Jeroboam said in his heart, “Now the kingdom will return to David’s house.
Parallel Translations
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Jeroboam said in his heart, “Now the kingdom will return to David’s house.
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And Jeroboam said in his heart, Now shall the kingdom return to the house of David:
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And Jeroboam said in his heart: 'Now will the kingdom return to the house of David.
Cross-references (12)
Passages linked to 1 Kings 12:26 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 27:1 David said in his heart, “I will now perish one day by the hand of Saul. There is nothing better for me than that I should escape into the land of the Philistines; and Saul will despair of me, to seek me any more in all the borders of Israel. So shall I escape out of his hand.”
- 1 Kings 11:38 It shall be, if you will listen to all that I command you, and will walk in my ways, and do that which is right in my eyes, to keep my statutes and my commandments, as David my servant did; that I will be with you, and will build you a sure house, as I built for David, and will give Israel to you.
- 2 Chronicles 20:20 They rose early in the morning, and went out into the wilderness of Tekoa. As they went out, Jehoshaphat stood and said, “Listen to me, Judah, and you inhabitants of Jerusalem! Believe in Yahweh your God, so you will be established! Believe his prophets, so you will prosper.”
- Psalms 14:1 The fool has said in his heart, “There is no God.” They are corrupt. They have done abominable deeds. There is no one who does good.
- Isaiah 7:9 The head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If you will not believe, surely you shall not be established.’ ”
- Jeremiah 38:18-21 But if you will not go out to the king of Babylon’s princes, then this city will be given into the hand of the Chaldeans, and they will burn it with fire, and you won’t escape out of their hand.’ ” Zedekiah the king said to Jeremiah, “I am afraid of the Jews who have defected to the Chaldeans, lest they deliver me into their hand, and they mock me.” But Jeremiah said, “They won’t deliver you. Obey, I beg you, Yahweh’s voice, in that which I speak to you; so it will be well with you, and your soul will live. But if you refuse to go out, this is the word that Yahweh has shown me:
- Mark 2:6-8 But there were some of the scribes sitting there, and reasoning in their hearts, “Why does this man speak blasphemies like that? Who can forgive sins but God alone?” Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, “Why do you reason these things in your hearts?
- Luke 7:39 Now when the Pharisee who had invited him saw it, he said to himself, “This man, if he were a prophet, would have perceived who and what kind of woman this is who touches him, that she is a sinner.”
- John 11:47-50 The chief priests therefore and the Pharisees gathered a council, and said, “What are we doing? For this man does many signs. If we leave him alone like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.” But a certain one of them, Caiaphas, being high priest that year, said to them, “You know nothing at all, nor do you consider that it is advantageous for us that one man should die for the people, and that the whole nation not perish.”
- John 12:10-11 But the chief priests conspired to put Lazarus to death also, because on account of him many of the Jews went away and believed in Jesus.
- John 12:19 The Pharisees therefore said among themselves, “See how you accomplish nothing. Behold, the world has gone after him.”
- Acts 4:16-17 saying, “What shall we do to these men? Because indeed a notable miracle has been done through them, as can be plainly seen by all who dwell in Jerusalem, and we can’t deny it. But so that this spreads no further among the people, let’s threaten them, that from now on they don’t speak to anyone in this name.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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John Trapp 1656 · Public Domain 1Ki 12:26 And Jeroboam said in his heart, Now…
1Ki 12:26 And Jeroboam said in his heart, Now shall the kingdom return to the house of David:
Ver. 26. And Jeroboam said in his heart.] His kingdom was not without cares, his throne without thorns: for help in which case, he consulteth with carnal reason, and thereby "consulteth shame and ruin to his house, and sinneth against his own soul." {Zep 2:10}
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Said in his heart, i.e. reasoned within himself: The…
Said in his heart, i.e. reasoned within himself: The phrase discovers the fountain of his error, that he did not consult with God, who had given him the kingdom; as in all reason, and justice, and gratitude he should have done; nor believed God’s promise, 1Ki 11:38; but his own imaginations and carnal policies.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain Whereupon the king took counsel,.... Of some of his…
Whereupon the king took counsel,.... Of some of his principal men, that had as little religion as himself, and were only concerned for the civil state; and the result of their consultation was as follows:
and made two calves of gold; in imitation of that which was made by Aaron, and encouraged by his example and success; and having been in Egypt some time, he might have learned the calf or ox worship there, and might take his pattern from thence, and have two as they had; the one they called Apis, which was worshipped at Memphis, and another called Mnevis, worshipped at Hierapolis, as many learned men have observed; these were she calves, according to the Septuagint and Josephus (q):
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and said unto them; not his counsellors, but the people of the land:
it is too much for you to go up to Jerusalem; pretending he sought their ease, by contriving a method to prevent their long fatiguing journeys, to go up with their sacrifices, firstfruits, &c. and the Jews (r) say the firstfruits ceased from going up to Jerusalem on the twenty third of Sivan, which answers to part of May and part of June, on which day they kept a fast on that account:
behold thy gods, O Israel, which brought thee up out of the land of Egypt; using the same words Aaron did on a like occasion; not that he thought these were really gods, and had divinity in them; nor could he hope or expect that the people would believe they had; but that these were representations of the true God, who had brought them out of Egypt; and that it might as well be supposed that God would cause his Shechinah to dwell in them as between the cherubim over the ark.
