32<\/strong>. And Jeroboam ordained a feast<\/em> ] This was intended to be a set-off for the Feast of Tabernacles, of the celebration of which, in Jerusalem, Jeroboam had been so much in fear.<\/p>\n in the eighth month on the fifteenth day<\/em> ] The Feast of Tabernacles was on the fifteenth day of the seventh<\/em> month (Lev 23:34<\/span>). Jeroboam came as near as he could but chose a later month, perhaps induced to do so because the harvest-celebration kept at the Feast of Tabernacles could be very well placed later in the northern part of the land. Josephus ( Ant<\/em>. VIII. 8. 5<\/em>) says, contrary to all other authorities, that Jeroboam’s feast was in the seventh<\/em> month.<\/p>\n and he offered upon the altar<\/em> ] The verb sometimes means ‘to go up unto,’ and this is represented on the margin of A. V. The text and margin change places in R.V., because the sacrificing is spoken of in the words which immediately follow. Read, he went up unto<\/strong>, and so twice over in 1Ki 12:33<\/span>.<\/p>\n so did he in Beth-el<\/em> ] The king himself took part in the dedication of the southern high place. The more distant Dan perhaps was inaugurated by some of the newly-made priests. Thus Jeroboam in some degree imitated Solomon’s dedication of the Temple.<\/p>\n A feast – <\/B>Intended as a substitute for the Feast of tabernacles (marginal reference c). It may also have assumed the character of a feast of dedication, held at the same time, after the example of Solomon 1Ki 8:2<\/span>. His object in changing the month from the seventh to the eighth, and yet keeping the day of the month, is not clear. Perhaps it was on account of the later vintage of the more northern regions. It is remarkable that Josephus places the scene in the seventh month. He therefore, was not aware that the people of Israel kept the feast of tabernacles a month later than their brethren of Judah. The expression he offered upon the altar (see the margin and Exo 20:26<\/span>) shows that Jeroboam himself officiated as priest, and offered this sacrifice – at Bethel, not at Dan; where it is possible that the priests descended from Jonathan, the son of Gershom and grandson of Moses, undertook the services (Jdg 18:30<\/span> note).<\/P> <\/p>\n Verse 32<\/span>. Ordained a feast<\/B><\/I>] The Jews held their feast of<\/I> tabernacles<\/I> on the fifteenth day of the seventh month; Jeroboam, who would meet the prejudices of the people as far as he could, appointed a similar feast on the fifteenth of the eighth<\/I> month; thus appearing to hold the thing while he subverted the ordinance.<\/P> <\/p>\n Either, <\/P> 1. A feast of dedication, like that which was in Judah, at the dedication of the temple. Or rather, <\/P> 2. The feast of tabernacles, as may be thought, 1. Because that began on the fifteenth day of the month, Lev 23:34<\/span>. <\/P> 2. Because he is not blamed for devising the feast, (which thereby seems to have been of Gods appointment,) but only for devising the month, 1Ki 12:33<\/span>; for keeping Gods feast, not in Gods time, which was the fifteenth day of the seventh month, and so onward, Lev 23:34<\/span>; but on the fifteenth day of the eighth month. And this alteration he made, either, <\/P> 1. To keep up the difference between his subjects and those of Judah, as by the differing manners, so by the distinct times of their worship. Or, <\/P> 2. Lest he should seem directly to oppose the God of Israel, (who had in a special manner obliged all the people to go up to Jerusalem at that time, Deu 16:16<\/span>) by requiring their attendance to celebrate the feast elsewhere at the same time. Or, <\/P> 3. To engage as many persons as possibly he could to come to his feast; which they would more willingly do, when the feast at Jerusalem was past, and all the fruits of the earth were most perfectly gathered in. <\/P> On the fifteenth day of the month; <\/B>and so onward till the seven days ended. He took his pattern thence, to show that he worshipped the same God, and professed the same religion for substance, which they did; howsoever he differed in circumstances, as here he did in the time. <\/P> He offered; <\/B>either, <\/P> 1. By his priests. Or rather, <\/P> 2. By his own hands; as appears from 1Ki 13:1<\/span>,4<\/span>; which he did, to give the more countenance to his new-devised solemnity. Nor is this strange; for he might plausibly think, that