June 23

1 Kings 12-14 (biblegateway.com)

A Kingdom Divided

1 Kings 12–14 marks a pivotal and painful moment in Israel’s history: the division of the united monarchy into two kingdoms—Israel in the north and Judah in the south. Following Solomon’s death, his son Rehoboam ascends the throne. Instead of heeding wise counsel, he embraces arrogance and heavy-handed leadership, triggering a rebellion led by Jeroboam. What follows is spiritual decline, as Jeroboam sets up golden calves to prevent his people from returning to worship in Jerusalem. These chapters expose the deep consequences of pride, fear, and disobedience. We also witness God’s ongoing mercy through prophetic warnings, even amid judgment. The stories of false worship, prophetic confrontation, and the death of Jeroboam’s son reveal that God is not indifferent to sin, yet He continues to call His people to repentance and trust in Him alone.

1 Kings 12

After Solomon’s death (1 Kings 11), his son Rehoboam, who was to succeed him on the throne, traveled to Shechem, where all Israel had gathered to crown him king (v. 1). This moment was pivotal—not just politically but spiritually. The people, led by Jeroboam (recently returned from Egypt), appealed to Rehoboam for relief from the heavy burdens Solomon had placed on them (v. 2-4). It was a reasonable request, grounded in justice and mercy, yet Rehoboam’s response would reveal his heart.

Rehoboam first sought advice from the older men who had served Solomon. They wisely counseled gentleness and servanthood: if he would be a servant to the people, they would serve him loyally (v. 7). This is a striking picture of Christlike leadership: authority rooted in humility. However, Rehoboam rejected this wisdom and instead turned to his peers, who urged him to assert dominance and intensify the burden, even using violent imagery to threaten the people (v. 8-11). His decision to follow this reckless counsel demonstrated pride and immaturity. Leadership that demands submission without love leads to division and rebellion.

When Rehoboam delivered his harsh reply, the people rejected him and declared their independence from the house of David (v. 12-16). Only Judah remained loyal. This moment fulfilled a divine prophecy spoken to Jeroboam earlier (1 Kings 11:29-39) and confirmed that God was behind the split as a judgment against Solomon’s idolatry (v. 15). Even political upheaval is under God’s sovereign hand.

Rehoboam attempted to reassert control, sending Adoniram, the overseer of forced labor, but the people stoned him to death, and Rehoboam barely escaped to Jerusalem (v. 18). He then gathered forces to go to war and reunite the kingdom by force, but a prophet named Shemaiah delivered God’s word: this division was from Him, and they must not fight their brothers (v. 21-24). Amazingly, they listened—a rare moment of obedience in the midst of rebellion and pride.

This moment marks the beginning of a kingdom divided. This would be a separation that would endure for centuries. Ten of Israel’s twelve tribes aligned with Jeroboam and formed a new nation known as Israel, or the northern kingdom. The remaining two tribes stayed loyal to Rehoboam, establishing the southern kingdom of Judah. However, this division did not happen all at once. Tensions had been building since the time of the judges, fueled by longstanding tribal rivalries, particularly between Ephraim, the dominant tribe of the north, and Judah, the leading tribe of the south. Before the reigns of Saul and David, Israel’s primary religious center was located in Ephraim’s territory. But when Solomon constructed the temple in Jerusalem, religious authority shifted decisively to Judah. This relocation intensified existing tribal tensions and ultimately pushed the fragile unity of the tribes past its breaking point.

Jeroboam, now king over the ten tribes of Israel, feared the people’s loyalty might return to Rehoboam if they went to worship at the temple in Jerusalem (v. 26-27). In a tragic move, he created two golden calves and declared them to be Israel’s gods, setting up new worship centers in Bethel and Dan (v. 28-29). This was a replay of the Exodus-era idolatry, and a direct violation of God’s commands. 1 He appointed non-Levitical priests and created his own festivals (v. 31-33), effectively replacing God’s ordained worship with a political and religious counterfeit. 2

1 Kings 12 is a case study in leadership, both what to emulate and what to avoid. Rehoboam’s failure was rooted in pride and the rejection of godly counsel. Jeroboam’s failure was rooted in fear and unbelief, leading to systemic idolatry. Both remind us that leadership, apart from God’s wisdom, is dangerous. Are you seeking wise counsel or surrounding yourself with voices that only affirm your preferences? Are you making decisions from fear or faith? Are you tempted to modify God’s ways for convenience or control?

This chapter also reminds us that God’s purposes stand, even through human failure. The kingdom was divided, but God’s plan for redemption was still unfolding. He would eventually bring unity, not through political power, but through Christ, the true King who came not to be served, but to serve.

