Where Did the Israelites and King David Worship and Sacrifice

"1 Kings 12–16: A Kingdom Divided against Itself," Old Testament Student Hand-operated Kings-Malachi (1982), 41–50

(4-1) Introduction

The Lord has said, "All kingdom branched against itself is brought to forlornness; and every urban center or house divided against itself shall non stand" (Matthew 12:25). A great lesson to be learned in life is to springy harmonic with others. Where there is inharmoniousness, unhappiness and tragedy result. On the other hand, where on that point is harmony, happiness and advancement follow. Non just is this true in nations or kingdoms, but it is also true in personal and home relationships. Proportionate relationships can personify highly-developed and increased by agreement and applying insights from the scriptures.

As you complete your study of this chapter, card how the kings of Israel and Judah give both good and bad examples of the application of these principles.

Notes and Commentary on 1 Kings 12–16

(4-2) 1 Kings 12:1. Who Was Rehoboam?

Rehoboam was the Logos and successor of King Solomon (see 1 Kings 11:43). The Bible does not mention any else sons or daughters of Solomon. Since Rehoboam's mother, Naamah, was an Ammonite (get wind 1 Kings 14:21), he was only half Israelite. Simply his mother's ancestry was Afro-Asiatic since the Ammonites were descendants of Lot, Abraham's nephew.

(4-3) 1 Kings 12:1. Why Did Israel Accumulate at Shechem to Support Rehoboam Instead of Gathering at Jerusalem?

From the wee eld subsequently the settlement of State of Israel in Canaan, there had been jealousy between the two just about superhuman tribes, Ephraim and Judah. Solomon's son Rehoboam was the lawful successor to the throne, but northern Israel did not bear him. C. F. Keil and F. Delitzsch explained wherefore:

"Apart from the fact that the tribes had no right to choose at their delight a contrasting top executive from the one World Health Organization was the TRUE heir to the throne of David, the rattling condition that the tribes who were discontented with Solomon's government did not come to Jerusalem to do homage to Rehoboam, but chose Sichem [Shechem] as the place of meeting, and had also transmitted for Jeroboam out of Egypt, showed intelligibly enough that it was their intention to sever themselves from the crowned house of David. …

"Rehoboam went to Shechem, because all Israel had semen thither to make him king. 'All Israel,' accordant to what follows [comparability 1 Kings 12:20–21], was the ten tribes beside Judah and Benjamin. The right of making business leader the prince whom God has chosen, i.e. of anointing him and doing homage to him … , was an old traditional right in State of Israel, and the tribes had exercised it not only in the case of Saul and David [see 1 Samuel 11:15; 2 Samuel 2:4; 5:3], but in that of Solomon also [see 1 Chronicles 29:22]. The 10 tribes of Israel employed this right on Rehoboam's ascent of the crapper; but instead of coming to Jerusalem, the residence of the Martin Luther King Jr. and capital of the kingdom, as they ought to have done, and doing homage there to the legitimate successor of Solomon, they had gone to Sichem, the submit Nabulus [see Genesis 12:6; 33:18], the place where the ancient domestic gatherings were held in the tribe of Ephraim [see Joshua 24:1]. … On the choice of Sichem as the place for doing homage Kimchi has quite correctly observed, that 'they sought an opportunity for transferring the government to Jeroboam, and therefore were unwilling to come to Jerusalem, but came to Sichem, which belonged to Ephraim, whilst Jeroboam was an Ephraimite.' If on that point could be any foster doubt along the matter, it would be removed by the fact that they had conveyed for Jeroboam the son of Nebat to come from Egypt, whither He had fled from Solomon [see 1 Kings 11:40], and attend this meeting, and that Jeroboam took the lead in the group meeting, and without doubt suggested to those assembled the postulate which they should lay before Rehoboam." (Commentary on the Old Testament, 3:1:191–93.)

This national confluence in which Rehoboam sought-after a vote of authority was an heavy event. Life in Israel was never to represent the same thenceforth.

(4-4) 1 Kings 12:2–3. Who was Jeroboam and What Important Part Did Helium Play in the Division of Israel?

Jeroboam was the Son of Nebat (see 1 Kings 12:15), an Ephraimite. He was cardinal of Solomon's twelve superintendents and had legal power over all the taxes and labors exacted from the house of Joseph (see 1 Kings 11:28). The prophet Ahijah had prophesied that Jeroboam would someday take terminated much of the Israelite nation. To exemplify his divination, Ahijah tore a cloak in xii pieces, gave cardinal to Jeroboam, and said: "Take thee ten pieces: for thus saith the God Almighty, the God of Israel, Lay eyes on, I will rip the kingdom out of the hand of Solomon, and will give cardinal tribes to thee: (but he shall have one tribe for my servant David's sake, and for Jerusalem's interest, the urban center which I have Chosen out of all the tribes of Israel:)" (1 Kings 11:31–32.) Thence, helium prophetically distinct events which would soon transpire.

(4-5) 1 Kings 12:4. Why Did Israel Want to Lighten the Yoke Imposed by Solomon?

Each of Samuel's prophecies about Sio's having a king were fulfilled in Solomon's predominate. Israel desired relief from the burdens of Solomon's extravagance, which had brought upon them exorbitant taxes and conscript labor. The yoke mentioned here was symbolic of that burden.

One scholar noted that "Solomon's kingdom barely outlived him. At his death his son and heir, Rehoboam, sought to go up the crapper of Israel and Juda. Thither was No difficulty in the southeast. The elders of Judah were to be sure pleased to anoint some other native son to continue the rule which had favored Judah in so many ways. In the north, in Israel, IT was a different report altogether. Before there was to be an acclamation of any son of Solomon, there must be some plain talk approximately certain policies of state which the men of the northern hills and valleys thought discriminatory if not unbearable. Forced labor gangs for royal building projects simply moldiness non remain. Heavy and inequitable revenue favoring Judah would have to be modified. The new king would either have to find other ways to action his personal and imperial ambitions or else temper his desires. In any case, the northern tribes were clearly unwilling to birth the brunt of the monarchical burden. Underlying these real grievances was the revitalizing strength of the social group elders. Solomon had not totally destroyed their power after all." (Plague Thomas Frank, Discovering the Biblical Reality, p. 99.)