he who by his own authority had made others priests, might much more exercise a part of that office; at least, upon an extraordinary occasion; in which case he knew David himself had done some things, which otherwise he might not do. <\/P> So did he in Beth-el, <\/B>i.e. he himself did offer there in like manner, as he now had done at Dan. <\/P> Unto the calves; <\/B>for they were two, 1Ki 12:29<\/span>. <\/P> He placed in Beth-el the priests; <\/B>as he had done at Dan, 1Ki 12:31<\/span>. <\/P> <\/p>\n 26-32. Jeroboam said in his heart,Now shall the kingdom return to the house of David<\/B>Havingreceived the kingdom from God, he should have relied on the divineprotection. But he did not. With a view to withdraw the people fromthe temple and destroy the sacred associations connected withJerusalem, he made serious and unwarranted innovations on thereligious observances of the country, on pretext of saving the peoplethe trouble and expense of a distant journey. First, he erected twogolden calvesthe young bulls, Apis and Mnevis, as symbols (in theEgyptian fashion) of the true God, and the nearest, according to hisfancy, to the figures of the cherubim. The one was placed at Dan, inthe northern part of his kingdom; the other at Beth-el, the southernextremity, in sight of Jerusalem, and in which place he probablythought God was as likely to manifest Himself as at Jerusalem(Gen 32:1-32<\/span>; 2Ki 2:2<\/span>).The latter place was the most frequentedfor the words (1Ki12:30<\/span>) should be rendered, “the people even to Dan went toworship before the one” (Jer 48:13<\/span>;Amo 4:4<\/span>; Amo 4:5<\/span>;Amo 5:5<\/span>; Hos 5:8<\/span>;Hos 10:8<\/span>). The innovation was asin because it was setting up the worship of God by symbols andimages and departing from the place where He had chosen to put Hisname. Secondly, he changed the feast of tabernacles from thefifteenth of the seventh to the fifteenth of the eighth month. Theostensible reason might be, that the ingathering or harvest was laterin the northern parts of the kingdom; but the real reason was toeradicate the old association with this, the most welcome and joyousfestival of the year.<\/P><\/p>\n And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah<\/strong>,…. The feast of tabernacles, which was on the fifteenth day of the seventh month; this was done chiefly for the sake of an alteration; though Abarbinel thinks, because the fruits of the land were not so soon ripe nor so soon gathered, in the northern parts of the land, as nearer Jerusalem, he judged this month the fittest for the feast of ingathering the fruits; and he might hope to get more people to come to his feast, when all were gathered in:<\/p>\n and he offered upon the altar (so he did in Bethel), sacrificing unto the calves that he had made<\/strong>: this he did by his priests, or rather he himself did it, see 1Ki 13:4<\/span>, this shows that Jeroboam made these calves for worship, and did sacrifice to them, at least as representations of God. Abarbinel, to make this agree with his hypothesis, gives this sense of the clause, that he did not sacrifice to the calves, but to God, because of them, that his kingdom, which they were a sign of, might be continued; and there being but one calf in a place, he could not be said to sacrifice to them both, but to God, because of both; or else he thinks this must be done after the people had turned aside to them, and not when Jeroboam made them. The clause in the parenthesis, “so he did in Bethel”, intimates that he did the same in Bethel as in Dan, of which what is said before is spoken; that is, that he made an house of high places in Bethel also, made priests out of all the people, such as were not of the tribe of Levi, appointed the feast of the fifteenth day of the eighth month to be observed there also, and he himself offered on the altar there:<\/p>\n and he placed in Bethel the priests of the high places which he had made<\/strong>: to officiate there.<\/p>\n (32) In the eighth month, on the fifteenth day of the month . . .<\/strong>The feast that was in Judah, to which this is said to be like, is clearly the Feast of Tabernacles, on the fifteenth day of the seventh<\/em> month. The fixing of Jeroboams festival of dedication for the Temple at Bethel to this special day is characteristic. It at once challenged likeness to the Feast of Tabernacles, which was (see 1Ki. 8:2<\/span>) the occasion of Solomons dedication at Jerusalem, and yet took liberty to alter the date, and fix it in the month which he had devised of his own heart, thus assuming the right to set aside the letter of the old law, while professing still to observe the worship of Jehovah.