DT Commentary: April 29 – May 3, 2013
1 Kings 11-22
1 Kings 11:1–8 Solomon’s foolishness.
But this is only half the story. The writer now reveals that Solomon had many wives in addition to Pharaoh’s daughter. Again this recalls a prohibition in Deuteronomy: ‘He must not take many wives, or his heart will be led astray’ (Dt. 17:17). The inobtrusive thread of criticism now becomes clearly visible. These were foreign women, from nations with which intermarriage was forbidden in Deuteronomy (v 2 summarizes Dt. 7:3–4). In the latter part of his reign Solomon built high places where his foreign wives could worship their native gods (7–8), and his own devotion to Yahweh became diluted (4–5). This is the ultimate irony: the king who built the temple, thus making the high places obsolete, went on to build high places himself—and for the worship of other gods! Twice in these verses we are told that in behaving this way Solomon failed to live up to the wholehearted commitment shown by David (4,6)—a requirement clearly stated in 9:4. The stage seems set for immediate disaster.[1]
1 Kings 11:41–43 The death of Solomon. Although Solomon’s reign had been extraordinary, the notice of his death is of a simple form used commonly in Kings. It refers the reader to a source of further information and tersely gives the place and length of reign, notice of burial and the name of his successor.
In one sense, Solomon’s reign had begun a new era, for he had built the temple and so transformed the worship and life of the nation. But in another sense, he brought an era to an end; because of his own disobedience he was the last king to rule over all the Israelite tribes.[2]
The Kingdom Divides
1 Kings 11:26–33 Solomon’s most important enemy, Jeroboam the son of Nebat, was to be found right on his doorstep. He was the former superintendent of the forced labor of the house of Joseph, those who had been helping with the construction work in Jerusalem (vv. 27–28). He was approached outside the city by the prophet Ahijah (v. 29) with a prophecy concerning the kingship. The scene is reminiscent of the rejection of Saul in 1 Samuel 15; in both passages an outer garment is torn as a symbol of the fact that God is tearing the kingdom away from the reigning king (cf. 1 Sam. 15:27–28; 1 Kings 11:11). The garment here is divided into 12 pieces, of which ten, symbolizing 10 northern tribes, are given to Jeroboam (vv. 30–31). One tribe is to remain for the sake of David and Jerusalem (i.e., Judah). Benjamin is not included in the math here (cf. 12:21), perhaps because this tribe was regarded simply as Jerusalem’s own territory, on the analogy of the Canaanite city-state; this territory came with the city, and needed no special mention.[3]
1 Kings 12:1-24
The northern tribes required Rehoboam to meet a condition before they would accept him as their king. They also had an alternative ruler available in the person of Jeroboam, recalled from Egypt after the death of Solomon. We learn that under Solomon the northern tribes had suffered a heavy yoke and harsh labour (4). (We previously noted various clues that this had been the case, and here we find it confirmed by Israel’s spokesmen.) Israel would serve Rehoboam only if he agreed to lift this burden.
At first Rehoboam seems to act prudently. He makes no immediate response, but takes three days to consult his advisors. The older men, who have served Solomon, advise Rehoboam to concede to the people’s demand. However, the men of Rehoboam’s own generation give different advice, namely that he should meet the people’s demand with the threat of even harsher treatment. The Hebrew word describing these young men (8, 10, 14) actually means ‘young boys’ or even ‘children’; in the writer’s view they deserve this description because their advice is so naive. And it is these ‘children’ whose counsel Rehoboam chooses to follow. By rejecting the advice of the older men who have served Solomon, Rehoboam turns his back on the last repository of Solomon’s wisdom and embraced folly. The fate of the kingdom is sealed.
Rehoboam’s tough, confrontational style was a show of strength which concealed weakness. Solomon’s wisdom had had lapses, but Rehoboam displayed no wisdom at all. His attempt to regain the initiative was hopelessly mishandled, and Israel slipped from his grasp. The rallying cry which Israel had used during its abortive rebellion against David (2 Sa. 20:1) was flung in his face (16).