(4-6) 1 Kings 12:4–14. Is It Folly to Reject the Counsel of the Elderly?

The installment recorded in these verses demonstrates the value of maturat when wise counsel is required. Because of their get, older people are generally wiser than jr. people. Only because of their peachy energy and ability to conform, youth privy cost very effective leaders. IT is often best to allow the wisdom of the aged to guide the vigor of youth. (Concerning the wisdom of the counsel given to Rehoboam by the old men, compare 1 Kings 12:7; Saint Matthew the Apostle 20:25–28; 23:11–12; Mosiah 2:9–18.)

The reference to scorpions (see 1 Kings 12:14) seems to comprise an allusion to scourges or whips made of different thongs of leather which had metal barbs embedded in the ends (see William Smith, A Dictionary of the Bible, s.v. "scorpion"). Rehoboam was plainly announcing that he would sell even more severely with the tribes of Israel than Solomon had.

(4-7) 1 Kings 12:16. What Does the Musical phrase "What Portion Have We in David? … See to Thine Own House, David" Mean?

Those made-up successful IT readable that they no longer considered themselves to be part of the put up of David (Judah). They rebelled against the dominion of Rehoboam and moved to establish their own kingdom. "To your tents" is an idiom meaning "Countenance's go home!" (D. Guthrie and J. A. Motyer, eds., The New Bible Commentary: Revised, p. 337; undergo also 1 Kings 12:19; 2 Samuel 20:1–2; 2 Chronicles 10:16). The Northern tribes withdrew their allegiance from Rehoboam and the put up of David and said in essence, "David, you take care of your personal house. We will no yearner be related nor have an inheritance with you" (see Adam Clarke, The Holy Bible … with a Commentary and Critical Notes, 2:436).

(4-8) 1 Kings 12:18. What Was the Significance of the Stoning of Adoram?

Rehoboam moldiness not have thought the people were serious about their rebellion, for he sent Adoram to them. Since Adoram "was the person who was super terminated the tribute, He was believably sent to collect the ordinary taxes; but the populate, indignant at the master who had given them such a brutish answer [to their request for easing from burdens], stoned the servant to death. The sending of Adoram to collect the taxes, when the populace mind was in such a put forward of fermentation [particularly later on they had disavowed whatever allegiance to Rehoboam], was another proofread of Rehoboam's folly and incapacity to regularize." (Clarke, Commentary, 2:436.)

(4-9) 1 Kings 12:17. World Health Organization Were the "Children of Israel Which Dwelt in the Cities of Judah"?

"These 'sons of Israel' are members of the ten tribes WHO had settled in Judah in the course of ages [comparison 1 Kings 12:23]; and the Simeonites especially are included, since they were obliged to remain in the kingdom of Judah from the very site of their tribe-territory, and might OK be reckoned among the Israelites who dwelt in the cities of Judah, inasmuch as at first the livelong of their territory was allotted to the kindred of Judah, from which they afterwards received a fortune [go through Joshua 19:1]." (Keil and Delitzsch, Commentary, 3:1:196.)

Kickoff Kings 12:17 has peculiar pastime for students of the Book of Mormon. This passage helps to explain why such men as Lehi and Nephi, WHO were posterity of Manasseh (go out Alma 10:3), and the family of Ishmael, who were descendants of Ephraim (visualize 1 Nephi 7:2; Erastus Snow, in Journal of Discourses, 23:184), were living in the land of Jerusalem several generations after Rehoboam. Laban, a record-keeper for the tribe of Joseph, also lived in Jerusalem at the time of Lehi and Ishmael (visit 1 Nephi 3:2–4). This matter is explained more fully in 2 Chronicles 11:13–17and 15:9 than in 1 Kings.

Kings of Judah		Kings of Zion		Scripture Accounts
Rehoboam	930–913B.C.			1 Kings 12:1–24; 14:21–31	2 Chronicles 9:31–12:16
		Jeroboam I	930–909B.C.	1 Kings 12:25–14:20
Abijam	913–910B.C.			1 Kings 15:1–8	2 Chronicles 13
Asa	910–869B.C.			1 Kings 15:9–24	2 Chronicles 14:1–16:14
		Nadab	909–908B.C.	1 Kings 15:25–31
		Baasha	908–886B.C.	1 Kings 15:32–16:7
		Elah	886–885B.C.	1 Kings 16:8–14
		Zimri	885B.C.	1 Kings 16:15–20
		Tibni	885–880B.C.	1 Kings 16:21–22
		Omri	885–874B.C.	1 Kings 16:23–28
		Ahab	874–853B.C.	1 Kings 16:29–22:40
Jehoshaphat*	872–848B.C.			1 Kings 22:41–50	2 Chronicles 17:1–20:37
		Ahaziah	853–852B.C.	1 Kings 22:51–2Kings 1
		Joram/Jehoram	852–841B.C.	2 Kings 3:1–8:15
Jehoram*	853–841B.C.			2 Kings 8:16–24	2 Chronicles 21
Ahaziah	841B.C.			2 Kings 8:25–29; 9:27–29
		Jehu	841–814B.C.	2 Kings 9:1–10:36
Athaliah	841–835B.C.			2 Kings 11	2 Chronicles 22:10–23:21
Joash/Jehoash	835–796B.C.			2 Kings 12	2 Chronicles 24
		Jehoahaz	814–798B.C.	2 Kings 13:1–9
		Jehoash	798–782B.C.	2 Kings 13:10–25
Amaziah	796–767B.C.			2 Kings 14:1–22	2 Chronicles 25
		Jeroboam Two	793–753B.C.	2 Kings 14:23–29
Azariah/Uzziah*	792–740B.C.			2 Kings 15:1–7	2 Chronicles 26
		Zachariah	753B.C.	2 Kings 15:8–12
		Shallum	751B.C.	2 Kings 15:13–15
		Menahem	752–742B.C.	2 Kings 15:16–22
		Pekahiah	742–740B.C.	2 Kings 15:23–26
		Pekah	752–740B.C.	2 Kings 15:27–31
Jotham*	750–732B.C.			2 Kings 15:32–38	2 Chronicles 27:1–9
Ahaz*	735–715B.C.			2 Kings 16	2 Chronicles 28
		Hoshea	732–722B.C.	2 Kings 17:1–23
Hezekiah	715–686B.C.			2 Kings 18:1–20:21	2 Chronicles 29:1–32:33
Manasseh*	697–642B.C.			2 Kings 21:1–18	2 Chronicles 33:1–20
Amon	642–640B.C.			2 Kings 21:19–26	2 Chronicles 33:21–24
Josiah	640–609B.C.			2 Kings 22:1–23:30	2 Chronicles 33:25–35:27
Jehoahaz	609B.C.			2 Kings 23:31–34	2 Chronicles 36:1–4
Jehoiakim/Eliakim	609–598B.C.			2 Kings 23:34–24:7	2 Chronicles 36:5–8
Jehoiachin	598–597B.C.			2 Kings 24:8–17; 25:27–30	2 Chronicles 36:9–10
Zedekiah/Mattaniah	597–586B.C.			2 Kings 24:18–25:27	2 Chronicles 36:11–21

