1 Kings 12:32

Translation
King James Version
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.
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KJV (with Strong's)
And Jeroboam H3379 ordained H6213 a feast H2282 in the eighth H8066 month H2320, on the fifteenth H2568 H6240 day H3117 of the month H2320, like unto the feast H2282 that is in Judah H3063, and he offered H5927 upon the altar H4196. So did H6213 he in Bethel H1008, sacrificing H2076 unto the calves H5695 that he had made H6213: and he placed H5975 in Bethel H1008 the priests H3548 of the high places H1116 which he had made H6213.
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Complete Jewish Bible
Yarov'am instituted a festival in the eighth month, on the fifteenth day of the month, similar to the festival held in Y'hudah; he went up to the altar in Beit-El to sacrifice to the calves he had made; and he placed in Beit-El the cohanim he had appointed for the high places.
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Berean Standard Bible
And Jeroboam ordained a feast on the fifteenth day of the eighth month, like the feast that was in Judah, and he offered sacrifices on the altar; he made this offering in Bethel to sacrifice to the calves he had set up, and he installed priests in Bethel for the high places he had set up.
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American Standard Version
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 went up unto the altar; so did he in Beth-el, sacrificing unto the calves that he had made: and he placed in Beth-el the priests of the high places that he had made.
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World English Bible Messianic
Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like the feast that is in Judah, and he went up to the altar; he did so in Bethel, sacrificing to the calves that he had made: and he placed in Bethel the priests of the high places that he had made.
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Geneva Bible (1599)
And Ieroboam made a feast the fifteenth day of the eight moneth, like vnto the feast that is in Iudah, and offred on the altar. So did he in Beth-el and offered vnto the calues that he had made: and he placed in Beth-el the Priestes of the hie places, which he had made.
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Young's Literal Translation
and Jeroboam maketh a festival in the eighth month, in the fifteenth day of the month, like the festival that is in Judah, and he offereth on the altar--so did he in Beth-El--to sacrifice to the calves which he made, and he hath appointed in Beth-El the priests of the high places that he made.
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See also
1 Kings 8:5Numbers 29:12Numbers 29:40Amos 7:10Amos 7:131 Kings 8:2Matthew 15:8
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City Plan: Jerusalem in the Time of Solomon
City Plan: Jerusalem in the Time of Solomon View full PDF
Rehoboam, Jeroboam, and the Divided Kingdom
Rehoboam, Jeroboam, and the Divided Kingdom View full PDF
The Sins of Jeroboam
The Sins of Jeroboam View full PDF

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In the KJVVerse 9,184 of 31,102

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SUMMARY

1 Kings 12:32 meticulously records Jeroboam's comprehensive and audacious establishment of a rival religious system in the newly formed Northern Kingdom of Israel. Driven by a deep-seated political fear that his subjects' continued pilgrimage to Jerusalem for worship would undermine his rule, Jeroboam deliberately instituted a new feast, altered the divinely ordained sacred calendar, personally offered sacrifices, promoted idolatry through the golden calves he had fashioned, and appointed unauthorized priests from outside the Levitical lineage. This pivotal act of calculated disobedience fundamentally corrupted Israel's worship, setting a devastating precedent for generations of apostasy and firmly cementing the spiritual and political division between the northern and southern kingdoms.