1 Kings 13

As Jeroboam stands at the altar in Bethel, presiding over illegitimate worship, a man of God arrives from Judah with a prophetic word from the Lord (v. 1). This unnamed prophet boldly declares that a future king, Josiah, will desecrate this very altar by burning human bones on it, a stunning prophecy, fulfilled centuries later (v. 2; see 2 Kings 23:15–20). 3 As confirmation, he gives a sign: the altar will break apart and its ashes spill out (v. 3). This public confrontation of false worship reveals God’s absolute intolerance of idolatry, even when it is clothed in national or political symbolism.

Jeroboam responds in anger, stretching out his hand to seize the prophet, but God immediately strikes his hand so it withers, and simultaneously splits the altar in two, fulfilling the sign (v. 4-5). The irony is striking: the king who attempted to take control of worship is instantly rendered powerless. In humility, Jeroboam pleads for healing, and the prophet intercedes; God mercifully restores his hand (v. 6). This glimpse of grace reveals God’s willingness to restore, even after rebellion.

Despite the king’s offer of hospitality and reward, the prophet refuses. God had instructed him not to eat or drink or return the same way he came (v. 7-10). This command emphasized separation from the defiled practices of the northern kingdom. The prophet’s obedience models integrity, as God’s word was not for sale or compromise.

However, the story takes a tragic turn. An old prophet from Bethel hears of the event and sets out to meet the man of God. After finding him resting under an oak tree, the old prophet invites him home. When the man of God refuses, citing God’s specific command, the old prophet lies, claiming that an angel gave him a contrary word (v. 11-18). The man of God believes the lie and disobeys the Lord’s clear instruction.

As they eat together, the Spirit of God comes upon the very man who lied, and he pronounces judgment: because the man of God disobeyed, he will not be buried in the tomb of his fathers (v. 20-22). This is deeply sobering. Obedience matters, and even those used by God are not above His discipline. On his way home, the man of God is killed by a lion, which does not devour the body or harm the donkey beside it (v. 24). This miraculous scene confirms divine judgment, not mere coincidence.

The old prophet retrieves the body, mourns, and buries him in his own tomb (v. 29-30). Strangely, he expresses a desire to be buried beside the man of God when he dies, acknowledging that the prophecy against Jeroboam’s altar will surely come true (v. 31-32). Though his actions contributed to the tragedy, his response shows a reverence for the word of the Lord, albeit too late.

Meanwhile, Jeroboam does not repent. Despite witnessing the prophetic sign and healing, and hearing of the prophet’s death, he continues in his evil ways, appointing unauthorized priests and maintaining false worship. This would ultimately lead to the downfall of his dynasty (v. 33-34).

This chapter is layered with powerful warnings and valuable lessons that call for deep reflection. First and foremost, it emphasizes the importance of fully obeying God’s word. Even a prophet who once walked faithfully suffered serious consequences for disregarding God’s clear instruction. His being misled does not excuse his disobedience, highlighting that divine commands are not subject to reinterpretation or revision, even by those who appear to hold spiritual authority.

Building on this, the narrative warns that not everyone who claims to speak for God does so truthfully. The old prophet’s deception serves as a sobering reminder of how easily we can be led astray if we fail to test every message against the truth of Scripture. As Galatians 1:8 reminds us, we must know God’s word intimately and prioritize His voice above all others, no matter how persuasive or sincere someone may seem.

Furthermore, the chapter holds in tension God’s mercy and His judgment. While Jeroboam experienced divine healing, he ultimately rejected the opportunity to repent. This illustrates a critical truth: grace should never be mistaken for permission to continue in sin. God’s patience invites repentance, not complacency.

All of this leads to a personal challenge that cannot be ignored: Are your decisions grounded in what God has clearly said, or are they influenced by emotion, weariness, or the opinions of others? Will you choose full obedience, even when it is difficult, isolating, or runs counter to the culture around you?

In light of these truths, ask God for discernment and courage, including the discernment to recognize His voice amid the noise, and courage to follow Him steadfastly, no matter who or what tries to redirect you.

1 Kings 14

As Jeroboam’s reign progresses, a personal crisis strikes: his son Abijah becomes gravely ill. Despite his hardened heart and continued idolatry, Jeroboam seeks a prophetic word from Ahijah, the same prophet who had earlier foretold his rise to power (v. 2). In a move that reveals both fear and deceit, he instructs his wife to disguise herself before going to the prophet (v. 3). Yet no disguise can hide the truth from God. Though Ahijah is now blind, God reveals to him who is coming and what message to deliver (v. 4-6). Theologically, this scene underscores God’s omniscience. He sees through every mask, both literal and spiritual.