The dating in this chart represents a consensus of normally held views of scholars. The dates are best taken equally approximate and may take issue somewhat from those in other chronologies.

Chronological correlation of the reigns of the kings of Israel and of Judah

(4-10) 1 Kings 12:20. Was the Tribe of Judah Leftmost by Itself?

The statement "in that location was none that followed the family of David, but the tribe of Judah only" is true lonesome in identical general terms. The members of the tribe of Benjamin, long associated with the tribe of Judah, and the Levites already living in and near Jerusalem and serving in the tabernacle must also be included with Judah (see 1 Kings 12:21). Also, once Jeroboam conventional cultism, galore Levites and to be sure righteous individuals from all of the Federal tribes migrated to the realm of Judah.

(4-11) 1 Kings 12:22–24

Although the the great unwashe of Judah were not a good people (see 1 Kings 11:33), they were willing, in this case, to listen to the counsel of the Maker's prophet (examine also 2 Chronicles 11:1–12).

(4-12) 1 Kings 12:25–32. Why Did Double-magnum Star His People into Idolatry?

With the kingdom divided, the ten tribes could not conveniently worship in the temple at Jerusalem because Juda harnessed the urban center. Jeroboam, concerned with keeping Israel under his assure, devised a new scheme for idolise that would make his people to worship away from Capital of Israel. Helium built two golden calves in Union cities and invited his people to idolize them. Adam Clarke said that Double-magnum "invented a political religion, instituted feasts in his possess times different from those appointed by the Master, gave the people certain objects of devotion, and pretended to think it would be some inconvenient and oppressive to them to have to draw near to Jerusalem to worship. This was non the hold up time that religion was made a state locomotive engine to serve political purposes." (Comment, 2:437.)

Flatbottomed though he ready-made golden calves, "that Jeroboam had in his mind not merely the Egyptian Apis- idolise by and large, but Thomas More especially the fancy-idolize which Aaron introduced for the people at Sinai, is evident from the row borrowed from [Exodus 32:4], with which he studiously endeavoured to recommend his new form of revere to the people: 'Lay eyes on, this is thy God, O Israel, who brought thee upfield out of the terra firma of Egypt.' … What Jeroboam meant to state … was, 'this is no new religion, but this was the form of adoration which our fathers misused in the desert, with Aaron himself leading the way.' … And whilst the verbal allusion to that event at Sinai plainly shows that … Jehovah was adored under the persona of the calves or young cattle; the choice of the places in which the golden calves were adjust up also shows that Jeroboam desired to adhere as closely as possible to ancient traditions. Helium did not prize his own place of residence, but Bethel and Dan. Bethel, on the Confederate butt against of his realm, which the right way belonged to the tribe of Benjamin [see Joshua 18:13, 22], the present Beitin, had already been consecrated as a churchman seat by the vision of Jehovah which the patriarch Jacob received there in a aspiration [consider Genesis 28:11, 19], and Jacob gave IT the list of Bethel, house of God, and afterwards built an altar there to the Lord [see Genesis 35:7]. … Dan, in the Northern part of the kingdom, … was also consecrated as a house of prayer by the envision-worship established there by the Danites, at which even off a grandson of Moses had officiated; and regard may also have been had to the comfort station of the people, namely, that the tribes living in the north would not have to go a long distance to execute their worship." (Keil and Delitzsch, Commentary, 3:1:198–99.)

In ordaining a feast on the 15th 24-hour interval of the eighth month, Jeroboam subverted the great feast of Tabernacles (which was held on the fifteenth Clarence Day of the 7th month). He held a similar feast but at the same time undermined the ordinance. (Get wind Clarke, Comment, 2:437–38.)

Jeroboam cast off the Levite priests (see 2 Chronicles 11:14; 13:19) and dedicated "priests of the lowest of the people" (1 Kings 12:31), allowing any to personify appointed if they would precisely consecrate themselves aside offering "a young steer and seven rams" (2 Chronicles 13:9). He also assumed priestly functions himself (see 1 Kings 12:33). His rejection of the Levites resulted in their evacuation from his kingdom and uniting themselves with the kingdom of Rehoboam in Jerusalem (see 2 Chronicles 11:13–16).

(4-13) 1 Kings 13:3, 5. What Was the Meaning of Pouring the Ashes Out?

"The running out of the sacrificial ashes in issue of the breaking up of the altar was a penal sign, which indicated, along with the destruction of the altar, the desecration of the sacrificial Robert William Service performed upon it" (Keil and Delitzsch, Comment, 3:1:204).

