1 Kings 12:25
Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel.
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(25) Jeroboam built Shechem.—Shechem had passed through many vicissitudes of fortune. It was already a city when Abraham entered the Promised Land (Genesis 12:6), and is from time to time mentioned in the patriarchal history (Genesis 33:18, Genesis 35:4, Genesis 37:12-13). At the Conquest it became a city of refuge (Joshua 20:7; Joshua 21:20-21), and the scene of the solemn recital of the blessings and curses of the Law (Joshua 8:33-35). From its proximity to Shiloh, and to the inheritance of Joshua, it assumed something of the character of a capital (Joshua 24:1; Joshua 24:32). Then it became the seat of the usurpation of Abimelech, which allied itself with the native inhabitants of the region; but rebelling afterwards against him, it was destroyed (Judges 9). We then hear nothing more of it till this chapter, when the tribes assemble at Shechem, under the shadow of the famous hills of Ebal and Gerizim, to meet Rehoboam. Jeroboam is said to have “built it” anew. This may be taken literally, as indicating that it had never recovered from its destruction by Abimelech, or it may simply mean that he fortified and enlarged it as his capital. Subsequently it gave way to Tirzan and Samaria; but its almost unrivalled position preserved it in importance among the Samaritans after the Captivity, even down to our Lord’s time, and under the name of Nablous (Neapolis) it has lasted to the present day, while many other cities once famous have passed away.

Penuel.—See Genesis 32:30-31; Judges 8:8; Judges 8:17. It lay on or near the Jabbok, on the other side of Jordan, commanding the road from the east by Succoth to the fords of Jordan and Shechem. Jeroboam rebuilt it—perhaps out of the ruin in which it had been left by Gideon—as an outpost to his new capital, and a royal stronghold among the tribes on the east of Jordan.

1 Kings


1 Kings 12:25 - 1 Kings 12:33

The details of this section need no long elucidation; for the one fact which it records, namely, the establishment of the calf worship in Israel, is the main point to consider. As for details, we need touch them lightly. The ‘building’ of Shechem and Penuel is probably to be understood as ‘fortifying’; for, in regard to the former town, we know from the preceding section that it was a town before the disruption, and the same is probably true of the latter. Two fortresses, one in the heart of his kingdom, one on the eastern border, where attack might be expected, were Jeroboam’s first care.

In estimating his conduct, the fact must be remembered that Ahijah had promised him God’s protection and the establishment of his kingdom in his family, on the sole condition of obedience. If he had believed the prophet, something else than building strongholds would have been his prime aim. But he evidently thought that promises were all very well, but thick walls were better. The two things recorded of him are quite of a piece; and the writer seems, by putting them thus side by side, to wish us to note their identity of motive and similarity in character.

The establishment of the calf worship was entirely due, according to this historian, to dread that religious unity would heal the schism of political duality, and that Jeroboam’s kingdom and life would be sacrificed to the magnetism which would draw the revolted northern tribes back to render allegiance, where they went up to worship. The calculation was reasonable: but why, in estimating chances, did Jeroboam leave out God’s promise? That should have kept him at ease. The calves and the castles were signs of fear and of slight regard to the prophet’s word. No doubt, when it suited him, he could vindicate rebellion on the plea of obeying God. The plea would have sounded more genuine if he had shown that he trusted God.

The calves were probably suggested by his Egyptian experiences, where he had seen sacred bulls worshipped living, and mummied dead. But the remembrance of Aaron and the golden calf was evidently present to him, as the almost verbal quotation of Aaron’s words shows. If so, the whole transaction is still more accentuated as a revolt against the ritual of the central sanctuary. ‘The much-calumniated Aaron is our example. He was mastered by his brother, but he was right, and we go back to the old original worship of our fathers.’

Jeroboam was among the first to employ the expedient, so often resorted to since, of white-washing old-world criminals, in order to provide an ancestry for modern heresies. The calves seem to have been doubled simply as a matter of convenience. When once the principle of saving trouble comes in, in religion, it generally plays a great part. If it were too much to go to Jerusalem, it would soon be too much to go to Bethel, and so Dan must be provided for the north. The calves were symbols of Jehovah, not of other gods, as must be carefully noted. The making of them implied all that followed; for a god must have shrine and priesthood and sacrifice and festivals. The Levites refusing to serve, and probably losing their inheritance, fled to Judah, and a new priesthood was made ‘from among all the people’ {Rev. Ver.}, The Feast of Tabernacles was retained but its date shifted forward a month, perhaps because the harvest, which it closed, was later in the north, but evidently with the design of, as it were, underscoring the religious separation.

