Verse-by-Verse Bible Commentary
1 Kings 12:24

Clarke's Commentary

Verse 24. For this thing is from me. — That is, the separation of the ten tribes from the house of David.

They - returned to depart — This was great deference, both in Rehoboam and his officers, to relinquish, at the demand of the prophet, a war which they thought they had good grounds to undertake. The remnant of the people heard the Divine command gratefully, for the mass of mankind are averse from war. No nations would ever rise up against each other, were they not instigated to it or compelled by the rulers.

Bridgeway Bible Commentary

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12:1-16:28 EARLY DAYS OF THE DIVIDED KINGDOM

Revolt against Rehoboam (12:1-24)

From the time of the judges there had been tension between Judah and the northern tribes, particularly Ephraim. Rehoboam apparently knew of the possibility that the northern tribes would break away from him, and therefore he arranged for a special coronation ceremony in Shechem, one of the more important northern cities (12:1).
Jeroboam decided immediately that he would test Rehoboam’s ability as a leader. He knew that Solomon’s forced labour and heavy taxation policies were unpopular, and he used these to stir up the people against Rehoboam (2-5). Rehoboam realized the seriousness of the situation, but whether he relaxed or tightened his father’s policies, he was doomed to failure. The northern tribes decided to break away from Rehoboam and form their own kingdom (6-17).
Rehoboam tried to force his authority on the rebels by sending his labour chief, Adoram, to deal with them. Adoram was probably the most unpopular person in Israel, and the northerners promptly murdered him. They then invited Jeroboam to be their king (18-20). Rehoboam fled to his palace in Jerusalem, from where he planned to establish his rule in the north by military force. To his credit he changed his mind when a prophet told him that this division was God’s will (21-24).
With the division of the kingdom came the collapse of the empire that David and Solomon had built. One by one the subject nations regained their independence.

Two kingdoms

From this point on, the northern kingdom of ten tribes was known as Israel, the southern kingdom as Judah. Judah was the smaller of the two kingdoms in both population and area, and had the poorer country agriculturally, but politically it was more stable. It had an established dynasty, the dynasty of David, and its people, being mostly from one tribe, were fairly well unified.
By contrast there was never a strong unity in the northern kingdom. Reasons for this were the greater number of tribes in the north, the comparatively large population of Canaanites still living in the area, and the natural divisions created by mountains and rivers. Judah was more isolated, but Israel was more open to foreign interference.
The writer’s plan in outlining the history of the two kingdoms is to record the reign of one king to his death, then return to the story of the other king and follow it through the same way. The length of a king’s reign is at times difficult to determine, since in some cases the king shared the reign with his father during the latter’s last years as king. Sometimes the length of the reign is calculated from the beginning of the joint reign, other times from the beginning of the reign as sole king. Further variations occur because the number of years of a king’s reign may include the years of his ascension and death as full years, even though he reigned for only part of those years.
Writings such as ‘The Books of the Chronicles of the kings of Israel and Judah’, which the writer mentions frequently from here on, are not to be confused with the books called Chronicles in our Bible. Rather they were the official court records of Israel and Judah.

Coffman's Commentaries on the Bible

REHOBOAM MOBILIZED FOR WAR; GOD'S PROPHET STOPPED IT

"And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, and the tribe of Benjamin, a hundred and fourscore thousand chosen men, that were warriors to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon. But the word of God came to Shemaiah the man of God, saying, Speak unto Rehoboam the son of Solomon, king of Judah, and unto all the house of Benjamin, and to the rest of the people, saying, Thus saith Jehovah, Ye shall not go up, nor fight against your brethren the children of Israel; return every man to his house; for this thing is of me. So they hearkened unto the word of Jehovah, and returned and went their way, according to the word of Jehovah."

This rash move by Rehoboam toward an all-out war with Israel indicates that he was still following those crazy young advisers. One cannot imagine anything any more dramatic than the appearance of the magnificent prophet of God suddenly confronting the king and 180,000 soldiers mobilized for war and SENDING THEM ALL HOME!

"This thing is of me" (the Lord) At the time this disastrous division of the kingdom of Israel took place, nothing could have seemed any more contrary to the will of God. It looked like an omen of the complete extinction of the glory of the house of the patriarchs; it wiped out the vast majority of Abraham's descendants and reduced the remainder to the status of second-rate states in the ancient world. "But we, in the light of later history can now see that the destruction of Israel's unity worked out results of eternal advantage to mankind."F. W. Farrar in Expositor's Bible, p. 275. The idolatry of the northern Israel was incompatible with the purpose of God; and their separation from Judah was absolutely necessary to the promotion and preservation of the Messianic hope, which, in the last analysis, was the unique value of the Abrahamic posterity.

