J. O. CORLISS by J. O. Corliss

Review and Herald Publishing Association · Takoma Park Station, Washington, D. C. · Apr 7, 1910

J. O. CORLISS

By J. O. Corliss

The History of the Hebrew Sanctuary—No. 11

J. O. CORLISS

Its Northern Competitors

The reckless course of Solomon’s life intensified a spirit of discontent in his kingdom, which had been rife for an indefinite time, and so hastened a long-delayed national crisis. About a year after the king’s death, his son Rehoboam went to Shechem, the ancient capital of the kingdom, to be crowned king, as his father’s successor. Taking advantage of the fact that the chief city of Ephraim still remained the seat of the nation’s coronation services, notwithstanding Jerusalem’s prominence, the representatives of that tribe came to Rehoboam, and respectfully, but firmly, stated their grievances regarding the treatment they had received from the late king his father, and asked relief from the same as the price of their proffered allegiance.

Three days were required in which to decide the future policy of government. The answer returned was a fateful one,—“for the cause was from the Lord,” that Ahijah’s prediction (see preceding article) might be brought to pass. 1 Kings 12:14-16. At this all Israel, except the tribe of Judah, and the southern part of the tribe of Benjamin (verse 20, as rendered by the Seventy, and also Jer. 6:1) revolted, and chose for their king Jeroboam, a very prominent Ephraimite, whom Solomon’s hatred had driven to Egypt (1 Kings 11:40), but who now was returned to his native heath. From this time on, Judah and Israel were to have but few things in common. In fact, under the ever-changing circumstances of the northern kingdom’s career, a public race hatred sprang up between the two nations which forbade the exchange of all courtesies between them. John 4:9.

Being so completely separated in social life, steps were taken to divide the religious sentiment as well. It would

appear that at first there was no design to depart from the worship of Jehovah, but simply so to change the religious ceremonies as to alienate the minds of the northern tribes from the sanctuary at Jerusalem. 1 Kings 12:27. The first step in this movement was to establish places of worship in the northern kingdom. Two altars accordingly were set up, one at Dan in the far north, and the other but twelve miles north of Jerusalem, at Bethel, the consecrated abode of the patriarchal sanctuary. At each of these rival sanctuaries was erected a golden figure of Egypt’s sacred calf, and before it was placed a writing: “Behold thy gods, O Israel, which brought thee up out of the land of Egypt.” Verse 28.

It seems that the sanctuary at Dan was consecrated first, it being farthest away from the former place of worship. But when the king attempted to perform a similar service for the one at Bethel, a nameless prophet was present from Judah, to cry out, not so much against the king, but “against the altar,” which was being set apart as rival to the true sanctuary altar at Jerusalem. At the prophet’s word the altar was rent asunder, as a sign of God’s displeasure upon its existence. But Jeroboam was not to be deterred from his purpose. He not only maintained the altars at Dan and Bethel, but following the precedent of Solomon, who deposed Abiathar, the Lord’s priest (1 Kings 2:27), Jeroboam set aside all the regularly constituted priests in his realm, and made priests of the lowest of the people, those whom he could control in the interest of his own predilections. 1 Kings 12:31; 13:33. He also changed the dates of the annual feasts, special mention of which is made regarding the feast of tabernacles, which he caused to be celebrated on the fifteenth day of the eighth month, instead of the corresponding day of the seventh month. 1 Kings 12:32. Although constant war was waged between Jeroboam and Rehoboam, and even Bethel itself was captured by Rehoboam’s son Abijah, yet there is no record that steps were ever taken by either of these kings of Judah to remove the rival sanctuary, or in any way to discourage the delusive worship of its golden calf. 2 Chron. 13:19.

On the other hand, the sanctuary of Bethel survived the monarchy of Samaria (2 Kings 17:28) about one hundred years, or until it was overthrown and destroyed by Josiah, king of Judah. 2 Kings 23:15. During the three hundred years of its existence, the people evidently had come to regard the calf as God. See Hosea 8:5; 13:2. The common statement concerning the kings of that period is that they walked in all the sins of Jeroboam. It may not be out of place here to study briefly the nature of Jeroboam’s sin. It could not have been his revolt against the house of David; for this was laid upon him by the prophet of God.

Was it then the sin of idolatry? This had been practised by Solomon, and was even then the custom of Rehoboam, against which Jeroboam had constantly protested. In his effort to preserve belief in the unity of God, and so keep the first commandment, he violated the commandment which forbids the worship of earthly objects. As tersely stated by another: “The mere fact of setting up such a likeness broke down the sacred awe which had hitherto marked the divine Presence, and accustomed the Israelites to the very sin against which the new form was intended to be a safeguard. From worshiping God under a false and unauthorized form, they gradually learned to worship other gods altogether.”

It is safe to say that the national worship of Israel conducted at Dan and Bethel, paved the way for the later introduction of temples to Baal and Ashtaroth, at Samaria and Jezreel, the religion of which brought that nation to a much lower moral level than Judah had ever gone. Thus Jeroboam’s course in religious matters was that which led all Israel, and Judah, in part, into sins so gross as to defy all rules of decency, and thus brought divine displeasure upon them.

Jeroboam’s principle that the end sought justifies the means, did not cease with Israel’s active career. The divine character is even now degraded in Christianity by engaging in sincere, though questionable methods to secure desired results, such as unity of systems to gain popular sentiment; forms of entertainment to hold influence over members, and others of the same nature. Through these very things the faith of mankind has been undermined, so that which was thought to be beneficial, has corrupted the church, and led many souls into sin and down to ruin.

At last, in the days of Ahab, the wild license which accompanied the idolatrous worship of Israel, became a byword throughout the nation. 2 Kings 9:22. For Jezebel, Ahab’s Phoenician wife, two sanctuaries were set up,—one for Ashtaroth, with its accustomed grove, and four hundred attending priests, or “prophets of the groves” (1 Kings 16:33; 18:19), and the other dedicated to Baal, having four hundred fifty priests, or prophets. This sanctuary was a remarkably complete building, so large that all the worshippers of Baal could crowd into it. 2 Kings 10:21. It was said by those who saw it that its interior contained carved images of the inferior Phoenician deities, with the statue of Baal, the sun-god, in the center. We know, however, that the figure of Baal was there, as a conspicuous object. 2 Kings 10:27; 3:2.

So strong indeed had Baal worship become, that worshippers of the true God were hunted to their death. Some hid in caves and dens of the earth. 1 Kings 18:4, 13, 22. Probably these caves were in the region of Mount Carmel. See Amos 9:3. Others wandered about in the mountains or in deserts, with no clothing except the skins of animals. Heb. 11:37, 38. This state of things was a type of that which will be again, when the remnant few are again driven out by the majority of popular worshippers, who cling to a relic of sun-worship as a sacred thing, the worship of which will be enforced by law. Then will appear Elijah in his true rôle, as predicted by the prophet. Mal. 4:5.

Mountain View, Cal.