The latter part of this passage should perhaps be attached more closely to the next chapter, and understood as describing the one instance of Jeroboam’s sacrificing which was so grimly interrupted by the denunciation by the anonymous prophet from Judah. Such are the outlines of the facts. What are the lessons taught by them?

I. There is that one already mentioned,-the folly and sin of seeking to help God to fulfil His promises by our poor efforts at making their fulfilment sure to sense. No doubt many of His promises are contingent on our activity in material things; and no man has a right to expect that’ his bread shall be given him,’ for instance, unless he contributes the ‘sweat of his brow’ towards it. But Jeroboam had had the conditions of safety and stability clearly laid down. They were, obedience after the pattern of David {1 Kings 11:38}. So there was no need for building Shechem and Penuel, nor for casting calves and serving them. The heavens will stand without our rearing brickwork pillars to hold them up. But it takes much faith to trust God’s bare word, and we are all apt to feel safer if we have something for sense to grasp. On the open plain, God guards those who trust Him more securely than if they lay in cities ‘fenced up to heaven. ‘Jerusalem shall be inhabited as towns without walls. . . . For I, saith the Lord, will be unto her a wall of fire round about.’

II. Another lesson taught here is the sin of degrading religion to be a mere instrument for securing personal ends. Jeroboam has had many followers among politicians, The average ‘statesman’ looks on all religions as equally true or untrue, and is ready to be polite to any of them, if he can carry his measures thereby. The long history of the relations of Church and State in the Old World has been little else than the State’s hiring and muzzling the Church for its own advantage, and the protests of a faithful few against the degradation of State patronage and consequent control.

In England, Jeroboam and his calves used to be the favourite shocking example of the sin of schism, with which High Church orators were fond of pelting Nonconformists. The true lesson from him and them is precisely the opposite one; namely, the weakening of religion, when it is favoured and endowed by the civil power. The priests of Bethel, who were the creatures of Jeroboam, were not likely to be his or his successors rebukers. When Amos the prophet spoke bold words against a king, it was Amaziah the priest who gave the shameful counsel, ‘O thou seer, flee into the land of Judah, and prophesy there; but prophesy no more at Bethel: for it is the king’s sanctuary.’ Is there no such thing known as a flaming profession of religion, because it is respectable, or opens the way to some good position? Does nobody pose in public, especially about election times, as a liberal supporter of Churches and a devout Church-member, with an eye mainly to votes? Do political parties think it a good thing to get the religious people to go for their ticket? Or, to take less base instances, is there not a whole school who estimate Christianity mainly as valuable as a social force, and, without any deep personal recognition of its loftier aspects, think it well that it should be generally accepted, especially by other people, as it makes them easier to govern, and cements the social fabric?

Christianity is something more than social cement. Jeroboam’s policy was a great success, as policy. It both united his kingdom and definitively separated it from Judah. But it was a success purchased at the price of degrading religion into the lackey of a court. Samson went to sleep on Delilah’s lap, and she cut off the clustering locks in which his strength lay.

III. The true nature of idolatry is brought out in the incident. Jeroboam did not draw Israel away to worship other gods. No charge of that sort is ever made against the calf worship. The images were meant, just as Aaron’s, of which they were a reproduction, was meant, to be symbols of Jehovah. The true object of worship was worshipped in a false way. No matter though the image represented Him, its worship was idol worship. There is no ground in the narrative for the surmise of Stanley,-who in this, as usual, simply says ditto to Ewald,-that Jeroboam’s motive was the desire to prevent Israel’s adopting false gods, and that the calves were a compromise by which he hoped to stem the tide of apostasy to Baal worship. The single motive stated in the text is policy inspired by fear. Jeroboam did not care enough about the worship of Jehovah to mould his statecraft with the view of conserving it. If he had so cared, he could not have set up the calves. His doing so is uniformly regarded in Scripture as idolatry pure and simple; and though it is clearly distinguished from the worship of false gods, it is none the less branded as rebellion against Jehovah.

A visible representation of Jehovah was as much an idol as a similar one of Baal would have been. It necessarily degraded the conception of Him. It brought sense into dangerous prominence as an aid to worship. The symbol might at first, and to the more devout, be a mere symbol, and transparent; but it would soon become opaque, and from symbol turn embodiment, and thence pass to being the very deity represented. It is a feat of abstraction impossible for the ordinary man, to worship before an idol, and not to worship the idol. The strange, awful fascination which idolatry exercised is perhaps gone now from the civilised world. But the lesson remains ever in season, that it is dangerous work to bring in sense as an ally of devotion, because outward things, which at first may be only symbols and helps, are almost certain to become something more.