Whether Adoniram (18) was sent to negotiate further or to use force is not clear, but placing affairs in the hands of the man who was in charge of forced labour was at best a highly provocative act. Not surprisingly, it resulted in Adoniram’s death. Jeroboam, meanwhile, was made king over Israel (20).
Returning hastily to Jerusalem, Rehoboam raised an army out of the tribes of Judah and Benjamin and prepared to wage war. However, the prophet Shemaiah put a stop to the venture, bringing a word from God that forbade him to act (22–24). It was God himself who had separated Israel from Judah and, for the moment at least, it had his protection.
The narrative thus weaves together the human and divine dimensions of the drama. Rehoboam had acted stupidly and followed bad advice, and Israel was in rebellion against the house of David (19); but the ultimate explanation is that Yahweh stood behind the scenes directing events. So the king did not listen to the people, for this turn of events was from the Lord, to fulfil the word the Lord had spoken … (15). Human beings have the freedom to be obedient or disobedient, to act wisely or foolishly, but this freedom is contained within God’s sovereignty. In particular, the writer stresses many times that events announced by God through his prophets always come about.[4]
12:25–32 The error of Jeroboam. Jeroboam established his new kingdom in two ways. First, he strengthened two key cities, Shechem and Peniel (the latter to provide him with an administrative and defensive centre east of the Jordan). Secondly, he reorganized the worship life of Israel. His arrangements were motivated by a fear that if the people made regular visits to the temple in Jerusalem their loyalty would revert to Rehoboam. To forestall this he created alternative cultic centres within Israel, one at Dan and one at Bethel, marking the northern and southern limits of the kingdom. His fear showed a lack of trust in the promise of God given through Ahijah, that if he remained obedient God would establish for him an everlasting dynasty (11:37–38).
Jeroboam was, however, guilty of more than a failure to trust. The golden calves which he set up at Bethel and Dan led the people into idolatry (28–30). It is impossible to reconstruct Jeroboam’s real intention in setting up these images. In the art of the ancient Near East it was not unusual for a deity to be portrayed standing on the back of a bull. It is therefore possible that Jeroboam intended the golden calves to represent the place where Yahweh was enthroned, and that he never wished them to become objects of worship themselves. (In the same way, the cherubim in Solomon’s temple were meant to signify the place where God was present; see above on 8:3–13.) His words in v 28 are as ambiguous as the calves themselves, for they can either be translated Here are your gods … or ‘Here is your God …’. But whatever Jeroboam’s original intentions, the writer reports everything in the light of the fact that this thing became a sin. Therefore, we are surely meant to see a connection between Jeroboam’s words in v 28 and the invitation to worship the golden calf at Sinai in Ex. 32:4. Furthermore, in the view of the author there can be no legitimate place for the worship of Yahweh outside Jerusalem. Jeroboam further compounded his sin by setting up lesser shrines at high places and staffing them with an illegitimate priesthood (31–32).[5]
1 Kings 12:27–28two calves of gold. Fear that the presence of the temple of the Lordat Jerusalem will lead northern Israel to return to Rehoboam leads Jeroboam to invent his own worship system, central to which are these calves. His words to the people about them—Behold your gods, O Israel, who brought you up out of the land of Egypt—are almost exactly the words with which the people greeted the construction of the calf by Aaron (Ex. 32:4). These bull icons were unacceptable as representations of the Lord, since Mosaic religion requires a clear distinction between the Creator and the created. The worship of bull icons as representations of other gods was more unacceptable still. It blurs the distinction between the Lord and other gods, a blurring already in evidence in 1 Kings 14:15 (see note). The high god of the Canaanite pantheon, El, is frequently called “the bull” in ancient texts from Ugarit in Syria, and his son Baal-Hadad (the biblical Baal) is himself also represented as a bull. The bull is further associated in Sumerian and Akkadian texts with the worship of the moon god Sin, and in Egyptian texts with the high god Amon-Re. A cult site from c. 1200 b.c. has been found on a hill in northern Samaria. Among the remains was a bull figurine with well-defined genitalia, representing fertility and potency. Baal worship was probably occurring at this high place. Judges 6:25 reveals that a rogue Baal cult was in practice among Israelites.[6]
1 Kings 13:11–34 The death of the man of God. The story of the man of God takes an unexpected turn with the appearance of the old prophet of Bethel. On hearing of events at the altar the prophet from Bethel made his own offer of hospitality, which was at first refused on the same grounds as before. But this prophet was determined that the man of God would spend time under his roof (we are not told why) and resorted to lying to persuade him to do so. He claimed that God had spoken to him and countermanded his earlier instructions.