(q) Ut supra, (Antiqu. l. 8. c. 8.) sect. 4. (r) Schulchan Aruch, par. 1. c. 580. sect. 2.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain Said, &c. - Reasoned within himself. The phrase discovers…
Said, &c. - Reasoned within himself. The phrase discovers the fountain of his error, that he did not consult with God, who had given him the kingdom; as in all reason, and justice, and gratitude he should have done: nor believed God's promise, chap. xi, 38, but his own carnal policy.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Joseph Benson 1811 · Public Domain 1Ki 12:26. Jeroboam said in his heart — Reasoned…
1Ki 12:26. Jeroboam said in his heart — Reasoned within himself. The sacred historian shows, by this phrase, the fountain of his error, that he did not consult God, who had given him the kingdom, as in all reason, and justice, and gratitude, he ought to have done; nor believed in and relied on God’s promises, 1Ki 11:38, but on his own carnal policy. God had told him he would build him a sure house, if he would walk in his ways and keep his statutes, yet he could not depend on this, but, agreeably to the propensity of his fallen nature, studied to establish his throne by his own wisdom, and so brought evil upon himself, and introduced an idolatry into his kingdom which in the end proved its ruin.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Jeroboam’s fear was lest a reaction should set in,…
Jeroboam’s fear was lest a reaction should set in, and a desire for reunion manifest itself. He was not a man content to remain quiet, trusting simply to the promise made him 1Ki 11:38. Hence, he gave way to the temptation of helping forward the plans of Providence by the crooked devices of a merely human policy. His measures, like all measures which involve a dereliction of principle, brought certain evils in their train, and drew down divine judgment on himself. But they fully secured the object at which he aimed. They prevented all healing of the breach between the two kingdoms. They made the separation final. They produced the result that not only no reunion took place, but no symptoms of an inclination to reunite ever manifested themselves during the whole period of the double kingdom.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Jeroboam said in his heart, Now shall the kingdom…
Jeroboam said in his heart, Now shall the kingdom return to the house of David--Having received the kingdom from God, he should have relied on the divine protection. But he did not. With a view to withdraw the people from the temple and destroy the sacred associations connected with Jerusalem, he made serious and unwarranted innovations on the religious observances of the country, on pretext of saving the people the trouble and expense of a distant journey. First, he erected two golden calves--the young bulls, Apis and Mnevis, as symbols (in the Egyptian fashion) of the true God, and the nearest, according to his fancy, to the figures of the cherubim. The one was placed at Dan, in the northern part of his kingdom; the other at Beth-el, the southern extremity, in sight of Jerusalem, and in which place he probably thought God was as likely to manifest Himself as at Jerusalem (Gen. 32:1-32; Kg2 2:2). The latter place was the most frequented--for the words (Kg1 12:30) should be rendered, "the people even to Dan went to worship before the one" (Jer 48:13; Amo 4:4-5; Amo 5:5; Hos 5:8; Hos 10:8). The innovation was a sin because it was setting up the worship of God by symbols and images and departing from the place where He had chosen to put His name. Secondly, he changed the feast of tabernacles from the fifteenth of the seventh to the fifteenth of the eighth month. The ostensible reason might be, that the ingathering or harvest was later in the northern parts of the kingdom; but the real reason was to eradicate the old association with this, the most welcome and joyous festival of the year.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 26. Jeroboam said in his heart — He earnestly…
26. Jeroboam said in his heart — He earnestly soliloquized. The expression implies deep thought, and profound, far-sighted consideration. He not only thoroughly considered the subject within himself, but he also took counsel with his most intimate and interested advisers. He did not wish nor design to introduce heathenish idolatry into his kingdom, but he was apprehensive that if all his people went up to Jerusalem to worship their hearts would soon revolt from him, and turn to the government of Rehoboam. So the making of new sanctuaries at Bethel and Dan, the institution of the calf-worship, and the establishment of a new priesthood, were undertaken, not with the design of countenancing idolatry, but professedly as modifications and reforms in the true worship of God demanded by the changed circumstances of the kingdom. They were dictated by a shrewd state-policy; not by the word of God. They were probably presented to the people as improvements on the temple worship, for it was not to be expected that a people so long accustomed to the worship of the invisible Jehovah, though they might have felt ever so bitter towards the government at Jerusalem, would consent to any semblance of idol-worship unless it were presented with a plausible show of argument. And doubtless the proposed reforms, when first presented to the people, lacked no show of reason. It was urged that it was too much for all the people to go to Jerusalem, (1Ki_12:28,) and that the division of the old kingdom, which was of the Lord, (1Ki_12:15; 1Ki_12:24,) required some corresponding changes in the place and modes of Divine worship.
Jeroboam might have maintained, with a skill worthy of the ratiocination of modern German Neology, that there was nothing in the place itself that need lead them to worship solely at Jerusalem, for Shiloh, Nob, and Gibeon had been sanctuaries before it was chosen; that the changing of the priesthood from one set of persons to another had a sufficient precedent in Solomon’s deposition of Abiathar, (1Ki_2:27;) and that the setting up of the golden calves was not in itself wrong, but had the sanction of the blessed Aaron’s example, who set up one at Sinai, and taught the people to look upon it, not as an idol, but as a symbol of the Lord that brought them out of Egypt. Exo_32:4-5. But just here was Jeroboam’s sin — a one-sided construction and use of the facts of sacred history, and an arrogant assumption to improve the religious worship of the nation by most dangerous methods, that had no proper sanction from Jehovah or his prophets. He may be regarded as a type of the Romish hierarchy, which, in its efforts to bind the people to St. Peter’s chair, has verily set up graven images in connexion with its worship, and assuming to represent the sanctities of a holy antiquity, has, in fact, reproduced the forms of heathen idolatry. “The sin of Jeroboam the son of Nebat,” says Stanley, “is the sin again and again repeated in the policy (half-worldly, half-religious) which has prevailed through large tracts of ecclesiastical history. Many are the forms of worship in the Christian Church, which, with high pretensions, have been nothing else but ‘so many various and opposite ways of breaking the second commandment.’ Many a time has the end been held to justify the means, and the Divine character been degraded by the pretence, or even the sincere intention, of upholding his cause; for the sake of secular aggrandizement; for the sake of binding together good systems, which, it was feared, would otherwise fall to pieces; for the sake of supporting the faith of the multitude from the fear lest they should fall away to rival sects, or lest the enemy should come and take away their place and nation. False arguments have been used in support of religious truth, false miracles promulgated or tolerated, false readings in the sacred text defended. And so the faith of mankind has been undermined by the very means intended to preserve it.”
