27<\/strong>. if this people go up to do sacrifice<\/em> ] There appears to have been no thought in the popular mind that the choice of a different ruler for the ten tribes would break their connexion with the worship at the Temple. So that we must judge the Temple to have now become the one<\/em> recognised place for worship. The R.V. represents the Hebrew more closely by rendering to offer sacrifices<\/strong>.<\/p>\n then shall the heart of this people turn<\/em> ] After the first excitement of the revolt was over, and Jeroboam had begun to exercise lordship in his turn, the attraction of the Temple, and the prestige of the older family, and especially the glories attaching to the house of David would begin to reassert their power. Jeroboam expresses this feeling when he still calls Rehoboam ‘their lord.’<\/p>\n they shall kill me<\/em> ] When they have begun to repent of the step which they have taken at my leading. Such reaction of feeling is more common in Eastern than in Western minds.<\/p>\n and go again to Rehoboam king of Judah<\/em> ] The LXX. omits these words. The title ‘king of Judah’ is first used in this chapter, here and above in 1Ki 12:23<\/span>.<\/p>\n Kill me – <\/B>In case his subjects desired a reconciliation with Rehoboam, Jeroboams death would at once facilitate the re-establishment of a single kingdom, and obtain favor with the legitimate monarch. (Compare 2Sa 4:7<\/span>.)<\/P><\/p>\n Verse 27. And they shall kill me<\/B><\/I>] He found he had little cause to trust this fickle people; though they had declared for him it was more from caprice, desire of change<\/I>, and novelty<\/I>, than from any regular and praiseworthy principle.<\/P> <\/p>\n This in itself might seem a prudent conjecture; for this would give Rehoboam, and the priests and Levites, the sure and faithful friends of Davids house, many opportunities of alienating their minds from him, and of reducing them to their former allegiance. But considering Gods providence, by which the hearts of all men, and the affairs of all kings and kingdoms, are governed, and of which he had lately seen so eminent an instance, it was a foolish as well as wicked course. <\/P> <\/p>\n If this people go up to do sacrifice in the house of the Lord at Jerusalem<\/strong>,…. In the temple there, three times in the year, which all the males were obliged to, besides other times, when they had occasion to offer sacrifice, which they might do nowhere else:<\/p>\n then shall the heart of this people turn again unto their Lord, even unto Rehoboam king of Judah<\/strong>; being drawn by the magnificence of the temple, the beauty and order of worship in it, the holiness of the place, and the grandeur of the royal court, and the persuasions of the priests and prophets of the Lord, both to keep to the service of the Lord, and to obey their lawful sovereign; and besides, they might be in fear they should be taken up and punished as traitors, and therefore would choose to submit to Rehoboam, that they might have the liberty of sacrificing without fear; Jeroboam seems conscious himself that Rehoboam was their liege lord and lawful king:<\/p>\n and they shall kill me, and go again to Rehoboam king of Judah<\/strong>; his fears ran so high, that he should not only lose his kingdom, but his life, unless some step was taken to make an alteration in religious worship.<\/p>\n (27, 28) In these verses is recorded the adoption of the fatal policy which has caused Jeroboam to be handed down in the sacred record as the son of Nebat, who made Israel to sin. Hitherto his new royalty had been inaugurated under a Divine sanction, both as receiving distinct promise of permanence and blessing (1Ki. 11:37-38<\/span>), and as protected by open prophetic interference, at the critical moment when its ill-consolidated force might have been crushed. Nor is it unlikely that it may have been supported by a wholesome reaction against the idolatry, as well as against the despotism, of Solomon. Now, unsatisfied with these securities of his kingdom, and desirous to strengthen it by a bold stroke of policy, he takes the step which mars the bright promise of his accession. Yet the policy was exceedingly natural. In Israel, beyond all other nations, civil and religious allegiance were indissolubly united; it was almost impossible to see how separate national existence could have been sustained without the creation, or (as it might seem) the revival, of local sanctuaries to rival the sacredness of Jerusalem. Nor was the breach of Divine law apparently a serious one. The worship at Dan and Bethel was not the bloody and sensual worship of false gods, but the worship of the Lord Jehovah under the form of a visible emblem, meant to be a substitute for the ark and the overshadowing cherubim. It might have been plausibly urged that, to wean Israel from all temptation to the