If these people go up to offer sacrifices in the house of the LORD at Jerusalem, their hearts will return to their lord, Rehoboam king of Judah; then they will kill me and return to Rehoboam king of Judah." If these people go up to offer sacrificesThis phrase reflects the religious practices of ancient Israel, where offering sacrifices was central to worship. The Hebrew root for "sacrifices" is "זֶבַח" (zevach), which denotes a ritual offering to God. Historically, sacrifices were a means of atonement and communion with God, and they were primarily conducted at the temple in Jerusalem. Jeroboam's concern here is that the act of sacrifice, a deeply spiritual and communal event, would draw the people's loyalty back to the Davidic line, represented by Rehoboam. at the house of the LORD in Jerusalem
The "house of the LORD" refers to Solomon's Temple, a sacred place where God's presence was believed to dwell. The Hebrew term for "house" is "בַּיִת" (bayit), signifying not just a physical structure but a dwelling place of divine presence. Jerusalem, as the chosen city, held immense religious significance, being the center of Jewish worship and the location of the temple. Jeroboam's fear was rooted in the temple's powerful spiritual and cultural influence, which could undermine his authority. the heart of these people will return
The "heart" in Hebrew, "לֵב" (lev), often symbolizes the center of one's being, encompassing emotions, will, and intellect. Jeroboam feared a shift in allegiance, as the heart's return signifies a deep, internal change of loyalty and devotion. This phrase underscores the spiritual battle for the people's allegiance, highlighting the tension between political power and religious faithfulness. to their lord, to Rehoboam king of Judah
"Lord" here is "אָדוֹן" (adon), a term of respect and authority. Rehoboam, as the legitimate heir of David, represented the continuation of God's covenant with David's line. The historical context reveals a divided kingdom, with Rehoboam ruling Judah and Jeroboam ruling Israel. The phrase emphasizes the potential political and spiritual realignment that could occur if the people returned to worship in Jerusalem. Then they will kill me
This phrase reveals Jeroboam's fear of losing power and possibly his life. The Hebrew verb "הָרַג" (harag) means to kill or destroy. Jeroboam's anxiety reflects the volatile nature of ancient Near Eastern politics, where shifts in loyalty could lead to violent outcomes. His fear indicates a lack of trust in God's promises and a reliance on human schemes to maintain control. and return to Rehoboam king of Judah
The repetition of "return" underscores the potential reversal of Jeroboam's political fortunes. The Hebrew root "שׁוּב" (shuv) means to turn back or restore, suggesting a complete restoration of allegiance to Rehoboam. This phrase highlights the fragility of Jeroboam's rule and the enduring strength of the Davidic covenant, which promised a lasting dynasty to David's descendants. The historical and scriptural context emphasizes the tension between God's promises and human attempts to secure power through manipulation and fear. Persons / Places / Events 1. JeroboamThe first king of the northern kingdom of Israel after the division of the united monarchy. He feared losing his power if the people continued to worship in Jerusalem. 2. RehoboamThe son of Solomon and king of Judah. His harsh policies led to the division of the kingdom. 3. JerusalemThe central place of worship for the Israelites, where the temple built by Solomon was located. 4. The House of the LORDRefers to the temple in Jerusalem, the designated place for sacrifices and worship according to the Law of Moses. 5. The Division of the KingdomThe event where the united kingdom of Israel split into two: the northern kingdom (Israel) and the southern kingdom (Judah). Teaching Points Fear and Insecurity Lead to CompromiseJeroboam's fear of losing power led him to compromise God's commands. We must guard against allowing fear to drive us away from obedience to God. The Importance of True WorshipGod's command for worship in Jerusalem highlights the importance of worshiping God in the way He prescribes. We should seek to worship God in spirit and truth, as Jesus taught. Consequences of DisobedienceJeroboam's decision had long-lasting negative effects on the spiritual state of Israel. Our choices can have far-reaching consequences, and we must strive to align them with God's will. Leadership and ResponsibilityLeaders have a significant influence on the spiritual direction of their people. Those in leadership should seek God's wisdom and guidance to lead righteously. Bible Study Questions 1. What motivated Jeroboam to establish alternative places of worship, and how can we avoid similar pitfalls in our own lives? 2. How does Jeroboam's fear of losing power compare to other biblical figures who faced similar fears, and what can we learn from their responses? 3. In what ways does the division of the kingdom illustrate the consequences of disobedience to God's commands? 4. How can we ensure that our worship is aligned with God's desires, and what steps can we take to avoid idolatry in our own lives? 5. Reflect on a time when fear influenced your decisions. How can you apply biblical principles to overcome fear and trust in God's plan? Connections to Other Scriptures Deuteronomy 12:5-14This passage outlines God's command for a central place of worship, which was Jerusalem. Jeroboam's actions directly contradicted this command. 1 Kings 11:29-31The prophecy of Ahijah the Shilonite, which foretold the division of the kingdom and Jeroboam's rise to power. 2 Chronicles 11:13-17Describes how the Levites and faithful Israelites moved to Judah because of Jeroboam's idolatry, reinforcing the spiritual decline in Israel. People Adoniram, Adoram, Ahijah, Benjamin, Dan, David, Israelites, Jeroboam, Jesse, Levi, Levites, Nebat, Penuel, Rehoboam, Shemaiah, SolomonPlaces Bethel, Dan, Egypt, Jerusalem, Penuel, ShechemTopics Allegiance, Death, Goes, Heart, Jerusalem, Judah, Kill, Offer, Offerings, Perform, Rehoboam, Rehobo'am, Return, Sacrifice, Sacrifices, Slain, Temple, TurnDictionary of Bible Themes 1 Kings 12:25-27 7240 Jerusalem, history 1 Kings 12:26-27 5937 rivalry 1 Kings 12:26-30 5442 pilgrimage
7324 calf worship 1 Kings 12:26-33 5811 compromise
