(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 (1Kings 11:37-38), 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 policy--"doing evil that good might come"--and the higher and more arduous path of simple faith in God's 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 David--as shown, for example, in the patient acquiescence in the prohibition of the erection of a Temple to be the spiritual glory of his kingdom--to secure the promise of "a sure house, as for David." That promise was now forfeited for ever.

Verse 27. - If this people go up to do sacrifice [Heb. sacrifices] in the house of the Lord at Jerusalem [as the law of Moses ordained (Deuteronomy 12:11, 14; Deuteronomy 16:6, 11)], then shall the heart of this people turn again unto their lord [The Syriac omits this word. The LXX. has πρὸς Κύριον κὰι κύριον αὐτῶν], even unto Rehoboam king of Judah [When Wordsworth remarks that Jeroboam "here acknowledges Rehoboam as the 'lord' of the people," he surely forgets that these are not the actual words of Jeroboam, but the thoughts which the historian supposes him to have had (ver. 26) ], and they shall kill me [as they would do, if they wished to return to Rehoboam's rule. Their first offering would be the head of the usurper, 2 Samuel 20:20, 21; cf. 2 Samuel 4:7], and go again [lit., turn again, same word as above] to Rehoboam king of Judah.

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.If this people go up to do sacrifice in the house of the Lord at Jerusalem,.... 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:

then shall the heart of this people turn again unto their Lord, even unto Rehoboam king of Judah; 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:

and they shall kill me, and go again to Rehoboam king of Judah; 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.