28 Whereupon the king took counsel, and made two calves of gold; and he said to them, It is too much for you to go up to Jerusalem: see your gods, Israel, which brought you up out of the land of Egypt.
They have set up kings, but not by me. They have made princes, and I didn't approve. Of their silver and their gold they have made themselves idols, That they may be cut off. Let Samaria throw out his calf-idol! My anger burns against them! How long will it be before the are capable of purity? For this is even from Israel! The workman made it, and it is no God; Indeed, the calf of Samaria shall be broken in pieces. For they sow the wind, And they will reap the whirlwind. He has no standing grain. The stalk will yield no head. If it does yield, strangers will swallow it up.
Yahweh commanded me at that time to teach you statutes and ordinances, that you might do them in the land where you go over to possess it. Take therefore good heed to yourselves; for you saw no manner of form on the day that Yahweh spoke to you in Horeb out of the midst of the fire. Lest you corrupt yourselves, and make yourself an engraved image in the form of any figure, the likeness of male or female, the likeness of any animal that is on the earth, the likeness of any winged bird that flies in the sky, the likeness of anything that creeps on the ground, the likeness of any fish that is in the water under the earth;
But he forsook the counsel of the old men which they had given him, and took counsel with the young men who had grown up with him, who stood before him. He said to them, What counsel do you give, that we may return answer to this people, who have spoken to me, saying, Make the yoke that your father did put on us lighter?
The inhabitants of Samaria will be in terror for the calves of Beth Aven; For its people will mourn over it, Along with its priests who rejoiced over it, For its glory, because it has departed from it. It also will be carried to Assyria for a present to a great king. Ephraim will receive shame, And Israel will be ashamed of his own counsel.
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Commentary on 1 Kings 12 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 12
1Ki 12:1-5. Refusing the Old Men's Counsel.
1. Rehoboam went to Shechem—He was the oldest, and perhaps the only son of Solomon, and had been, doubtless, designated by his father heir to the throne, as Solomon had been by David. The incident here related took place after the funeral obsequies of the late king and the period for public mourning had past. When all Israel came to make him king, it was not to exercise their old right of election (1Sa 10:19-21), for, after God's promise of the perpetual sovereignty to David's posterity, their duty was submission to the authority of the rightful heir; but their object was, when making him king, to renew the conditions and stipulations to which their constitutional kings were subject (1Sa 10:25). To the omission of such rehearsing which, under the peculiar circumstances in which Solomon was made king, they were disposed to ascribe the absolutism of his government.
Shechem—This ancient, venerable, and central town was the place of convocation; and it is evident, if not from the appointment of that place, at least from the tenor of their language, and the concerted presence of Jeroboam [1Ki 12:3], that the people were determined on revolt.
4. Thy father made our yoke grievous—The splendor of Solomon's court and the magnitude of his undertakings being such, that neither the tribute of dependent states, nor the presents of foreign princes, nor the profits of his commercial enterprises, were adequate to carry them on, he had been obliged, for obtaining the necessary revenue, to begin a system of heavy taxation. The people looked only to the burdens, not to the benefits they derived from Solomon's peaceful and prosperous reign—and the evils from which they demanded deliverance were civil oppressions, not idolatry, to which they appear to have been indifferent or approving.
5-8. he said … Depart yet for three days—It was prudent to take the people's demand into calm and deliberate consideration. Whether, had the advice of the sage and experienced counsellors been followed, any good result would have followed, it is impossible to say. It would at least have removed all pretext for the separation. [See on 2Ch 10:7.] But he preferred the counsel of his young companions (not in age, for they were all about forty-one, but inexperienced), who recommended prompt and decisive measures to quell the malcontents.
11. whips … scorpions—The latter [instruments], as contrasted with the former, are supposed to mean thongs thickly set with sharp iron points, used in the castigation of slaves.
15-18. the king hearkened not unto the people, for the cause was from the Lord—That was the overruling cause. Rehoboam's weakness (Ec 2:18, 19) and inexperience in public affairs has given rise to the probable conjecture, that, like many other princes in the East, he had been kept secluded in the harem till the period of his accession (Ec 4:14), his father being either afraid of his aspiring to the sovereignty, like the two sons of David, or, which is more probable, afraid of prematurely exposing his imbecility. The king's haughty and violent answer to a people already filled with a spirit of discontent and exasperation, indicated so great an incapacity to appreciate the gravity of the crisis, so utter a want of common sense, as to create a belief that he was struck with judicial blindness. It was received with mingled scorn and derision. The revolt was accomplished, and yet so quietly, that Rehoboam remained in Shechem, fancying himself the sovereign of a united kingdom, until his chief tax gatherer, who had been most imprudently sent to treat with the people, had been stoned to death. This opened his eyes, and he fled for security to Jerusalem.
1Ki 12:20-33. Jeroboam Made King over Them.
20-24. when all Israel heard that Jeroboam was come again—This verse closes the parenthetical narrative begun at 1Ki 12:2, and 1Ki 12:21-24 resume the history from 1Ki 12:1. Rehoboam determined to assert his authority by leading a large force into the disaffected provinces. But the revolt of the ten tribes was completed when the prophet Shemaiah ordered, in the Lord's name, an abandonment of any hostile measures against the revolutionists. The army, overawed by the divine prohibition, dispersed, and the king was obliged to submit.
25. Jeroboam built Shechem—destroyed by Abimelech (Jud 9:1-49). It was rebuilt, and perhaps fortified, by Jeroboam, as a royal residence.
built Penuel—a ruined city with a tower (Jud 8:9), east of Jordan, on the north bank of the Jabbok. It was an object of importance to restore this fortress (as it lay on the caravan road from Gilead to Damascus and Palmyra) and to secure his frontier on that quarter.
26-32. 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 (Ge 32:1-32; 2Ki 2:2). The latter place was the most frequented—for the words (1Ki 12:30) should be rendered, "the people even to Dan went to worship before the one" (Jer 48:13; Am 4:4, 5; 5:5; Ho 5:8; 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.
31. made priests of the lowest of the people—literally, "out of all the people," the Levites refusing to act. He himself assumed to himself the functions of the high priest, at least, at the great festival, probably from seeing the king of Egypt conjoin the royal and sacred offices, and deeming the office of the high priest too great to be vested in a subject.