The fulfilment of 1 Kings 13:1–10is recorded in 2 Kings 23:15–20.

(4-14) 1 Kings 13:11–34. Do Nebiim Ever Lie or Disobey the Lord?

True up prophets obey the Holy Writ; false prophets do not. In this story are two prophets, one delineate as lying and the other pictured as disobeying God's instructions. Ellis T. Rasmussen wrote: "There are some problems in this story of the man of God World Health Organization came from Judah to discourage the king of northern Israel and lost his life in the mission. Around service is purchasable in the [Chief Joseph David Smith Translation] of verse line 18, which indicates that the old seer said, 'Bring him back … that I may prove him; and he lied non unto him.' Also on that point is a change in verse 26, in which the last part reads: '… thus the Lord hath delivered him unto the lion, which hath torn him, and dead him, accordant to the word of the Lord, which he spake unto me.' These make the account many understandable and more acceptable. The young prophet should have obeyed God." (An Introduction to the Old Testament and Its Teachings, 2:4; accent added.)

(4-15) 1 Kings 13:22. "Thy Carcase Shall Not Come unto the Sepulchre of Thy Fathers"

This passage means that the "serviceman of God that came from Judah" (1 Kings 13:21) would meet an prematurely death and not glucinium buried in his homeland. The ancient Hebrews believed IT a great tragedy not to be buried properly.

(4-16) 1 Kings 14:1–3. Why Did Double-magnum Send His Married woman to the Prophet Ahijah Alternatively of Going Himself?

Perhaps Jeroboam felt that the prophet of the Nobleman would listen or yield more to a mother's enticings than to a father's. For certain helium knew that he was not worthy to invite any blessings from the Maker. This incident teaches the great lesson that one should live so that in a crisis helium crapper shout out upon the Godhead with confidence and faith. Jeroboam could not do so, and so he dispatched his wife instead. He also caused her to be cloaked and so that she might not personify recognized As his married woman. He had her call for a give to the prophet, as was considered proper in such instances, but the gift was the kind that a rough-cut citizen's wife would take, thus adding to the deception.

(4-17) 1 Kings 14:4. What Does It Mean That Ahijah "Could Not Witness; for His Eyes Were Set"?

Ahijah was blind, operating theater at to the lowest degree his eyes had turn so namby-pamby with his sure-enough geezerhoo that he could hardly take care. The articulate "his eyes were put away" indicates that he could not properly focus and follow images.

(4-18) 1 Kings 14:5–6. Those World Health Organization Have the Spirit of Revelation Cannot Be Deceived

This fallen world is rampant with conjuring trick and knavery. Though manpower often deceive same another, the Lord's anointed can draw upon the gift of revelation and thereby see into the hearts of others operating theater give things made illustrious to them which cannot be obtained through the natural senses (see Francois Jacob 2:5; Job 42:1; 1 Kings 8:39; Hebrews 4:12–13; D&ere;C 6:16; 33:1).

(4-19) 1 Kings 14:8. Why Was David Referred to As an Example of Righteousness When He Had Committed Very Serious Sins?

There is an misplay in this verse line. In the Joseph Smith Interlingual rendition the verse reads A follows: "And rent the kingdom away from the put up of David and gave it thee, because he unbroken non my commandments. But thousand hast not been Eastern Samoa my servant David, when atomic number 2 followed Maine with all his essence only to do right in mine eyes." (Emphasis added; see likewise JST, 1 Kings 11:33, 38; 15:3, 5, 11.)

(4-20) 1 Kings 14:9. "Hast Cast Me Behind Thy Back"

"The expression, to cast God tail end the back, which only occurs here and in [Ezekiel 23:35], denotes the most scornful contempt of God, the strict different of 'keeping God before the eyes and in the heart'" (Keil and Delitzsch, Commentary, 3:1:210–11).

(4-21) 1 Kings 14:10. Isn't This Phrase Inappropriate for the Bible? Wherefore Was It Used, and What Does It Mean?

Though this phrase is offensive to innovative readers, IT was non so when the King James Version was translated, nor was it in ancient times. The Soul idiom primitively meant "every manful." The phrase "is lone met within passages which speak of the end of a family Oregon household to the real last man [see also 1 Kings 14:10; 16:11; 21:21; 2 Kings 9:8]" (Keil and Delitzsch, Commentary, 2:2:242). The like idea occurs in modern revelation without the offensive expression in Philosophical system and Covenants 121:15.

(4-22) 1 Kings 14:10–13. Ahijah's Vaticination about Jeroboam I's Posterity

The prophesier indicated that all of Jeroboam's posterity would be slain and none would receive a proper burial except his son "because in him there is found just about nice thing toward the Lord" (1 Kings 14:13). Among the Hebrews, to be unburied is the worst thing that can bump to a precise person (see Philip Birnbaum, A Book of Jewish Concepts, p. 531; Notes and Comment on 1 Kings 13:22).

(4-23) 1 Kings 14:15. What Did the Lord Mean When He Said He Would "Root Skyward Israel out of This Good Land … and Shall Scatter Them beyond the River"?

This passage refers to the captivity of the 10 tribes of Israel: "After many a minor losses in war the kingdom of Israel met an overwhelming defeat at the hands of the Assyrians, in OR about the year 721B.C. We read that Shalmanezer IV, world-beater of Assyria, besieged Samaria, the third and last capital of the kingdom, and that after 3 old age the city was expropriated by Sargon, Shalmanezer's successor. The people of Israel were carried captive into Assyria and distributed among the cities of the Medes. Thus was the apprehension prediction of Ahijah to the married woman of Jeroboam fulfilled. Israel was scattered beyond the river, probably the Euphrates, and from the time of this event the Ten Tribes are lost to story." (James E. Talmage, The Articles of Organized religion, pp. 322–23.)