7233 Israel, northern kingdom Library How to Split a Kingdom
And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king. 2. And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt); 3. That they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, 4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he …
Alexander Maclaren—Expositions of Holy ScripturePolitical Religion
'Then Jeroboam built Shechera in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel. 26. And Jeroboam said in his heart, Now shall the kingdom return to the house of David: 27. If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. 28. Whereupon the king took counsel, and made two calves of …
Alexander Maclaren—Expositions of Holy Scripture "This Thing is from Me"
"Thus saith the Lord, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me."--1 Kings 12:24. IT IS VERY DELIGHTFUL to read a history in which God is made prominent. How sadly deficient we are of such histories of our own English nation! Yet surely there is no story that is more full of God than the record of the doings of our British race. Cowper, in one of his poems, shows the parallel between us and the house of Israel, …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 42: 1896 The Hebrews and the Philistines --Damascus
THE ISRAELITES IN THE LAND OF CANAAN: THE JUDGES--THE PHILISTINES AND THE HEBREW KINGDOM--SAUL, DAVID, SOLOMON, THE DEFECTION OF THE TEN TRIBES--THE XXIst EGYPTIAN DYNASTY--SHESHONQ OR SHISHAK DAMASCUS. The Hebrews in the desert: their families, clans, and tribes--The Amorites and the Hebrews on the left bank of the Jordan--The conquest of Canaan and the native reaction against the Hebrews--The judges, Ehud, Deborah, Jerubbaal or Gideon and the Manassite supremacy; Abimelech, Jephihdh. The Philistines, …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 6 How God Works in the Hearts of Men.
1. Connection of this chapter with the preceding. Augustine's similitude of a good and bad rider. Question answered in respect to the devil. 2. Question answered in respect to God and man. Example from the history of Job. The works of God distinguished from the works of Satan and wicked men. 1. By the design or end of acting. How Satan acts in the reprobate. 2. How God acts in them. 3. Old Objection, that the agency of God in such cases is referable to prescience or permission, not actual operation. …
John Calvin—The Institutes of the Christian Religion Use to be Made of the Doctrine of Providence.
Sections. 1. Summary of the doctrine of Divine Providence. 1. It embraces the future and the past. 2. It works by means, without means, and against means. 3. Mankind, and particularly the Church, the object of special care. 4. The mode of administration usually secret, but always just. This last point more fully considered. 2. The profane denial that the world is governed by the secret counsel of God, refuted by passages of Scripture. Salutary counsel. 3. This doctrine, as to the secret counsel of …
John Calvin—The Institutes of the Christian Religion The Upbringing of Jewish Children
The tenderness of the bond which united Jewish parents to their children appears even in the multiplicity and pictorialness of the expressions by which the various stages of child-life are designated in the Hebrew. Besides such general words as "ben" and "bath"--"son" and "daughter"--we find no fewer than nine different terms, each depicting a fresh stage of life. The first of these simply designates the babe as the newly--"born"--the "jeled," or, in the feminine, "jaldah"--as in Exodus 2:3, 6, 8. …
Alfred Edersheim—Sketches of Jewish Social Life The Instrumentality of the Wicked Employed by God, While He Continues Free from Every Taint.
1. The carnal mind the source of the objections which are raised against the Providence of God. A primary objection, making a distinction between the permission and the will of God, refuted. Angels and men, good and bad, do nought but what has been decreed by God. This proved by examples. 2. All hidden movements directed to their end by the unseen but righteous instigation of God. Examples, with answers to objections. 3. These objections originate in a spirit of pride and blasphemy. Objection, that …
John Calvin—The Institutes of the Christian Religion The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the …
E. P. Barrows—Companion to the Bible Of Civil Government.
OF CIVIL GOVERNMENT. This chapter consists of two principal heads,--I. General discourse on the necessity, dignity, and use of Civil Government, in opposition to the frantic proceedings of the Anabaptists, sec. 1-3. II. A special exposition of the three leading parts of which Civil Government consists, sec. 4-32. The first part treats of the function of Magistrates, whose authority and calling is proved, sec. 4-7. Next, the three Forms of civil government are added, sec. 8. Thirdly, Consideration …
John Calvin—The Institutes of the Christian Religion Travelling in Palestine --Roads, Inns, Hospitality, Custom-House Officers, Taxation, Publicans
It was the very busiest road in Palestine, on which the publican Levi Matthew sat at the receipt of "custom," when our Lord called him to the fellowship of the Gospel, and he then made that great feast to which he invited his fellow-publicans, that they also might see and hear Him in Whom he had found life and peace (Luke 5:29). For, it was the only truly international road of all those which passed through Palestine; indeed, it formed one of the great highways of the world's commerce. At the time …
Alfred Edersheim—Sketches of Jewish Social Life The Figurative Language of Scripture.
1. When the psalmist says: "The Lord God is a sun and shield" (Psa. 84:11), he means that God is to all his creatures the source of life and blessedness, and their almighty protector; but this meaning he conveys under the figure of a sun and a shield. When, again, the apostle James says that Moses is read in the synagogues every Sabbath-day (Acts 15:21), he signifies the writings of Moses under the figure of his name. In these examples the figure lies in particular words. But it may be embodied …
E. P. Barrows—Companion to the Bible Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Kings 12:27 NIV1 Kings 12:27 NLT1 Kings 12:27 ESV1 Kings 12:27 NASB1 Kings 12:27 KJV
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