228 June, 1934 INTERNATIONAL LESSON Commentary Outline and xposition Blackboard Lesson Children’s Division Golden Text Illustration Object Lesson B y B. B. S utcliffe B y B essie B. B urch B y H elen G ailey B y A lan S. P earce B y E lmer L. W ilder Points and Problems B y A lva J. M c C lain , Ashland Theological Seminary, Ashland, Ohio T H E K I N G ' S B U S I N E S S
tion of the land, and the latter would be made up o f the two tribes in the southern portion. Unlike the promise given to David, the promise to Jeroboam was conditional (v. 38). I f Jeroboam should obey and walk in the Lord’s ways, then the Lord would build for him “ a sure house”—his kingdom would continue. It was a bona fide offer, and would be fulfilled as long as Jeroboam met the conditions. God knew, o f course, what Jeroboam would do. But God’s knowl edge o f what was to come, in no wise limited Jeroboam’s opportunity. God’s knowledge did not force Jeroboam into ungodly and unholy ways; Jeroboam’s entrance upon such a course was on his own responsibility. The foreknowledge o f God never interferes with the freedom o f men’s actions. Although God said, “I will . . . a f flict the seed of David,” Jeroboam was re minded that the period o f the punishment was to be limited (v. 39). The hand of God will be set the second time to restore His people, now scattered among all na tions, and they will be returned to their own land. Then their King, the greater Son of David, will come again from heaven and rule over the house of David forever. In that day, the house of David will include all the tribes of Israel; the northern and the southern kingdoms will be reunited under one King. (See Lev. 26:33-45; Deut. 30:3-9; Ezek. 11:16-20; 34:11-15, 28; 37:15-28; and many other passages dealing with the future of Israel.) In referring to the Lord’s covenant with David, the prophet Ahijah Was giving to Jeroboam a hint o f this restoration, in order to pre serve him from attempting such treatment o f Judah as would bring disapprobation from the Lord. Points and Problems The reason for rending ten tribes from Solomon and his kingdom is stated in verse 33. The true God had been forsaken for other gods, among whom are mentioned Ashtoreth, Chemosh, and Milcom, It will help us to understand the sin if we know something about these false gods. 1. Ashtoreth (plural, Ashtaroth) was the name o f the highest goddess worshiped by the Philistines, the Phoenicians, and the Sidonians. She was the wife or “ female counterpart” o f Baal. See Judges 2:13, where the people are said to have “served Baal and Ashtaroth." Like many other evils, both the name and the cult originated in Babylonia, where the goddess was known as Istar. She was the deity of love and war. According to Babylonian legend, her husband was Tammuz. In the story, he dies and she descends into Hades in search o f him. This legendary event came to be celebrated by women worshipers in licen tious rites. See Ezekiel 8:14, where the prophet is shocked at the sight o f Jewish women “weeping for Tammuz.” Istar, or Ashtoreth, was regarded as a personifica tion of the reproductive principle in nature. Hence, her worship came finally to be a cult o f sexuality. 2. Chemosh was the national god o f the Moabites, who are called the “people of
JULY 1, 1934 AHIJAH AND THE DIVIDED KINGDOM 1 K ings 11:26 to 14:31
II. T he P rovision for D avid (34-36). Solomon would not be deprived o f the whole kingdom, nor indeed o f any part of it, while he lived (v. 34). But the Lord declared that He would wrest the king dom from the hand o f Solomon’s son who should succeed him (v. 35). This son was Rehoboam, whom history reveals as weak and unstable in character. According to the word o f the Lord, this son o f Solomon would be left with one tribe, that of Judah (v. 36). The Lord de clared that this provision was made in order that “David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.” In spite of their sinful will fulness, God would watch over His people, in order that His announced purpose should be fulfilled. This fulfillment, in its completeness, awaits a coming day when Christ, the greater Son of David, will return to earth and ascend the throne. Jerusalem is the one city in all the earth in which. God has chosen to place His name. The association of Benjamin with Judah was foreknown by God, for He an nounced that only ten tribes would be given to Jeroboam. Just why no mention is here made o f Benjamin cannot be cer tainly known (cf. 1 Ki. 12:21, 33). Because o f God’^ unconditional promise to David in 2 Samuel 7, nothing could wrest the final authority from Judah. In that chapter, God definitely promised the ruler- ship o f the nation to David’s house. The division o f the kingdom did not invalidate that promise in the least These two kingdoms, Israel and Judah, will one day be brought together again, and Judah’s supremacy will then be manifested. Hence, the division was only temporary. It may appear to us to extend over a' long period, but it is not a long time to the Lord, with whom a thousand years are but as a day. III. T he O pportunity for J eroboam (37-39). Jeroboam was given the promise that he would be king over the ten tribes which the Lord would wrest from Judah (v. 37). These ten tribes would become known as the kingdom o f Israel, as distinct from the kingdom o f Judah. The former would comprise the ten tribes in the northern por- BLACKBOARD LESSON
Lesson Text: 1 Ki. 11:29-39. Golden Text: “ Pride goeth before de struction, and a haughty spirit before a fall” (Prov. 16:18). Outline and Exposition T he lessons of this quarter fall in the period of the divided kingdom. They deal with both divisions, the kingdom of Judah and the kingdom o f Israel, but especially with the messages o f the prophets—God’s spokesmen. L T he D ecision of the L ord (29-33). In spite o f Solomon’s wisdom, he yielded to Satan’s wiles and turned from the Lord to other gods. “Wherefore the Lord said unto Solomon, Forasmuch as . . . thou hast not kept my covenant and my statutes, . . . I will surely rend the kingdom from thee, . . . Notwithstanding, in thy days I will not do it for David thy father’s sake: but I will rend it out o f the hand o f thy son. Howbeit I will not rend away all the kingdom” (1 Ki. 11:11-13). The Lord sent Ahijah the prophet to make an announce ment o f the wresting o f a portion o f the kingdom from Solomon’s family, and the announcement was made to Jeroboam, who already had attained to a high place under Solomon the king. Frequently some symbolic act would il lustrate the prophets’ messages, in order to impress the lesson more deeply upon the hearers. Ahijah put on a new garment, and when he met Jeroboam, he rent the garment into twelve pieces (vs. 29, 30). Then Ahijah said to Jeroboam: “Take thee ten pieces.” This action and command signified that the kingdom was to be di vided, that ten of the tribes would fall to Jeroboam, and that he would reign over them (v. 31). But God had said to Solo mon : “ I will not rend away all the king dom ; but will give one tribe to thy son for David my servant’s sake, and for Jerusa lem’s sake which I have chosen” (11:13). One tribe was reserved for David’s fam ily, because of the promise made to David (cf. 2 Sam. 7 :12-16). Furthermore, the Lord had chosen Jerusalem out o f all Israel as the place from which He would control the nation (v. 32). The cause o f the dividing o f the kingdom is stated in verse 33. Israel, under the leadership o f Solomon, who was himself under the spell o f “ strange women,” had forsaken the true God and had turned to such false gods as Ashtoreth o f the Zido- nians, Chemosh o f the Moabites, and Milcom of the Ammonites. The punish ment which befell the Lord’s people, be cause o f their departure from Him, came in fulfillment o f the word o f the Lord. The promises o f chastening are as certain as those o f blessing, even though this fact may be largely forgotten today. The dec larations concerning hell are as sure of fulfillment as are the promises regarding heaven, even though much modern teaching denies the very existence o f hell.
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