1 Reis 14
Wayne Barber · Citado em PreceptAustin
1 Reis 14
Barber - The seductive rites of the heathen were preferred to the simple, yet solemn worship of Yahweh. As in the North, so in the South altars blazed on every high hill, and small statues honoring Baal and Astarte were set up in homes and in shrines throughout the land. Orgies were the preoccupation of the people, and the Temple of Yahweh in Jerusalem was attended only by the faithful few. (See The Books of Kings, Volume 1: The Righteousness of God ... - Page 425) Male cult prostitutes (06945) (qadesh from qodesh = holy, apartness, sacredness) refers to a male temple prostitute. The sad irony is that the root word signifies "holy" or "sacred" and in context of the pagan idolatrous temples the word signifies a man who has been set apart for male prostitution, likely reflecting homosexual and bisexual activities. The name qadesh is a sad commentary on the licentiousness of Canaanite worship which infiltrated and destroyed the true worship of Yahweh! Complete Biblical Library A masculine noun, qādhfish indicates a "cult prostitute" dedicated to cultic prostitution, usually at a shrine or temple. The term in the OT comes from a Hebrew root, qādhash (HED #7227), meaning "to set aside" or "to make holy." These persons were formally set aside for cultic prostitution, a feature of many near eastern religions, especially Canaanite and Babylonian, but prohibited in Israel. Such men and women became devotees to their gods and goddesses for the purpose of having sexual relations with the worshipers of their religion. The use of female and male cult prostitutes seems to have been a feature of the religions of the nations that the Lord drove out of the land of Canaan as He gave it to Israel. Israel was not to become embroiled in these abominations. The contextual usage of these words in the OT gives some insight into their significance. It is clear from the texts available that the male or female prostitutes were tied closely to pagan concepts of fertility religion, which included imitative or sympathetic magic. Through intercourse with the devotees of the gods, the worshipers believed that they influenced the gods to grant them fertility and increase in their families, lands and crops. The female prostitutes may have had other menial tasks to perform around the temple. When Asa, king in Judah (910-869 b.c.), purged the land of male prostitutes in his day, he also removed his own grandmother, Maacah, who had set up an Asherah pole (1 Ki. 15:12f). Asherah poles were symbols of this fertility goddess (1 Ki. 14:15; 15:12). Asherah was a consort of the Canaanite god Baal, a ubiquitous representative of male fertility symbolized often as a bull. It is, however, possible to interpret some occurrences of "Asherah" in the OT as referring to a place, not a goddess. In Asa's time, an entire complex of fertility religion had been established. Asa's son, Jehoshaphat (872-848 b.c.), completed his father's removal of male prostitutes (1 Ki. 22:46). Late in Judah's history, Josiah (640-609 b.c.) destroyed the living quarters of the male shrine prostitutes who had moved into the temple area in Jerusalem. In this case, women were producing various items for Asherah (2 Ki. 23:7). In the earlier reign of Rehoboam (930-913 b.c.), high places, sacred stones, Asherah poles and spreading trees, another symbol of fertility, were part of the system (1 Ki. 14:23). Male and female prostitutes were only one feature of Canaanite fertility religion, but they were a central feature, one that violated the morality and ethics of the Covenant that the Lord had made with Israel at Sinai. The veneration of other Canaanite goddesses, such as Astarte and Anath, helped foster cultic prostitution. Male or female cult prostitutes were explicitly outlawed in Israel (with good cause) by the Sinai Covenant (Deut. 23:17). In the time of the patriarchs, Judah, a leading patriarch, was not surprised to encounter a shrine prostitute (his disguised daughter-in-law) on the way to Timnah, since prostitutes were a regular feature of that religious culture and milieu (Gen. 38:21f). Judah's sin haunted him and his descendants for generations. The religion of Yahweh did not permit the Israelites, male or female, to be set aside for sacred prostitution. Job asserted that the godless died young from frequenting the male prostitutes at the shrines (Job 36:14). As an example of poetic justice, the Lord refused to punish the immoral and irreligious daughters of certain Israelite men who were committing cultic prostitution with female prostitutes (Hos. 4:14). QADESH - 11X/9V - cult prostitute(2), cult prostitutes(2), male cult prostitutes(2), sodomites(1), temple prostitute(3), temple prostitutes(1). Gen. 38:21; Gen. 38:22; Deut. 23:17; 1 Ki. 14:24; 1 Ki. 15:12; 1 Ki. 22:46; 2 Ki. 23:7; Job 36:14; Hos. 