CONTEXT

  • Literary Context: This verse serves as the programmatic culmination of Jeroboam's strategic religious innovations, immediately following the tumultuous division of the united monarchy. The narrative in 1 Kings 12:1-24 details the northern tribes' rebellion against Rehoboam and their subsequent anointing of Jeroboam as their king. Jeroboam's actions in verse 32 are a direct response to his profound political insecurity, explicitly articulated in 1 Kings 12:26-27. Fearing that continued worship at the Temple in Jerusalem would inevitably draw his people back to the Davidic dynasty, he resolved to create an alternative. This process began with the highly symbolic and idolatrous construction of golden calves at Bethel and Dan, as described in 1 Kings 12:28-30. Verse 32 specifically delineates the full implementation of his new religious calendar, the usurpation of priestly functions, and the establishment of his illegitimate priesthood, thereby laying the foundation for the spiritual decline that would define the Northern Kingdom's entire history. The immediate consequences of these actions are seen in the prophetic denunciation of Jeroboam's altar at Bethel in 1 Kings 13.
  • Historical & Cultural Context: The historical backdrop is post-Solomonic Israel, a nation now irrevocably fractured. Prior to the schism, Jerusalem, with its magnificent Temple, was the divinely designated, singular center for Israelite worship, a command repeatedly emphasized in Deuteronomy 12. The major pilgrimage festivals, such as the Feast of Tabernacles (Sukkot), were mandated to be observed there in the seventh month (Leviticus 23:34). Jeroboam's decision to institute a feast in the eighth month was a calculated and deliberate alteration of this sacred calendar, designed to establish a distinct, independent religious identity for his kingdom. Furthermore, the legitimate priesthood was exclusively reserved for the tribe of Levi, specifically the descendants of Aaron (see Numbers 3:10). Jeroboam's appointment of non-Levitical priests from "among all the people" (as noted in 1 Kings 12:31) constituted a direct usurpation of divine authority and a profound violation of covenant law. The golden calves were a blatant act of idolatry, chillingly reminiscent of the sin at Mount Sinai (Exodus 32:4), and the "high places" (Hebrew: bāmôt) were elevated cultic sites that, while sometimes tolerated before the Temple's construction, became associated with syncretistic and forbidden practices afterward.
  • Key Themes: Jeroboam's actions in this verse powerfully illuminate several profound themes. Firstly, Apostasy and Idolatry are paramount, as his establishment of golden calves and unauthorized worship directly violated the foundational first two commandments against having other gods and making graven images (see Exodus 20:3-5). This act initiated a pervasive pattern of spiritual rebellion that would tragically plague the Northern Kingdom until its ultimate demise. Secondly, the theme of Political Expediency vs. Divine Will is starkly evident. Jeroboam's entire religious "reform" was not born of spiritual conviction but driven by a pragmatic desire to secure his fragile throne, prioritizing human strategy and self-preservation over God's explicit commands and established order. This illustrates the corrupting influence of worldly ambition on spiritual matters. Thirdly, the verse highlights the severe dangers of Corrupted Worship and Priesthood. By altering the sacred calendar and appointing unauthorized priests, Jeroboam arrogantly usurped God's authority over both sacred times and sacred personnel, demonstrating a profound disregard for the sanctity and specificity of Yahweh's worship, thereby leading an entire nation astray.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Ordained (Hebrew, ʻâsâh', H6213): While often translated simply as "made" or "did," this verb (H6213) in this context carries a profound sense of establishing, appointing, or inventing. It emphasizes Jeroboam's active, deliberate, and self-initiated role in creating a new religious system that was entirely of human origin, rather than divinely sanctioned. This highlights his audacious initiative in setting up a rival worship structure that directly contravened God's commands.
  • Calves (Hebrew, ʻêgel', H5695): This term (H5695), referring specifically to young bulls, directly links Jeroboam's idolatry to the infamous incident at Mount Sinai (Exodus 32). The choice of calves as objects of worship was a deliberate affront to God's explicit prohibition against graven images and served as a tangible, visible symbol of Israel's rapid spiritual decline and their return to Egyptian-style paganism.
  • High places (Hebrew, bâmâh', H1116): These were elevated cultic sites (H1116), often associated with pagan worship or unauthorized Israelite worship after the centralization of worship in Jerusalem. Jeroboam's establishment of priests for these "high places" further solidified the Northern Kingdom's deviation from pure Yahwistic worship, actively promoting syncretism and idolatry as state-sanctioned religion.