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152904bfbf4ee34a4f8325b6ace65e361fe340fb8957032ebee1d5c9e15f58032b697d547a43824f9a9b9be5e2624040ac21884728b4686b4b64fc55f5a8ae4f2a64608b072053c71cf5b1f2392c49b1a491879c15f09fe367138bebb0c65f4e41fcf429058587c7e222e12276118a7520d7006923238d09b60401e975dca15f69c1c5ffac51fb7f305af6d36d2cb6cdf1772f8833aafea9c559fea2f8e3bd5b559d17fec4ba527f18fe7862f1d30fb5cee05f057f7d7fec7f29fe0f41a9b30c57e083370000000049454e44ae426082
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 26. And Jeroboam said in his heart] Josephus (Ant.…
26. And Jeroboam said in his heart] Josephus (Ant. viii. 8, 4) says the idea was forced on the king’s mind by the approach of the Feast of Tabernacles, at which it had been usual for the people to go up in great numbers to Jerusalem, and to live there for some days.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And Jeroboam said in his heart, Now shall the…
And Jeroboam said in his heart, Now shall the kingdom return to the house of David It needed much less prescience than Jeroboam seems to have possessed to perceive that fortresses and armies would be of no avail for the defence of his realm, so long as Jerusalem remained the one sanctuary of the land. He clearly foresaw that if the people went up thither, as in time past, three times a year, to keep the feasts, the religious sentiment would in time reassert itself and sweep him and his new dynasty away. With one religion, one sanctuary, one priesthood, there could not long be two kingdoms. People who had so much in common would, sooner or later, complete the unity of their national life under a common sovereign. And we find, indeed, that so powerful were the attractions of the temple, and the religious system of which it was the centre, that "the priests and Levites that were in all Israel," together with the more devout laity, fell away to Rehoboam, (2Ch_11:13:16) while the speech of Abijah on Mount Zemaraim, (2Ch_13:11) proves that others as well as Jeroboam were well aware that the old religion and the new kingdom could hardly coexist.
HOMILIES BY A. ROWLAND Vers. 26-28.
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The Sin of Jeroboam.
This passage describes the act which is so often referred to with horror, in the books of Kings and Chronicles, as "the sin of Jeroboam, the son of Nebat." To an irreligious man like himself, nothing would appear more natural or politic than this conduct. He had been driven into Egypt by Solomon, had there married Pharaoh"s daughter, and become familiar with the worship of Apis and Mnevis. Now he had returned, and found himself the ruler of the ten tribes, the first king of the separate "kingdom of Israel." Recognizing as he did the religious tendencies and memories of his people, he saw that the national assemblies for worship in the temple at Jerusalem would, sooner or later, unite the tribes again under one king. Hence his action. Looking at his conduct
(1) from the earthward, and
(2) from the heavenward side, we see that his policy was at once shrewd and sinful.
I THE SHREWDNESS OF JEROBOAM"S POLICY.
(1) It was an appeal to tribal independence. In effect he said, "Why should you men of Ephraim be dependent for your worship on Judah? Why should your tribute go to support their temple? Let us have a place of our own." This argument has been repeated by demagogues in every land and age. Class has been set against class, nation against nation, Church against Church, by this spirit. Show some of the advantages of recognizing our interdependence.
(2) It was an appeal to self-indulgence. "It is too much for you to go up to Jerusalem." Point out instances in which religious teachers have condescended to such base suggestions as this; e.g., the theology that declares self-conquest nothing, that makes faith the executioner, instead of the sustainer of morality; the teaching that will offer "indulgences" to those of sinful habit; the worship that pleases a sensuous taste, but demands no intelligent thought, etc.
1. It was an appeal to former memories. He made Shechem his capital, a place associated with Abraham and Jacob, and afterwards assigned to the Levites, and made a free city. He erected one of the calves at Bethel, a holy place on the borders of Benjamin and Ephraim. (see Ge 32) No doubt his design was to conciliate those who were proud of past history.
2. It was a bold attempt to deceive the devout. He pretended that it was the old worship reestablished; that Jehovah was really represented by the calves: "These be thy gods (the old gods) that brought thee out of the land of Egypt." Not the first or last time in which the prince of darkness has appeared as an angel of light Shrewd as was the policy, it was not perfectly successful even during his reign. The best people emigrated to Judah (like the Huguenots to England), to enrich another kingdom by work and wealth; and the prophets and many of the priests were roused to hostility. Even had it succeeded, however, such policy deserved to be branded with infamy. Principle must never be sacrificed to expediency. Success never condones wrong doing with God.