Smith's Bible Commentary

Chapter 12

Now Rehoboam came to Shechem: and all Israel gathered to Shechem ( 1 Kings 12:1 )

Which is just about the center of the land, just about the heart of the country. And they gathered

to make him king. And Jeroboam who was in Egypt, heard of the death of Solomon, (for he had fled to Egypt from Solomon). And they sent and called Jeroboam. And all of the congregation of Israel came to Rehoboam, and they said ( 1 Kings 12:1-3 ),

Now look, when your dad was alive, he overtaxed us. And we are just tired of this heavy taxation and we want some tax relief. And so Rehoboam said, "Give me three days to think about it."

And they said, All right."

So he went to his older counselors, those men that had counseled his father Solomon.

And he said, "What shall I do?"

And they said, "You better listen to them and give them some tax relief." What they are saying is correct. The taxes are a burden; they're too high. The people are going to revolt if you don't give them some tax relief. And so he went to his young counselors, the young guys that he grew up with.

And he said, "Look, these guys are wanting tax relief. What shall we do?"

And they said, "Don't give in to their request. If you do, they're going to only come back for more later. So you got to be firm and you just go out and tell them that they haven't seen anything yet. That you're going to even be more severe than your father Solomon." That actually what they saw under your dad was nothing compared with what's coming.

So he went out and spoke roughly to them.

He said, "My father chastised you with whips, I'm going to chastise you with scorpions." And just went on and spoke very roughly to them.

And the people said, "What have we to do with you, house of David?" And they said, "To your tents, O Israel." And so the tribes of Israel at that point revolted and Rehoboam headed down to Jerusalem, to the safety of Jerusalem when he heard that the people were in an uproar. And so he gathered together an army and the Lord spoke to them and told them not to start a war at that time. And so the kingdom was divided. And this is an important point in the history of the nation.

The Northern Kingdom, as I said, was called Israel. Unfortunately they did not have one decent king. Israel was plagued with idolatry from the beginning. Judah had some good kings, some excellent kings and some bad kings. Israel never had any good kings at all. They went from bad to worst. But at least in Judah they did have some decent kings who did bring reforms there in Judah, but the kingdoms were never united again. The Northern Kingdom fell first because of its idolatry and all. It fell first to Assyria. Later on about 500 B.C. the Southern Kingdom fell to Babylon. Later there was a regathering of course after the Babylonian captivity. But the people of Judah never fully accepted the people of Samaria as true full brothers because the Samaritans could not really bring out their genealogy to prove that they were Jews all the way back.

And even at the time of Christ, there was sharp division between the Jews and the Samaritans. And they were both claiming that they had the right place to worship God; in Samaria where Abraham first built the altar there at Shechem unto the Lord. And they claim that Mount Gerizim was the only mountain on which to worship God. Whereas the Jews were saying, No, God should be worshipped on Mount Moriah there in Jerusalem. And there was this big conflict between them even at the time of Christ.

Now the prophecy of Ezekiel, when he prophesies the rebirth of the nation Israel which we have been privileged to observe, when he prophesies that God was going to take these bones that were dry and scattered and bring them together and put them in the land again and make a nation of them, he said that he saw one stick for Joseph and one stick for Judah. And that actually there would be no longer two but one. And so what God was prophesying there in Ezekiel is that when the children of Israel became a nation again, which they did in 1948, that they would no longer be a divided kingdom. They would no longer be the Northern Kingdom and the Southern Kingdom, but they would be just one nation, one king over them all. And thus, of course, is the case today. Israel is a united nation and one ruler ruling over the whole nation but they don't have the Northern Kingdom and the Southern Kingdom. That won't exist again. That is over. That's a part of the past history. That won't be repeated because God promised that there would be just one nation in the land.

Of course, Joseph Smith said that one stick for Joseph was actually his name is in the Bible and that one stick was the book of the Mormons that Joseph Smith was going to bring to all the people. If you can believe that, you can believe anything. Read it in its context. I'm surprised that people would go for that.

And so Jeroboam became the king over Israel and he built Shechem. Now Shechem is already there. It means that he built a wall around Shechem and actually the wall of the city of Shechem is, remnants of it are still there today. And he built Penuel.

