Part 2 — International Lesson—For Jan. 11.

I Kings 12: 25-33.

SUBJECT—IDOLATRY IN ISRAEL.

BY REV. G. E. STROBRIDGE, D. D.

GOLDEN TEXT.

"Thou shalt not make unto thee any graven image" (Exod. 20:4).

INTRODUCTION.

Jeroboam reigned twenty-two years, beginning in the year 975 B. C. The extent of his territory was larger than that of the kingdom of Judah, over which Rehoboam ruled after the division. Jeroboam's portion, called the Kingdom of Israel, and comprising the northern portion of the land, was about the size of the State of New Hampshire.

Rehoboam first made an attempt to recover the allegiance of the revolted tribes, and sent his representative to take tribute from them, but he was promptly killed. Rehoboam then made preparations for war; but he was admonished to pursue this course no longer by the prophet Shemiah (1 Kings 12: 21-24).

Rehoboam then turned his attention entirely to his own kingdom, and for three years left off his former wild and sinful ways, and seemed to give promise of becoming a good monarch (2 Chron. 11: 17). He busied himself in fortifying his kingdom by a circuit of fifteen walled cities, thus protecting it on the south and west.

Three years of this devotion to a wise care of his kingdom was about all this young man could stand, and he went back to his dissolute ways, and the bad blood of his heathen mother manifested itself.

Continuing thus for two years, he was then attacked by Shishak, the King of Egypt, who was a friend of Jeroboam. Judah was invaded, and the thousand shields of gold which Solomon had made for the display of his wealth and power, and other treasures of the temple, were carried off. These shields Rehoboam replaced with shields of brass.

There was a war, on a larger or smaller scale, all the time between the two kingdoms, until in the reign of Abijah, the son of Rehoboam, Jeroboam was severely punished by an overwhelming defeat.

JEROBOAM'S FORTIFICATIONS.

"Then Jeroboam built Shechem in Mount Ephraim, and dwelt therein; and went out from thence, and built Penuel."

Jeroboam did not build Shechem. There had been a town there from the earliest times, but the meaning is that he rebuilt it, enlarged it, beautified it, and made it the capital city.

It was especially adapted for this, as it was right in the centre of the territory of the ten tribes and the leader of the revolt. It was the most ancient sanctuary in the land, and the ancestors of the Israelites had worshiped there long before they became a nation.

In 1 Kings 14: 17, we are informed that after a time Jeroboam left Shechem, and set up his capital in Tirzah, where he built a palace and other buildings on so grand a scale that the place became even a rival of Jerusalem (Sol. Song 6: 4).

After having established himself in Shechem, he began to give attention to the outlying territory, and, in order to protect it, he built a fortification at Penuel. The name of this place means "the face of God." It received this name from the meeting here of Jacob with the angel, and his wrestling with the angel (Gen. 32: 24-32). It is located on a little stream called Jabbok, and is twenty miles east of the Jordan. It was an important point, as it was situated on the road over which all the caravans passed first to Damascus and then on east to the countries of Babylon and Nineveh.

A fortress here would defend the kingdom of Israel from the attacks of Assyria on the east and north, and from Judah on the south.

THE KING'S APPREHENSION.

"And Jeroboam said in his heart, Now shall the kingdom return to the house of David.

"If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam, King of Judah, and they shall kill me, and go again to Rehoboam, king of Judah."

Now that Jeroboam is king, his troubles begin. Having settled the matter of protection against invasion by the building of the strongholds as just noticed, a more serious danger arose before him. It would seem that the people had no thought when they separated from the government of Rehoboam that they would also give up their religion. It was expected that Jerusalem should be still the religious capital, and the temple the place for all the people of both nations to worship.

But Jeroboam reasoned with himself that if the people of his kingdom went up to Jerusalem three times a year, as the law directed (Deut. 16: 16), to worship there, they would by this become alienated from him as their ruler, would learn to reverence the king who was of David's line as more rightfully their sovereign, and the result would be not only that they might change, such was the fickle temper of people in the east, but they might expel him and perhaps take his life.

It was a very natural course of reasoning, but he should have trusted in God. In I Kings 11: 38, the promise had been expressly made to him that on condition of his obedience, he should be protected and his throne should be firmly established. But he forgets this and goes on in the foolish fashion of all doubt and unbelief.

FALSE GODS SET UP.

"Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem; behold thy gods, oh, Israel, which brought thee up out of the land of Egypt,

"And he set the one in Bethel, and the other put he in Dan."

He reasoned that if there were to be two kingdoms, there must also be two religions: at least, the citizens of one kingdom should not get their religion from the worship and service held in another kingdom. On the face of it this looked like the very essence of wisdom. It was worldly wisdom, but it was religious folly because it was putting policy above principle.

After he had thought this matter over for some time, Jeroboam took some of his friends and counselers into the secret of his reflections, and they agreed with him. Thereupon he proceeded to establish home rule in religion as in everything else, and his whole course is an exhibition of great shrewdness. It is a pity that so bright an intellect had not been united with a better heart.

He set up objects of worship and established shrines for them at two places in his kingdom, Bethel and Dan.

Bethel was located in the tribe of Benjamin's territory, but had been taken as part of the land embraced in the revolt of the ten tribes. The name meant the house of God, and was so called by Jacob at the time of his vision (Gen. 28: 11-19.)