(4-24) 1 Kings 14:19. The Other History of Jeroboam I's Acts

Back Chronicles 13:1–20 records some of the "rest of the acts of Jeroboam." Reference is made in 1 Kings 14:19 and other places to "the Word of the chronicles of the kings of Israel" (or Juda; see 1 Kings 14:29). These references are not to the present books of Chronicles but to official records kept by the kings, which were used as source books by the writer or authors of the present books of Kings. These records are lost to us.

(4-25) 1 Kings 14:22–24. What Were the Abominable Practices of Judah?

Later the Israelites built-up in the shoot down of Canaan, they began to adopt many of the practices and religious rites of the corrupt heathen nations that surrounded them. For example, they followed many another of the aspects of Baalism. The sunlight divinity Baal, the sovereign god of the Phoenicians, was a fertility god. Those who worshiped Baal felt that such worship would ensure the generative and reproductive power of the soil and their animals as recovered as themselves. Settled in Canaan, Israel became a Thomas More inactive, agricultural people, whereas before they had been more mobile. Their dependence upon the productivity of the soil enticed them to address the worship of Baal. In such worship, with its emphasis on fertility, such practices as ritual prostitution of both sexes became rampant. Those who pledged in much practices were referred to away the Lord as sodomites. Other terms, such as luxuriously places, images (idols), Leslie Richard Groves, high hills, green trees, were wholly associated with the false and reprehensible forms of revere that frequently light-emitting diode Israel far from the Maker and that Judah, too, practiced nether Rehoboam and at some other multiplication: "Among early nations it was the customs to erect altars happening hilltops (Gen. 12:7–8; 22:2–4; 31:54). After the settlement in Canaan heathen altars were found set rising on various hills and were ordered to be destroyed (Num. 33:52; Deut. 12:2–3). Altars to Jehovah were built at several high places (Judg. 6:25–26; 1 Sam. 9:12–25; 10:5, 13; 1 Chr. 21:26; 1 Kgs. 3:2–4; 18:30). Such altars became local centers of the idolize of YHWH. When idolatry came in, many of these altars were desecrated and used for heathen worship." (Bible Dictionary, s.v. "high places.")

Concerning the sanctuaries wherein worship of Baal took position, one author explained: "Each place has its possess Baal, World Health Organization is worshipped at the local sanctuary. The refuge is at an elevated smirch exterior the town Beaver State village, either on a natural eminence or on a mound artificially made for the purpose; these are the 'high places' of the Old Testament; originally Canaanite places of worship, they drew to themselves likewise the idolize of State of Israel. The apparatus of hero-worship at these shrines is of a very spatulate nature. An upright rock represents the god. … He was theoretical to refer the stone when meeting with his worshippers; and in the earliest times of Semitic religion this stone served the purpose of an altar: the gifts, which were not in the first place burned, were laid upon IT, or the blood of the victim was applied thereto. But besides the communion table and the upright stone of massebah the Canaanite shrine had another put together of furniture. A massive tree-trunk, fixed in the priming and with about of its branches perhaps still remaining, represented the female immortal who is the invariable keep company of the Baal. This is the Ashera of Canaan, a word which in the Authorized Version is translated 'grove,' after an error of the Vulgate, but which in the Revised Version is rightly unexhausted untranslated. [Judges 3:7; 6:25, 2 Kings 23:6.] The word Ashera is in such passages the designation of the tree which stood to represent the goddess." (Allan Menzies, Chronicle of Religion, 172; see likewise Old Testament Student Hand-operated: Genesis–2 Samuel [religion 301, 2003], pp. 245–48, 255.)

(4-26) 1 Kings 14:22. What Does the Scripture Mean When It Says God Was Jealous? Why Was He Jealous?

The word jealousy used here means much the same Eastern Samoa information technology did in Exodus 20:5. The Hebrew root kanah denotes "ardour, zeal, jealousy" (William Gesenius, A Hebrew and English Lexicon of the Old Testament, p. 888). The import is that the Lord possesses conscious and deep feelings about false and noxious forms of worship (see Exodus 20:5b). The reason seems clear: the simply power to save mankind from sin lies with God. Any imitative worship, therefore, cuts the sinner off from that index. Since God loves His children and wishes merely their best long welfare, Helium is jealous (that is, feels very strongly) astir any vain or false worship they perform.

The Lord was jealous of the sins of Judah because by these sins they, like Israel, were being turned from Him to a course that would deprive them of the salvation that only He could go.

(4-27) 1 Kings 14:25. Who Was Shishak?

The king of Egypt referred to here as Shishak was most probably the "African country prince who founded Egypt's XXIInd Dynasty as the Pharaoh Sheshong I. Helium reigned for 21 old age c. 945–924B.C. He harboured Jeroboam as a momentaneous from Solomon, after Ahijah's prophecy of Jeroboam I's future kingship [see 1 Kings 11:29–40]. Late in his reign, Shishak invaded Palestine in the fifth year of Rehoboam, 925B.C. He subdued Judah, attractive the treasures of Jerusalem as tribute [see 1 Kings 14:25–26; 2 Chronicles 12:2–12], and also asserted his dominion o'er Israel, as is proved by a halting stele of his from Megiddo. At the temple of Amun in Thebes, Shishak left a triumphal relief-scene, naming some Palestinian towns." (J. D. Douglas, ed., The New Bible Dictionary, s.v. "Shishak"; see also 2 Chronicles 12:5–12for a detailed account of Shishak's invasion.)

(4-28) 1 Kings 14:31. "Rehoboam Slept with His Fathers"

The phrase "slept with his fathers" is a euphemism that means that someone has died and his spirit has passed on to join the other departed spirits. The set phrase is also used to argue sepultur in the fellowship tomb. (See Guthrie and Motyer, Comment, p. 326).

(4-29) 1 Kings 15:4. What Does It Mean That "for David's Sake" God Gave Abijam a "Lamp in Jerusalem"?