Ahijah delivers a devastating message. He begins by reminding Jeroboam of the incredible opportunity God had given him: lifting him from obscurity and making him king over Israel (v. 7). But Jeroboam had not been faithful. Instead, he had committed more evil than any who came before him, making idols and leading the people away from the Lord (v. 9). This sin wasn’t just personal; it had national consequences. Therefore, judgment would come upon his household. Every male would be cut off, and their end would be disgraceful and complete (v. 10). This sobering prophecy reflects the principle that leadership carries heightened responsibility, and corrupt leadership leads to communal suffering. 4

Ahijah adds that the child, Abijah, will die, but unlike the rest of Jeroboam’s family, he alone will be mourned and properly buried, “because in him there is found something pleasing to the Lord” (v. 13). This is a poignant moment: even in a house marked by sin, God sees the individual heart. Abijah’s death is a mercy, sparing him from the devastation to come and honoring his righteousness. It reminds us that God’s judgment is precise, not indiscriminate.

The prophecy expands beyond Jeroboam’s household. Israel, the northern kingdom, will eventually be uprooted and scattered because of their idolatry and rebellion, especially the worship of Asherah poles and the provocation of the Lord (v. 15-16). Though the events unfold over generations, this chapter begins to reveal the long-term trajectory of a nation that rejects God.

Jeroboam’s wife returns, and as soon as she enters the house, the child dies, just as God had said (v. 17). The mourning that follows marks the only dignity left in Jeroboam’s dynasty. The chapter closes his story by summarizing his reign and noting that he eventually dies (v. 19-20). 5 His rise began with promise but ended with tragedy—a warning to all who start well but drift from God.

Attention then shifts to Rehoboam in Judah, who fares no better. Though he inherited the throne in Jerusalem, he led Judah into spiritual corruption. They built high places, sacred pillars, and Asherah poles, engaging in practices that mirrored the Canaanites whom God had driven out (v. 24). Their sins weren’t just idolatrous. They were defiling, involving cultic immorality that desecrated their covenant identity. 6

As a divine consequence, Egypt invaded under King Shishak and plundered the temple and royal palace, including the gold shields Solomon had made (v. 26). This was more than a military defeat; it symbolized the loss of God’s favor and glory. Rehoboam replaced the gold shields with bronze, which was an outward attempt to preserve appearances, but an unmistakable sign of spiritual decline (v. 27). The shine remained, but the substance was gone.

Rehoboam’s reign ended with ongoing conflict between the northern and southern kingdoms (v. 30), and he, too, died and was buried with his fathers. His legacy, like Jeroboam’s, was one of missed opportunity and compromised worship (v. 31).

1 Kings 14 confronts us with the consequences of divided hearts and deceptive leadership. Jeroboam had the opportunity to lead a nation into covenant faithfulness, but fear led him into idolatry, which ultimately resulted in generational destruction. Rehoboam, likewise, failed to lead Judah with righteousness and courage, resulting in spiritual and national vulnerability.

God sees through our disguises and diagnoses the heart. His judgment is just, but it is also personal. He knew the sincerity of Abijah amidst a wicked household. This brings comfort and challenge: you are not lost in the crowd, but your actions have personal and eternal weight.

Are you disguising sin, hoping it will go unnoticed by others or even by God? Are you substituting gold for bronze, maintaining a form of godliness while denying its power (2 Timothy 3:5)? God desires wholehearted devotion, and He calls leaders, parents, and all believers to shepherd with integrity. Ask God for the courage to confront sin, the humility to obey His voice, and the wisdom to lead others in the truth—even when the culture or circumstances pull you in the opposite direction.

Conclusion

1 Kings 12–14 serves as a sobering reminder that leadership decisions rooted in pride and fear can have lasting consequences, not only for leaders but also for entire nations. Rehoboam’s harshness and Jeroboam’s idolatry fractured Israel and led many astray. Yet even in the midst of judgment and decline, God sends prophets to speak truth and offer warning, showing His desire for repentance and restoration. These chapters challenge us to examine the foundations of our worship and our leadership. Are we building on the fear of the Lord, or on our own wisdom and control? As the kingdom divides, the message remains united: God is sovereign, and true blessing comes from trusting and obeying Him. May we learn from these kings—both their failures and their fleeting moments of humility—and seek to follow the one true King with wholehearted devotion.