4:14 See FERTILITY WORSHIP OF THE ANE 1 Kings 14:25 Now it happened in the fifth year of King Rehoboam, that Shishak the king of Egypt came up against Jerusalem. Shishak: 1Ki 11:40 2Ch 12:2-4 1 Kings 14 Resources - multiple sermons and commentaries Related Passages: 1 Kings 12:22-24+ (REHOBOAM'S FIRST ENCOUNTER WITH SHEMAIAH WAS POSITIVE) But the word of God came to Shemaiah the man of God, saying, 23 “Speak to Rehoboam the son of Solomon, king of Judah, and to all the house of Judah and Benjamin and to the rest of the people, saying, 24 ‘Thus says the LORD, “You must not go up and fight against your relatives the sons of Israel; return every man to his house, for this thing has come from Me.”’” So they listened to the word of the LORD, and returned and went their way according to the word of the LORD. 1 Kings 11:40 Solomon sought therefore to put Jeroboam to death; but Jeroboam arose and fled to Egypt to Shishak king of Egypt, and he was in Egypt until the death of Solomon. 2 Chronicles 12:2-9+ And it came about in King Rehoboam’s fifth year, because they had been unfaithful to the LORD, that Shishak king of Egypt came up against Jerusalem 3 with 1,200 chariots and 60,000 horsemen. And the people who came with him from Egypt were without number: the Lubim, the Sukkiim and the Ethiopians. 4 He captured the fortified cities of Judah and came as far as Jerusalem. 5 Then SHEMAIAH the prophet came to Rehoboam and the princes of Judah who had gathered at Jerusalem because of Shishak, and he said to them, “Thus says the LORD, ‘You have forsaken Me, so I also have forsaken you to Shishak.’” 6 So the princes of Israel and the king humbled themselves and said, “The LORD is righteous.” 7 When the LORD saw that they humbled themselves, the word of the LORD came to Shemaiah, saying, “They have humbled themselves so I will not destroy them, but I will grant them some measure of deliverance, and My wrath shall not be poured out on Jerusalem by means of Shishak. 8 “But they will become his slaves so that they may learn the difference between My service and the service of the kingdoms of the countries.” 9 So Shishak king of Egypt came up against Jerusalem, and took the treasures of the house of the LORD and the treasures of the king’s palace. He took everything; he even took the golden shields which Solomon had made. Oblong Hieroglyphs Describing Shishak's Campaign in Canaan FORSAKING JEHOVAH BRINGS FOREIGN DISCIPLINE Now it happened in the fifth year of King Rehoboam, that Shishak (note) the king of Egypt came up against Jerusalem - The parallel account in Chronicles gives the much more background for Shishak's attack (See 2Ch 12:2-9 above) Bob
1 Reis 14
Barber on birds - The second image is likewise graphic. Those who would die in battle, or who were assassinated away from a city, would have their eyes plucked out and their flesh picked from their bones by birds that find rotting flesh delectable. (See The Books of Kings, Volume 1: The Righteousness of God ... - Page 418) THOUGHT - Oh beloved, may we never forget that the wages of our sins are very costly to our families! For (term of explanation) the LORD has spoken it - The LORD spoke it, thus it would come to pass, as God's Word always does. (cf. Isa. 14:24; 25:10; 40:8; 45:23; 46:10; 55:8-11; 59:21; Matt. 24:35). The specific phrase found here is repeated often in 1 Kings to confirm a prophet's message (cf. 1 Kgs. 13:26 = "the word of the LORD which He spoke"; 1Ki 15:29 = " the word of the LORD, which He spoke"; 1Ki 16:12,34 = "he word of the LORD, which He spoke"; 17:16; 22:38). THE WORD OF THE LORD WHICH HE SPOKE - 1 Ki. 13:26; 1 Ki. 14:18; 1 Ki. 15:29; 1 Ki. 16:12; 1 Ki. 16:34; 1 Ki. 17:16; 1 Ki. 22:38; 2 Ki. 9:36; 2 Ki. 10:17; 2 Ki. 15:12 1 Kings 14:12 “Now you, arise, go to your house. When your feet enter the city the child will die. when your feet: 1Ki 14:3,16,17 2Ki 1:6,16 Joh 4:50-52 1 Kings 14 Resources - multiple sermons and commentaries JEROBOAM'S JUDGMENT BEGINS - SON DIES Now you, arise, go to your house. When your feet enter the city the child will die - Imagine how she felt as she walked back to the city and was preparing to take that last step into the city! The death of their son served as the sign that God will fulfil the remainder of His promised judgments to wipe out the line of Jeroboam. Cyril Barber - As we consider the prediction of Ahijah, we are confronted with what appears to be a discrepancy. We might be inclined to pass over it, but some people find fault with the Scriptures wherever and whenever they can, and so we need to be prepared to answer them. The issue is, When did Abijah die? Did death occur when his mother entered the city (14:12) or when she crossed the threshold of her home (14:17)? In reality, there is no discrepancy. As Abijah’s mother entered the city, her son died. She was probably hoping that the blind