<\/p>\n Offered<\/strong>or (see margin) went up<\/em>upon the <\/strong>altar.The expression seems to imply that he ventured on a still greater innovation by taking on himself both functions of the priestly officeto offer sacrifice and (see 1Ki. 12:33<\/span>) to burn incense. This is not, indeed, necessarily implied; for (see 1Ki. 8:63<\/span>) the sacrificer is often said to offer, when he evidently does so only through the priests. But Jeroboam had set aside the peculiar sanctity of the Levitical priesthood already; and so was very naturally prepared to crown this process by acting as head of the unauthorised priesthood which he had created. Perhaps he had witnessed the exclusive prominence of Solomon at the great dedication festival, and desired to imitate and outdo it.<\/p>\n 32<\/strong>. <\/strong> A feast in the eighth month <\/strong> Solomon fixed upon the feast of tabernacles in the seventh mouth (1Ki 8:2<\/span>) for the dedication of the temple, and Jeroboam selects the same feast for the dedication of his house at the high place in Beth-el, but he ordains that it be held a month later there than it was in Judah. “A plausible occasion for this arbitrary deviation from the law, which repeatedly names the seventh month as the time appointed of the Lord, (Lev 23:34<\/span>; Lev 23:39<\/span>; Lev 23:41<\/span>,) might be found in the circumstance that in the northern districts of his kingdom the grain ripened at least a month later than in the southern Judah, and this festival was to be kept at the ingathering of the fruit of the land.” Keil. <\/p>\n <\/em><\/p>\n The fifteenth day <\/strong> “He adhered to the day of the month,” says the same writer, “on account of the weak, who might take offence at the innovations.” <\/p>\n The feast that is in Judah <\/strong> The feast of tabernacles, that continued to be celebrated in Judah according to the law. <\/p>\n He offered upon the altar <\/strong> This need not be pressed to mean that Jeroboam himself offered the sacrifices at Beth-el, any more than 1Ki 8:63-64<\/span>, to show that Solomon did the same. The ministry of the priests is to be supposed in either case. But with Jeroboam, who had already gone so far as to ordain priests contrary to the law, it were no strange thing to even sacrilegiously perform with his own hand the sacred duties of the priesthood, and 1Ki 13:1<\/span>; 1Ki 13:4<\/span>, seem quite clearly to indicate that he did at least burn the incense himself. <\/p>\n So he did in Beth-el <\/strong> The frequent mention of Beth-el in this passage shows that it was regarded as the more important of the two high places.<\/p>\n 1Ki 12:32<\/span><\/em><\/strong>. <\/strong>Jeroboam ordained a feast in the eighth month, <\/em><\/strong>&c.<\/strong> As the Jews had their feast of tabernacles on the fifteenth day of the seventh month, so Jeroboam had a feast on the fifteenth day of the eighth month, which he instituted of his own accord. Some suppose, that as this feast was appointed by God to be observed after the gathering in of the fruits, which might be sooner ripe in Jerusalem than in the northern parts of the country, so Jeroboam might pretend that the eighth month would be a better time for it than the seventh, because then they would every where be gathered. Others imagine, that he might have this farther deign in the alteration of the month, namely, that the people of Judah, when their own feast was over a month before at Jerusalem, might have an opportunity to come to his if their curiosity led them: but the plain case is, that he did every thing that he could in opposition to the established religion, and his chief intent was to alienate the people from Jerusalem. See Vatablus, and Bedford’s Scripture Chron. book 6: ch. 2.<\/p>\n Note; <\/em>1. Image worship, however vindicated or palliated by the papists, is abominable idolatry. 2. They who think to secure their safety by sin, only hasten the ruin they would avoid. 3. All pretences to religious zeal, contrary to God’s revealed will, are but the devices of Satan more fatally to delude men’s souls. <\/p>\n 1Ki 12:32 And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that [is] in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made.