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From: 1 Kings 12:26-32; 13:33-34

Jeroboam’s Sin (Continuation)

[26] And Jeroboam said in his heart, “Now the kingdom will turn back to the
house of David; [27] if this people go up to offer sacrifices in the house of the
LORD at Jerusalem, then the heart of this people will turn again to their lord,
to Rehoboam king of Judah, and they will kill me and return to Rehoboam king
of Judah.” [28] So the king took counsel, and made two calves of gold. And he
said to the people, “You have gone up to Jerusalem long enough. Behold your
gods, O Israel, who brought you up out of the land of Egypt.” [29] And he set
one in Bethel, and the other he put in Dan. [30] And this thing became a sin,
for the people went to the one at Bethel and to the other as far as Dan. [31] He
also made houses on high places, and appointed priests from among all the
people, who were not of the Levites. [32] And Jeroboam appointed a feast on
the fifteenth day of the eighth month like the feast that was in Judah, and he
offered sacrifices upon the altar; so he did 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.

Unlawful Priests

[33] After this thing Jeroboam did not turn from his evil way, but made priests
for the high places again from among all the people; any who would, he conse-
crated to be priests of the high places. [34] And this thing became sin to the
house of Jeroboam, so as to cut it off and to destroy it from the face of the
earth.

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Commentary:

12:20-33. The tribes of the North, severing their links with the house of David,
proclaim Jeroboam king in a manner similar to the way Saul was elected (cf.
1 Sam 11:15). Rehoboam, Solomon’s son and successor, eventually bows to
the inevitable because he sees it must be the Lord’s will (v. 24).

But more serious than the political split is the religious split, as described here.
It looks like a return to the idolatry of the golden calf (Ex 32:1-5).

By pointing out that the priests at these shrines or sanctuaries were not Le-
vites, the sacred writer is at pains to stress that the worship carried out there
was unlawful. And he is making the same point when he says that Jeroboam
established a feast (v. 32) of his own making instead of keeping the feast of Ta-
bernacles that was celebrated in Jerusalem.

In the story of Jeroboam the great Christian writer Origen sees an example of
those who, by imprudently delving into human philosophies, risk abandoning
Christian truth. The Israelites (of old), Origen explains, went down into Egypt
and, taking the things sacred to the Egyptians and inspired by divine wisdom,
they used them to honor God. But Holy Scripture “wanted to show symbolical-
ly how living together with the Egyptians became an occasion of sin for some;
that is, to show how the knowledge of this world became a temptation to evil for
some of those who had been formed in the law of God and the worship that the
Israelites were to give him. For as long as Jeroboam lived in the land of Israel
and found the bread of the Egyptians distasteful, he did not build idols. But
when he went down to Egypt, in flight from wise Solomon—as if in flight from the
wisdom of God himself—and became a kinsman of the pharaoh [...], although he
later returned to the land of Israel, he came only to bring disunity to the people
of God and to force them to say, ‘ Here are your gods...’” (Origen, “Ad Grego-
rium”, 2).

13:33-34. Despite seeing the fulfillment of the oracle of the man of Judah (cf. 13:
5-7), and even though a prophet of Bethel ratified what that man said (cf. 13:32),
King Jeroboam persisted in his line of conduct. The terrible outcome (v. 34)
makes one ponder the grave consequences of persisting in sin, because, as
Scripture often reminds us and St John Chrysostom explains, “what angers and
offends God, more than sin itself, is that sinners show no sorrow for their sins”
(”Homiliae in Matthaeum”, 14, 4).

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Source: “The Navarre Bible: Text and Commentaries”. Biblical text from the
Revised Standard Version and New Vulgate. Commentaries by members of
the Faculty of Theology, University of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.

From: Mark 8:1-10

Second Miracle of the Loaves

[1] In those days, when again a great crowd had gathered, and they had nothing
to eat, He (Jesus) called His disciples to Him, and said to them, [2] “I have com-
passion on the crowd, because they have been with Me now three days, and
have nothing to eat; [3] and if I send them away hungry to their homes, they will
faint on the way; and some of them have come a long way.” [4] And His disci-
ples answered Him, “How can one feed these men with bread here in the desert?”
[5] And He asked them, “How many loaves have you?” They said, “Seven.” [6]
And He commanded the crowd to sit down on the ground; and He took the seven
loaves, and having given thanks He broke them and gave them to His disciples
to set before the people; and they set them before the crowd. [7] And they had a
few small fish; and having blessed them, He commanded that these also should
be set before them. [8] And they ate, and were satisfied; and took up the bro-
ken pieces left over, seven baskets full. [9] And there were about four thousand
people. [10] And He sent them away; and immediately He got into the boat with
His disciples, and went to the district of Dalmanutha.

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Commentary:

1-9. Jesus repeats the miracle of the multiplication of the loaves and the fish: the
first time (Mark 6:33-44) He acted because He saw a huge crowd like “sheep with-
out a shepherd”; now He takes pity on them because they have been with Him for
three days and have nothing to eat.

This miracle shows how Christ rewards people who persevere in following Him:
the crowd had been hanging on His words, forgetful of everything else. We should
be like them, attentive and ready to do what He commands, without any vain con-
cern about the future, for that would amount to distrusting Divine Providence.

10. “Dalmanutha”: this must have been somewhere near the Lake of Gennesaret,
but it is difficult to localize it more exactly. This is the only time it is mentioned
in Sacred Scripture. In the parallel passage in St. Matthew (15:39) Magadan
(sometime Magdala) is mentioned.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin, Ireland, and
by Scepter Publishers in the United States.