prophet was wrong, and so hurried toward the house that served as a palace. This took a few minutes. As she crossed the threshold of her home, she heard the first wail of the mourners. It had taken those attending her son these few minutes to realize what had happened. Then, most likely, they tried to resuscitate the lad. Only when these efforts failed, did they verify his death. By that time, the queen mother had walked the distance from the gate of the city to the entrance of her house. (See The Books of Kings, Volume 1: The Righteousness of God ... - Page 421) 1 Kings 14:13 “All Israel shall mourn for him and bury him, for he alone of Jeroboam’s family will come to the grave, because in him something good was found toward the LORD God of Israel in the house of Jeroboam. shall mourn: Nu 20:29 Jer 22:10,18 found: 2Ch 12:12 19:3 Job 19:28 Eze 18:14-32 Phm 1:6 2Pe 2:8,9 1 Kings 14 Resources - multiple sermons and commentaries Related Passages: Deuteronomy 28:26 (CURSES TO ISRAEL FOR DISOBEYING MOSAIC COVENANT) “Your carcasses will be food to all birds of the sky and to the beasts of the earth, and there will be no one to frighten them away. Jeremiah 8:2 “They will spread them out to the sun, the moon and to all the host of heaven, which they have loved and which they have served, and which they have gone after and which they have sought, and which they have worshiped. They will not be gathered or buried; they will be as dung on the face of the ground. Jeremiah 22:19 “He ( Jehoiakim the son of Josiah, king of Judah) will be buried with a donkey’s burial, Dragged off and thrown out beyond the gates of Jerusalem. THE ONLY GOOD ONE FROM JEROBOAM All Israel shall mourn for him and bury him, for he alone of Jeroboam’s family will come to the grave, because in him something good was found toward the LORD God of Israel in the house of Jeroboam - Abijah, though called 'a child' in verses 3, 12 and 17 must have been of such an age as to exhibit qualities that made him beloved of the people (and presumably by God). This child is the only person from the house of Jeroboam who will be buried with dignity. Something good toward the LORD God gave rise to a Jewish tradition that Abijah had endeavored, contrary to the wishes of his father, to encourage the people to go up to Jerusalem to worship. This is however speculation. Farrar writes: “The passage about Abijah has a unique preciousness, because it stands alone in Scripture as an expression of the truth that early death is no sign at all of the Divine anger, and that the length or brevity of life are matters of little significance to God, seeing that, at the best, the longest life is but as one tick of the clock in the eternal silence.” (See The Expositor's Bible: The First Book of Kings: Exploring ...) (I would add we are immortal until God's work He gave us before the foundation of the world is accomplished - Acts 13:36+ says "For David, after he had served the purpose of God in his own generation, fell asleep, and was laid among his fathers, and underwent decay." ) C H
1 Reis 14
Barber - The king was understandably concerned about his son, and he wanted to know if Abijah would recover. On an earlier occasion, Ahijah the prophet had spoken to Jeroboam and predicated that he would become king. This prophecy had come to pass. Now Jeroboam determined to seek out the prophet. He believed that if anyone could tell him if Abijah would get better, Ahijah could. But he was afraid to visit the prophet himself, for he feared that the prophet would denounce him for his sins. So he devised a strategy whereby his wife would go in his place. Did Jeroboam ask for prayer that the lad might recover? Jeroboam had asked for prayer at the feast when his arm had become stuck in an outstretched position. Fear had seized him and he had quickly implored the man of God from Judah to intercede for him that his arm might be restored. The prophet had prayed for him, and the Lord had graciously responded to his request. Now, however, with Abijah so ill, what would this loving father do? Would he humble himself, confess his unworthiness, and ask a gracious God to heal his son? (See Barber's note below) (See The Books of Kings, Volume 1: The Righteousness of God ... - Page 412) Cyril Barber - It will help us understand Jeroboam’s actions if we pause for a moment to consider the effect of insecurity upon certain people. If we draw a horizontal line we will be able to place different styles of response on a continuum. At the one extreme of insecurity we have people who are fearful. They will most often withdraw from threatening situations and in most instances will avoid challenges. They are resentful of authority, but will generally respond with reluctance when told what to do. At the other extreme are those whose feelings of insecurity are mingled with pride or arrogance. They are