First Kings

Chapters 11, 12: The End of the United Kingdom

(part 3)

by

Jim Bordwine, ThD

Introduction

Under the leadership of a man appointed by Jehovah, the people of Israel were led out of captivity. God was honoring a promise made to Abraham when He came to deliver Israel from the land of Egypt. Moses was prepared to lead the nation to the promised land, a place where God would greatly bless every aspect of life. There they would be at peace and have an abundance of life’s necessities. The people were free only a short time before they began to complain about their circumstances. In spite of what the LORD had done for them, they engaged in the worship of a golden café, thinking they were better off as servants to the Egyptians.

After that, one episode of disobedience followed another, and one demonstration of faithlessness followed another. The generation that came out of Egypt and was offered such a wonderful future was eventually forbidden to enter the place God described as “flowing with milk and honey.” For forty years, therefore, that generation wandered here and there until all were dead. A new leader was appointed and a new generation entered the land. Under Joshua, things looked encouraging in the beginning. But soon, a familiar pattern was established that lasted through the administration of various leaders and judges. The people would enjoy a measure of prosperity, become spiritually lazy, engage in sin, and then cry out to God when the consequences of sin became so harsh.

The time came when the people demanded a king “like all the surrounding nations.” Though God warned them about this step, He granted their desire and Saul came to the throne. His reign was marked with numerous incidents of rebellion and law-breaking. His time as king ended in dishonor and turmoil. Following Saul, a man after God’s own heart, the Scripture says, became king. David’s rule was honorable in many ways, but was also beset with spiritual failure, especially on his part.

As we have seen recently in our study of 1 Kings, David’s reign ended with an attempt to capture his throne by an unauthorized party. That uprising was subdued and the rightful heir, Solomon, was anointed as king of Israel. Had we not known anything about Solomon’s history as king, and had only known his mind as expressed in the book of Proverbs, we would have expected to see an administration marked by wisdom and the pursuit of righteousness. But, once again, disobedience corrupted Solomon’s relationship with the LORD and his reign ended in disgrace.

At that point in Israel’s history, God announced a coming division of the nation. Unfaithfulness would result in civil strife unknown in Israel’s history. Brothers would oppose brothers and breach in the nation would never be repaired. In this context, we find Rehoboam, the son of Solomon, and Jeroboam. Their rivalry led to the permanent division between the tribes, as God had predicted.

Before we conclude our examination of 1 Kings 12, I will review briefly the information we covered concerning the rise of Jeroboam and a significant blunder committed by Rehoboam.

01. The Rise of Jeroboam (11:28-43)

Solomon took note of Jeroboam’s character and reputation, and appointed him to a position in his administration. As we observed, a pivotal meeting took place after Jeroboam had been employed by Solomon. Jeroboam met a prophet who told him that the LORD had determined to tear the kingdom from the hand of Solomon. The kingdom would be divided and Jeroboam would preside over ten of the tribes.

The reason for this massive realignment was specified as unfaithfulness. Solomon led the people in forsaking the LORD through false worship. And although God appointed Jeroboam to rule over the ten tribes of Israel, he is told that he will be held the same standard as David and Solomon. He must obey the commands of the LORD. In response to his obedience, God promises that he will bless Jeroboam. By some means, Solomon became aware of Jeroboam’s role, and Jeroboam, in order to preserve his life, fled to Egypt where he remained until Solomon died.

02. The Blunder of Rehoboam (12:1-19)

According to the testimony of his subjects, Solomon had imposed harsh standards on them. Hoping that the rise of the new king might also be accompanied by an easier life, the people desired to speak to Rehoboam concerning this matter. They asked Rehoboam to lighten the demands required by his father.

For advice, Rehoboam turned first to men who had served his father. These were men with much experience and they did not hesitate to encourage Rehoboam to grant the people’s petition. Rehoboam, however, did not follow that counsel, but consulted with some of his companions. The young men went way beyond suggesting that Rehoboam should simply deny the request. They advised him to put fear into the hearts of his subjects by threatening them and promising to increase the burden they had to bear.

