Exegetical and Hermeneutical Commentary of 1 Kings 13:33
After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became [one] of the priests of the high places.
33 34. Jeroboam goes on in his evil way (Not in Chronicles)
33. made again of the lowest of the people ] R.V. made again from among all the people. See note on 1Ki 12:31 above.
he consecrated him ] The Hebrew expression is ‘he filled his hand.’ See margin of A.V. The idea is ‘he intrusted this solemn office to his charge.’
and he became one of the priests of the high places ] The insertion of the italic ‘one of’ shews that the construction is irregular. The R.V. gives, that there might be priests of the high places. But the awkwardness of the Hebrew which has the verb in the singular and the noun in the plural is not removed thereby. It can be explained but not imitated in a translation. ‘Whosoever would’ in the previous clause is singular in form but plural in notion. Hence the latter portion of the verse says ‘whosoever would he became,’ but as there were many who did so, the result was not one priest but many ‘priests of the high places.’
Fuente: The Cambridge Bible for Schools and Colleges
Whosoever would, he consecrated him – i. e., he exercised no discretion, but allowed anyone to become a priest, without regard to birth, character, or social position. We may suspect from this that the office was not greatly sought, since no civil governor who cared to set up a priesthood would wish to degrade it in public estimation. Jeroboam did impose one limitation, which would have excluded the very poorest class. The candidate for consecration was obliged to make an offering consisting of one young bullock and seven rams 2Ch 13:9.
Fuente: Albert Barnes’ Notes on the Bible
1Ki 13:33-34
Jeroboam turned not from his way.
Jeroboam: a character study
Jeroboam had decidedly a fine start with a flattering prospect of success, a rare opportunity for excelling both temporally and spiritually. There was the promotion of the king, and by God the conditional promise of kingship, together with His guiding, protecting, and counselling presence. Permanent regnancy for himself and his children after him. Hence, having God to begin with, and Gods unfailing promise to rest on, provided he fulfilled the conditions, what could he have better, what more? A grand Start! A splendid chance to march to the coveted goal of success on the very threshold of an untried life enterprise. But every fair morning does not end in a cloudless eventide; neither does every such beginning as Jeroboam had culminate in continuance in well-doing. The start may be the best part in a mans life. It was so with Jeroboam.
1. There was manifest distrust of God. Evidently he had forgotten Gods promise to be with him and to establish his house and kingdom.
2. This distrust of God led to departure from God. Leaning to his own understanding, he resolved to build two altars and to make two golden calves, and place one of them at Bethel, and the other at Dan, the extreme points in his kingdom.
3. Another point which strikes us in this mans history is his despising Jehovahs warning and servant. These histories of the Bible repeat themselves in the lives around us to-day. There are many men to whom God has given a good start in life. They have been blessed with an auspicious entrance into the world, with social and religious environment most favourable and helpful, God-fearing parents, a religious training, a comfortable home, good education, business tact, common-sense views of life, and men, and things, and, above all, with Heavens call to fellowship and godliness. Each has started right, with high aims and noble purposes. Public favour has greeted them, success has blossomed in their path of enterprise and effort, until, by sweat of brain and brawn of muscle, and the smile of Providence, they have taken a steady and straight course to wealth and position. But, as in the case of Jeroboam, temporal prosperity has been followed by spiritual degeneracy. A going up in the world has resulted in a going down in grace. Such persons, however, are not left without warning. Gods ministers are commanded to prophesy against them. This is done, though it provokes anger and brings disfavour. Faithfulness ofttimes forfeits popularity and position, but it ensures the Well done of God. To rebuke sin in high places, to tear the mask from the face of the hypocrite, to denounce a mans pet idol–indifference, intemperance, or impurity–is like touching gunpowder with a lucifer. You must expect an explosion if not an expulsion. Persecution in some form will hound you; but fear not, for He who has said, Touch not My anointed and do My prophets no harm, covers you with His wings, and smites your persecutors with the rod of judgment.
