A society reaches a profound level of moral decay when its corruption is met not with outrage, but with enthusiastic approval from its leaders. Fraud, wickedness, and injustice become acceptable, pleasant, and even amusing topics of conversation among the upper classes [ביאור שטיינזלץ]. The primary approach among commentators is that the king and his ministers actually desire and are pleased by the wrongful acts of the public. While a king is meant to establish justice, this ruler finds joy in the people's acts of violence and oppression, which highlights the sheer depth of the societal breakdown [מלבי״ם]. At the same time, the people's lies and deceit bring direct happiness to the ministers [מצודת ציון].
This deceit extends far beyond social crimes and dishonest practices; it includes a complete betrayal of faith. The lies represent a denial of God and an embrace of idol worship. By willingly cooperating with the worship of the golden calves, the people brought great joy to King Jeroboam and his officials, actively denying God by accepting these idols as their own [רד״ק, מלבי״ם].
The reasons behind the leadership's joy in such wickedness are rooted in their own complicity. One perspective explains that the king and his ministers are active partners in the daily oppression and fraud, happily enjoying the profits of this widespread corruption alongside the public [רד״ק]. Another view points to the political foundations of the government itself, noting that the ministers originally placed the king on the throne based on this exact type of wickedness [אבן עזרא].
From a broader historical standpoint, this dynamic captures the era immediately preceding the Assyrian exile and the subsequent chain of internal rebellions and royal assassinations. During this brief window, before the public began to revolt, they still showed loyalty to the ruling power. The people actively tried to please and bring joy to the hearts of the king and his ministers, specifically choosing to earn their favor through these acts of evil and deceit [מלבי״ם].