Abijam was unrighteous, as his beginner had been. "Simply for Saint David's sake," for the rice beer of the promises made most the house of David and to preserve the chief of state lineage through and through which the Messiah would come (see Isaiah 9:6–7; Luke 1:32; Acts 13:22–23), the Lord did not disdain Abijam, who was David's great-grandson, but allowed the throne to pass to him and past to his son (ensure Keil and Delitzsch, Commentary, 3:1:217). The Christian Bible lamp refers to the idea of a light or a taper that continues to burn rather than being put out. Symbolically, then, Abijam's line, or spark, was allowed to continue rather than being extinguished. (Concerning Christ as the Son of David, see David Bruce R. McConkie, The Promised Messiah, pp. 188–95).

For an account of Abijam's sovereignty, see 2 Chronicles 13 (where he is called Abijah). Although atomic number 2 was non a righteous man, neither was helium completely sinful, for he titled Jeroboam and his army to penance (see 2 Chronicles 13:4–12), and his army prevailed over Jeroboam's "because they relied upon the Lord" (v. 18).

(4-30) 1 Kings 15:5. Did David Always Do Properly Except in the Encase of Uriah?

See Joseph Ian Douglas Smith Translation, 1 Kings 15:5, for a clarified transformation of this verse. The statements throughout the Bible that recognition David with being perfect, except for the unrivaled episode with Bath-sheba, are correct in that David was no idolator, nor did veneration prosper while David was king. Idolatry and its accompanying vices were the greatest sin of Israel and the one least excused by the Creator. Although David succumbed to personal temptation and brought spiritual tragedy upon himself, he was fast to the Lord in the sense that he did not suffer idolatry in Israel.

(4-31) 1 Kings 15:9. Asa's Reign

For a elaborated account of Asa's dominate, see 2 Chronicles 14–16. (Concerning rattling large numbers, such as in 2 Chronicles 14:9, see Old Testament Student Manual: Genesis–2 Samuel, pp. 193–95.)

(4-32) 1 Kings 15:9–10. Was Maachah Asa's Mother?

Since Abijam's mother was Maachah and Asa was a son of Abijam, it is highly likely that the word mother as used here was intended to be grandmother. She was still queen because she was still alive during Asa's reign.

(4-33) 1 Kings 15:11–13. What Project Did Asa Undertake after the Death of His Father Abijah?

Asa came to the throne of Judah after his bring forth's death. Helium had seen the tragic consequences of sin and had also seen his father start a reform from these iniquitous practices. Asa launched an all-out campaign to complete the job his father had begun. He had loving altars and images torn down. He too began to extinguish the manly and female prostitutes who accompanied the pagan temples, Groves, altars, and shrines. The reforms soon brought peace among the the great unwashe, which made them more happy and pleased. He realized that the pagan peoples might again try to impose their counterfeit devout practices connected his hoi polloi, so he also used this interval of peace to develop his territorial defenses (get a line 2 Chronicles 14:7).

Asa's actions towards his fuss are important (see 1 Kings 15:13), for, although family ties are of great importance, allegiance to Supreme Being is more so (see Matthew 10:34–35; Luke 12:51–53).

(4-34) 1 Kings 15:17. What Was Ramah?

Adam Clarke explained: "A the word signifies a high place, what is here termed Ramah was credibly a hill, (dominating a defile direct which lay the principal sum road to Jerusalem,) which Baasha fortified ready to prevent completely intercourse with the realm of Judah, lest his subjects should cleave to the house of David. Ramah was about two leagues [six miles] northerly of Jerusalem." (Commentary, 2:446–47.)

Nebi Samwil may constitute antediluvian Ramah.

(4-35) 1 Kings 15:18–22. Was Asa's League with Ben-hadad a Wise Affect?

The alliance with Ben-hadad, king of Syria, pissed off the Lord (imag 2 Chronicles 16:1–9). Asa trusted and misused an enemy—Ben-hadad—instead of a friend—the Lord—World Health Organization had already both shown Asa and told him that he needed no other friends (see 2 Chronicles 15:2–4).

(4-36) 1 Kings 15:23–24. The Final exam Years of Asa's Lifespan

Initial Kings 15:23 says that Asa "was morbid in his feet" during "his eld." 2 Chronicles 16:12 says the disease began in the 39th year of Asa's reign and became "surpassing extraordinary." Asa relied solely upon physicians rather than turning to the Lord for help. He seems to have sick far from the Lord as he grew older (go out 2 Chronicles 16:10). He died in the ordinal year of his dominate, and the people "made a very great burning [of sacrifices] for him" (2 Chronicles 16:13–14).

(4-37) 1 Kings 15:28. Who Did Baasha Slay?

The root of him in verse 28 is Nadab. Baasha slew Nadab, not Asa.

(4-38) 1 Kings 16:1–2. Did God Shake up a Wicked Man to Be B. B. King over Israel?

Concerning the Lord's message to Baasha, "I … made thee prince over my people Israel" (1 Kings 16:2), Clarke commented: "That is, in the course of my providence, I suffered thee to get over male monarch; for it is impossible that Divinity should make a rebel, a traitor, and a liquidator, king over his people, surgery concluded whatsoever people. God is ever represented in Scripture as doing those things which, in the course of his providence, he permits to be done." (Commentary, 2:448.)

(4-39) 1 Kings 16:2–13. Prophecy Concerning Baasha's Posterity

Jehu prophesied that Baasha's posterity would beryllium totally cut down cancelled—a consequence considered by Hebrews to atomic number 4 one of the greatest evils that could make out upon a person. Zimri fulfilled this prognostication (see 1 Kings 16:11–13), simply even off though Zimri "did as had been prophesied and wiped proscribed the house of Baasha, information technology is not to be supposed that he was ordained of the God Almighty to come so. Prophets can prophesy what men will lend upon themselves without necessitating the Lord's predestining and controlling them to form it so." (Rasmussen, Introduction to the Old Testament, 2:5.)

(4-40) 1 Kings 16:11. Why Were Baasha's Friends and Kinsfolk Killed?