He wastes their strength and withers their health.
1. Learn from this study of character the influence of one life.
2. Learn, too, the danger of attempting to injure Gods true servants. Whoso toucheth you, toucheth the apple of My eye.
3. Lastly, beware of the developing power of evil. The seedlings of sin finding congenial soil grow into a harvest of woe. The rill of evil first, the river of corruption at last. Jeroboam went from bad to worse. Slighting God grew into abandonment of God. Worship through the medium of symbols became rank idolatry. No man intends to become a drunkard when he lifts the first glass to his lips, but he takes the beginning step towards it. The possibilities of sin–the resources of wrong-doing pent up in every mans nature–no mind can gauge, no tongue can tell Safety alone lies in salvation from sin, salvation through the cross–full, free, eternal (J. O. Keen, D. D.)
.
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 33. Jeroboam returned not from his evil way] There is something exceedingly obstinate and perverse, as well as blinding and infatuating, in idolatry. The prediction lately delivered at Beth-el, and the miracles wrought in confirmation of it, were surely sufficient to have affected and alarmed any heart, not wholly and incorrigibly hardened; and yet they had no effect on Jeroboam!
Made-the lowest of the people priests] So hardy was this bad man in his idolatry that he did not even attempt to form any thing according to the model of God’s true worship: he would have nothing like God and truth. In his calves, or rather oxen, he copied the manner of Egypt; and in the formation of his priesthood, he seems to have gone aside from all models. Amongst the worst of heathens, the priesthood was filled with respectable men; but Jeroboam took of the lowest of the people, and put them in that office.
Whosoever would, he consecrated him] He made no discrimination: any vagabond that offered was accepted even of those who had no character, who were too idle to work, and too stupid to learn.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
After this thing, i.e. after all these things; the singular number put for the plural; after so many, and evident, and successive miracles; which is noted to aggravate his infidelity and apostacy.
Made again of the lowest of the people priests; he abated not so much as a circumstance in his idolatrous worship.
Whosoever would; without any respect to tribe or family, or integrity of body, or mind, or life; all which were to be regarded in the priesthood.
He consecrated him, Heb. he filled his hand; of which phrase see Exo 28:41; 29:9,33.
Fuente: English Annotations on the Holy Bible by Matthew Poole
After this thing Jeroboam returned not from his evil way,…. From the idolatrous practices he had started, and was establishing; though he had seen his altar rent, and the ashes poured out as the man of God predicted, his own hand withered, and that restored again upon the prayer of the prophet; and though he had heard of the death he died for his disobedience to the command of God, and the several marvellous things that attended it; these were so far from reforming him, that he seemed to be the more hardened thereby:
but made again of the lowest of the people priests of the high places: and officiated there, and indeed those of the tribe of Levi would not serve there, and therefore were expelled their cities; see 2Ch 11:14.
Fuente: John Gill’s Exposition of the Entire Bible
But this did not lead Jeroboam to conversion. He turned not from his evil way, but continued to make high priests from the mass of the people. , “he returned and made,” i.e., he made again or continued to make. For the fact itself compare 1Ki 12:31. “Whoever had pleasure ( , cf., Ges. 109), he filled his hand, that he might become a priest of the high places.” , to fill the hand, is the technical expression for investing with the priesthood, according to the rite prescribed for the consecration of the priests, namely, to place sacrificial gifts in the hands of the persons to be consecrated (see at Lev 7:37 and Lev 8:25.). The plural is used with indefinite generality: that he might be ranked among the priests of high places.
1Ki 13:34 “And it became in (with) this thing the sin of the house of Jeroboam, and the destroying and cutting off from the earth;” that is to say, this obstinate persistence in ungodly conduct was the guilt which had as its natural consequence the destroying of his house from the face of the earth. is not a mistake for , but is used, as in 1Ch 9:33; 1Ch 7:23, to express the idea of being and persisting in a thing (for this use of compare Ewald, 295 , f.).