Footnotes:

1. 1 Kings 12:28 - Calves as Thrones

1 Kings 12:28 offers a complex view of Jeroboam’s golden calves, which, though often labeled as idols, may have been intended to function more like symbolic thrones for Yahweh, similar in concept to the ark of the covenant. In ancient Near Eastern religious iconography, both the Canaanite and Mesopotamian traditions depict deities standing or enthroned on bulls, a motif that communicates strength, fertility, and divine authority. In this cultural context, the calf or bull served not as a representation of the deity itself, but as a pedestal or support, upholding the divine presence. Jeroboam, aiming to establish worship centers at Dan and Bethel as alternatives to Jerusalem, likely chose a familiar and theologically resonant symbol to legitimize and empower his shrines.

However, these golden calves were also steeped in syncretism—the blending of Yahwistic and Canaanite religious symbols. Calves and bulls were commonly associated with Canaanite gods, such as Baal and Ilu/El, as seen in Ugaritic texts and iconography, where the god Ilu is referred to as “Bull El.” This blending was likely intentional, serving both religious and political purposes. Jeroboam may have seen such imagery as an effective strategy to appeal to Israelites who were already accustomed to a mixed religious heritage, thus reinforcing his political power and unifying his kingdom through culturally familiar worship practices.

Archaeological findings support the widespread use of bull or calf figurines in the region, with bronze and ceramic examples discovered at sites such as Hazor, Mount Gilboa, and Shiloh. Although they are typically small in size, this suggests a symbolic rather than cultic use. The lack of any divine name other than Yahweh associated with the calves suggests that their worship was indeed meant to be a form of Yahwism, albeit one deeply compromised by Canaanite imagery.

Despite any original intent to maintain orthodoxy, the golden calves ultimately became associated with illegitimate worship. Whether this was seen as a breach of the first commandment (worshiping other gods) or more likely the second (creating a graven image), later biblical texts uniformly condemn the calves. Even a century later, Jehu’s reforms target Baal worship but leave the calves untouched, indicating that they had become a deeply entrenched, though theologically problematic, symbol of Israelite religion. (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 1 Ki 12:28).

2. 1 Kings 12:31 New Priesthood

1 Kings 12:31 highlights Jeroboam’s deliberate restructuring of Israel’s religious leadership through the establishment of a new, non-Levitical priesthood. This move was not unprecedented in the ancient Near East. Historical parallels include Pharaoh Akhenaten of Egypt, who sidelined the powerful Amon priesthood to promote exclusive worship of Aten, and the Neo-Babylonian king Nabonidus, who attempted to elevate the moon god Sin above Marduk, the traditional state deity. In both cases, these religious shifts were politically motivated and ultimately contributed to the downfall of their dynasties, as the alienated priesthoods retaliated against the ruling power.

Jeroboam’s decision to replace the Levites reflects similar political concerns. The Levites, with their long-standing religious authority and likely loyalty to Jerusalem and the Davidic monarchy, posed a potential threat to Jeroboam’s legitimacy. By appointing priests from outside the Levitical line—those who owed their positions directly to him—Jeroboam sought to secure compliance with his broader religious reforms. These included the establishment of rival sanctuaries at Bethel and Dan, the installation of golden calves, the endorsement of worship at high places, and the creation of a new religious calendar.

In essence, Jeroboam’s new priesthood was not merely a theological decision, but a calculated political strategy to consolidate power and ensure the execution of his religious policies without opposition. By severing the traditional link between religious leadership and Levitical heritage, he prioritized loyalty to the throne over fidelity to divine instruction—a move that would have significant spiritual and political consequences for the northern kingdom. (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 1 Ki 12:31).

3. 1 Kings 13:2 Human Sacrifice

1 Kings 13:2 contains a prophetic curse that speaks of the defilement of the altar at Bethel through the burning of human bones—a pronouncement that can be misunderstood as a reference to human sacrifice. However, this is not the case. While human sacrifice, particularly of infants, was practiced among some ancient Near Eastern cultures (with archaeological evidence found at sites such as Carthage, Nuzi, and Tepe Gawra), it was explicitly forbidden within Israelite law (see Leviticus 18:21) and strongly condemned in prophetic literature (cf. 2 Kings 3:27). The stories of Isaac in Genesis 22 and Jephthah’s daughter in Judges 11 provide contrasting views, with the former ultimately reinforcing God’s rejection of such practices.