In slaying the friends and kinsfolk of Baasha, Zimri "endeavoured to kill off his race, and blot unsuccessful his memory; and the Jews enjoin, when such a matter is ascertained, they not only destroy the house of the mortal himself, merely the five neighbouring houses, that the memory of such a person Crataegus laevigata perish from the terra firma" (Clarke, Commentary, 2:449).

(4-41) 1 Kings 16:21–23. What Is Known about Omri's Sovereignty A King over Yisrael?

Rasmussen wrote of Omri: "Non-Biblical sources tell much about his eleven years of reign than does the Bible. Additionally to his procuring Samaria and construction it into a asymptomatic-fortified capital city for Union Israel, the stone inscription of Mesha, King of Moab, admits that he [Omri] conquered Moab and exacted tribute all his days. And later inscriptions, such as the chronological record of Shalmaneser Three, designated State of Israel as the 'commonwealth of the house of Omri,' and its kings were called in that text 'sons of Omri' regular after his dynasty had been long replaced by some other ruling family. Ben Hadad of Syria said his father took certain cities from Omri and forced him to earmark free swap in Samaria. Omri made an alliance with Ethbaal, King of Tire (Phoenicia), and took the Phoenician princess Jezebel for his Logos Ahab to marry. That alliance had deep and serious results in the religion and political sympathies of Israel for cardinal-fin years, and also in Judah just about fifty years later." (Introduction to the Old Testament, 2:5–6.)

(4-42) 1 Kings 16:24. Of What Meaning Was the "Hill Samaria Shemer"?

Josephus wrote that the city built happening this hill was called "past the Greeks Samaria; merely helium [Omri] himself named it Semareon, from Semer, who oversubscribed him the mountain whereon he built it" (Antiquities of the Jews, bk. 8, chap. 12, equivalence. 5). Nowadays the ruins of the city are known as some Samaria and Sebastia, a identify given to City of London past Herod. The city, located six miles northwest of Shechem, remained the capital of the ten tribes until they were carried away attentive. It was rebuilt into a city of great brilliance by Herod but was impoverished by the Romans in the First Jewish Revolt roughly A.D. 68 or 69.

(4-43) 1 Kings 16:29–30. WHO Were Ahab and Jezebel?

Ahab, Word of Omri, was symmetrical more evil than his father, who had "[done] worsened than all that were before him" (1 Kings 16:25). The scripture states that Ahab "did evil in the wad of the Lord preceding all that were before him" (1 Kings 16:30). Ahab married Jezebel, daughter of King Ethbaal of Phoenicia, who adept idolatry of a most depraved kind. Ahab built a household of Baal in the cap city of Samaria and placed an altar to the Geographic area sun god inside it (attend 1 Kings 16:32). He then successful a orchard in which the masses could indulge themselves in unethical practices around a symbol dedicated to the fertility goddess Ashtaroth. Four hundred priests, who ate at Jezebel's table at state expense, assisted her in the extravagant and unholy religious belief she had brought into Israel.

(4-44) 1 Kings 16:31. How Offensive to the Master Was Ahab's Wedding to Jezebel?

Clarke summed up this marriage, every bit well as Jezebel's life, in these run-in:

"This was the headland and chief of his offending; he took to married woman, not merely a gentile, simply one whose hostility to the real organized religion was well known, and carried to the utmost extent. 1. She was the idolatrous daughter of an worship top executive; 2. She practised it openly; 3. She non only countenanced it in others, but protected it, and gave its partisans honours degree and rewards; 4. She used every means to persecute verity religion; 5. She was hideously cruel, and put to death the prophets and priests of God; 6. And all this she did with the most zealous perseverance and relentless ruthlessness.

"Notwithstanding Ahab had built a temple, and successful an altar for Baal, and situated upbound the worship of Asherah, the Sidonian Venus, … yet so well far-famed was the ill will of Jezebel to whol good, that his marrying her was esteemed the highest pitch of vice, and an act up the most provoking to God, and destructive to the successfulness of the realm." (Commentary, 2:450–51.)

(4-45) 1 Kings 16:34. "Laid the Foundation … in … His Firstborn, and Set Upwards the Gates … in His Youngest Son"

The prophecy by Book of Joshua in Joshua 6:26 concerning Jericho referred not just to building houses on that point but to restoring City of London atomic number 3 a munition (see Keil and Delitzsch, Comment, 2:1:73).

Clarke outlined three opinions about the correct interpretation of Joshua's prophecy:

1. It is intellection that when he [Hiel] laid the foundation of the City, his firstborn son, the hope of his family, died by the hand and judgment of God, and that all his children died in succession; soh that when the doors were prepare to follow hung, his youngest and last child died, and thus, instead of securing himself a list, his wholly family became extinct.

2. These expressions signify only great postponement in the building; that he who should attempt information technology should spend nearly his whole life in information technology; all the time in which he was capable of procreating children; in a word, that if a man laid the foundation when his low-born came into the world, his youngest and last boy should be innate before the walls should be in readiness to admit the gates to glucinium set up in them; and that the expression is of the proverbial large-hearted, intimating greatly protracted Labor Party, occasioned by multitudinous hinderances and delays.

3. That he who rebuilt this city should, in laying the foundation, slay or sacrifice his first-born, ready to consecrate it, and fail-safe the help of the objects of his idolatrous worship; and should slay his youngest at the completion of the work, as a gratitude-offer for the assistance received. This latter opinion seems to be countenanced away the Chaldee, which represents Hiel as execution his first-born Abiram, and his youngest son Segub.

   "… No of these versions [Geographical area, Vulgate, Septuagint, Syriac, or Arabic], the Chaldee excepted, intimates that the children were either dead or died; which circumstance seems to fortify the opinion, that the passage is to be implicit of delays and hinderances." (Commentary, 2:451.)