But he said to himself, The people are apt to be drawn back to the king of Judah, especially if they go down to Jerusalem for the holy days. They go down for the Passover and so forth, their hearts are going to be drawn back after Rehoboam and I'm going to be in trouble. So he made two golden calves and he built altars, one in Dan, which is way up at the uttermost northern part of the kingdom. It's where the Jordan River comes right out of the ground, beautiful area of Dan. And he set up one of these golden calves in Dan; the other he set up in the southern part there at Bethel, which is of course, just fifteen, twenty miles out of Jerusalem, close by Jerusalem. So in both ends of the kingdom, the southern and the northern part of the kingdom of Israel, he set up these idols with these golden calves and he said, "These are the gods which brought you out of Egypt."

Now the worship of the calves was something that came from Egypt. You remember when the children of Israel were in the wilderness and Moses had stayed in the mount for such a long time. The people thought that he wasn't coming back and they came to Aaron and they said, "Make us a God that we might serve it for as what's happened to this Moses, we don't know." And so he had them bring all their golden earrings and all of their gold and they molded this golden calf. And of course, Moses came down from the mountain with the two tables of the law and he heard the dancing and the singing and he saw all these people in their wild orgies as they were worshipping this golden calf. And he took the two tables of stone upon which God had inscribed the Ten Commandments. The first one, "Thou shall have no other gods before me." The second one, "Thou shall not make unto thee any graven image to bow down and worship" and all. And here they were in violation of the first two commandments. They had already broken the law before they even had it. And he threw the stones on the ground and they broke and he then took this golden calf and he ground it into powder, mixed it with water and he made all the people drink it. But he dealt with it very harshly.

But now here is Jeroboam making two golden calves, setting them up with altars and saying, "These are the gods that brought you out of Egypt." And he turned the hearts of the people away from the Lord. "

Dr. Constable's Expository Notes

1. The division of the kingdom 12:1-24

This section of text contains the account of the split of the United Kingdom into the Northern Kingdom of Israel and the Southern Kingdom of Judah.

Dr. Constable's Expository Notes

Rehoboam’s reprisal 12:21-24

Rehoboam’s pride led him into further trouble. He wanted to start a civil war to recapture the throne. Benjamin joined with Judah at this time and remained allied from then on (cf. 2 Samuel 19:16-17). God had to intervene through a prophet to get Rehoboam to turn back (1 Kings 12:22-24). The term "man of God" is synonymous with prophet (cf. 1 Kings 13:18; 2 Kings 5:8; 2 Chronicles 12:5). [Note: See Wiseman, pp. 142-43, for a short note on the term as it appears in Scripture.] To his credit Rehoboam obeyed God.

"Shemaiah’s message goes against the perceived national interest, opposes a popular cause, and stifles the impulse to avenge wounded pride. But Shemaiah was a man of God before he was a man of Judah. His loyalty to God transcended that to king and country. His identity came from his relationship to God, not from society. He served God rather than the state. In short, he was a prophet." [Note: Rice, p. 103.]

"Rehoboam is harsh, despotic, and autocratic, but the worst part is that he is also stupid and incompetent." [Note: DeVries, p. 159.]

There were several reasons for the division of the kingdom. The primary one was Solomon’s apostasy. However, tribal jealousy, sectionalism, and Solomon’s exploitation of the people were contributing causes. [Note: Wayne Brindle, "The Causes of the Division of Israel’s Kingdom," Bibliotheca Sacra 141:563 (July-September 1984):223-33.]

Gill's Exposition of the Whole Bible

Thus saith the Lord,.... A common preface the prophets used when they spoke in the name of the Lord:

ye shall not go up, nor fight against your brethren the children of Israel; and that because they were their brethren; though that is not the only reason, another follows:

return every man to his house, for this thing is from me; it was according to the will of God, as Josephus rightly says o; it was by his ordination and appointment, though Jeroboam and the people sinned in the way and manner in which they brought it about; and therefore to fight against Israel, in order to regain the kingdom, would be fighting against God, and so to no purpose:

they hearkened therefore to the word of the Lord, and returned to depart according to the word of the Lord; they knew Shemaiah was a prophet of the Lord, and they believed the message he brought came from him, and therefore hearkened and were obedient to it; and with the consent of Rehoboam were disbanded, and returned to their habitations, being satisfied with, and submissive to, the will of God, both king and people.

o Ut supra. (Antiqu. l. 8. c. 8. sect. 3.)

