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Entreat - the face of the Lord thy God - The face of God is his favor, as we see in many parts of the sacred writings. He says, thy God; for Jeroboam knew that he was not his God, for he was now in the very act of acknowledging other gods, and had no portion in the God of Jacob.

And the king's hand was restored - Both miracles were wrought to show the truth of the Jewish religion, and to convince this bold innovator of his wickedness, and to reclaim him from the folly and ruinous tendency of his idolatry.

In threatening the altar, the prophet threatens the founder and worshippers. Idolatrous worship will not continue, but the word of the Lord will endure for ever. The prediction plainly declared that the family of David would continue, and support true religion, when the ten tribes would not be able to resist them. If God, in justice, harden the hearts of sinners, so that the hand they have stretched out in sin they cannot pull in again by repentance, that is a spiritual judgment, represented by this, and much more dreadful. Jeroboam looked for help, not from his calves, but from God only, from his power, and his favour. The time may come when those that hate the preaching, would be glad of the prayers of faithful ministers. Jeroboam does not desire the prophet to pray that his sin might be pardoned, and his heart changed, but only that his hand might be restored. He seemed affected for the present with both the judgment and the mercy, but the impression wore off. God forbade his messenger to eat or drink in Bethel, to show his detestation of their idolatry and apostacy from God, and to teach us not to have fellowship with the works of darkness. Those have not learned self-denial, who cannot forbear one forbidden meal.

The king tried to persuade the Levites, some of whom were living within his realm, to serve as priests in the newly erected shrines at Bethel and Dan; but in this effort he met with failure. He was therefore compelled to elevate to the priesthood men from “the lowest of the people.” Verse 31. Alarmed over the prospect, many of the faithful, including a great number of the Levites, fled to Jerusalem, where they might worship in harmony with the divine requirements. PK 101.1

“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.” Verse 32. PK 101.2

The king's bold defiance of God in thus setting aside divinely appointed institutions was not allowed to pass unrebuked. Even while he was officiating and burning incense during the dedication of the strange altar he had set up at Bethel, there appeared before him a man of God from the kingdom of Judah, sent to denounce him for presuming to introduce new forms of worship. The prophet “cried against the altar, ... and said, O altar, altar, thus saith the Lord; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee. PK 101.3

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The penalty that overtook the unfaithful messenger was a still further evidence of the truth of the prophecy uttered over the altar. If, after disobeying the word of the Lord, the prophet had been permitted to go on in safety, the king would have used this fact in an attempt to vindicate his own disobedience. In the rent altar, in the palsied arm, and in the terrible fate of the one who dared disobey an express command of Jehovah, Jeroboam should have discerned the swift displeasure of an offended God, and these judgments should have warned him not to persist in wrongdoing. But, far from repenting, Jeroboam “made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became one of the priests of the high places.” Thus he not only sinned greatly himself, but “made Israel to sin;” and “this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth.” Verses 33, 34; 14:16. PK 107.1

Toward the close of a troubled reign of twenty-two years, Jeroboam met with a disastrous defeat in a war with Abijah, the successor of Rehoboam. “Neither did Jeroboam recover strength again in the days of Abijah: and the Lord struck him, and he died.” 2 Chronicles 13:20. PK 107.2

The apostasy introduced during Jeroboam's reign became more and more marked, until finally it resulted in the utter ruin of the kingdom of Israel. Even before the death of Jeroboam, Ahijah, the aged prophet at Shiloh who many years before had predicted the elevation of Jeroboam to the throne, declared: “The Lord shall smite Israel, as a reed is shaken in the water, and He shall root up Israel out of this good land, which He gave to their fathers, and shall scatter them beyond the river, because they have made their groves, provoking the Lord to anger. And He shall give Israel up because of the sins of Jeroboam, who did sin, and who made Israel to sin.” 1 Kings 14:15, 16. PK 107.3

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