II THE SINFULNESS OF JEROBOAM"S POLICY.
1. It revealed his utter distrust of God. See the promise that had been given him: (1Ki_11:38) "I will build thee a sure house." He could not believe it. He would trust his own skill rather than God"s favour. So had it been with Saul and Solomon. The path of simple obedience is strait and narrow, and few there be that find it." "Do My will and trust Me," is the lesson of life, but we are slow to learn it. Many professing Christians consider religion inappropriate to business competition and to political movements. In this they resemble the son of Nebat.
2. It violated the fundamental law of the Decalogue. If the first command was not actually broken, the second was, necessarily. Had these calves merely been the outward symbols of Jehovah, they were amongst the forbidden "images." Jeroboam knew this. He remembered the calf Aaron made, for his words were an echo of those of the first high priest. He knew that only the intercession of Moses then saved the people from destruction, yet again he defiantly disobeyed. Show the peril of allowing images, crucifixes, banners, the elements in the sacrament, etc., to take a false position in Christian worship. Even if the initiated worship God through these, they break (in spirit) the second command; while the more ignorant are with equal certainty led to the violation of the first.
3. It involved and necessitated other sins.
(1) The people worshipped in the place God had not chosen, as He had chosen the temple.
(2) They had no ark of the covenant on which rested, and because of which was promised, the real presence of God.
(3) The priests were chosen by the king in opposition to the ordinance of God (vers. 31, etc., ex universo populo.
(4) The national feast of tabernacles was changed from the seventh month (Lev_23:34) to the eighth, not only because the harvest was later in the north than in the south of Judah, but to widen insidiously the breach between the kingdoms. So in all ages and in all spheres one sin leads to another. It would be better to die as Abigail (1Ki_14:13) than to reign as Jeroboam. A.R.
HOMILIES BY J. WAITE Vers. 26-30.
The Golden Calves.
Jeroboam here earns for himself that name of evil repute son of Nebat, who made Israel to sin." As the leader in the revolt of the ten tribes he was simply fulfilling a Divine purpose. "The thing was from the Lord, the ordained penalty of Solomon"s transgression. (1Ki_11:31, 1Ki_11:38) But this setting up of the golden calves, this only too successful attempt to sever the sacred bond that bound the people of the whole land in one common allegiance to the temple and the great invisible King who sat enthroned there, bore a widely different character. This was not "from the Lord." It was wholly evil. "The thing became a sin," and the sin of Jeroboam Became the prolific source of sin in Israel through all succeeding generations. (see 1Ki_14:7-16) This transaction illustrates
I THE FATAL PERVERSITY OF A LAWLESS AMBITION. This was Jeroboam"s ruin. God, by the prophet Ahijah, had promised to establish him in the kingdom on certain conditions. (1Ki_11:38) There was no wrong in the mere fact of his seeking to verify this prediction. His sin lay in the nature of the means he adopted. He thought it needful in order to his having a "sure house" that the people should be kept from going up to sacrifice at Jerusalem. In other words, he would strengthen his house at the expense of doing deep dishonour to the House of the Lord." His own petty kingship was more to him than the infinite Majesty of Jehovah. Thus we see how a carnal ambition
(1) is subject to needless fears;
(2) trifles with or defies a power that it finds to be infinitely stronger than itself;
(3) thinks to secure its ends by means that actually defeat them;
(4) is deceived by its seeming successes.
History is full of examples of the way in which men have sought power for themselves, either by the abuse or the degradation of things sacred, or have thought to serve ends right in themselves by unrighteous means. This was one form of Satanic temptation to which our blessed Lord was subject. "All these things will I give thee," etc., (Mat_4:8, Mat_4:9) and his professed followers have too often fallen before it,
II THE ARTIFICE OF A WICKED PURPOSE. This is seen in the way in which Jeroboam practised craftily, upon the religious sentiment of the people in the service of his own ambitious designs.
(1) He pandered to their idolatrous propensities. The "golden calves" may have been intended as a memorial rather than a representation of the Deity. But they were too suggestive of the base, sensuous worship of Egypt, and violated the second commandment if not the first.
(2) He made pretence of consulting their ease and convenience. "It is too much for you," etc.
(3) He took advantage of the sacred associations of Bethel and Dan, as if the place would hallow the proceeding.
(4) He instituted a priestly order as a substitute for the Levites.
(5) He ordained festivals that should rival those of Judah and Jerusalem. In all this, while affecting to do honour to the traditions of religion, he struck a fatal blow at the religious unity and integrity of the nation, turning the highest sanctities of its life into an occasion of sin. How forcibly are we reminded that iniquity assumes its most hateful form when it prostitutes to its own ends things sacred and Divine. Satan is never so Satanic as when he wears the garb of "an angel of light." The most detestable of all vices is hypocrisy. More deadly injury has been done to the cause of religion by its false friends than its bitterest enemies could ever inflict.
III THE DISASTROUS EFFECTS OF WICKEDNESS IN HIGH PLACES. Jeroboam"s wicked policy perpetuated and multiplied in Israel the evils of which the rending of the kingdom at first had been the penalty. With few exceptions all the kings that followed him "did evil in the sight of the Lord," and the record of their reigns is little else than a story of crime and bloodshed and misery. Moreover the leprosy of idolatry spread from the throne down through all classes of the people until the kingdom of Israel was completely overthrown and the ten tribes were carried captive into Assyria. Such are the woes that fall on a land when its princes are corrupt and reprobate. So true is it that "they that sow to the wind shall reap the whirlwind. W.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And Jeroboam said in his heart.