Fuente: Keil & Delitzsch Commentary on the Old Testament
HOMILETICS OF 1Ki. 13:33-34
AN INVETERATE SINNER
I. That an inveterate sinner is indifferent alike to entreaty and warning. After this thing Jeroboam returned not from his evil way. There is something exceedingly obstinate and perverse, as well as blinding and infatuating, in idolatry. The gracious overtures of Jehovah through the prophet Ahijah (chap. 1Ki. 11:37-38), the prediction against the altar and the miraculous and awe-inspiring events in connection with it, sent as much in mercy as in anger, were surely sufficient to have affected and alarmed any heart not wholly and incorrigibly hardened: and yet they had no effect on Jeroboam! All these wonderful accidents, as Gods hammers, did but beat upon cold iron. This state of mind is not acquired all at once. It is the result of repeated rejections of Gods grace, of stifled convictions, and a love of sin for its own sake. An inveterate sinner is an occasion of sorrow to ministers, to angels, to God!
II. That an inveterate sinner adds to his guilt by a stolid persistency in the same course of iniquity. But made again of the lowest of the people priests of the high places. Among the worst of heathens, the priesthood was filled with respectable men: but Jeroboam made no discrimination. Any strolling vagrant who offered himself was accepted, irrespective of moral or intellectual fitness. The king became more and more careless as to the character and motives of the men he appointed. The spiritual office is put to shame if borne by men who make a traffic of religion, and are intent only on filling their own hands. Wicked men grow worse and worse, till they have filled up the measure of their sins, and so wrath come upon them to the uttermost (Rev. 9:21; Rev. 16:9; Rev. 16:11).
III. That an inveterate sinner will not escape the most complete punishment. And this thing became sin unto the house of Jeroboameven to destroy it from the face of the earth. Sin will not always triumph. Its glaring abominations cry to heaven for vengeance; and that vengeance, though long delayed, will fall with terrible and desolating power. When neither the severity nor the patient long-suffering of his God brings to repentance a man who walks in evil ways, he is brought by his own sin under the sentence for the obdurate, namely, temporal and eternal ruin (2Ti. 3:13; Joh. 8:34).
LESSONS:
1. Unrepented sin hardens the heart.
2. The goodness of God will not leave the most inveterate unwarned.
3. Though hand join in hand, the wicked shall not go unpunished.
GERM NOTES ON THE VERSES
1Ki. 13:33-34. Apparently the witness which the man of God bore, and the death which he died, were in vain. The destruction of an altar, and the withering of a hand which was cured again, were lessons soon forgotten. A law once broken, there must be continual new transgressions to justify the first. A superstition once established will go on increasing and multiplying itself. At last the sense of being under any authority will vanish almost wholly from the mind of the rebellious ruler. He will sayusing the words in precisely the opposite sense to that in which they are used in the parableMay I not do what I will with mine own? As the necessary retribution for such a state of mind, he will become more and more a slave. The priests whom he has made will insist on ever higher prizes for their ignominious work. To soothe the fears which haunt him after the fear of a Righteous Being has been cast aside, he will ask those whom he has put in the place of his conscience what acts he must do that he may seem a religious man to them, possibly at last to himself.Maurice.
The means to strengthen or ruin the civil power is either to establish or destroy the right worship of God. The way to destroy religion is to embase the dispensers of it. This is to give the royal stamp to a piece of lead. It is a sad thing when all other employments shall empty themselves into the ministry; when men shall repair to it not for preferment, but refuge, like malefactors flying to the altars only to save their lives, or like those of Elis race (1Sa. 2:36), that should come crouching and seeking to be put into the priests office that they may eat a piece of bread.R. South.
1Ki. 13:33. Idolatry. I. An evil way. II. Delusive. III. Dangerous. IV. Corrupting. V. Leads to destruction.