The story gives us no reason to think that the prophet of Bethel was one of those who regularly ‘prophesy lies’, proclaiming their own fantasies instead of faithfully reporting the word of God (cf. Je. 23:16; 27:9–16). Indeed, this prophet received and delivered a genuine word from God in vs 20–22. In short, he is simply portrayed as a prophet who told a lie. But it was a lie which cost the man of God his life. The old prophet announced the death which would befall him as a result of his disobedience and his words were quickly fulfilled. The prophet of Bethel was then contrite and gave his own backing to the message of the man of God concerning the altar.
What are we to make of this strange and shocking story? We see a prophet delivering a word which was a lie, and another prophet believing it in spite of the instructions God had previously given him. On one level, the story clearly illustrates the difficulty which is sometimes involved in discerning the true word of God. On another level, it underscores the importance of unswerving obedience. In this connection the man of God continued to be a sign to Jeroboam and to Israel; for his tragic end was a warning that disobedience could lead to death—the death of the whole nation. On a third level, the story shows that prophecy is irrevocable; the word of God has creative power, shaping events and moving them towards its fulfilment. This is the lesson learned by the prophet of Bethel (32).
The lesson was, however, not learned by Jeroboam. Events had shown beyond doubt that the altar at Bethel existed in defiance of God’s will, but Jeroboam persisted in his sin (33), a sin which would eventually lead to Israel’s total destruction (34).[7]
1 Kings 14:2disguise yourself.
In spite of the events of ch. 13, Jeroboam still thinks he can control his world, using religion to his own advantage. He apparently believes that he can fool the old prophet Ahijah into giving him a positive message about his son. The theme of royal disguise appears in other places in the OT where the point is made that God, not the king, will determine the course of events (e.g., 1 Samuel 28; 1 Kings 20:35–43; 22:29–38; 2 Chron. 35:20–27).[8]
15:1–16:28 Israel and Judah to the reign of Omri
15:1–8 Abijah of Judah. From this point onwards until the destruction of Israel (2 Ki. 17) the writer presents us with two parallel histories. The present chapter provides us with a good example of his method. First he treats the history of Judah during the reigns of Abijah and Asa (15:1–24), but mentions the contemporary rulers of Israel (Nadab and Baasha) wherever they impinge on the narrative. Then he backtracks to relate the reigns of Nadab and Baasha (15:25–16:7). This method can be confusing for the modern reader (particularly in sections where the rulers of Aram and Assyria also enter the arena, and unfamiliar names are scattered across the pages in bewildering profusion). In the present instance, for example, it means that Baasha appears in the narrative of Judah’s history before we know where he fits into the history of Israel. When he is first mentioned in 15:16 we do not know whether he is the son and successor of Jeroboam or a later king. Only in vs 27–28 is his role explained. However, the method suits the aims of the writer of Kings because it allows him to present each king’s reign in a self-contained narrative.[9]
The Divided Kingdom: Kings of Judah (all dates b.c.)