Verse Breakdown

  • "And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that [is] in Judah": This clause immediately reveals Jeroboam's calculated and deliberate alteration of the divinely appointed religious calendar. The Feast of Tabernacles, a major pilgrimage festival, was commanded by God to be observed on the fifteenth day of the seventh month (Leviticus 23:34). By shifting it to the eighth month, Jeroboam aimed to create a distinct, independent religious identity for his kingdom, thereby preventing his subjects from traveling to Jerusalem and undermining the legitimacy of the Davidic line. This act was a superficial mimicry of legitimate worship, designed to appear similar to Judah's practices while fundamentally deviating from God's explicit command and true purpose.
  • "and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made": This part exposes the idolatrous core of Jeroboam's new system and his usurpation of sacred roles. As king, Jeroboam himself assumes priestly functions, personally offering sacrifices, a role explicitly reserved for the Levitical priesthood. The explicit object of his sacrifice is "the calves that he had made," a clear and blatant violation of the Second Commandment (Exodus 20:4-5) and a direct, tragic echo of the sin at Mount Sinai. The mention of Bethel, meaning "House of God," is profoundly ironic, as this hallowed site, where Jacob had encountered God (Genesis 28:19), now becomes a primary center for false worship and idolatry.
  • "and he placed in Bethel the priests of the high places which he had made.": This final clause underscores Jeroboam's complete disregard for God's established order regarding the priesthood. Instead of the divinely appointed Levitical priests, he appointed his own priests "from among all the people who were not of the sons of Levi" (as stated in 1 Kings 12:31). These unauthorized priests served at the "high places," which were unsanctioned worship sites, further corrupting the religious system and leading the people into deeper apostasy. This act demonstrated a comprehensive usurpation of divine authority over both the sacred personnel and the sacred locations of worship, completing his man-made religious system.

Literary Devices

The passage employs several significant literary devices that amplify its theological import. The most striking is Irony, particularly evident in the choice of Bethel ("House of God") as a primary center for idolatry. This name, originally commemorating Jacob's profound encounter with God (Genesis 28:19), now stands in stark, tragic contrast to the corrupted, idolatrous worship practiced there. There is also a subtle but powerful Parallelism and Contrast in the phrase "like unto the feast that is in Judah," which highlights Jeroboam's attempt to create a superficial resemblance to legitimate worship while fundamentally perverting its divine origin, purpose, and timing. The deliberate Repetition of "which he had made" (referring to the calves and the high places/priests) emphatically underscores Jeroboam's human agency, invention, and self-reliance, contrasting sharply with God's divine establishment of true worship. Finally, the entire account serves as a powerful Foreshadowing of the spiritual decline, persistent idolatry, and eventual destruction that would tragically befall the Northern Kingdom, a destructive pattern initiated and solidified by Jeroboam's profoundly disobedient actions.

THEOLOGICAL AND THEMATIC CONNECTIONS

Jeroboam's actions in 1 Kings 12:32 represent a foundational act of apostasy that profoundly shaped the spiritual trajectory of the Northern Kingdom for centuries. Theologically, it underscores the critical importance of worshipping God on His terms, not on human terms. Jeroboam's sin was not merely a shrewd political maneuver but a direct assault on God's sovereignty, His revealed law, and the sacred covenant relationship He had established with Israel. It vividly demonstrates the perennial human temptation to create a religion that is convenient, politically expedient, or culturally palatable, rather than humbly submitting to the absolute authority and specific commands of the one true God. This act established a pervasive pattern of idolatry and unauthorized worship that would be tragically perpetuated by subsequent kings of Israel, ultimately leading to divine judgment and the kingdom's downfall. It serves as a stark warning against syncretism, the dangers of allowing worldly ambition to corrupt spiritual devotion, and the devastating consequences of human-centered worship.

REFLECTION AND APPLICATION

The account of Jeroboam's religious innovations in 1 Kings 12:32 offers profound and enduring lessons for contemporary believers. It challenges us to deeply examine the motivations behind our own worship and service to God. Are we truly seeking to honor God according to His revealed will, or are we, like Jeroboam, subtly or overtly crafting a faith that aligns more with our comfort, preferences, or worldly ambitions? The "golden calves" of our day may not be physical idols, but can manifest as anything that subtly or overtly usurps God's rightful place in our lives—be it career success, financial security, social acceptance, personal comfort, or even religious structures that prioritize human tradition and expediency over divine truth. This passage serves as a potent warning against the dangers of human-made religion, reminding us that true worship must be rooted in God's Word, not in practices invented for convenience or political gain. Furthermore, it highlights the immense responsibility of leaders, whether in the church, family, or society, to uphold God's truth with integrity and to lead others in genuine obedience, lest they set a destructive precedent that leads to spiritual decline and compromise.