He exercised no discretion, but allowed anyone to become a priest, without regard to birth, character, or social position. We may suspect from this that the office was not greatly sought, since no civil governor who cared to set up a priesthood would wish to degrade it in public estimation. Jeroboam did impose one limitation, which would have excluded the very poorest class. The candidate for consecration was obliged to make an offering of one young bullock and seven rams (2Ch. 13:9).Speakers Comm.
The authoritative source of the ministry. I. Is not the will of the aspirant. II. Not the exigencies of a false religious system. III. Not the appointment of the crown. IV. But the call of God.
1Ki. 13:34. This persistence in wrong, after the warning given him, was such a sin as to bring a judgment, not only on Jeroboam himself, but on his family. Jeroboams departure from the path of right forfeited the crown (chap. 1Ki. 11:38), and in that forfeiture was involved naturally the destruction of his family, for in the East, when one dynasty supplants another, the ordinary practice is for the new king to destroy all the males belonging to the house of his predecessor.
Diminution, disquiet, and desolation of families, is the fruit of sin. He promised himself that the calves would secure the crown to his family, but it proved they lost it and sunk his family. Those betray themselves that think by any sin to support themselves.M. Henry.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
E. THE DEPRECATION OF JEROBOAM 13:3334
TRANSLATION
(33) After this thing, Jeroboam did not turn from his evil way, but again made priests of the high places from all classes of the people. Anyone who desired, he ordained to be priests of the high places. (34) And this thing became a sin of the house of Jeroboam, even to cut off and destroy it from off the face of the earth.
COMMENTS
The dramatic demonstration at the Bethel temple and the subsequent death of the man of God for disobeying the word of God failed to make any lasting impression on the apostate Jeroboam. Shortly after these events the king returned to his policy of appointing priests from the population in general rather than restricting that high privilege, as the Law required, to the sons of Aaron (1Ki. 13:33). Because of his contemptuous defiance of the Law of God, Jeroboam forfeited his claims to all promises made to him by Ahijah the prophet. From the moment he introduced the religious schism into Israel, his dynasty was doomed to destruction (1Ki. 13:34).
Fuente: College Press Bible Study Textbook Series
(33) Whosoever would.See 1Ki. 12:32. The emphatic tone of the words, whosoever would, he consecrated him, possibly indicates that, in spite of all that Jeroboam and his prophet could do, there was some difficulty in securing candidates for his unauthorised priesthood.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
33. Made again See note on 1Ki 12:31.
Whosoever would The mere desire of the one who offered himself for the priesthood was the sufficient call to the holy service.
Fuente: Whedon’s Commentary on the Old and New Testaments
A Summary Emphasising Jeroboam’s Failure To Repent And Its Consequences ( 1Ki 13:33-34 ).
Having told the full story of Jeroboam’s failure to obey YHWH, and the prophetic witness that had cast condemnation on it in no uncertain way, Jeroboam’s behaviour is now summed up. In spite of all that had happened, and all that YHWH had done to convince him otherwise, he continued to make common people into priests of the high places, doing it simply on the basis of their willingness to act. He was hardened and unrepentant.
The fact that he appointed them ‘on the basis of their willingness to act’ may suggest that it was not seen as a popular job, which may further suggest a certain level of resentment at Jeroboam’s ‘reforms’, and an uneasiness with what he had done. They were prepared to enjoy it, but they did not want to be directly involved in it. They still recognised that YHWH had of old set apart the house of Aaron to be priests.
But what Jeroboam had done was so heinous that it resulted in his house continually failing to live up to the covenant that YHWH had made with him (failing to walk in His ways and obey His commandments), with the result that YHWH purposed to cut it off and destroy it from off the face of the earth.
Analysis.
After this thing Jeroboam returned not from his evil way (1Ki 13:33 a).
But made again from among all the people, priests of the high places. Whoever would, he consecrated him, that there might be priests of the high places (1Ki 13:33 b).
And this thing became sin (a failure to hit the mark, to live up to the covenant) to the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth (1Ki 13:34).