As long ago as Abraham's time, an altar had been built here (Gen. 12: 8.) Samuel had also judged Israel here (1 Sam. 7: 16.) It was, therefore, shrewdly selected, for the people of those days were readily and deeply impressed with the sacred associations of places, especially old places.

The other place, Dan, was in the extreme northern part of the land, so that the expression from Dan to Beersheba means from one end of the land to the other, north to south.

There was no city here at this time, but at a spot about four miles from where the city of Dan was afterwards located, there is a remarkable cave in one of the ridges at the base of Mount Hermon. This cave had been a sanctuary or place of worship from the earliest times (Gen. 14: 14.)

Having thus selected the localities, Jeroboam set up there the objects for their worship. It was not his intention so much, perhaps, to teach the people the worship of images—he would hardly have ventured to do that in its bald form—but it was his intention that these calves or oxen should be the symbols representing the presence of God just as the ark and the cherubim did in the temple.

They were made of wood and covered with plates of gold. The ox was an old object of worship. Aaron had set it up in the wilderness, and Jeroboam used almost the very words of Aaron so long before (Ex. 32: 4).

The Israelites were made familiar with this image in the decorations of the temple of Solomon, including colossal cherubim. Also the great molten sea of brass was supported upon oxen of the same material.

THE DAMAGING RESULTS.

"And this thing became a sin: for the people went to worship before the one, even unto Dan.

"And he made a house of high places, and made priests of the lowest of the people, which were not of the sons of Levi."

It was hardly to be expected that any other result than that of sin would come from this course. It was, to begin with, a violation of the second commandment, and if Jeroboam did not intend to teach Israel the worship of false gods, this was the result of it, and repeatedly he is spoken of in the Scriptures as the one that did cause Israel to sin.

So completely were the people carried away with this bad current, that they preferred to get as far away from Jerusalem as possible, and went even to Dan to engage in their idolatrous practices.

At both these places where he had set up the calves, he built houses for them. Originally and commonly houses of worship were built upon high places, so that this expression "high places" came to be a description of the house itself.

It is not a fortunate translation to state that Jeroboam made priests of the lowest class of the people. It would have been poor policy, and would have brought his movement into disrepute.

The literal rendering of the Hebrew is "from the ends of the people," and means, as in the Revised Version, "from all the people."

Jeroboam would have been glad to have the priestly tribe, Levi, furnish him his priests, but they were loyal to God and the true worship and would not assist the king in his schism, so he had to get priests where he could from all the people and from any tribe.

In 2 Chron. 11: 13 it is said that the Levites in a body went over to Rehoboam. This greatly strengthened the king of Judah and tended to keep the religion of that part of the people pure.

NEW FEASTS APPOINTED.

"And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is In Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made.

"So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense."

Jeroboam was the more anxious to get his religious enterprises established because the time for the feast of the tabernacles was coming on and many of his people would be going up to Jerusalem.

He therefore, as a part of his scheme, very shrewdly appointed a counter feast, putting it on the same day of the month, the fifteenth, because that was the time of the full moon, but he changed the month.

The right time was the seventh month, corresponding with our October and November, and it was the most joyous of all the festivals celebrating the gathering of the harvest.

He could plead a good reason for putting his feast a month later, because the harvest was slower ripening in the northern part of the kingdom than in the southern, and the change of time would be an accommodation. The law fixing the seventh month is given (Lev. 23: 34,39,41).

At this feast Jeroboam himself approached the altar and served as a priest. He did this doubtless for two reasons—1, To give the royal sanction to the new religion; and 2, To show that he considered himself the religious as well as the civil head of the nation.

LESSONS.

1. Seek first the kingdom of God and His righteousness. Jeroboam forgot this rule and put the improvement and fortifying of his kingdom first—his secular affairs—and as a result made a fatal mistake.

2. How long and far a sin reaches! Solomon's idolatry bears fruit in the breaking up of the nation and the lapse of half of it into heathenism. What a disappointment to God, who had done and borne so much for this people!

3. Jeroboam needed to have no fear about the perpetuity of his kingdom. He had an express promise from God. (1 Kings 11: 38.) But his faith in God's word failed, and hence he sinned. Thus sin is always the fruit of unbelief.

4. Jeroboam also put policy before principle; for the sake of temporary success he turned aside from the strictly right course. This is always wrong, and because wrong is unsafe. Fasten the lesson deep in your heart; never for the sake of any apparent advantage depart in the least from the truth as conscience and God's Word shall make it known to you.

5. It is said in the lesson that Jeroboam devised of his own heart these religious departures which he forced upon the people. Here was another feature of his sin—that he presumed to depart from the explicit directions that God had laid down as to the times, places and manner of His worship, and gave the people instead inventions of his own. To say the least, he had no business to do this, and he exposed himself to the curse that comes upon those who take from or add to God's Word.

ILLUSTRATIONS.

"On mission ground there was once a prayer meeting held in an idol temple. A lamp was placed in the hands or lap of each idol around the room, so that the idols themselves held the light by which the true God was worshiped. So the sins of Jeroboam may light us to heaven." —Peloubet.

"Judge a religion by its god. Judge a people by the kind of god that will satisfy them. If a calf will do, what must be their intelligence? If nature will do, what must be their emotion? It science will do, what must be their moral sense? The Christian religion pays the highest tribute to human intelligence. It calls men to a God, infinite in every perfection." —Joseph Parker.

"It has been remarked that the two tribes in whose inheritance the calves stood are not found among the number of the sealed in Revelations. The names of Ephraim and Dan are missing from that list." —Waller.