Questions for Reflection

  • In what areas of my life might I be tempted to prioritize personal gain, political expediency, or social comfort over God's clear commands and revealed will?
  • What "golden calves" or idols, subtle or overt, might I be worshipping in my own heart, home, or culture today, diverting my ultimate allegiance from God?
  • How can I actively ensure my worship and service to God are consistently based on His revealed truth in Scripture, rather than on human traditions, personal preferences, or cultural innovations?
  • What responsibility do I have, as an individual and as a leader in my sphere of influence, to uphold God's truth uncompromisingly and to avoid leading others astray through spiritual compromise or false worship?

FAQ

Why did Jeroboam choose Bethel and Dan for his cult centers?

Answer: Jeroboam strategically chose Bethel and Dan as his cultic centers to solidify his political control over the Northern Kingdom and prevent his subjects from traveling to Jerusalem for worship. Bethel, located near the southern border with Judah, was a traditional holy site with deep historical significance (e.g., Jacob's dream and renaming of the place in Genesis 28:19), making it a seemingly legitimate alternative to Jerusalem in the eyes of the people. Dan, situated in the far north, provided a convenient and accessible worship site for the northernmost tribes. By establishing these two geographically strategic centers, Jeroboam ensured that people throughout his kingdom had a local, state-sanctioned place of worship, thereby removing any perceived need to visit Jerusalem and diminishing their loyalty to the Davidic dynasty and the Temple.

What was wrong with a feast in the eighth month?

Answer: The problem with Jeroboam's feast in the eighth month was its direct defiance of God's divinely appointed calendar and His explicit commands for worship. God had specifically ordained the Feast of Tabernacles (Sukkot), a major pilgrimage festival, to be observed on the fifteenth day of the seventh month (as commanded in Leviticus 23:34). Jeroboam's alteration of this sacred time was not a minor adjustment but a deliberate act of rebellion against God's authority and a calculated move to create a distinct, rival religious system for the Northern Kingdom. It was designed to mimic Judah's legitimate worship while fundamentally corrupting its divine origin, purpose, and timing, thereby severing the people's connection to the true worship of Yahweh in Jerusalem.

Who were the "priests of the high places" Jeroboam made?

Answer: The "priests of the high places" Jeroboam made were unauthorized individuals appointed by him, specifically chosen from "among all the people who were not of the sons of Levi" (as explicitly stated in 1 Kings 12:31). This was a direct and egregious violation of God's law, which reserved the priesthood exclusively for the descendants of Aaron within the tribe of Levi (as established in Numbers 3:10 and Numbers 18:7). Jeroboam's appointment of these non-Levitical priests further corrupted the worship system, demonstrating his complete disregard for God's established order and his willingness to usurp divine authority for his own political gain, leading the nation into deeper spiritual apostasy.

CHRIST-CENTERED FULFILLMENT

Jeroboam's actions in 1 Kings 12:32 vividly illustrate humanity's persistent tendency to create self-serving religious systems and to elevate human authority and expediency above divine command. In stark contrast to Jeroboam, who established false worship centers, altered God's calendar, and appointed unauthorized priests, Jesus Christ is the ultimate fulfillment of true worship and the perfect High Priest. He did not come to establish a new set of idols or a corrupted calendar, but to perfectly fulfill the Law and the Prophets, bringing to completion all that was foreshadowed in the Old Testament (as He Himself declared in Matthew 5:17). Unlike Jeroboam's man-made high places, Christ is the true "House of God," the temple not made with human hands, whose body was broken and raised again, signifying the end of localized, physical worship and the inauguration of true spiritual worship (as He prophesied in John 2:19-21). While Jeroboam appointed unauthorized priests, Christ is our perfect, eternal High Priest, interceding for us according to the order of Melchizedek, having offered a single, perfect sacrifice for all time, making any further sacrifices unnecessary (as celebrated in Hebrews 7:24-27 and Hebrews 10:10-14). Through His finished work, believers are invited to worship God in spirit and truth, free from the bondage of human tradition, idolatry, and political compromise that characterized Jeroboam's apostasy (John 4:23-24). Christ alone is the way, the truth, and the life, leading us into authentic communion with God and establishing a worship that is eternally pleasing to the Father.

