1Ki 12:26-13:10 | TNotes | STEP | Summary for 1Kgs 12:26-27: 12:26-27 Jeroboam tried to satisfy Israel’s spiritual needs and maintain the allegiance of his people by making the worship services in the north both convenient and distinctive.

Summary for 1Kgs 12:26-27: 12:26-27 ^a Jeroboam tried to satisfy Israel’s spiritual needs and maintain the allegiance of his people by making the worship services in the north both convenient and distinctive.
12:28 ^b Two gold calves would strike a responsive chord regarding Israel’s history (Exod 32 ^c; esp. 32:4 ^d). Similar religious practices, associated with the Canaanite god Baal-Hadad, also appealed to the remaining Canaanite population in the northern kingdom. Jeroboam’s intentions compromised true worship and caused religious confusion (see 1 Kgs 14:9 ^e; Hos 8:6 ^f).
Summary for 1Kgs 12:29-30: 12:29-30 ^g By placing the calf idols in Bethel (the southern part of Israel) and in Dan (the far northern section) Jeroboam gave his people two choice sites with long religious traditions (see Gen 12:8 ^h; 28:11-19 ⁱ; Judg 18:30-31 ^j). Archaeological excavations confirm the existence of a high place—an altar for pagan worship—in Dan. Bethel was where Jacob had his dream (Gen 28:10-22 ^k), and it was the resting place of the Ark of the Covenant in the days of the judges (Judg 20:18-28 ^l) and a sanctuary in Samuel’s time (1 Sam 7:16 ^m; 10:3 ⁿ).
12:31 ^o Jeroboam directly violated the law of Moses, which prohibited worship at pagan shrines (Deut 12:2-7 ^p) and specified that priests were to come only from the tribe of Levi (Exod 40:13-15 ^q; Num 1:50-53 ^r).
Summary for 1Kgs 12:32-33: 12:32-33 ^s Replacing the Festival of Shelters, Israel’s crowning ceremonial feast in the seventh month, with the festival in Bethel also violated the law (Deut 16:13-15 ^t). The imitation observance one month later during the eighth month may have coincided with the end of the Canaanite agricultural year. Jeroboam’s false religious practices led to Israel’s downfall (2 Kgs 17:22 ^u).

• Jeroboam’s offering of sacrifices on the altar at Bethel set a bad precedent in spiritual leadership.

‏ 1 Kings 13:1-10

Summary for 1Kgs 13:1-10: 13:1-10 ^v The account of the unnamed man of God who denounced Jeroboam’s false altar at Bethel emphasizes the authority of God’s word. Like Isaiah’s prophecy of Cyrus’s coming (Isa 44:28 ^w; 45:1 ^x) and Micah’s prophecy about Bethlehem as the Messiah’s birthplace (Mic 5:2 ^y), this prophecy gave a distinctive proper name associated with an event long before it happened (2 Kgs 23:15-20 ^z). Such prophecies give assurance of God’s sovereignty and omniscience (see Isa 42:9 ^aa).
13:3 ^ab In Levitical regulations, ashes from sacrifices at the prescribed altar were to be taken to a clean place (Lev 1:16 ^ac; 6:10-11 ^ad). Because Jeroboam’s altar ... split apart, and its ashes ... poured out, the altar and its sacrifices were rendered unclean.
Summary for 1Kgs 13:4-5: 13:4-5 ^ae The paralysis of Jeroboam’s shoulder and arm and the fulfillment of the prophetic sign concerning the altar confirmed God’s omnipotence as well as his direct displeasure with Jeroboam’s apostate religion.
13:6 ^af hand was restored: God showed mercy toward Jeroboam; his restored hand should have reminded Jeroboam that it was still possible to serve God properly.
13:7 ^ag have something to eat: In accordance with ancient Near Eastern custom, the king’s seeming gratitude and offer of hospitality also carried implications of approval and fellowship (13:19 ^ah; see Gen 24:52-54 ^ai).