<\/p>\n Ver. 32. Like unto the feast,<\/strong> ] viz., The feast of tabernacles, but not in the same month. Satan Dei simia:<\/em> <\/p>\n “ Simia quam similis turpissima bestia nobis!<\/em> ” – Ennius.<\/p>\n offered = offered up. App-43. <\/p>\n So did he, &c. Note the Figure of speech Parenthesis. App-6. <\/p>\n eighth month i.e. November. 1Ki 12:33. <\/p>\n altar See 1Ki 12:25-33; Deu 12:4-14. (See Scofield “Amo 4:4”). <\/p>\n like unto: 1Ki 8:2, 1Ki 8:5, Lev 23:33, Lev 23:34-44, Num 29:12-40, Eze 43:8, Mat 15:8, Mat 15:9 <\/p>\n offered upon the altar: or, went up to the altar, sacrificing. or, to sacrifice. he placed. Amo 7:10-13 <\/p>\n Reciprocal: Exo 32:4 – calf Exo 32:5 – a feast 1Ki 12:33 – offered upon the altar 1Ki 13:1 – Jeroboam Psa 94:20 – frameth Jer 2:20 – when upon Dan 3:2 – sent Hos 2:11 – her feast Amo 7:13 – for Amo 8:14 – sin<\/p>\n 1Ki 12:32. Jeroboam ordained a feast on the eighth month, &c. The feast of tabernacles; which by the law was to be celebrated on the fifteenth day of the seventh month. His chief intention in this change, no doubt, was to alienate the people from the rites observed at Jerusalem. Some suppose, with Mr. Locke, that as this feast was appointed by God to be observed after the gathering in of the fruits, which might be sooner ripe about Jerusalem than in the northern parts of the country; so Jeroboam might pretend that the eighth month would be a better time for it than the seventh, because then they would everywhere be gathered. Add to this, he might possibly have two other reasons for making this alteration: 1st, Lest he should seem directly to oppose the God of Israel, who had in a special manner commanded all the people to go up to Jerusalem on the fifteenth day of the seventh month, if he should require their attendance to celebrate the feast elsewhere at the same time: and, 2d, That by appointing his feast to be kept a month after that at Jerusalem was past, he might give those of the people of Judah an opportunity of attending it, whose curiosity might lead them so to do; and thereby might ensure the presence of a greater concourse of people to honour his institution. On the fifteenth day And so forward till the seven days were ended. Like that in Judah From whence he took his pattern, to show that he worshipped the same God, and professed the same religion, for substance, which they did, however he differed in circumstances. He offered upon the altar With his own hands, as appears from 1Ki 13:1-4, which he did to give the more countenance to his newly-devised solemnity. And it is no marvel, that he, who assumed a power to make priests, should undertake to do the priests work with his own hands. So he (Jeroboam) did in Beth-el Sacrificing there also, as well as in Dan, to the calves that he had made Or, to Jehovah, as he pretended, under the image of these calves. And he placed in Beth-el the priests of the high places Having built a house or temple there also, as well as in Dan, and set up many altars in it where these priests officiated, as was done in other high places.<\/p>\n 12:32 And Jeroboam ordained a feast in the eighth month, on the {o} fifteenth day of the month, like unto the feast that [is] in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made.<\/p>\n (o) Because he would bind the people’s devotion to his idolatry even more, he made a new holy day, besides those that the Lord had appointed in the law.<\/p>\n And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that [is] in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 12:32”<\/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-9195","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9195","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=9195"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9195\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9195"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9195"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9195"}],"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: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/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: Whedon’s Commentary on the 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: Scofield Reference Bible Notes<\/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":"