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Commentary on 1 Kings 12 verses 25–33

I. II. Main points1. 2. Sub-points

We have here the beginning of the reign of Jeroboam. He built Shechem first and then Penuel - beautified and fortified them, and probably had a palace in each of them for himself (Kg1 12:25), the former in Ephraim, the latter in Gad, on the other side Jordan. This might be proper; but he formed another project for the establishing of his kingdom which was fatal to the interests of religion in it.

I. That which he designed was by some effectual means to secure those to himself who had now chosen him for their king, and to prevent their return to the house of David, Kg1 12:26, Kg1 12:27. It seems, 1. He was jealous of the people, afraid that, some time or other, they would kill him and go again to Rehoboam. Many that have been advanced in one tumult have been hurled down in another. Jeroboam could not put any confidence in the affections of his people, though now they seemed extremely fond of him; for what is got by wrong and usurpation cannot be enjoyed nor kept with any security or satisfaction. 2. He was distrustful of the promise of God, could not take his word that, if he would keep close to his duty, God would build him a sure house (Kg1 11:38); but 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 treacherous departures from him.

II. The way he took to do this was by keeping the people from going up to Jerusalem to worship. That was the place God had chosen, to put his name there. Solomon's temple was there, which God had, in the sight of all Israel, and in the memory of many now living, taken solemn possession of in a cloud of glory. At the altar there the priest of the Lord attended, there all Israel were to keep the feasts, and thither they were to bring their sacrifices. Now,

1.Jeroboam apprehended that, if the people continued to do this, they would in time return to the house of David, allured by the magnificence both of the court and of the temple. If they cleave to their old religion, they will go back to their old king. We may suppose, if he had treated with Rehoboam for the safe conduct of himself and his people to and from Jerusalem at the times appointed for their solemn feasts, it would not have been denied him; therefore he fears not their being driven back by force, but their going back voluntarily to Rehoboam.

2.He therefore dissuaded them from going up to Jerusalem, pretending to consult their ease: "It is too much for you to go so far to worship God, Kg1 12:28. It is a heavy yoke, and it is time to shake it off; you have gone long enough to Jerusalem" (so some read it); "the temple, now that you are used to it, does not appear so glorious and sacred as it did at first" (sensible glories wither by degrees in men's estimation); "you have greed yourselves from other burdens, free yourselves from this: why should we now be tied to one place any more than in Samuel's time?"

3.He provided for the assistance of their devotion at home. Upon consultation with some of his politicians, he came to this resolve, to set up two golden calves, as tokens or signs of the divine presence, and persuade the people that they might as well stay at home and offer sacrifice to those as go to Jerusalem to worship before the ark: and some are so charitable as to think they were made to represent the mercy-seat and the cherubim over the ark; but more probably he adopted the idolatry of the Egyptians, in whose land he had sojourned for some time and who worshipped their god Apis under the similitude of a bull or calf. (1.) He would not be at the charge of building a golden temple, as Solomon had done; two golden calves are the most that he can afford. (2.) He intended, no doubt, by these to represent, or rather make present, not any false god, as Moloch or Chemosh, but the true God only, the God of Israel, the God that brought them up out of the land of Egypt, as he declares, Kg1 12:28. So that it was no violation of the first commandment, but the second. And he chose thus to engage the people's devotion because he knew there were many among them so in love with images that for the sake of the calves they would willingly quit God's temple, where all images were forbidden. (3.) He set up two, by degrees to break people off from the belief of the unity of the godhead, which would pave the way to the polytheism of the Pagans. He set up these two at Dan and Beth-el (one the utmost border of his country northward), the other southward, as if they were the guardians and protectors of the kingdom. Beth-el lay close to Judah. He set up one there, to tempt those of Rehoboam's subjects over to him who were inclined to image-worship, in lieu of those of his subjects that would continue to go to Jerusalem. He set up the other at Dan, for the convenience of those that lay most remote, and because Micah's images had been set up there, and great veneration paid to them for many ages, Jdg 18:30, Jdg 18:31. Beth-el signifies the house of God, which gave some colour to the superstition; but the prophet called it Beth-aven, the house of vanity, or iniquity.

