would not be satisfied without some system of worship. They had been accustomed to go to Jerusalem to the great feasts, and these observances had a tremendous hold upon them. If they had no place of worship of their own, they would continue to go to the temple and would gradually drift back to Judah. "Jeroboam said in his heart. Now . . . if this people go up to offer sacrifices in the house of Jehovah at Jerusalem, then will the heart of this people turn again unto the Lord." It is true that old religious faiths die hard. Religious ties are very strong. When bred in the blood and fiber, it is almost impossible to break them. Those who have been brought up with strong religious habits from their infancy—can scarcely by any power be turned entirely away from these habits in later life. This is one reason why children should be trained from the cradle to obey God, and engage in His service. They may then for a time be drawn away from good paths by the world's temptations—but they will almost surely come back in the end. Jeroboam was right in his impression that the people would be apt to drift back to the old altars, unless he provided something in place of what they had left. Yet this was no justification for the sin into which he led them. If he had been loyal to God—he would have sought the counsel of some wise and godly men, and have devised some plan to provide for his people religious worship, which would have the divine approval. The king's device to meet the danger was not God's way. "The king made two gold calves. He said to the people, 'It is too much trouble for you to worship in Jerusalem. O Israel, these are the gods who brought you out of Egypt!' He placed these calf idols at the southern and northern ends of Israel—in Bethel and in Dan. This became a great sin—for the people worshiped them!" Nature abhors a vacuum. A human heart cannot be left empty. "When one object of devotion is taken from it, something else must be put in its place. The king knew that the only way he could keep the people from returning to the old worship—was by furnishing some other worship for them. So he was not content to forbid them going up to the old national feasts; he set up new shrines and appointed new festivals. The old missionaries understood this law of life. When cutting down the sacred groves where the people had worshiped idols, they used the wood to erect Christian chapels on the same spot. If we seek to drive out evil—we must do it by getting something good into the heart instead. There is little use in merely urging people to stop doing wrong—they must be taught to do something in place of the wrong, and unless they are given something good to do—they will continue to do the wrong things. But while Jeroboam took advantage of this law of life, he erred grievously in the way he sought to fill the vacuum. Turning the people away from the worship of the true God—he set up idols and taught them to worship these! Only evil came out of it. "This became a great sin, for the people worshiped them, traveling even as far as Dan!" The king's plan worked well, according to his purpose. The people took readily to his new shrines. They went even to the farthest off, to Dan, to worship. They do not seem to have had any desire to return to Jerusalem. So Jeroboam had a religion of his own for his new kingdom, and thus one of the strongest ties of the old national life, was broken and the separation was made complete. Yet this is one of the saddest records in the Bible. It tells of the beginning of a departure from God, which in the end brought bitter sorrow and terrible ruin upon the people, blotting from the very face of the earth—the tribes who were thus set going on a wrong path! The man who starts an error—never knows to what it will grow. He who sets another's feet in a wrong path—never knows where it will lead at last. To teach one child falsely—may be to hurt thousands of lives in the end. Those who start new enterprises open fountains of influence, good or bad, which will flow on forever. Jeroboam gave shape and character to the new departure, and the nineteen kings who followed him—all, with not on exception, walked in his evil steps! There is an old story of an abbot who coveted a certain piece of ground. The owner refused to sell—but consented to lease it for one crop only. The shrewd abbot sowed acorns, a crop of which would take three hundred years to grow and ripen. Jeroboam's one evil sowing, mortgaged the new kingdom for evil through all its two hundred and fifty years of history! Jeroboam's evil work did not stop with the setting up of the calves of gold. He established a full religious cult and elaborated a complete system of worship. He made priests, and ordained feasts and systems of sacrifice. We may trace the course of this man's sin as it works itself out in the after history. What were the consequences in Jeroboam himself? Trouble followed trouble. His hand withered at the altar. His child died. He was defeated in war. His kingdom was partially torn from him. He was smitten in his person and went to his grave in dishonor. Then in all the ages since his name has been gibbeted before the world, branded with infamy, as "the man who made Israel to sin." But his sin did not stop with himself. He poisoned the springs of national life and led a nation into idolatry. The whole history of the ten tribes is one of disaster and calamity, ending in captivity and extinction. Commentators note the fact that in the seventh chapter of Revelation, where the names of the tribes that are sealed in heaven are given, two are missing, Ephraim and Dan, the tribes in whose territories the idol-calveswere set up. Is there no significance in this omission? The story of sin is always terrible! "Sin, when it is full-grown, brings forth death!" Jeroboam's record is preserved as a warning for those who come after him. The red light of the story shines out as a danger signal. Which way are you starting? Are you facing light or darkness? As you start in youth—you will likely continue to go forever!