1Ki 12:1 | KingComments | STEP | In this chapter we have come to an important point in the history of Israel: the sad separation of the kingdom into two kingdoms. This tear has two causes. The first is the sin of Solomon. The previous chapter tells about this. The second is the folly of Solomon’s son, Rehoboam. We will read about this in this chapter. The history of the two kingdoms that were created by the tear, runs roughly in three periods: 1. In the first period, which for Israel is the time from Jeroboam to Omri and for Judah from Rehoboam to Asa (1 Kings 12-16), the two kingdoms are hostile to each other. 2. This enmity ends in the second period, for Israel it is under Ahab and his sons Ahaziah and Jehoram and for Judah under Jehoshaphat, Jehoram and Ahaziah. In that period, both royal families connect with each other by establishing marital bonds. They also connect with each other in a common fight against foreign enemies. This union ends when Jehu kills both kings of the kingdoms, Jehoram of Israel and Ahaziah of Judah, at the same time (1 Kings 17-2 Kings 10:27). 3. This time of union is followed by a third period that begins for Israel with Jehu and for Judah with Joash, in which alienation and conflict between the two kingdoms again occurs, until finally the kingdom of Israel is taken away by the Assyrians. After the division of the kingdom, the northern realm remains, called ‘Israel’. The history of that kingdom, that of the ten tribes, is a picture of the history of professing Christianity, or the kingdom of heaven. In that history we see the history of the people of God in the New Testament era from the point of view of man’s responsibility. The history of Israel shows what has become of that kingdom, just as we also know how Christianity will be. The history of Christianity can be found in Revelation 2-3. There is a clear parallel between that history and that of the ten tribes realm of Israel (see the explanation of 1 Kings 11:1-8). The great mass, both of the ten tribes realm and of Christianity, apostatizes further and further from God. Opposite to Israel is the two tribes realm of Judah, where kings of the David family reign. Opposite the apostate mass in Christianity is a remnant that remains faithful to the Lord. Both Judah and the faithful remnant in professing Christianity is weak, but God connects Himself with them. In the midst of them He makes His Name dwell. Solomon, the wisest man on earth, has died. He leaves all his wealth to a foolish son. Rehoboam is a man without a conviction of his own. He lets himself be guided by others. This is evident right from the start. Rehoboam goes to Shechem to be made king there. Shechem is a kind of compromise place, a place indeed in Ephraim, but also between the realms. It is the place of the old public gathering ( ), where Abimelech, the son of Gideon, made himself king in the time of the judges ( ). Rehoboam goes there because the people have gone there. He is guided by the will of the people instead of by the will of God, Who has designated Jerusalem as the place of His throne. By going there he wants to preserve the unity of the people.

‏ 1 Kings 12:1

Introduction

In this chapter we have come to an important point in the history of Israel: the sad separation of the kingdom into two kingdoms. This tear has two causes. The first is the sin of Solomon. The previous chapter tells about this. The second is the folly of Solomon’s son, Rehoboam. We will read about this in this chapter.

The history of the two kingdoms that were created by the tear, runs roughly in three periods:

1. In the first period, which for Israel is the time from Jeroboam to Omri and for Judah from Rehoboam to Asa (1 Kings 12-16), the two kingdoms are hostile to each other.

2. This enmity ends in the second period, for Israel it is under Ahab and his sons Ahaziah and Jehoram and for Judah under Jehoshaphat, Jehoram and Ahaziah. In that period, both royal families connect with each other by establishing marital bonds. They also connect with each other in a common fight against foreign enemies. This union ends when Jehu kills both kings of the kingdoms, Jehoram of Israel and Ahaziah of Judah, at the same time (1 Kings 17-2 Kings 10:27).

3. This time of union is followed by a third period that begins for Israel with Jehu and for Judah with Joash, in which alienation and conflict between the two kingdoms again occurs, until finally the kingdom of Israel is taken away by the Assyrians.

After the division of the kingdom, the northern realm remains, called ‘Israel’. The history of that kingdom, that of the ten tribes, is a picture of the history of professing Christianity, or the kingdom of heaven. In that history we see the history of the people of God in the New Testament era from the point of view of man’s responsibility.

The history of Israel shows what has become of that kingdom, just as we also know how Christianity will be. The history of Christianity can be found in Revelation 2-3. There is a clear parallel between that history and that of the ten tribes realm of Israel (see the explanation of 1 Kings 11:1-8).

The great mass, both of the ten tribes realm and of Christianity, apostatizes further and further from God. Opposite to Israel is the two tribes realm of Judah, where kings of the David family reign. Opposite the apostate mass in Christianity is a remnant that remains faithful to the Lord. Both Judah and the faithful remnant in professing Christianity is weak, but God connects Himself with them. In the midst of them He makes His Name dwell.

Rehoboam Goes to Shechem

Solomon, the wisest man on earth, has died. He leaves all his wealth to a foolish son. Rehoboam is a man without a conviction of his own. He lets himself be guided by others. This is evident right from the start. Rehoboam goes to Shechem to be made king there. Shechem is a kind of compromise place, a place indeed in Ephraim, but also between the realms. It is the place of the old public gathering (Jos 24:1), where Abimelech, the son of Gideon, made himself king in the time of the judges (Jdg 9:1).

Rehoboam goes there because the people have gone there. He is guided by the will of the people instead of by the will of God, Who has designated Jerusalem as the place of His throne. By going there he wants to preserve the unity of the people.