1Ki_12:26-33
And Jeroboam said in his heart.
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Idolatry in Israel
History is God teaching by example. All history is that. But the annals of the Hebrew race possess a peculiar interest, because in them the divine tuition is divinely interpreted. In the historical books of the Old Testament we have the record of a revelation rather than the revelation itself. The real revelation lies in the national life, of which the books are partly an account, partly an interpretation. Jeroboam became king. Born in humble circumstances, he had risen by dint of his energy and genius to a place so prominent in public affairs that he was suspected of aspiring to royalty. In every age, in spite of custom, caste, or condition, the men who are determined to rise will rise.
I. Opportunity. Seated at last firmly on his throne, Jeroboam was face to face with the opportunity of his life. It was a decisive hour in the young rulers career. His future and the fate of a kingdom hung in the balance. Should he determine to serve God, work righteousness, lighten oppression, promote religion--should he prove strong to do all that Jehovah his God commanded--he might easily make himself the mightiest monarch, and his people the foremost nation of the age. God would then be with him. But if he disregarded these high ends, his kingdom would come to nought, and his name be a hissing and a by-word. God would be against him. Strange that Jeroboam did not comprehend this. No lesson was more clearly taught in the history of his country. Jeroboam is not alone in this fault. For nations and rulers to meet and lose such crucial chances is not at all uncommon. Not once, as Lowell hath it, but often-
To every man and nation comes the moment to decide,
In the strife of Truth with Falsehood, for the good or evil side.
Some great cause, Gods new Messiah, offering each the bloom or blight,
Parts the goats upon the left hand, and the sheep upon the right,
And the choice goes by forever, twixt that darkness and that light.
One immortal precept Jeroboams case vividly illustrates--the only safe path is the right path. Our salvation from failure and shame lies in being absolutely true to our deepest convictions of right, unswervingly loyal to what we know of Gods will.
II. Expediency versus righteousness. Before his great opportunity Jeroboam failed. The causes of his downfall were all the more seductive because they seemed to be justified by the soundest maxims of governmental policy. It would never do, he reasoned, to have the centre of the national religion in a foreign city, and especially in the chief city of the country from which his subjects had just seceded. They might as safely have the seat of government in the capital of a rival nation as to have the seat of religion there. If the people continued to go up to the prominent feasts at Jerusalem, there was danger of a revolution backward. The old ties might prove too strong. Religious scruples knight overcome political considerations. It was necessary to isolate the nation religiously as well as governmentally. The secession must be complete. To this end Jeroboam now devoted his energies. Having fortified some of the chief cities of his realm, he set to work to create a public sentiment favourable to his scheme. It is too much, he said to the people, for you to go up to Jerusalem. There was plausibility in this plea. Devices to lighten the stress of duty, or give a liberal interpretation to moral obligations, are apt to be popular. The new arrangement seems to have sprung into general favour at once. Following up the advantage thus gained, the king established two centres of worship--one at Bethel, a place already sanctified by many sacred events; the other at Dan, on the northern frontier. So, for mere political ends, the national connection with the religion which God had ordained was broken off. Jeroboam had made a fatal mistake. He had set politics before religion, chosen convenience instead of duty, made expediency take the place of righteousness. Disastrous consequences always follow a choice like that. Keen-sighted men are often short-sighted. They see vividly, but only at close range, like those party leaders whose foresight does not extend beyond the next election. But the immutable laws move relentlessly on to exact in due season their last ounce of penalty. They enslave their childrens children who make compromise with sin, saith the Delphic Oracle. Thousands of Esaus are all the time peddling their birthrights for messes of pottage. For the sake of temporary gain, or the gratification of a present desire, or to tide over an immediate crisis, they put in pawn their manhood, purity, and honour, and mortgage their future to the Devil. This evil tendency is greatly increased by current sentiments about success. Success is a cardinal virtue with most of us. We worship the goddess of victory. Having exalted to a superlative rank the matter of gaining our end, the severity with which we criticise the means is inversely as the degree of success hoped for. The great thing nowadays is to get ahead--by honourable courses if one can; but to get ahead. Herein he is a warning to us. Whoever puts policy before religion, chooses convenience before duty, or makes expediency a greater thing than righteousness, has foredoomed his career to ultimate failure, and his name to certain shame.
III. Idolatry. One false step necessitates a second. Having adopted his policy, the new king must needs devise suitable means for carrying it out. An evil aim and end calls for evil devices. The results of Aarons experiment, however, would seem sufficient to have deterred any one from imitating it. Common sense should have perceived the advisability of making as few changes as need be, and of introducing gradually such as were imperative. The religious sense of the worthiest classes was sure to be shocked at any radical alterations in the established order. But the king, having entered upon a wrong road, went rashly on. It is argued by some commentators that this was not idolatry in the strict sense, but only the worship of Jehovah under the form of a calf. And indeed the phrase may read, This is thy God, O Israel, that brought thee up out of the land of Egypt. Be that as it may, Jehovah had expressly forbidden men to worship him in that fashion, for the wise reason that worship by the aid of sensuous forms invariably degenerates among the masses into actual idolatry. The making of images results in the worship of false gods. Fifty years later, in the days of Elijah the reformer, we find the nation wholly given over to idols. The worship of Jehovah had almost entirely ceased. Baal, Astarte, and Moloch were the reigning deities. Tis ever thus. Idolatry involves also the sin of disobedience. God had said, Thou shalt not. This Jeroboam well knew. He ought to have remembered the hot displeasure with which in the history of his nation infractions of Gods will had been punished. What a strange infatuation possesses men who suppose that they can please God while doing the very things which He has sternly forbidden! Yet men are guilty of this folly all the time. But the crowning iniquity of Jeroboam, for which more than for all else he was condemned, was that he used the public power, the Divinely bestowed authority of the state, for the furtherance of ungodliness. There is a warning here for legislators who legalise a nefarious traffic, give respectability to lotteries and gambling-dens, or load unjust taxes upon the poor and weak, and for rulers who wink at bribery, theft, and other wickedness in high places.
