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CHAPTER 11 : Political measures of Jeroboam — the golden calves —
the new priesthood and the new festival — the man of Elohim from Judah
— his message and sign — Jeroboam struck by Jehovah and
miraculously restored — invitation to the man of Elohim — heathen view
of miracles — the old prophet — return of the man of Elohim to Bethel —
JUDGMENT on his disobedience — character of the old prophet and of
the man of Elohim — sickness of the pious child of Jeroboam — mission
of his mother to Ahijah — predicted judgment — death of the child —
remaining notices of Jeroboam. 1 KINGS 12:25-14:20
FROM the history of Judah under Rehoboam, we turn to that of the newly-established
kingdom of Israel, the record of which is only found in the Book of Kings (1 Kings
12:25 - 14:20). The first object of Jeroboam ("He shall increase the people") was to
strengthen the defenses of his throne. For this purpose he fortified Shechem, the
modern Nabiris - which he made his residence until he exchanged it for Tirzah (1
Kings 14:17) - and also the ancient Penuel (Genesis 32:30, 31; Judges 8:8), on the
other side Jordan. As the latter place commanded the great caravan-route to Damascus
and Palmyra, its fortification would serve the double purpose of establishing the rule of
Jeroboam in the territory east of the Jordan, and of protecting the country against
incursions from the east and northeast. His next measure, though, as he deemed it, also
of a protective character, not only involved the most daring religious innovation ever
attempted in Israel, but was fraught with the most fatal consequences to Jeroboam and
to Israel. How deeply Israel had sunk appears alike from the fact that the king acted
with the approbation of his advisers^199 - no doubt the representatives of the ten tribes -
and that the people, with the exception of the Levites and a minority among the laity,
readily acquiesced in the measure. It implied no less than a complete transformation of
the religion of Jehovah, and that for a purely political object.
The danger that, if the people regularly resorted to the great festivals at Jerusalem, their
allegiance might be won back to their rightful king, who held rule in the God-chosen
capital, was too obvious not to have occurred to a mind even less suspicious than that
of an Oriental despot, who had gained his throne by rebellion. To cut off this source of
dynastic and even personal peril, Jeroboam, with the advice of his council, introduced a
complete change in the worship of Israel, In so doing, his contention would probably
be, that he had not abolished the ancient religion of the people, only given it a form
better suited to present circumstances - one, moreover, derived from primitive national
use, and sanctioned by no less an authority than that of Aaron, the first High-priest.^200
It was burdensome and almost impossible to go up to the central Sanctuary at
Jerusalem. But there was the ancient symbol of the "golden calf,"^201 made by Aaron
himself, under which the people had worshipped Jehovah in the wilderness.
(^)