IV. Jeroboam may stand, finally, as a type of the men who suppose themselves to be worshipping God when they are only following their own wills. All his ceremonial had this damning characteristic, that it was ‘devised of his own heart’; and so it was himself that was enshrined in his new house of the high places, and himself to whom the sacrifices were offered. Absolute obedience to God’s will, whatever perils may seem to attend it, is true worship. Wherever apparent devotion to Him is mingled with burning incense to our own net, the mixture ruins the devotion. ‘Obedience is better than sacrifice.’ Temptations to take our own way will often appear as the dictates of sound policy, and to neglect them as culpable carelessness. But such paltering with plain commandments is as ruinous as sinful, and is not to be atoned for by outward worship.

What did Jeroboam win by his intrusion of self-will into the region which ought to be sacred to perfect obedience? A troubled reign and the destruction of his house after one generation. One more thing he won; namely, that terrible epithet, which becomes almost a part of his name, ‘Jeroboam, the son of Nebat, who made Israel to sin.’ What a title to be branded on a man’s forehead for ever! It is always a mistake to disobey God. Every sin is a blunder as well as a crime. This only is the safe motto for churches and individuals, in all the details of worship and of life: ‘Lo, I come to do Thy will, O Lord, and Thy law is within my heart.’

1 Kings 12:25. Jeroboam built Shechem — He repaired, enlarged, and fortified it; for it had been ruined long since, Jdg 9:45. He might choose it as a place both auspicious, because here the foundation of his monarchy was laid; and commodious, as being near the frontiers of his kingdom. And built Penuel — A place beyond Jordan; to secure that part of his dominions.

12:25-33 Jeroboam distrusted the providence of God; he would contrive ways and means, and sinful ones too, for his own safety. A practical disbelief of God's all-sufficiency is at the bottom of all our departures from him. Though it is probable he meant his worship for Jehovah the God of Israel, it was contrary to the Divine law, and dishonourable to the Divine majesty to be thus represented. The people might be less shocked at worshipping the God of Israel under an image, than if they had at once been asked to worship Baal; but it made way for that idolatry. Blessed Lord, give us grace to reverence thy temple, thine ordinances, thine house of prayer, thy sabbaths, and never more, like Jeroboam, to set up in our hearts any idol of abomination. Be thou to us every thing precious; do thou reign and rule in our hearts, the hope of glory.Built Shechem - In the sense of "enlarged and fortified." See Daniel 4:30. The first intention of Jeroboam seems to have been to make Shechem his capital, and therefore he immediately set about its fortification. So also he seems to have fortified Penuel for the better security of his Trans-Jordanic possessions (marginal reference). 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.

Jeroboam built Shechem, i.e. he repaired, and enlarged, and fortified it; for it had been ruined long since, Judges 9:45. He might choose it as a place both auspicious, because here the foundation of his monarchy was laid; and commodious, as being near the frontiers of his kingdom.

Penuel; a place beyond Jordan; of which see Genesis 32:30 Judges 8:17; to secure that part of his dominions.

Then Jeroboam built Shechem in Mount Ephraim, and dwelt therein,.... Not that this city had lain in ruins from the times of Abimelech, Judges 9:45 for then it would not have been a proper place for the convention of the people, 1 Kings 12:1 but he repaired the walls of it, and fortified it, and built a palace in it for his residence:

and went out from thence, and built Penuel; a place on the other side Jordan, the tower of which was beaten down by Gideon, Judges 8:17 and might be now rebuilt, or at least the city was repaired by him, and anew fortified, perhaps for the better security of his dominions on that side Jordan; though Fortunatus Scacchus (p) is of opinion that this was an altar, the same as at Carmel, 1 Kings 18:30, which Jeroboam built, and called by this name in testimony of the common religion of the Israelites and Jews.

(p) Elaeochrism. Myrothec. l. 2. c. 58. col. 593.

Then Jeroboam built Shechem in mount Ephraim, and dwelt therein; and went out from thence, and built Penuel.
25–33. Jeroboam sets up golden calves in Dan and Bethel, and thus makes Israel to Sin (Not in 2 Chron)

25. built Shechem] i.e. Strengthened it by walls and made it thus fit to be the royal residence, ‘the political centre of a confederation whose military leader bore the title of king.’ It had in early days been a strong town with gates, but was overthrown by Abimelech (see Jdg 9:4-5). For ‘mount Ephraim’ here, we should rather read as elsewhere, with R.V., ‘the hill country of Ephraim.’