Henry's Complete Commentary on the Bible

      16 So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.   17 But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.   18 Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.   19 So Israel rebelled against the house of David unto this day.   20 And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only.   21 And when Rehoboam was come to Jerusalem, he assembled all the house of Judah, with the tribe of Benjamin, a hundred and fourscore thousand chosen men, which were warriors, to fight against the house of Israel, to bring the kingdom again to Rehoboam the son of Solomon.   22 But the word of God came unto Shemaiah the man of God, saying,   23 Speak unto Rehoboam, the son of Solomon, king of Judah, and unto all the house of Judah and Benjamin, and to the remnant of the people, saying,   24 Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD.

      We have here the rending of the kingdom of the ten tribes from the house of David, to effect which,

      I. The people were hold and resolute in their revolt. They highly resented the provocation that Rehoboam had given them, were incensed at his menaces, concluded that that government would in the progress of it be intolerably grievous which in the beginning of it was so very haughty, and therefore immediately came to this resolve, one and all: What portion have we in David?1 Kings 12:16; 1 Kings 12:16. They speak here very unbecomingly of David, that great benefactor of their nation, calling him the son of Jesse, no greater a man than his neighbours. How soon are good men, and their good services to the public, forgotten! The rashness of their resolution was also much to be blamed. In time, and with prudent management, they might have settled the original contract with Rehoboam to mutual satisfaction. Had they enquired who gave Rehoboam this advice, and taken a course to remove those evil counsellors from about him, the rupture might have been prevented: otherwise their jealousy for their liberty and property well became that free people. Israel is not a servant, is not a homeborn slave; why should he be spoiled?Jeremiah 2:14. They are willing to be ruled, but not to be ridden. Protection draws allegiance, but destruction cannot. No marvel that Israel falls away from the house of David (1 Kings 12:19; 1 Kings 12:19) if the house of David fall away from the great ends of their advancement, which was to be ministers of God to them for good. But thus to rebel against the seed of David, whom God had advanced to the kingdom (entailing it on his seed), and to set up another king in opposition to that family, was a great sin; see 2 Chronicles 13:5-8. To this God refers, Hosea 8:4. They have set up kings, but not by me. And it is here mentioned to the praise of the tribe of Judah that they followed the house of David (1 Kings 12:17; 1 Kings 12:20), and, for aught that appears, they found Rehoboam better than his word, nor did he rule with the rigour which at first he threatened.

      II. Rehoboam was imprudent in the further management of this affair, and more and more infatuated. Having foolishly thrown himself into a quick-sand, he sunk the further in with plunging to get out. 1. He was very unadvised in sending Adoram, who was over the tribute, to treat with them, 1 Kings 12:18; 1 Kings 12:18. The tribute was the thing, and, for the sake of that, Adoram was the person, they most complained of. The very sight of him, whose name was odious among them, exasperated them, and made them outrageous. He was one to whom they could not so much as give a patient hearing, but stoned him to death in a popular tumult. Rehoboam was now as unhappy in the choice of his ambassador as before of his counsellors. 2. Some think he was also unadvised in quitting his ground, and making so much haste to Jerusalem, for thereby he deserted his friends and gave advantage to his enemies, who had gone to their tents indeed (1 Kings 12:16; 1 Kings 12:16) in disgust, but did not offer to make Jeroboam king till Rehoboam had gone, 1 Kings 12:20; 1 Kings 12:20. See how soon this foolish prince went from one extreme to the other. He hectored and talked big when he thought all was his own, but sneaked and looked very mean when he saw himself in danger. It is common for those that are most haughty in their prosperity to be most abject in adversity.