The outcome was predictable. The people became rebellious and separated themselves from Rehoboam and the house of David. Rehoboam was left to rule over the cities of Judah, while the rest of Israel declared independence.

3. The Kingdom Divided (12:20-33)

20 It came about when all Israel heard that Jeroboam had returned, that they sent and called him to the assembly and made him king over all Israel. None but the tribe of Judah followed the house of David. 21 Now when Rehoboam had come to Jerusalem, he assembled all the house of Judah and the tribe of Benjamin, 180,000 chosen men who were warriors, to fight against the house of Israel to restore the kingdom to Rehoboam the son of Solomon. 22 But the word of God came to Shemaiah the man of God, saying, 23 “Speak to Rehoboam the son of Solomon, king of Judah, and to all the house of Judah and Benjamin and to the rest of the people, saying, 24 ‘Thus says the LORD, “You must not go up and fight against your relatives the sons of Israel; return every man to his house, for this thing has come from Me.”’” So they listened to the word of the LORD, and returned and went their way according to the word of the LORD.

Rehoboam’s plan for reunion (vv.20-24)

Although very few details are given, it appears that the people had considerable regard for Jeroboam. When they became aware of his return from Egypt, the people immediately took steps to make him king. In short order, therefore, the tribes of Israel rebel against Rehoboam and install Jeroboam as their new ruler. The people who were called as one, maintained as one, led as one, and instructed as one have been divided. For his part, Rehoboam retains only the tribe of Judah. This is in accord with what the LORD declared earlier when He spoke about Solomon’s sin.

Emphasizing the covenantal nature of God’s relationship to the kings of Israel, the writer refers to the “house of David.” The legacy of David will be preserved through Judah. The solidarity of the tribes, however, has been permanently broken. Eventually, all but the tribe of Judah, also known as the southern kingdom, will be lost.

In the meantime, Rehoboam had a plan to subdue the tribes who had installed Jeroboam as their king. Joined by the tribe of Benjamin, Rehoboam amassed an army of warriors—180,000 in number. His purpose was to restore the kingdom. Apparently, Rehoboam believed that the breach could be repaired; and even if it had to be done by force, that would be acceptable to Rehoboam.

The LORD spoke through a prophet named Shemaiah and commanded Rehoboam to desist. Specifically, He said: “You must not go up and fight against your relatives the sons of Israel; return every man to his house, for this thing has come from Me.” (v. 24) We know, of course, that this division of the tribes was appointed by God Himself. Now this news is made known to Rehoboam and those following him.

25 Then Jeroboam built Shechem in the hill country of Ephraim, and lived there. And he went out from there and built Penuel. 26 Jeroboam said in his heart, “Now the kingdom will return to the house of David. 27 “If this people go up to offer sacrifices in the house of the LORD at Jerusalem, then the heart of this people will return to their lord, even to Rehoboam king of Judah; and they will kill me and return to Rehoboam king of Judah.” 28 So the king consulted, and made two golden calves, and he said to them, “It is too much for you to go up to Jerusalem; behold your gods, O Israel, that brought you up from the land of Egypt.” 29 He set one in Bethel, and the other he put in Dan. 30 Now this thing became a sin, for the people went to worship before the one as far as Dan. 31 And he made houses on high places, and made priests from among all the people who were not of the sons of Levi. 32 Jeroboam instituted a feast in the eighth month on the fifteenth day of the month, like the feast which is in Judah, and he went up to the altar; thus he did in Bethel, sacrificing to the calves which he had made. And he stationed in Bethel the priests of the high places which he had made. 33 Then he went up to the altar which he had made in Bethel on the fifteenth day in the eighth month, even in the month which he had devised in his own heart; and he instituted a feast for the sons of Israel and went up to the altar to burn incense.

Jeroboam’s wicked legacy (vv. 25-33)

In our history as a nation, we could name a number of individuals who are remembered for one significant act or speech. In most cases, those we would recall to mind did or said something inspiring and beneficial. In other cases, however, those who come to mind did or said something disgraceful and harmful. All nations have their heroes and all nations have their scoundrels.