1Ki 13:33
‘ After this thing Jeroboam returned not from his evil way, but made again from among all the people priests of the high places, whoever would, he consecrated him, that there might be priests of the high places.’
YHWH’s initial purpose in sending the man of God had been to lead Jeroboam to repentance. But his heart was so hardened that he did not return from his evil ways. He refused to repent. And he demonstrated this by continuing to appoint as priests of the high places anyone who was willing. On their expressing willingness he consecrated them as priest of the high places, in order that there might be sufficient priests.
1Ki 13:34
‘ And this thing became sin (a failure to hit the mark, to live up to the covenant) to the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth.’
What he had introduced and carried through became a ‘sin, a missing of the mark’ to the house of Jeroboam. He had not only gone astray, but had led his family astray as well. And this would finally result in his house being ‘cut off’ and destroyed from the face of the earth (see 1Ki 15:29). This was in total contrast to the permanent dynasty that YHWH had promised to him if he would walk in His ways (1Ki 11:38).
It will be noted in all this that, apart from what can be picked up in passing, all we have learned about the secular history of Jeroboam is that he fortified Shechem and Penuel (1Ki 12:25). The remainder of the narrative has been concerned with Jeroboam’s rejection of YHWH by means of his religious innovations, and the response of YHWH as He replied to him through the activities of His prophets.
The other thing about his secular history that we will learn is that there was continual on and off warfare with Judah for the whole of his reign and beyond (1Ki 14:30), something which could only weaken both countries. It was not a happy state of affairs. They were back to the worst days of Israel/Judah described in 2Sa 3:1, except that Judah was not getting stronger and stronger either. They were both getting weaker, and thus vulnerable to enemies round about, and all because their two kings had refused to walk in YHWH’s ways and obey Him, and the people had done nothing about it.
Apart from these two verses if we want any further information about Jeroboam’s long reign we must consult ‘the book of the words of the days of the kings of Israel’ (1Ki 14:19). But unfortunately for historians we do not have it.
Fuente: Commentary Series on the Bible by Peter Pett
(33) After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became one of the priests of the high places. (34) And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth.
What an awful example doth this man afford of an unreclaimed heart! oh, Reader! learn from it the vast and infinite importance of the Spirit’s work upon the soul, without whose gracious influence every sinner’s heart would be more and more hardened, through the deceitfulness of sin.
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
1Ki 13:33 After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became [one] of the priests of the high places.
Ver. 33. After this thing Jeroboam returned not. ] All these wonderful accidents, as God’s hammers, did but beat upon cold iron. Wicked men grow worse and worse, till they have filled up the measure of their sins, and so wrath come upon them to the utmost. See Popelings. Rev 9:21 ; Rev 16:9 ; Rev 16:11
Whosoever would, he consecrated him.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
became one of the priests. Septuagint, Syriac, and Vulg, reads “became priest”.
Fuente: Companion Bible Notes, Appendices and Graphics
am 3030-3050, bc 974-954
Jeroboam: 1Ki 12:31-33, 2Ch 11:15, 2Ch 13:9, Amo 6:11
made again: Heb. returned and made, Psa 78:34, Jer 18:4, *marg. 2Ti 3:13
whosoever: Num 1:51, Num 3:10, Num 17:5, Num 17:12, Num 17:13
consecrated him: Heb. filled his hand, Exo 28:41, *marg. Jdg 17:12
Reciprocal: Jdg 17:5 – consecrated 1Ki 14:1 – that time 1Ki 14:9 – hast done 1Ki 15:26 – walked 1Ki 15:34 – walked 1Ki 16:2 – thou hast walked 1Ki 16:26 – he walked 2Ki 3:3 – he departed 2Ki 10:29 – the sins 2Ki 17:32 – made unto themselves 2Ch 11:14 – Jeroboam 2Ch 17:4 – not after Amo 7:10 – the priest Mic 1:13 – she
Fuente: The Treasury of Scripture Knowledge
JEROBOAMS SIN
After this thing Jeroboam returned not from his evil way.