IV. Doom. In his procedure Jeroboam overlooked a universal law. Consequences are inevitable. Effects follow their causes. Every road has its proper terminus, every seed its peculiar harvest. Choose your course, and you will come to the end of it. Sow your seed; you must reap the sort of grain which you have sown. Flesh and corruption, wind and whirlwind, spirit and life, obedience and blessing, transgression and ruin: these things go in these pairs. The two names in each pair are but two names for the selfsame thing. In natural matters, in physical science, this principle is everywhere respected; in spiritual it is almost universally ignored. Since the foundation of the world men have been doing evil that good might come, seeking blessedness by the way of the transgressor, sowing tares and watching for wheat. (F. W. Ryder.)
Idolatry in Israel
I. The man--Jeroboam. The man inaugurates the policy. The idolater precedes the idolatry. The sin does not force itself into Israel, but is introduced by the king. Jeroboam was the son of Nebat. Dean Stanley says his mother had been a woman of loose character. The son had courage, ability, and industry. He held an important office, under Solomon, and was known as the man who had inclosed the city of David.
II. The people--Israel. The people followed their king. (There is a tradition that one family held out against calf-worship.) The national conscience was not sensitive, the national faith not vigorous, the sense of loyalty not strong, the spirit of obedience not quick. The people, though knowing better, were easily led into disobedience. They knew the law, and the history of Aarons golden calves. Their eyes were open, but they lacked the moral fibre and high spirit that will refuse to follow a false leader in his wrong plans. Many of them must have surrendered conscience in following this apostate king. Let us not be too severe in our judgment of them. Hosts of informed people are being led in evil ways by modern Jeroboams. Men like him still frequently decide public policy, even in matters of morals and religion, and the multitudes follow even into the ditch. Conscience goes to the wall. The king, the government, or the party chooses the policy, offering plausible excuse for violating Gods law, and the people follow. The result is certain. A nation surrendering conscience loses conscience. A people disobedient to God suffers His wrath. Israel did.
III. The sin--Idolatry. This evil surrounded the Jews. They knew the nature and results. God was training them for pure worship. The spiritual God was trying to get a spiritual people. He had always to resist a tendency to idolatry. His word is full of warnings against it and woes upon it. He knew its nature and deadly result. Evermore He tries to prevent it, not in petty jealousy, but for the love of His children. Worship is love. God does not so jealously guard mere forms and ceremonies. He does guard the love of His people. Worshipping Him is loving Him. And that is the deepest relation between God and man. His supreme expression toward man is the utterance of His love. Mans supreme response is love. Love brooks no divided heart. Love needs no images. God is a spirit. Love is spiritual. Worship, in its essence, is love. He seeketh such to worship Him as worship Him in spirit and in truth. For two hundred and fifty-seven years this terrible indictment, he made Israel to sin, follows Jeroboam and his kingdom through all the pages of this sacred record, until the kingdom was utterly destroyed and the Ten Tribes blotted from the map of human history, even as Moses and the prophets had predicted. Why does this result follow idolatry? Because right relation to God is the root of character. If that relation be wrong life itself is wrong. This is fundamental. Error or fault here is fatal. There are not two centres to this circle. Men cannot keep the first commandment and break the second. In idolatry men satisfy their religious feeling by a false worship which pretends to be true. The essence of it is disobedience; self-choice instead of self-surrender. It denies God by choosing other ways than His. It looks religious; it is the essence of sin. It begins with materialism and ends in polytheism or atheism. A close student has said: Idolatry does not begin as idolatry. There is evolution down as well as up. The argument for image-worship is specious, and it is always in essential spirit the same. Every tendency toward materialisation is a backward tendency in religion. The golden calves which Jeroboam sets up as a representation of God lead naturally and speedily to the horrible pagan rites which come in with Ahab and Jezebel. Idolatry in the ancient Church, says the Britannica, was naturally reckoned among those magna crimina or great crimes against the first and second commandments which involved the highest ecclesiastical censures. The danger of idolatry has not ceased. St. Johns message is still to men: Little children, keep yourselves from idols. The golden calf still exists in covetousnesst the which is idolatry. It exists to destroy. (W. F. McDowell.)