Penuel] This place was in the country of Gilead, on the east of the Jordan. When Gideon (Jdg 8:8) in his pursuit after the Midianites crossed from the west side to the east of the Jordan, the first place mentioned in his route is Succoth, and after that Penuel. It was important for Jeroboam to have a stronghold on both sides of the river, as his subjects lived on both sides, and this town, Penuel, was no doubt a post of consequence, as it was evidently near to the fords of the Jordan, so that a force stationed there would protect the land from invaders.

Verse 25. - Then Jeroboam built [i.e., rebuilt or fortified, בָּנָה naturally has both meanings] Shechem [see on ver. 1 and on 1 Kings 14:1] in Mount Ephraim [The Har-Ephraim, or mountain district of Ephraim (in Joshua 11:16 called the "Mountain of Israel;" cf. Joshua 17:15-18; Judges 4:5; Judges 10:1; 1 Samuel 1:1), is "the central mass of the hills of Palestine, nearly equidistant from the northern and southern boundary of the whole country" (Stanley, S. and P., p. 229), and the richest and most beautiful part of the land. "The tower of Sichem had been burnt down by Abimelech and the tower of Penuel had been destroyed by Gideon, Judges 8:17" (Keil). The city of Shechem had been destroyed at the same time as the tower, but had no doubt been rebuilt, at least in part, otherwise it could hardly have been selected for Rehoboam's coronation. It was naturally Jeroboam's first care to strengthen his position by fortitying his capital, and the more so as this city would be particularly obnoxious to Rehoboam as the scene of the revolution; but why he should at the same time have rebuilt Penuel - Ewald thinks the seat of government was placed here - is not at first eight so obvious, as it lay beyond the Jordan (Genesis 32:22, 30; Genesis 33:17) and was therefore presumably outside the circle of hostilities, should such arise. Probably it was because this was the gate to his Trans-Jordanic territory. A tower commanding the fords of the Jordan would secure Reuben, Gad, etc., against invasion from Judah. It is also not unlikely that Jeroboam. who was the great castle builder of that age, had some fears of "hostile attacks from the north and northeast" (Keil), or thought of "the caravan road which led over Gilead to Damascus" (Wordsworth), and of which he would wish, for the sake of his revenue, to retain the control], and dwelt therein [He made it his first residence and capital]; and went out from thence [i.e., when he had secured one fortified city. He could hardly be certain as yet which side some of the tribes would take. It is also possible that some of the workmen who had built Shechem were afterwards employed on the fortification of Penuel], and built Penuel. [Bahr says, "There is no doubt that he built these fortifications by tribute labour, like Solomon." But is this quite so certain? The people after the revolt would naturally conclude that Rehoboam, of whose proud temper they had had such proof, would want to wreak his vengeance on the city which had rejected him, and the instinct of self-defence would lead them at once to rebuild their walls. And the newborn kingdom would also earnestly desire to possess a suitable capital. Thus their self-interest and enthusiasm alike would obviate the necessity for a conscription.] 1 Kings 12:25Founding of the Kingdom of Israel. - 1 Kings 12:25. When Jeroboam had become king, it was his first care to give a firmer basis to his sovereignty by the fortification of Sichem and Pnuel. בּנח, to build, is used here in the sense of fortifying, because both cities had stood for a long time, and nothing is known of their having been destroyed under either Solomon or David, although the tower of Sichem had been burnt down by Abimelech (Judges 9:49), and the tower of Pnuel had been destroyed by Gideon (Judges 8:17). Sichem, a place well known from the time of Abraham downwards (Genesis 12:6), was situated upon the mountains of Ephraim, between Mount Gerizim and Mount Ebal, and still exists under the name of Nabulus or Nabls, a name corrupted from Flavia Neapolis. Jeroboam dwelt therein, i.e., he chose it at first as his residence, though he afterwards resided in Thirza (see 1 Kings 14:17). Pnuel was situated, according to Genesis 32:31, on the other side of the Jordan, on the northern bank of the Jabbok (not the southern side, as Thenius supposes); and judging from Genesis 32:22. and Judges 8:8., it was on the caravan road, which led through Gilead to Damascus, and thence past Palmyra and along the Euphrates to Mesopotamia. It was probably on account of its situation that Jeroboam fortified it, to defend his sovereignty over Gilead against hostile attacks from the north-east and east.
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