      III. God forbade his attempt to recover by the sword what he had lost. What was done was of God, who would not suffer that it should be undone again (as it would be if Rehoboam got the better and reduced the ten tribes), nor that more should be done to the prejudice of the house of David, as would be if Jeroboam got the better and conquered the two tribes. The thing must rest as it is, and therefore God forbids the battle. 1. It was brave in Rehoboam to design the reducing of the revolters by force. His courage came to him when he had come to Jerusalem, 1 Kings 12:21; 1 Kings 12:21. There he thought himself among his firm friends, who generously adhered to him and appeared for him. Judah and Benjamin (who feared the Lord and the king, and meddled not with those that were given to change) presently raised an army of 180,000 men, for the recovery of their king's right to the ten tribes, and were resolved to stand by him (as we say) with their lives and fortunes, having either not such cause, or rather not such a disposition, to complain, as the rest had. 2. It as more brave in Rehoboam to desist when God, by a prophet, ordered him to lay down his arms. He would not lose a kingdom tamely, for then he would have been unworthy the title of a prince; and yet he would not contend for it in opposition to God, for then he would have been unworthy the title of an Israelite. To proceed in this war would be not only to fight against their brethren (1 Kings 12:24; 1 Kings 12:24), whom they ought to love, but to fight against their God, to whom they ought to submit: This thing is from me. These two considerations should reconcile us to our losses and troubles, that God is the author of them and our brethren are the instruments of them; let us not therefore meditate revenge. Rehoboam and his people hearkened to the word of the Lord, disbanded the army, and acquiesced. Though, in human probability, they had a fair prospect of success (for their army was numerous and resolute, Jeroboam's party weak and unsettled), though it would turn to their reproach among their neighbours to lose so much of their strength and never have one push for it, to make a flourish and do nothing, yet, (1.) They regarded the command of God though sent by a poor prophet. When we know God's mind we must submit to it, how much soever it crosses our own mind. (2.) They consulted their own interest, concluding that though they had all the advantages, even that of right, on their side, yet they could not prosper if they fought in disobedience to God; and it was better to sit still than to rise up and fall. In the next reign God allowed them to fight, and gave them victory (2 Chronicles 13:1-22), but not now.

Spurgeon's Verse Expositions of the Bible

"This Thing Is from Me"

July 22nd, 1886 by C. H. SPURGEON (1834-1892)

"Thus saith the Lord, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me." 1 Kings 12:24 .