Idolatry established
It is no less mans highest duty than his supreme blessedness to know and love and serve the true and living God: to know Him is life eternal; to be ignorant of Him is death for evermore. The character of the God who is worshipped reproduces itself in the characters of the worshippers; if He is vile, His worshippers will be vile; if He is pure, they will be pure. The essential nature of idolatry renders it, of necessity, one of the vilest and most debasing of sins. The worship of false gods has been almost universally associated with the use of idols, images, and pictures. Where you find the false god you find his image, and where you find the image there also is the false god; hence Jehovah forbids the use of material objects that have always been used in connection with the worship of false gods. He is a spirit, and His worship must be pure and spiritual. But the connection between worshipping the true God by images and the worship of other gods than the Lord is most intimate; and two generations later, and after Jeroboam had corrupted the worship of Jehovah, Ahab, instigated by his wicked heathen wife Jezebel, formally established the idolatrous worship of other gods, Baal, Ashtoreth, and Moloch, in the capital of his nation. The enormity of Jeroboams sin is seen in the light of Jehovahs peculiar relations to him and to his people. God entered into the most solemn covenant relations with them. He was to them not only Creator and Lord and Judge, as He was to all other nations, but He was their Friend, their Guide, their Protector. Had Jeroboam been pious as he was brave, had he received the kingdom as a sacred trust from the Lord, had he ruled as theocratic king, had he relied upon the promises and protection of Jehovah, then indeed would the Lord have built him a sure house, and his kingdom would soon have absorbed the two other tribes and have endured for generations; but, alas! he took counsel of his own wisdom, not of the wisdom of God; he trusted to human power rather than to the protection of Jehovah, and proceeded promptly to organise and consolidate his kingdom. Four important measures received his immediate attention: a capital, a worship, a festival and a priesthood. He selected Shechem in the great tribe of Ephraim, and built there a city as the capital of his kingdom. But the worship of the people was the matter of greatest importance in the establishment of his kingdom. The children of Israel brought with them from Egypt many of the customs and idolatrous manners of their masters. During the period of their sojourn and bondage they had become contaminated by their daily contact with Egyptian idolatry, and the animal-worship of this ancient and august civilisation had made on their minds a most profound and lasting impression. So deeply rooted was this foul idolatry in the hearts of Israel that in sight of Mount Sinai, and while Moses was receiving the law from God and delayed to come down, the people gathered themselves unto Aaron and said, Up! make us gods which shall go before us, etc. Jeroboam doubtless remembered this incident in the history of his people; he had this venerable precedent for his guide--a precedent established by the first high priest of Israel; whereupon he took counsel and made two calves of gold, and said, It is too much for the people to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And this thing became a sin, for the people went to worship before the golden calves, and it gave colour and direction to the whole subsequent history of the northern kingdom of the ten tribes. And thus idolatry was established by the king himself as the national religion of the ten tribes, constituting the northern kingdom of Israel.
1. The wise Solomon saw the many abilities of Jeroboam, and made him, when a young man, ruler over all the charge of the house of Joseph; he was a man of decision, discretion, industry and valour. But he was destitute of faith and devoid of that fear of the Lord which is the beginning of wisdom.
2. Jeroboam in thus establishing idolatry in order to strengthen the throne and consolidate his kingdom ignored the living God as a potent factor in the problem. The Divine element, which was the all-controlling one, found no place in his plans, his calculations or his conduct.
3. In the establishment of idolatry he did not openly reject the Jehovah of Israel, but corrupted His worship--with what far-reaching evil let Israels shameful history and ignominious end proclaim.
4. The corruption of the people proceeded, pars passu, with the corruption of the worship of God. The life of the nation began with flagrant violations of the Divine law and with an idolatrous worship, and the effects of these sins are seen in all the subsequent history of Israel. The national life was polluted at its very fountain, for the religion and worship of any people are the very innermost springs of being, development and civilisation; and so Israel passed from bad to worse with frightful rapidity and momentum, and her history is red with blood and dark with defilement.
5. Israels idolatry led not only to her decay, but to her death. The wages of sin is death, no less for the nation than for the individual. The soul that sinneth and the nation that sinneth shall die. (A. W. Pitzer, D. D.)
Ecclesiastical policy of Jeroboam, read in the light of our own day
I. Jeroboams difficulty. The difficulty was a religious one. In the northern kingdom which he had founded there was no temple--no place consecrated for offerings and sacrifices. The temple was the crowning glory of Jerusalem, the capital of the southern kingdom, Whither the tribes went up, the tribes of the Lord, unto the testimony of Israel. The only place of sacrifice, the only place in which the highest religious duties could be discharged, was in the rival kingdom over which Rehoboam reigned. The hour had not yet come when neither in this mountain nor yet at Jerusalem should men worship the Father. It was the hour in which every devout Jew felt compelled to offer the appointed sacrifices in the appointed place. No provision could be found in Jeroboams kingdom for the religious wants of the people. He had to rule a nation (which was nothing if it was not religious--a nation which, in former times, had been ruled by Jehovah without the aid of kings) without any of the signs of His presenced no ark, no shekinah glory, no tables of stone, no altar, no priest, no temple. Jeroboam knew full well that these were essential to the nation--that unless these religious needs were met within his own borders the people would go up to Jerusalem, they would be found within the temple of Solomon. He feared that they would be fascinated by the glory both of the city and temple; that their hearts would be drawn thither; that the rival kingdom of Judah would acquire new glory in their eyes; and that, sooner or later, they would forsake their allegiance to him and his throne, and return to the dynasty which they had so recently forsaken.
II. Jeroboams remedy. The difficulty was very evident. The remedy was not easily to be found. It probably gave the king much anxious thought, and, when it was found, was of the kind to be expected both from his character and antecedents. Altars were reared, objects of worship were devised after the model afforded by the sacred calf of Heliopolis. The cry heard long before beneath the granite crags of Sinai was repeated: These are thy gods, O Israel, which brought thee up out of the land of Egypt. The feast times were altered to suit the later harvest of the more northern climate. To borrow the felicitous historical illustrations of Dean Stanley, just as Abder-rahman, Caliph of Spain, arrested the movements of his subjects to Mecca by the erection of the holy place of the Zeca at Cordova, or as Abdelmalik, because of his quarrel with the authorities at Mecca, built the dome of the rock at Jerusalem, so Jeroboam sought to rear rival seats of sacrifice in his kingdom to keep the heart, of the people from Jerusalem, and bind them more closely to his person and his throne.