abominations which Solomon had introduced, it was necessary to give their faith the visible support of these great local sanctuaries, and the lesser high places which would naturally follow. But the occasion was the critical moment of choice between a worldly policydoing evil that good might comeand the higher and more arduous path of simple faith in Gods promise, and obedience to the command designed to protect the purity and spirituality of His worship. The step, once taken, was never retraced. Eminently successful in its immediate object of making the separation irreparable, it purchased success at the price, first, of destruction of all religious unity in Israel, and next, of a natural corruption, opening the door at once to idolatry, and hereafter to the grosser apostasy, against which it professed to guard. It needed the faith of Davidas shown, for example, in the patient acquiescence in the prohibition of the erection of a Temple to be the spiritual glory of his kingdomto secure the promise of a sure house, as for David. That promise was now forfeited for ever.<\/p>\n 1Ki 12:27<\/span><\/em><\/strong>. <\/strong>If this people go up to do sacrifice, <\/em><\/strong>&c.<\/strong> Though the people were very angry with their ill-advised king, and though his ungracious reception of their tender of duty to him, and his threats of worse treatment towards them, transported and provoked them so far, as to make them withdraw their obedience from him; yet Jeroboam easily foresaw, that when they should go up again to the temple at Jerusalem, whither their religion obliged them to repair, and should hear the priests expound the law of God to them, they would quickly recollect themselves, and their consciences would smite them for withdrawing from their God, their temple, and their king. <\/p>\n 1Ki 12:27 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.<\/p>\n Ver. 27. If this people go up to do sacrifice in the house.<\/strong> ] The temple, that proper place of God’s true, doth accidentally become an occasion, through men’s corruption, of setting up of false, worship: so doth, at this day, the holy eucharist, of disunion and dissension; Hinc bellum illud Sacramentarium.<\/p>\n If this People. His apostasy was willful, designed, and deliberate. <\/p>\n go up: 1Ki 8:29, 1Ki 8:30, 1Ki 8:44, 1Ki 11:32, Deu 12:5-7, Deu 12:14, Deu 16:2, Deu 16:6 <\/p>\n and they shall: Gen 12:12, Gen 12:13, Gen 26:7, Pro 29:25, 1Co 1:19, 1Co 1:20 <\/p>\n Reciprocal: Jos 22:25 – make 1Sa 13:12 – said I 1Ki 15:17 – he might not suffer 2Ch 13:6 – rebelled 2Ch 16:1 – to the intent<\/p>\n 1Ki 12:27. If this people go up to do sacrifice at Jerusalem, &c. All the people of Israel being bound, at the three great feasts, to go up to Jerusalem; and on other solemn occasions devout persons being used to go thither to offer gifts and sacrifices; he was afraid lest, if they should continue to go, they should be so taken with the magnificence of the temple and the royal city, and should so recall to mind the famous acts of David and Solomon who were buried there, as, by degrees, to be alienated from him, and brought back to their former allegiance to the family of David. And he the rather feared this, because their going to Jerusalem, and attending divine worship there, would have afforded to Rehoboam many occasions of showing them kindness and winning their affections; and to the priests and Levites, the sure and faithful friends of Davids house, many opportunities of soliciting them to unite themselves again to Judah, which tribe must have appeared to them to have the better cause, because it had the temple in possession in which God dwelt. But whatever reasons there might have been for his conjectures and apprehensions, and whatever prudence and policy may appear in his contrivance, considering the providence of God, by which the hearts of all men, and the affairs of all kingdoms are governed, and of which he had lately seen so eminent an instance, the course he took was foolish as well as wicked.<\/p>\n 12:27 If this people go up to do sacrifice in the house of the LORD {l} 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.<\/p>\n (l) He feared least his people should have by this means been enticed to rebel against him.<\/p>\n 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. 27. if this people go up to do … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 12:27”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9190","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9190","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9190"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9190\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9190"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9190"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9190"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"