It is very delightful to read a history in which God is made prominent. How sadly deficient we are of such histories of our own English nation! Yet surely there is no story that is more full of God than the record of the doings of our British race. Cowper, in one of his poems, shows the parallel between us and the house of Israel, and he dwells upon various special incidents in our history, and draws valuable lessons therefrom. God's wisdom and power have been conspicuous from the time when this now full-grown nation was but like a puling chit. He has nursed and watched over it, protecting it against gigantic foes, and making it to be the defender of his truth, the favored abode of his people. Oh, for a historian who could dip his pen in thoughts of God, and who, from beginning to end of his history, would not be showing us the crafty policy of kings and cabinets, but the finger of God! We want, nowadays, to have history written in some such style as appears in these Books of Samuel, and Kings, and Chronicles; then might history become almost like a new Bible to us. We should find that, as the book of revelation agrees with the book of creation, so does the book of divine providence in human history agree with both of them, for the same God is the Author of all these works. If we cannot get anybody to write such histories, yet let us continually amend the errata, and add appendices to such records as we have, for God is God, and God is everywhere, and blessed is the man who learns to spy him out. Notice, next, what I pointed out to you in our reading, what power was possessed by God's prophets under the Old Testament. Here is one Shemaiah, some of you never heard of him before, perhaps you will never hear of him again; he appears once in this history, and then he vanishes; he comes, and he goes, only fancy this one man constraining to peace a hundred and eighty thousand chosen men, warriors ready to fight against the house of Israel, by giving to them in very plain, unpolished words, the simple command of God: "Thus saith the Lord, Ye shall not go up, nor fight against your brethren, the children of Israel: return every man to his house;" and it is added, "they hearkened therefore to the Word of the Lord, and returned to depart, according to the Word of the Lord." Why have we not such power? Peradventure, brethren, we do not always speak in the name of the Lord, or speak God's Word as God's Word. If we are simply tellers out of our own thoughts, why should men mind us? If we speak the word which we ourselves have fashioned, what is there in our anvil that it should command respect for what we make upon it? But if we can rise to the height of this great argument, and speak the truth as messengers of God, and there leave it, believing in it ourselves, and expecting great results from it, I wot that there will come more from our ministries than we have ever seen as yet. When the apostle Peter spoke to the lame man at the temple gate, he said, "In the name of Jesus Christ of Nazareth rise up and walk;" and he did rise up and walk because the name of Jesus Christ was relied upon; and we have need to preach the gospel, not as though our suasion, much less our oratory, were to prevail with men, but believing that there is an intrinsic power in the gospel, and that God the Holy Ghost will go with it to work the divine purpose, and accomplish the decrees of the Most High. We have need to stand near to God, and to be more completely overshadowed by his presence, and to be ourselves more fully believers in the Divine Majesty, and then shall we see greater things than these. Surely, God must have meant that, under the New Testament, there should be a power in his Word even greater than that which rested on it under the Old Testament. Note one more lesson conveyed by this incident. It would be a grand thing to preach only one sermon, and to be as successful as Shemaiah was; it would be far better than to preach ten thousand, and to accomplish nothing by them all I hope the net result of our ministry will not be like that of the famous leader who with his troops marched up a hill and then marched down again. A man may take many years to say nothing, and he may very elaborately and very eloquently discharge himself of that which it was totally unnecessary for him to have said; but it would be better far to be surcharged with one message, and to deliver that one in the power of Almighty God, even if the speaker's voice is never heard again. I pray that those of us who do preach the gospel may preach each sermon as if that one discourse were worth a lifetime, worth the putting forth of every faculty that we possess, so that, if we never preached again, we might nevertheless have done a life-work in a single sermon. What an opportunity is mine to-night! What an opportunity you also will have, my brother, when you confront your congregation next Lord's-day, an opportunity which angels might envy you! Though you do not gather together a hundred and eighty thousand men, yet you may reach as many as that through the one sermon you are going to preach next Sabbath, for one person converted by the Holy Ghost, through you, may be the means of bringing in many others, and eventually there may come out of your one effort a harvest that cannot be counted. A forest once slept within a single acorn-cup. The beginning of the great lies in the little. Let us therefore earnestly pray God that we may preach as dying men to dying men, and deliver each discourse as if that one message was quite enough to serve for our whole life-work. We need not wish to preach another sermon provided we are enabled so to deliver that one that the purpose of God shall be accomplished by us, and the power of his Word shall be seen upon our hearers. With these remarks by way of preliminary observations, I want to prove to you from our text that, first, some events are very specially from God; secondly, when they are seen to be from God, they are not to be fought against; and, thirdly, this general principle has many special applications, some of which we shall try to make. I. First, SOME EVENTS ARE SPECIALLY FROM GOD: "This thing is from me." I do not know what some people believe, for they seem to try to do without God altogether; but I believe that God is in all things, that there is neither power, nor life, nor motion, nor thought, nor existence apart from him. "In him we live, and move, and have our being." By him all things exist and consist. Like foam upon the wave, all things would dissolve away did not God continue them, did not God uphold them. I see God in everything, from the creeping of an aphis upon a rose-bud to the fall of a dynasty. I believe that God is in the earthquake and the whirlwind; but I believe him to be equally in the gentlest zephyr, and in the fall of the sere leaf