III. Lessons suggested by this policy of Jeroboam.
1. The inconvenience of the State busying itself with religious matters. The true policy of Jeroboam would have been to have left religion alone. He had been called to the throne for political purposes. After all, the root of the whole mischief is to be found in want of faith. Assuredly it was thus with Jeroboam. On two distinct occasions, by symbolic but most expressive methods, he had received the assurance that over the ten tribes he would be called to be king. He knew that the thing was from the Lord. This religious difficulty met him, it is true, at the very opening of his reign. Why could he not leave it in Jehovahs hands? Why could he not fill the throne assured that God would provide for the Church? Why could he not believe that called to the throne he would be preserved therein, although the people did go year by year to sacrifice in the rival kingdom? It is thus in our day. Men are filled with all manner of fear if this union be not preserved. Why cannot we believe that God will provide for His Church, and that the more she trusts in Him and the less in men, the stronger she will be for her work?
2. The evil of preferring policy to principle. Policy lay at the root of Jeroboams mischief Although he hid lived in Egypt, he belonged to the chosen race, and was ignorant neither of its history nor laws. Policy is a word too often on mens lips. The very commonness of its use is significant of the prevalence of the thought. To many minds it is quite sufficient to dissuade from a course of action to say it is not good policy. If right go with policy, all is well; if right part company with policy, right pleads in vain. The men who range themselves fearlessly under the banner of truth, who adopt the motto of our great English orator and statesman, Be just, and fear not, are regarded as dangerous men. The cry needs to be heard, Let integrity and uprightness preserve me, for I wait on Thee. The conviction needs to take strong hold of our spirit, Thou desirest truth in the inward parts. We need to.listen to the words of our great Poet, words which sound like an echo of the voice of prophet and apostle, words filled with the spirit of Him who came to bear witness to the Truth--
To thine own self be true,
And it must follow, as the night the day,
Thou canst not then be false to any man.
(W. G. Horder.)
Idolatry established
I. The king made use of the church to serve his political ambitions. Historical illustrations of success in a similar line to that entered upon by Jeroboam are abundant. The Roman Church has this sad record to face, of its having been a support or cover to all the personal ambitions that throb in a human breast. The important thing, however, is that, under all forms of church establishment or order, these influences are liable to manifest themselves. The dangers to the church arise not merely from the desires of prominent individuals to exercise undue control in ecclesiastical affairs; the false sentiments of men within and without the church are the sources of peril. Pressure is brought to bear upon the Christian community to declare itself positively on difficult or doubtful questions. Political motives often mingle with those that are personal in leading men thus to antagonise the church into a position favourable to their views.
II. The people sacrificed their religious principles to their love of ease. If a young man who has been taught secret prayer neglects that duty and privilege till bedtime, and delays still further till he retires, that prayer will not be a vital, faithful prayer. Frederick W. Robertson used to say, Begin the day with a sacrifice. He rose quickly. He engaged his mind, instead of allowing it to wander in the precious morning hours. It was his habit to learn a verse of Scripture while dressing. Some vigorous mental and moral effort is necessary to bring one into a proper state for worship.
III. The introduction of old errors made idolatry more acceptable. Jeroboam took advantage of an incident in the early history of the people of Israel in setting up the golden calves. The old sin of the tribes, in worshipping the calf made by Aaron in the absence of Moses, was yet to bear fruit. The new ritual is made more acceptable by being linked with an old sin. The people fell again into the pit from which they were digged. The results, however, were those that universally followed disobedience to Gods commands. Moab and Damascus were soon as near as Bethel and Dan, and their worship as acceptable to deceived Israel.
IV. A servile priesthood aided in accomplishing the enslavement of the people. We need not understand, by the lowest orders of the people, the worst of the population of the ten tribes. The king chose his priests where it pleased him, outside of the tribe of Levi. This would undoubtedly be a popular measure. Probably tile king did not choose all bad men. It does not appear a matter of great importance to many in this day that a man be called of God to the ministry; it is, however, a most vital matter. If he does not recognise Gods call upon him, he will not feel responsibility to God. He is only, or chiefly, responsible to men. We obey the master that elevates us. The priests, out of the lowest, orders of tim people, served the king. Men will treat lightly the word of God unless an inward voice has declared to them its sacredness and their commission in regard to it. The servility begotten of a feeling of responsibility to men expresses itself in formalism. It recognises custom and tradition as tile law by which men are to guide their lives. A ministry that the world calls will obey its master. Let us have a consecrated and called ministry. (Monday Club Sermons.)
A Man-made religion
Jeroboam sought to satisfy the peoples longings.
I. Much of our religion to-day is man-made. This is seen,
1. In work done in the churches from wrong motives.
2. In accepting doctrines which are merely pleasing to us.
3. In modifying Gods Word to suit the times.
4. In making our standard the standard for testing salvation.
II. But true religion has God for its Author. Only the God-made religion
(1) is acceptable to God;
(2) will satisfy mans deepest longings;
(3) will save man and stand the test of time. Is your religion man-made or God-made? (Homiletic Review.)
.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 12:26-27 Jeroboam tried to satisfy Israel’s spiritual needs and…
12:26-27 Jeroboam tried to satisfy Israel’s spiritual needs and maintain the allegiance of his people by making the worship services in the north both convenient and distinctive.
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