constantly striving to prove that they are capable people. In reality, they are frequently presumptuous and insensitive when it comes to dealing with other people. And because they often sabotage themselves they are denied any real success. In the middle are those who flip-flop back and forth. Jeroboam fits in this group. There were times when he exhibited arrogance and an “I can do it by myself” attitude, and then there were those instances when he pulled back (as in this chapter when he sent his wife on an errand). His words show his fear of facing Ahijah one-on-one. After determining to send Abijah’s mother, his pride asserted itself and he determined, “I won’t ask him to pray for my son. I’ll just ask him if he is going to recover.” People at both extremes of the continuum are vulnerable to both internal and external pressures. These pressures are most often handled in the wrong way, and so success is often denied them. And those in the middle lack stability, for they vacillate back and forth between the extremes. AHIJAH - The distinguished prophet of Shiloh, who was interested in Jeroboam I. In Solomon's lifetime Ahijah clothed himself with a new robe, met Jeroboam outside Jerusalem, tore the robe into twelve pieces, and gave him ten, in token that he should become king of the ten tribes (1 Ki 11:29-39). Later, when Jeroboam had proved unfaithful to Yahweh, he sent his wife to Ahijah to ask in regard to their sick son. The prophet received her harshly, foretold the death of the son, and threatened the extermination of the house of Jeroboam (1 Ki 14). The narrative makes the impression that Ahijah was at this time a very old man (1 Ki 14:4). These incidents are differently narrated in the long addition at 1 Ki 12:24 found in some of the Greek copies. In that addition the account of the sick boy precedes that of the rent garment, and both are placed between the account of Jeroboam's return from Egypt and that of the secession of the ten tribes, an order in which it is impossible to think that the events occurred. Further, this addition attributes the incident of the rent garment to Shemaiah and not to Ahijah, and says that Ahijah was 60 years old. Other notices speak of the fulfillment of the threatening prophecies spoken by Ahijah (2 Ch 10:15; 1 Ki 12:15; 15:29). In 2 Ch "the prophecy of Ahijah the Shilonite" is referred to as a source for the history of Solomon (9:29). 1 Kings 14:3 “Take ten loaves with you, some cakes and a jar of honey, and go to him. He will tell you what will happen to the boy.” take: 1Ki 13:7 1Sa 9:7,8 2Ki 4:42 5:5,15 8:7-9 He will tell you: 2Ki 1:2 8:8 Lu 7:2,3 Joh 4:47,48 11:3 1 Kings 14 Resources - multiple sermons and commentaries JEROBOAM'S TRUST IN ABIJAH'S PROPHECY Take ten loaves with you, some cakes and a jar of honey, and go to him - This would seem to be recompense for the prophet's service. Why Jeroboam wants to carry this out in secret is not clear (see discussion in comments on 1Ki 14:2). Rather than taking a gift to Ahijah, Rehoboam would have done better had he sent his wife with a request for Ahijah to pray for his son. But of course general prerequisites for prayer are a sense of need and a willingness to humble oneself, and Jeroboam only had the former! The KJV has "take with thee ten loaves, and cracknels, and a cruse of honey." J Rawson Lumby explains cracknels this way - "The word so rendered is found only here and in Joshua 9:5. In the present passage it must mean a sort of cake, perhaps dry baked. The whole of the present which the queen was to take with her was such as a woman of humble position would bring." (First Kings page 90) (Jeroboam may have thought [if he even knew this Scripture] he could fool Ahijah like the Gibeonites had fooled Joshua with their disguise in Joshua 9:3-6+!) Bob
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Barber - Ahijah had not bowed before the ever-so-popular golden calves or compromised his convictions to suit the whim of the king. He had retained his integrity, and God was able to use him in spite of his physical infirmities. (What an encouragement this is to those who likewise suffer from some disability or the limitations of old age!) (See The Books of Kings, Volume 1: The Righteousness of God - Page 414) Bob
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Barber - the Chronicler made specific mention of the fact that Shishak took with him the golden shields that Solomon had made. Rehoboam, however, fearing loss of face before his people, made replicas of bronze. In the bright light of the sun, as he walked to the Temple, the shields look the same. In reality, however, they were a poor substitute for the real thing. They projected the impression of wealth, but in reality they merely covered up the true situation in Judah. Ichabod, “your glory has departed,” could be written over Rehoboam’s reign.