4.The people complied with him herein, and were fond enough of the novelty: They went to worship before the one, even unto Dan (Kg1 12:30), to that at Dan first because it was first set up, or even to that at Dan, though it lay such a great way off. Those that thought it much to go to Jerusalem, to worship God according to his institution, made no difficulty of going twice as far, to Dan, to worship him according to their own inventions. Or they are said to go to one of the calves at Dan because Abijah, king of Judah, within twenty years, recovered Beth-el (Ch2 13:19), and it is likely removed the golden calf, or forbade the use of it, and then they had only that at Dan to go to. This became a sin; and a great sin it was, against the express letter of the second commandment. God had sometimes dispensed with the law concerning worshipping in one place, but never allowed the worship of him by images. Hereby they justified their fathers in making the calf at Horeb, though God had so fully shown his displeasure against them for it and threatened to visit for it in the day of visitation (Exo 32:34), so that it was as great a contempt of God's wrath as it was of his law; and thus they added sin to sin. Bishop Patrick quotes a saying of the Jews, That till Jeroboam's time the Israelites sucked but one calf, but from that time they sucked two.

5.Having set up the gods, he fitted up accommodations for them; and wherein he varied from the divine appointment we are here told, which intimates that in other things he imitated what was done in Judah (Kg1 12:32) as well as he could. See how one error multiplied into many. (1.) He made a house of high-places, or of altars, one temple at Dan, we may suppose, and another at Beth-el (Kg1 12:31), and in each many altars, probably complaining of it as an inconvenience that in the temple at Jerusalem there was but one. The multiplying of altars passed with some for a piece of devotion, but God, by the prophet, puts another construction upon it, Hos 8:11. Ephraim has made many altars to sin. (2.) He made priests of the lowest of the people; and the lowest of the people were good enough to be priests to his calves, and too good. He made priests from the extremest parts of the people, that is, some out of every corner of the country, whom he ordered to reside among their neighbours, to instruct them in his appointments and reconcile them to them. Thus were they dispersed as the Levites, but were not of the sons of Levi. But the priests of the high-laces, or altars, he ordered to reside in Beth-el, as the priests at Jerusalem (Kg1 12:32), to attend the public service. (3.) The feast of tabernacles, which God had appointed on the fifteenth day of the seventh month, he adjourned to the fifteenth day of the eighth month (Kg1 12:32), the month which he devised of his own heart, to show his power in ecclesiastical matters, Kg1 12:33. The passover and pentecost he observed in their proper season, or did not observe them at all, or with little solemnity in comparison with this. (4.) He himself assuming a power to make priests, no marvel if he undertook to do the priests' work with his own hands: He offered upon the altar. This is twice mentioned (Kg1 12:32, Kg1 12:33), as also that he burnt incense. This was connived at in him because it was of a piece with the rest of his irregularities; but in king Uzziah it was immediately punished with the plague of leprosy. He did it himself, to make himself look great among the people and to get the reputation of a devout man, also to grace the solemnity of his new festival, with which, it is likely, at this time he joined the feast of the dedication of his altar. And thus, [1.] Jeroboam sinned himself, yet perhaps excused himself to the world and his own conscience with this, that he did not do so ill as Solomon did, who worshipped other gods. [2.] He made Israel to sin, drew them off from the worship of God and entailed idolatry upon their seed. And hereby they were punished for deserting the thrones of the house of David. The learned Mr. Whiston, in his chronology, for the adjusting of the annals of the two kingdoms of Judah and Israel, supposes that Jeroboam changed the calculation of the year and made it to contain but eleven months, and that by those years the reigns of the kings of Israel are measured till Jehu's revolution and no longer, so that during this interval eleven years of the annals of Judah answer to twelve in those of Israel.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 25–33. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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