from the oak of the forest. Blessed is that man to whom there exists nothing in which he cannot see the presence of God. It makes this world a grand sphere when God is seen everywhere in it from the deepest mine to the remotest star. This earth is a wretched dark dungeon if once the light of the presence and the working of God be taken away from it. Notice also, dear friends, that God is in events which are produced by the sin and the stupidity of men. This breaking up of the kingdom of Solomon into two parts was the result of Solomon's sin and Rehoboam's folly; yet God was in it: "This thing is from me, saith the Lord." God had nothing to do with the sin or the folly, but in some way which we can never explain, in a mysterious way in which we are to believe without hesitation, God was in it all. The most notable instance of this truth is the death of our Lord Jesus Christ; that was the greatest of human crimes, yet it was foreordained and predetermined of the Most High, to whom there can be no such thing as crime, nor any sort of compact with sin. We know not how it is, but it is an undoubted fact that a thing may be from God, and yet it may be wrought, as we see in this case, by the folly and the wickedness of men; neither does this in the least degree interfere with human agency in its utmost freedom. Some who have held that man is a free agent have attempted to vindicate free agency as if predestination were the contradiction of it, which it is not; we who believe in predestination also believe in free agency as much as they do who reject the other truth. Others hold predestination, and straightway they begin to rail at all who believe in the responsibility and free agency of men. My brothers, there is nothing to rail at in either doctrine, the two things are equally true. "How, then," asks someone, "do you reconcile them?" These two truths have never fallen out, as far as I know, and it is poor work to try to reconcile those who are true friends. "But," says the objector, "how do you make them seem to be true friends?" I do not make them seem to be true friends. I bless God that there are some things in the Bible which I never expect to understand while I live here. A religion which I could perfectly understand would be no religion to me; when I had mastered it, it would never master me. But to my mind it is a most delightful thing for the believer to bow before inscrutable mysteries, and to say, "My God, I never thought that I was infinite, I never dreamt that I could take thy place, and understand all things; I believe, and I am content." So I believe in the free agency of men, in their responsibility and wickedness, and that everything evil cometh of them; but I also believe in God, that "this thing" which, on the one side of it, was purely and alone from men, on another side of it was still from God, who rules both evil and good, and not only walks the garden of Eden in the cool of a summer's eve, but walks the billows of the tempestuous sea, and ruleth everywhere by his sovereign might. How, then, was "this thing" from God? Well, clearly, it was from God in two ways. First, it was so as a matter of prophecy. The prophet Ahijah had prophesied that the ten parts of the rent garment which were given to Jeroboam should be symbolic of the ten tribes that would be given to him when they had been torn away from the house of David. The prophecy was literally fulfilled, as God's words always are. And, secondly, "this thing" was from God as a matter of punishment. He sent it as a punishment for the sins of the house of David of which Solomon had been guilty when he set up other gods before the Most High, and divided the allegiance of his kingdom from Jehovah by bringing in the gods of Moab, and Ammon, and Egypt. God ordained this evil that he might chastise the greater evil of want of loyalty to himself on the part of his servant Solomon. Yea, my brethren, God setteth evil against evil that he may destroy evil, and he uses that which cometh of human folly that he may manifest his own wisdom. So there are some events which are specially from the Lord, although it seemeth not so; and this is to us often a great source of consolation. We have said to ourselves, "However did things get into this tangle and snarl?" Look at the professing church at this present moment, what is there about it that can at all cheer the child of God? All things appear dark and complicated; they seem to be built on a quicksand; and that which is superficial, and unsubstantial, and dreamy, and deceptive is everywhere. Still, the Lord liveth, and the rock of our salvation faileth not. As he makes the wrath of man to praise him, so doth he also with the folly and the wickedness of man, and the remainder of both he doth restrain. "The Lord sitteth upon the floods; yea, the Lord sitteth King for ever." Hallelujah! II. The second thing evidently taught by our text is that, WHEN EVENTS ARE SEEN TO BE FROM THE LORD, THEY ARE NOT TO BE FOUGHT AGAINST. Rehoboam had summoned his soldiers to go to war against the house of Israel; but, inasmuch as it was from God that the ten tribes had revolted from him, he must not march into the territories of Israel, nor even shoot an arrow against them. The thing that is happening to you is of the Lord, therefore resist it not, for it would be wicked to do so. If it be the Lord's will, so may it be. To put our will against his will, is sheer rebellion against him. Trace an event as distinctly from God, and then the proper course of action is that which the psalmist took, "I was dumb, I opened not my mouth; because thou didst it." Absolute submission is not enough, we must go on to joyful acquiescence in the will of God. If the cup be bitter, our acquiescence must take it as cheerfully as if it were sweet. "Hard lines," say you. "To hard hearts," say I; but when our hearts are right with God, so well do we love him that, if it ever came to a conflict anywhere, whether it should be our will or his will that should prevail, we should at once end the conflict by saying, "Nevertheless, not as I will, but as thou wilt." It is nothing but wickedness, whatever form it assumes, when we attempt to resist the will of God. But, next, while it is wicked, it is also vain, for what can we do against the will of God? Shall the rush by the river resist the north wind? Shall the dust rise up in conflict with the tempest? God is almighty; if that were all, it were enough, for who can stand against his power? But he is also all-wise; and if we were as wise as he is, we should do as he does. Moreover, he is all goodness, and he is ever full of love. Judged of according to the divine understanding, everything that he willeth must be right. Why, then, shall I dare contend against his strength, his wisdom, and his love? It must be useless so to do. Who hath resisted