In this passage, the “sacrifice” is clarified by the phrase that follows: it is not living individuals but the bones of the dead that will be burned upon the altar. This act was not intended as a ritual offering but as a sign of judgment and desecration. Burning bones—especially from graves or crypts—would render the altar ritually impure and unusable, a symbolic act of condemnation against the illegitimate worship established there. In ancient Israelite religious practice, maintaining the purity of sacred spaces was essential. Thus, the burning of human remains was an act of ultimate defilement, a prophetic sign that the altar at Bethel would be permanently disgraced and rejected by God. (Victor Harold Matthews, Mark W. Chavalas, and John H. Walton, The IVP Bible Background Commentary: Old Testament, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000), 1 Ki 13:2).

4. 1 Kings 14:9. Indictment of the king. 

1 Kings 14:9 delivers a sharp indictment against King Jeroboam, portraying him as a ruler whose actions have provoked divine wrath and set his kingdom on a path toward ruin. This theme resonates with a well-established motif in Mesopotamian literature, where a king’s impiety or defiance of divine order leads to national catastrophe. A prime example is the Akkadian king Naram-Sin, whose desecration of the sacred Ekur temple in Nippur, as described in The Curse of Agade, is portrayed as the act that triggered the eventual collapse of his dynasty, though the actual fall came decades later.

Similarly, Jeroboam’s rejection of God’s covenant and his establishment of idolatrous worship—symbolized by the golden calves—are seen as not merely personal failings but covenantal violations with far-reaching consequences. His behavior aligns with the archetype of the reckless king who forsakes divine guidance and, in doing so, brings judgment upon himself and his people. This broader ancient Near Eastern context underscores the biblical narrative’s theological message: kings are accountable to divine authority, and their moral and spiritual failures can invite national disaster.

5. 1 Kings 14:19 Annals

Three non-biblical books are mentioned in 1 and 2 Kings—the book of the annals of the kings of Israel (14:19), the book of the annals of the kings of Judah (14:29), and the book of the annals of Solomon (11:41). These historical records of Israel and Judah were the main sources of material God directed the author to use to write 1 and 2 Kings. No copies of these books have been found.

6. 1 Kings: 23-24 High Places, Standing Stones, Asherah Poles, and Male Prostitutes

1 Kings 14:23-24 offers a sweeping critique of the religious practices that had infiltrated Judah, revealing the extent to which Canaanite worship had become intertwined with Israelite religion. The “high places” mentioned were a common feature of Canaanite worship, often located outdoors and tied to sacred sites or natural landmarks. Though such locations were widespread and popular among the people, the Deuteronomic writers viewed them as dangerous deviations from proper Yahweh worship, which was to be centralized at “the place the Lord your God will choose” (Deut. 12:5). These unauthorized cult sites promoted a localized and syncretized religion, one that often included elements explicitly associated with the worship of other deities.

Among the prominent symbols of this syncretism were maṣṣebot, or sacred standing stones. These were not inherently foreign to Israelite tradition, as they appear in covenantal contexts (e.g., Exod. 24:3–8; Josh. 24:25–27), but their connection to Canaanite fertility rituals and deities such as Baal and Asherah led to their condemnation. Archaeological discoveries at sites like Gezer, Hazor, and Arad confirm their use in cultic settings. Some of these stones even contain carved images—upraised arms and sun disks—that suggest their function in rituals, possibly involving libations poured into basins at their base.

Asherah poles were another hallmark of this syncretistic worship. While scholars continue to debate whether these were wooden poles symbolizing trees or included carved images of the goddess Asherah, biblical references link them directly to fertility worship and Canaanite religious practices. As the consort of the god El, Asherah appears prominently in Ugaritic texts and seems to have held a strong following among Israelites despite repeated biblical prohibitions (cf. Exod. 34:13; Deut. 16:21). Her worship posed a major challenge to Yahweh’s exclusivity, prompting strong condemnation and acts of reform, including the cutting down and burning of these poles (e.g., Judg. 6:25–30; 2 Kings 23:4–7).

The presence of male cult prostitutes (1 Kings 14:24) further emphasizes the extent of religious corruption. The Hebrew term used, also found in feminine form, likely refers to those “set apart” for sacred service, a concept attested in Akkadian literature as well. While the precise function of male prostitutes in these cults is unclear, their inclusion among temple functionaries points to ritualized practices that were common in fertility religions of the ancient Near East, yet utterly opposed to the ethical and theological standards of Israelite worship.

Taken together, these practices signal a deep compromise in Judah’s religious life—one that mirrors broader ancient Near Eastern patterns of syncretism but stands in stark contrast to the covenantal demands of exclusive loyalty to Yahweh.