B. Jeroboam Reigns Over Israel (12:25-14:20)

Upon becoming king in the North, Jeroboam took several steps to ensure the completeness and permanence of the division and with it his own political position. The primary problem he faced was that the religious center remained in the southern city of Jerusalem (12:26-27). Insofar as one cannot simply invent a new religion, particularly within a community somewhat steeped in religious tradition, Jeroboam devised an alternate or revised version in order to compete with the Yahwism of the South. He sought, as Wesley rightly points out, to alter circumstances rather than substance (p. 1133). This revision included various components:

1. Shrines were established in the cities of Dan and Bethel. Both cities had earlier religious importance (Ge 28:16-22; 35:1-4; Jdg 18:27-31), and the fact that they were located at opposite ends of the kingdom made going to one or the other far more convenient. Furthermore, Bethel was situated in close proximity to the border with Judah. For those who might still prefer the long, uphill journey to Jerusalem, such a sight might be a tempting alternative after an exhausting day.

2. Tangible objects were needed to compete with the famous ark in Solomon’s temple. From the beginning of time, people have longed for physical expressions verifying the presence of deity, and Israel’s inhabitants were no different. Therefore two golden calves were erected at each shrine. Presented not so much as isolated images, these calves symbolized the gods “who brought [the Israelites] up out of Egypt” (12:28).

3. Priests were appointed to serve at these religious centers (12:31). While they were not Levites, they could nevertheless satisfy the needs of those who came to offer sacrifices.

4. A religious festival was instituted (12:32). Although the precise nature of such a festival remains uncertain, it was clearly intended to compete with those celebrated annually in Jerusalem.

Jeroboam’s policies, therefore, constituted not simply a political break with Judah, although his motives were clearly political in nature. Rather, what in effect occurred was a religious break as well. As subsequent chapters will point out, these developments will become a thorn in the side of both Jeroboam and his successors.

In Jeroboam’s case, a pronouncement of judgment follows immediately in ch. 13. In a striking and perplexing story, an unnamed man of God is sent from Judah to condemn Jeroboam at Bethel (13:1-3). Having completed his task, the man begins his journey home only to violate some seemingly trivial instructions that God had given to him. As a result, he is killed by a lion and buried in the city of Bethel by an old, unnamed prophet.

Following as it does the account describing the initial policies of Jeroboam, this story serves at least two primary functions. First of all, it does denounce Jeroboam’s activities, making it clear from the start that such religious revisions are no less idolatrous than the worship of totally alien gods. And, second, it underscores the importance of following even the lesser details of God’s instructions. Such obedience is especially expected of those who have been commissioned to deliver divine messages, i.e., prophets.

In 14:1-20 Jeroboam receives yet another prophetic word of judgment. No doubt recalling Ahijah’s earlier favorable pronouncement (11:29-39), Jeroboam sends his wife with the hope of securing an encouraging word concerning his ill child. That he disguises her, however, betrays his sense of pessimism. Such efforts notwithstanding, Ahijah, as an enabled prophet, identifies the woman even before seeing her. He then forcefully condemns Jeroboam’s idolatrous activities and predicts the death of the child (14:7-16).

Before leaving Jeroboam, it is important to emphasize precisely what it was that brought him such prophetic pronouncements. Never is the establishment of the northern kingdom condemned, nor was Jeroboam denounced for his participation in that event. In fact, the northerners' earlier criticism of Solomon reflects a perspective on social justice that was faithfully Israelite; his policies were harsh and oppressive. In that sense, it could be argued that the founding of the northern kingdom was a legitimate attempt to establish a more equitable system. Rather, Jeroboam was condemned for his religious activities (13:34; 14:9). By establishing counterfeit shrines and images, he rejected Jerusalem and its temple, invited religious syncretism, and led his people astray. Insofar as he did not walk in the ways of David (14:8), Jeroboam now becomes the negative example with whom future evil kings will be compared.