In the history of Israel, Jeroboam is known for one thing above all others and that is the introduction of rank idolatry to the nation. His legacy is one of the most shameful of all. Jeroboam seems to have been concerned about one thing above all else and that was the possibility that his people would return to Rehoboam. And he knew that the duty to sacrifice at the temple would require his people to return to Jerusalem. Rather than secure or his kingdom by obeying the LORD and counting on God’s promise of blessing in return for his faithfulness, Jeroboam took matters into its own hands and the result was disastrous.

Take note of Jeroboam’s paranoia. First, he feared that the people following him would return to Rehoboam. Second, he feared that the people, having returned to follow Rehoboam, would kill him. Guilty men and men given to evil conduct often must wrestle with fears of this kind. Jeroboam had God’s own promise, a promise of protection and prosperity if he would walk according to the laws of God. His fears led him to doubt the Word of God and act in a manner that could only end in his destruction.

Jeroboam’s plan was not subtle by any means. In essence, he determined to replace the religious system of his people with one of his own design. If he succeeded, the need for the people to return to Jerusalem with their sacrifices would be eliminated.

The writer says something curious in v. 28. He says that Jeroboam “consulted” before he acted. The Hebrew term used here means “to seek advice” or “take counsel.” Apparently, Jeroboam was advised to create an entirely new sacrificial system in order to eliminate the need for his subjects to travel to Jerusalem. This is another example, therefore, of terrible counsel being followed. Jeroboam put himself in direct opposition to the commands of God. For the sake of expediency and the preservation of his position, Jeroboam did the unthinkable: he facilitated and encouraged idolatry.

Of all the sins God’s people committed, this was the most despicable because it represented a deliberate denial of God, His nature, and His Word. This is the sin for which the pagans were routinely condemned and it is the sin that will destroy Israel. When the king uses his authority to establish a practice for his people, there is little chance of failure unless the people simply refuse to follow. In this case, the people did not resist this incredible departure from their foundation. While we hold Jeroboam responsible for bringing idolatry to Israel, we must also keep in mind the response of his people. No protests are recorded and no voices of opposition are mentioned. It seems that Jeroboam’s scheme unfolded exactly as he desired.

There is one aspect of Jeroboam’s introduction of idolatry that I want to highlight. Notice that the king crafted two golden calves and told the people “It is too much for you to go up to Jerusalem; behold your gods, O Israel, that brought you up from the land of Egypt.” (v. 28) How could he ever have succeeded with such a plan? This is so contrary to what the people have been taught. The last time the people gave attention to a golden calf, disaster struck. Yet here they are again accepting without complaint the most pagan of concepts.

Some commentators suggest that the golden calves were meant to represent the true God, but this view hardly holds up against criticism. Jeroboam says “behold your gods,” which is not the way he would have spoken if he wished to maintain the monotheism of the nation’s youth. Moreover, in addition to breaking the First Commandment, the building of the golden calves was a violation of the Second Commandment. I see no justification for assuming that Jeroboam meant to guard the doctrine of the unity of the godhead.

I asked how Jeroboam succeeded. The answer is that he would never have been able to do this without the cooperation of the people. They accepted this plan to establish an unlawful system and the accepted these idols readily. If anything, this development shows us the horrible spiritual state of these tribes. Let’s not forget, however, that Solomon may have prepared the way for this outrageous behavior when he built and used places of worship not authorized by the LORD. He didn’t prepare golden calves, but what he did opened the door for greater abuse.

Jeroboam stationed his two golden calves at strategic locations, one at the northern border and the other in the south near Judah. This placement gave the impression that the gods were protecting the nation, which was another clearly pagan concept that Jeroboam employed. Then Jeroboam created a new priesthood, which was another shocking transgression. God Himself established the priesthood, so now Jeroboam is exercising authority that belongs strictly to God alone. No man can declare how God is to be worshiped or even how God is to be approached. Only God can tell us how God is rightly known and worship. Clearly, Jeroboam’s aim was the preservation of his position and it appears that there was nothing he would not do to achieve that goal.