King / Years of Reign / Total Years / Accession Year* / Possible Co-Reigns / References in 1–2 Kings** / NotesRehoboam / 931/930–915/914 / 17 / 1 Kings 12:1–24; 14:21–31
Abijah/Abijam / 915/914–912/911 / 3 / 18 of Jeroboam I / 1 Kings 15:1–8
Asa / 912/911–871/870 / 41 / 20 of Jeroboam I / 1 Kings 15:9–24
Jehoshaphat / 871/870–849/848 / 25 / 4 of Ahab / with Asa from 873 / 1 Kings 22:41–50
Jehoram/Joram / 849/848–842 / 7 (8) / 5 of Joram / with Jehoshaphat from 853 / 2 Kings 8:16–24 / Married Athaliah, a daughter of Ahab (Israel)
Ahaziah / 842–841 / 1 (2) / 11 of Joram / 2 Kings 8:25–29; 9:21–28 / Killed by Jehu (Israel) in 841
Athaliah (Q.) / 841–835 / 6 / 2 Kings 11:1–20 / Killed by Jehoiada the priest
Joash/Jehoash / 835–796/795 / 39 (40) / 7 of Jehu / 2 Kings 12:1–21 / Hidden from Athaliah for 6 years (841–835) by Jehosheba, the sister of Ahaziah; protected by Jehoiada the priest
Amaziah / 796/795–767 / 29 / 2 of Joash/Jehoash / 2 Kings 14:1–22
Uzziah/Azariah / 767–740/739 / 52 / 27 of Jeroboam II / with Amaziah from 791 / 2 Kings 15:1–7
Jotham / 750–735/730 / 16 (20) / 2 of Pekah / Uzziah is alive in 750 but inactive in rule (cf. 2 Kings 15:5) / 2 Kings 15:32–38
Ahaz / 735/730–715 / 16 (20) / 17 of Pekah / 2 Kings 16:1–20
Hezekiah / 715–687/686 / 29 / 3 of Hoshea / with Ahaz from 728 / 2 Kings 18:1–20:21
Manasseh / 687/686–642 / 55 / No further accession dates after fall of Israel in 722 / with Hezekiah from 697/696 / 2 Kings 21:1–18
Amon / 642–640 / 2 / 2 Kings 21:19–26
Josiah / 640–609 / 31 / 2 Kings 22:1–23:30 / Killed by Pharaoh Neco of Egypt
Jehoahaz / 609 / 3 months / 2 Kings 23:31–34 / Taken by Pharaoh Neco to Egypt
Jehoiakim / 609–598 / 11 / 2 Kings 23:35–24:7 / Set on the throne by Pharaoh Neco of Egypt
Jehoiachin/Jeconiah / 598–597 / 3 months / 2 Kings 24:8–17; 25:27–30 / Exiled to Babylon by Nebuchadnezzar in 597; released and honored by Evil-merodach of Babylon in 562
Zedekiah / 597–586 / 11 / 2 Kings 24:18–20 / Zedekiah is Jehoiachin’s uncle; Jerusalem and Judah fall to Babylon in 586
The Divided Kingdom: Kings of Israel (all dates b.c.)
King / Years of Reign / Total Years / Accession Year* / Possible Co-Reigns / References in 1–2 Kings** / NotesJeroboam I / 931/930–911/910 / 21 (22) / 1 Kings 11:26–40; 12:1–14:20
Nadab / 911/910–910/909 / 1 (2) / 2 of Asa / 1 Kings 15:25–32 / Killed by Baasha
Baasha / 910/909–887/886 / 23 (24) / 3 of Asa / 1 Kings 15:27–16:7
Elah / 887/886–886/885 / 1 (2) / 26 of Asa / 1 Kings 16:8–14 / Killed by Zimri
Zimri / 886/885 / 7 days / 26 of Asa / 1 Kings 16:9–20 / Killed himself by burning the king’s house down while he was in it
Omri / 886/885–875/874 / 11 (12) / 31 of Asa / Tibni reigns after Zimri for 5 years as rival to Omri / 1 Kings 16:16–17, 21–28