1Ki 13:33
After this thing, viz., such a succession of miracles and prophecies as we can hardly find elsewhere in the Bible.
Jeroboam saw four or five miracles together, and yet turned not from his evil way.
I. He had two warningsthe rent altar, and the withered hand. We have had many morenay, many more than two all of us have neglected. We have been ill and vowed to do better on recovery. But with the danger, all the good resolutions have vanished.
But Jeroboam had not only a warning in his withered hand, he had another in the destruction of his altar. And we, too, have had warnings enough in others as well as in ourselves.
II. But notice again, all the warnings Jeroboam had were not in anger.One was in mercy. His withered hand was made whole at the prayer of the prophet. And he had some good feelings still, for he offered hospitality and a reward to the man of God from Judah. If Jeroboam had only obeyed the words of the prophet, that would have been his true rewardthe crown and glory of his journey.
III. See what Jeroboams sin was, and what the message was.His sin was in diverting his people from worshipping at Jerusalem, to worship the golden calves at Dan and Beth-el. Worldly men would have called it a clever device. The Holy Spirit called it a sin. Eighteen times we read these fearful words: who made Israel to sin.
IV. His sin, even so far as this world was concerned, was a miserable failure.He lost the next world, and he did not even gain this. So it is very often with those who break Gods commandments. It very often happens that from those who do not seek Gods kingdom first, the very things which they do seek first, and for which they give that up, are taken away. And in the old prophets death that evening Jeroboam had a more fearful warning still. That was the worst sign of all. How suddenly Jeroboam was destroyed! Like Pharaoh and Balaam. To have so many chances, and yet to miss them all! Think, then, when you are tempted to take counsel how you may please yourselves even at the risk or certainty of breaking Gods lawthink and fear, lest your own end should be like that of Jeroboam, who made Israel to sin.
Dr. J. Mason Neale.
Illustrations
(1) Experience should have taught Jeroboam. He had the warning of Solomons example. Prophecy and promise ought to have held him to a right course. He had the distinct utterance of Ahijah to guide him. His own observation should have told him that every promise of God is conditional. But all was in vain. Jeroboam descends to history with the infamous character of being emphatically the man that made Israel to sin.
(2) The cause of Jeroboams conduct was not weakness of character, but rather, on the contrary, the obstinacy with which he pursued what his soul desired, and which was the mainspring of all his actions, i.e. the resolve to keep himself on the throne at any cost and under all circumstances, and not to come under the dominion of the hated house of David and Judah again. The petition to have his hand restored was only the effect of momentary fright; when this passed, instead of listening to the man of God, he tried to bribe him and win him over, and the whole transaction left no trace behind it. He is a type of those usurpers who have no other aim in life than to gratify their ambition and love of power, and whose apparently good and noble actions are only the fruit of this passion.
Fuente: Church Pulpit Commentary
1Ki 13:33. After this That is, after all these things; the singular number being put for the plural; after so many evident and successive miracles; Jeroboam returned not from his evil ways He was not at all changed in his principles or practice, but continued in his idolatry. Made again of the lowest of the people, &c. He abated not so much as a circumstance in his idolatrous worship. Whosoever would he consecrated him, &c. Without any respect to tribe, or family, or integrity of body, or mind, or life; all which things were to be regarded in the priesthood.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
13:33 After this thing Jeroboam {u} returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became [one] of the priests of the high places.
(u) So the wicked do not profit by God’s threatenings, but go backward and become worse and worse, 2Ti 3:13.
Fuente: Geneva Bible Notes
Jeroboam’s continued apostasy 13:33-34
The prophecy of God’s judgment on Jeroboam and its signs (1Ki 13:4-5) did not lead the king to repentance. The most serious aspect of his apostate system was his disregard for what God had required concerning Israel’s priesthood (1Ki 13:33). By instituting his new priestly system, Jeroboam became responsible for its continuing practice in Israel, which eventually resulted in the Assyrian captivity of Israel (1Ki 13:34).