The priesthood created by Jeroboam included feast days, just like the legitimate system operating in Judah. Jeroboam made up an annual holy day that coincided with Judah’s feast of tabernacles, except that Jeroboam ordered it to be observed in the eighth month of the year, rather than the seventh, as Jehovah had ordered. Take note of the writer’s comment in v. 33: Jeroboam went up to the altar he made in Bethel on the fifteenth day in the eighth month, even the month which he had devised in his own heart . . .

Let me repeat that God is not approached, known, or worshiped according to man’s judgment. In His self-revelation, God instructs us in these matters. Jeroboam’s conduct amounts to a denial of the limitations of his own nature. Out of his sinful heart came this religious system that could only incur the wrath of the true God.

Application

Once again, we have a passage loaded with practical application. I would now like to offer a number of observations designed to illustrate how this passage might help us in our daily walk with the Lord. I’ll begin with the selection of Jeroboam as the new king of Israel, those tribes that rebelled against Rehoboam.

You will recall that when selecting Jeroboam as their king, the people appear to have had no regard for the qualifications as required by the LORD. It was not Jeroboam’s walk with God that attracted the people’s attention. He did not impress them with his dedication to religious duty or his pursuit of righteousness. The people were attracted by his charisma and industriousness. Jeroboam quickly showed, however, that these characteristics were no substitute for faithfulness.

As he and the people were reminded, God sustains, strengthens, and prospers those who live according to His laws. On the other side, consider the state of the house of David under the leadership of Rehoboam. The once powerful and blessed kingdom was reduced in size and prestige within two generations. The only explanation given throughout this story is the transgressions of kings.

The principle illustrated so vividly in this portion of Israel’s history is universal in application. God may use wicked rulers and law-makers for His purposes, but He does not bless their work and bring them peace. The wickedness of leadership is a profound element in any nation’s experience. Those led must suffer the consequences of breaking or ignoring the standard of God. Even those who are living their lives according to God’s instructions suffer when those in authority do not. And we have to admit that we live in a day when this principle is being displayed in an unmistakable manner.

In recent years, the corruption of our government, at all levels, has been exposed. We are ruled by people who are liars, adulterers, idolaters, and crooks. And that’s just in Washington D.C. The situation is much the same in lower jurisdictions. And this nation is suffering because of the quality of leadership we have over us. The explanation for the situation in which we find ourselves is the same regardless of which level of government we consider; it is disobedience to the law of God.

We know that God does not bless us if we sin and show contempt for His holy Word. We know we can expect His opposition. Why would we expect it to be any different on a higher level? If the faithfulness of the government in the home and church is crucial to a peaceful and beneficial existence, we must conclude that the same is true for all expressions of government. God’s Word is not given only for the individual, the family, or the church. It is given for nations. And this highlights one incredibly important duty we have as God’s people. I’m referring to our responsibility to pray for those in authority over us.

I think many people misunderstand what we are to pray for, however. We are not to pray that God will bless our disobedient leaders! We are to pray that He will convert them or remove them so that we and our children may live in peace. I would exhort you, therefore, to pray for our government. It is only by God’s hand that we will be delivered from the consequences to come. And God expects and commands us to petition Him on behalf of our nation, not because this country is uniquely related to God as was Israel, but because this is where we live and we know that disregard for the laws of God can only result in disaster.

A second application has to do with the uselessness of trying to change what God has ordained. Think again of Rehoboam’s attempt to change what God had ordained with regard to the division of the nation. Rehoboam amassed an army and intended to force the tribes of Israel to return and reunite under his leadership. God intervened and commanded Rehoboam to abandon this plan because He had appointed this outcome for His own purposes.