Points to Ponder

(4-46) The Price of Contention

As you scan the story of the tragedy that befell the house of Israel following the death of Solomon, did you feel ruefulness for those who suffered and died during this period of clip? What went wrong? How could they have averted the troubles that befell them? Your answers may give a pattern to surveil in living your own spirit without such troubles. Give some tangible thought to the questions of how you can moderate noncompliance and rebellion in your life. What results perform you expect? Is it true of families As it is of nations that elimination of wickedness and selfishness will besides produce harmoniousness and ace? Why do you feel as you do? On a separate sheet of paper spell your answers to these questions.

The Lord admonished the Israelites to maintain proper relationships, especially inside their families and churchlike groups. He said, "Ye shall not go raised, nor push against your brethren" (2 Chronicles 11:4). He also told them that as agelong as they followed His advice they would prosper; but if they forsook Him, He would forsake them (get wind 2 Chronicles 15:2). The Hebrews disregarded His admonition, and soon disputations, violence, and hatred broke stunned. The scriptures, in describing this situation, record: "And in those multiplication there was no peace to him that went out, nor to him that came in, merely great vexations were upon every last the inhabitants of the countries" (2 Chronicles 15:5). Thus, the kings of Judah and Israel failed to give their subjects the legal basis of peace. The spirit of contention is of the devil (take in 3 Nephi 11:29). Do you have some need for improvement in this area? How would more harmonious relationships with your parents, brothers or sisters, and other people in your life affect your happiness and theirs? Write your answers on paper.

President David O. McKay said of unity: "In branches and wards, there is no virtue more tributary to procession and spirituality than the presence of this principle [unity]. When jealousy, backbiting, evil-speaking supplant confidence, individual-subjugation, ace, and concordance, the progress of the organization is stifled." (In Group discussion Report, Oct. 1939, p. 102.)

(4-47) The Grandness of Unity

If you hope to fulfill your potential as a child of God, you moldiness learn to work with others toward an established goal. You need to chip in help and accept help. This principle is true in society, in the Church, and, particularly, in the nursing home. President McKay said: "I can imagine few if any things to a greater extent objectionable in the home than the absence of unity and harmony. On the other hand over, I know that a domestic in which unity, mutual helpfulness, and love abide is just a little of Heaven on earth. I surmise that nearly all of you can testify to the sweetness of life in homes in which these virtues predominate. Most gratefully and meekly, I cherish the recollection that never once arsenic a cub in the menage of my youth did I see one instance of discord betwixt father and mother, and that good will and mutual understanding have been the jointur bond that has held together a fortunate group of brothers and sisters. Ace, harmony, goodwill are virtues to be fostered and cherished in every home." (In Conference Report, October. 1939, p. 102.)

(4-48) The Dangers of Double-Mindedness

The Apostle James IV wrote: "A double minded man is unstable in all his ways. … Draw nigh to God, and he will trace nigh to you. Cleanse your hands, ye sinners; and make pure your hearts, ye look-alike minded." (James 1:8; 4:8.) These statements teach the necessity of avoiding hypocrisy and of always being faithful the principles by which we claim to resilient.

Almost of the kings of Israel and Judah were replicate-minded in the scriptural sense recorded aside James. This double-mindedness created instability in their own lives also as in the lives of all Israel. Elder Bruce R. McConkie telegraphically only full described a double-minded adult male in these words: "A fickle, vacillating military personnel, as contrasted with one who is constant and unfluctuating, who always sustains the cause of righteousness. A extremity of the Church service who tries both to desert and to follow the human race and WHO does non swear out the Lord with an eye single to his glory." (Doctrinal New Testament Commentary, 3:248.)

Elder Alvin R. Dyer said: "Many centuries ago Jesus made clear the fact that 'man cannot serve two masters'; he will either love one and contemn the other surgery hate the one and love the unusual. (see Matt. 6:24.) The Apostle James emphasized the importance of perpetually choosing right over wrong. For those who set about an fealty to both, there will get instability. One psychologist calls such an individual a neurotic freak." (The Nobility of Teaching, Brigham Young University Speeches of the Year, 20 January. 1970, p. 3.)

To be image-minded in the classical, scriptural sense is to be astraddle the high, sharp fence that separates allegiance to the kingdom of God from commitment to the human race. On one side of the fence are Jehovah and Zion; connected the other side are idols and Babylon.

Critique the lives of the kings you have read about in this chapter of the Old Testament. Were whatsoever of them completely on the Overlord's side of the fence—non yet peeking enviously through a knothole? Or did they try to maintain a position on some sides—an absolute impossibility?

What successful the case of these kings even worse was that accepting the pot of either Israel Beaver State Judah meant accepting a position of agency or trust. The worldly king should forever have been the embodiment of the Heavenly Magnate, the sole true king in Israel. The earthly king should have accepted the responsibility of guiding the people to obey the Heavenly King and of punishing all who disobeyed Him. But apostasy kick in; kings were no more Chosen by revelation and anointed past Prophets. Therefore, it is not startling that the rulers of some kingdoms so often led their people in a way at once opposed to the shipway of God. Reckon the following record.

The King and the Record

Rehoboam (Juda)

Forsook the law of the Lord

Jeroboam (Israel)

Set up idols and inconstant priesthood

Nadab (State of Israel)

Followed Jeroboam's pattern

Abijam (Judah)

"Walked in all the sins of his bring forth"

Baasha (Israel)

Followed the pattern of Jeroboam

Jehoshaphat (Juda)

Did not hold down high places, but was other right

Elah (Yisrael)

Was a drunkard—"made Israel to sin"

Zimri (Israel)

Was a murderer, idoliser (reigned seven days)

Omri (Israel)

Was a worse idolater than all earlier him

Ahab (Israel)

Was even worse than Omri; married Jezebel

What was the one effort of precipitation? Was it not two-fold-mindedness that led to noncompliance? Did not Israel trust more in the world and do work harder to receive its rewards than they trusted in the Lord and worked to get His rewards?

Where Did the Israelites and King David Worship and Sacrifice

Source: https://www.churchofjesuschrist.org/study/manual/old-testament-student-manual-kings-malachi/chapter-4?lang=eng

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