Ahab / 875/874–853 / 21 (22) / 38 of Asa / 1 Kings 16:29–17:1; 18:1–19:3; 20:1–22:40
Ahaziah / 853–852 / 1 (2) / 17 of Jehoshaphat / 1 Kings 22:51–53; 2 Kings 1:1–18
Joram/Jehoram / 852–841 / 11 (12) / 18 of Jehoshaphat / 2 Kings 3:1–27; (“king of Israel” in 6:8–7:20); 9:14–26 / Killed by Jehu in 841
Jehu / 841–814/813 / 27 (28) / 2 Kings 9:1–10:36
Jehoahaz / 814/813–798/797 / 16 (17) / 23 of Joash/Jehoash / 2 Kings 13:1–9
Joash/Jehoash / 798/797–782/781 / 15 (16) / 37 of Joash/Jehoash / 2 Kings 13:10–25; 14:8–16
Jeroboam II / 782/781–753 / 41 / 15 of Amaziah / with Joash/Jehoash from 793/792 / 2 Kings 14:23–29
Zechariah / 753–752 / 6 months / 38 of Uzziah / 2 Kings 15:8–12 / Killed by Shallum
Shallum / 752 / 1 month / 39 of Uzziah / 2 Kings 15:10, 13–16 / Killed by Menahem
Menahem / 752–742/741 / 10 / 39 of Uzziah / 2 Kings 15:14–22
Pekahiah / 742/741–740/739 / 2 / 50 of Uzziah / 2 Kings 15:23–26 / Killed by Pekah
Pekah / 740/739–732/731 / 20*** / 52 of Uzziah / 20 years counted from 752 to include the reigns of rivals Menahem and Pekahiah / 2 Kings 15:25, 27–31 / Killed by Hoshea
Hoshea / 732/731–722 / 9 / 12 of Ahaz / 2 Kings 15:30; 17:1–6 / Samaria and Israel fall to Assyria in 722[10]
Evaluating Kings of Israel and Judah in 1–2 Kings
GoodBad
Mixture of good and bad
Kings of Israel / Kings of Judah
Jeroboam (1 Kings 12:25–33) / Rehoboam (1 Kings 14:21–31)
Nadab (1 Kings 15:25–31) / Abijam (1 Kings 15:1–8)
Baasha (1 Kings 15:33–16:7) / Asa (1 Kings 15:9–24)
Elah (1 Kings 16:8–14) / Jehoshaphat (1 Kings 22:41–50)
Zimri (1 Kings 16:15–20) / Jehoram (2 Kings 8:16–23)
Omri (1 Kings 16:21–27) / Ahaziah (2 Kings 8:25–29; 9:29)
Ahab (1 Kings 16:29–33) / Athaliah (2 Kings 11) queen
Ahaziah (1 Kings 22:51–53; 2 Kings 1) / Joash (2 Kings 12)
Joram (Jehoram) (2 Kings 1:17; 3:1–3) / Amaziah (2 Kings 14:1–22)
Jehu (2 Kings 9:30–10:36) / Azariah (Uzziah) (2 Kings 15:1–7)
Jehoahaz (2 Kings 13:1–9) / Jotham (2 Kings 15:32–38)
Jehoash (2 Kings 13:10–25) / Ahaz (2 Kings 16)
Jeroboam II (2 Kings 14:23–29) / Hezekiah (2 Kings 18–20)
Zechariah (2 Kings 15:8–12) / Manasseh (2 Kings 21:1–18)
Shallum (2 Kings 15:13–16) / Amon (2 Kings 21:19–26)
Menahem (2 Kings 15:17–22) / Josiah (2 Kings 22:1–23:30)
Pekahiah (2 Kings 15:23–26) / Jehoahaz (Shallum) (2 Kings 23:31–35)
Pekah (2 Kings 15:27–31) / Jehoiakim (2 Kings 23:36–24:7)
Hoshea (2 Kings 17) / Jehoiachin (2 Kings 24:8–17; 25:27–30)
Zedekiah (2 Kings 24:18–25:26)[11]
1 Kings 15:9–24 Asa of Judah. The introduction of Asa’s forty-one-year reign names his mother as Maacah the daughter of Abishalom, which is identical with the name of Abijah’s mother in v 2! The niv resolves the difficulty by translating grandmother instead of ‘mother’ in v 10 (and v 13).