The Pulpit Commentary — 1 Kings — Section 278

Jerusalem through convenience of distance. How adroitly do the wicked plaoe their snares I (2) This place, too, had a memorable history. It was the scene of the vision of the ladder and renewal of the covenant with Jacob, in token of which the patriarch vowed to the Lord, anointed a pillar, and built an altar (Gen. xxviii. 19, 20; uxi. 13 ; xxxv. 1, 7). It was one of the stations of Samuel, and a place to which, in his days, the people were accustomed to go up to worship (1 Sam. vii. 16; x. 8). (3) Here, accordingly, Jeroboam fixed his head-quarters, and built a pretentious temple, or "house of high places " (ver. 31). Thus practically did Jeroboam say, with another purpose in his heart, "It is too much for you to go up to Jerusalem." Beware of religion made easy ; it may le.nd you in perdition. Beware of imitations of Divine things. Keep 1·igidly to the Word of God.-M. Vere. 26--28.-The Bin 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 N ebat." 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 Jeru- salem 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 heaven- ward side, we see that his policy was at once shrewd and sinful. I. THE SIIB.EWDNESS 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 w; 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 recog- nizing 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, &c. 8. 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 Gen. xxxii.). No doubt his design was to conciliate those who were proud of past history. 4. It was a bold attempt to deceive the devout. He pretended that it was the old worship re-established ; 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'e POLICY. 1. It retJealed his utter distrust oj God. See the promise that had been given him (eh. xi. 88) : "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 ClH. XII, 25--8U.] THE FIRST BOOK OF KINGS. 281