Sometimes submitting to the will of God the will be difficult, but it is always the right thing to do. The people were naturally horrified by the idea of a divided kingdom. Those following Rehoboam were eager, therefore, to attempt to subdue their brethren, but their duty in this case was submission. We should keep this in mind when we encounter circumstances we cannot change. We must assume that God has ordained whatsoever comes to pass and struggling against what He has ordained only produces anxiety and disappointment in us.

In such situations, we should seek wisdom so that we understand what God is doing and what He intends to accomplish. We must subdue our opinions and analysis realizing that God’s way is always superior and good and righteous. In other words, there are times when we must simply submit and trust God—even when we don’t see the outcome and even when we think we see the outcome and it frightens us.

A third application has to do with expediency. This comes from Jeroboam’s attempt to retain his people by creating unauthorized places of worship for Israel. He hoped that if he made access to these places convenient, the people would remain within their bounds and not travel to Jerusalem where they might be tempted to rejoin Judah. Jeroboam’s interest was completely self-serving and he interfered in a matter strictly forbidden—that is the worship of God. His expediency was a sin against God, to put it mildly. Jeroboam thought he could build altars and appoint priests according to what pleased him, but he was dreadfully wrong.

In some matters, expediency works. But in the matter of approaching, worshiping, and serving God, expediency is deadly. We are not to interfere with what God had forbidden; we are not to ignore what God has ordained. Nowhere is this truth more relevant for us today than in our churches. We aren’t building altars and appointing priests, but we certainly are inventing new ways to worship God, ways that are not found in Scripture. And we are producing a general laxity toward God’s holiness by our low-key methods. Should we conclude that this matter is less important to God today than it was in Jeroboam’s time? I think you know the answer.

God has given us clear instructions in His Word regarding what constitutes true, spiritual worship; and we are to follow His instructions with all due diligence. We do not have the authority to leave out some things He has appointed and bring in other things He has not sanctioned. The worship of God is the most serious matter any of us ever encounter. We should pay heed, therefore, to our approach and our desires lest we get carried away with some of the contemporary trends seen in some churches. We should want to please God above everything else, but we cannot do that if we don’t follow His Word.

Let me add one important word of caution to this application. When people begin developing a loose perspective on how God is to be approached and worshiped, it is inevitable that other matters will soon become less important that they used to be in our minds; and other issues will become more flexible that they used to be in our minds. I’m thinking specifically of the gospel of Jesus Christ. That message of deliverance from sin comes in the context of recognizing God’s holiness and power and judgment. Without a correct view of God, one that instills in us the proper fear of the LORD, the gospel will become less and less relevant.

I fear that we are headed in that direction. God condemned us because He is holy and our disobedience in Adam was so offensive that it could not be remedied. As a race, we were banished, as it were, from the presence of our Maker. Our sin rendered us unacceptable in His sight. These things we understand if we have a proper view of God and that view come largely from our worship of God.

God sent a Savior to die for us because His nature demanded payment for our sin. Only His Son could make the kind of sacrifice necessary. Again, our worship should reflect God’s nature—not our image of God—but His self-revelation is to be our standard. Let us pray, therefore, that God will give us a clear mind where His worshiped is concerned so that we prepare the hearts and minds of worshipers to hear and believe the gospel.

Prayer

Hymn for Communion

Conclusion

This sacrament is an integral part of our worship for the very reason I just mentioned—a right perception of God’s nature and our place before Him. This sacrament declares each week those crucial truths that keep us from developing unbiblical thoughts about God. We are reminded that we had to have a divine Savior because of the extent of our transgressions. We are reminded that God, the One offended, supplied that Savior. We are reminded that, in spite of our sin, Jesus Christ carried out the plan of redemption and rescued us all.

Matt. 26:26 While they were eating, Jesus took some bread, and after a blessing, He broke it and gave it to the disciples, and said, “Take, eat; this is My body.” 27 And when He had taken a cup and given thanks, He gave it to them, saying, “Drink from it, all of you; 28 for this is My blood of the covenant, which is poured out for many for forgiveness of sins. 29 But I say to you, I will not drink of this fruit of the vine from now on until that day when I drink it new with you in My Father’s kingdom.”