his will? Who could succeed if he did? Next, it would be mischievous, and would be sure to bring a greater evil upon us if we did resist. Had this king Rehoboam gone out to fight with the far greater tribes which had revolted, it might have resulted in the desolation of Judah and the destruction of Jerusalem. He was much wiser in putting up his sword into its sheath, for it would have been disastrous to the last degree for him to break the command of God, and go to war against Israel. And depend upon it, brothers, there is no way of bringing afflictions upon ourselves like refusing to bear afflictions. If we will not bear the yoke that is laid upon us, and heed the gentle tugging of the rein, then the goad and the whip will be used upon us. Nothing involves us in so much sorrow as our refusal to submit to sorrow. If we will not take up the cross, the cross, mayhap, will take us up; and that is a far worse lot than the other. Endure, submit, acquiesce, it is the easiest way, after all; for if thou art a child of God, and thou rebellest against him, thou wilt have to smart for it. But if thou art not his child, and thou rebellest, like proud Pharaoh, God will set thee up to be a monument for men to wonder at as they see how sternly Jehovah dealeth with stubborn sinners who say, "Who is the Lord, that I should obey his voice?" Whenever, therefore, a thing is distinctly from the Lord, it is not to be resisted. III. Now I come to what may be more interesting to you, that is, to make a practical application of this subject, for THIS GENERAL PRINCIPLE HAS MANY SPECIAL APPLICATIONS. I believe it often happens that events are most distinctly from the Lord, and when it is so, our right and proper way is to yield to them. I could narrate many very singular things that have happened to me, but I will not; only I am reminded just now of one that I will tell you. There sat, one Sabbath day, in that left-hand gallery, a young Hindoo gentleman wearing a scarlet sash. I preached that morning from this text, "What if thy father answer thee roughly?" and I had hardly reached the vestry at the back before this young Hindoo gentleman was there with an aged man, who is now with God, a well-known Christian man, and all in a hurry the young man said, "Sir, has Mr. E_____ told you about me?" "No," I said, "I have not seen him for months; what could he have told me about you?" "Are you sure that you never heard of me before?" "To my knowledge, I never heard of you, and never saw you before." "Well then, sir," he said, "there is a God, and that God is in this place." "How so?" I asked. "Last night, I told this gentleman here," he answered, "that I was almost persuaded to be a Christian; but that, when I went home to India, I should be disinherited by my father, and I felt sure that I should not have the courage to stand out as a Christian; and then my friend said, 'Come and hear Mr. Spurgeon to-morrow morning,' and I came in here, and you preached from those words, 'What if thy father answer thee roughly?' Verily," he said, "the God of the Christians is God, and he has spoken to me this day." That was another illustration of our text, "This thing is from me." Has it not often happened so? The providential working of the Holy Ghost is a very wonderful subject. They who are the Holy Ghost's servants learn to depend upon him for every word they are to utter; they sometimes feel their flesh creep, and almost every hair on their head stand on end at the way in which they have unconsciously spoken so as to depict to the very life the character of their hearers, casual hearers, perhaps, as if they had photographed them though they knew them not. Oh, you who are the Lord's workers, commit yourselves to God's guidance; the more you can do it, the better, for often and often you will have to say of an event that happens to you, "This thing is from the Lord." Again, dear friends, another case in which this principle applies is when severe afflictions arise. I think that, of all afflictions to which we should bow most readily, those take the first place that are distinctly from the Lord; for instance, the deaths of dear friends, or when we cannot accuse ourselves of having done anything that can have contributed to the affliction that has come upon us, or when we have suffered losses in business though we have been engaged honestly and industriously in doing all we can to provide things honest in the sight of all men. There are some afflictions which remind me of a term which I have seen in the charters of ships, "the act of God." Certain calamities at sea are called "the act of God." So there are certain events in life which may be very terrible and very sorrowful, but if they are the act of God, they come to us thus distinguished, "This is from God." Will you not accept it from the Lord?" Shall we receive good at the hand of God, and shall we not receive evil?" Will we not say, with Job, "The Lord gave, and the Lord hath taken away; blessed be the name of the Lord"? "This thing is from me." O thou who art his child, accept the chastisement from thy Father's hand, and kiss the rod with which he smites thee! Sometimes, also, we are troubled by certain disquieting plans proposed by our friends or our children. We do not like their schemes, and we say, "No, do not act so; it seems to me to be quite wrong;" yet, sometimes, a boy will do this and that; or a friend has made up his mind to take a certain course, and, at last, when you have pleaded, and persuaded, and urged, and done your best to turn them from their purpose, if the thought should creep into your mind, "Peradventure, this thing is from God," then stay your persuasions, as Paul's friends when he would not be persuaded, ceased to argue with him. Sometimes, that which seems to be a great mistake may, nevertheless, in the hand of God, prove to be the right course; our judgment is but fallible, but the judgment of the Most High is always correct. Struggle not too long, lest thou bring thyself into another sorrow; but be willing to yield at the right time, saying, "Peradventure, this thing is from the Lord." A very pleasant phase of this same truth is when some singular mercy comes. Have not many of you experienced some very remarkable deliverances? Has not God been pleased to open for you rivers in the desert, and waters in high places, where waters are not usually found? Well, whenever singular and startling mercy comes to you, say, "This is from God." It is a delightful thing when you get a present from a very choice friend who says, "This is from me." You value it all the more because of the person from whom it comes. If thou hast nothing but a crust of bread, take thy knife and cut it, and say, "This is from the Lord." But if he has given thee a downy bed on which to rest thy weary limbs, and if he has indulged thee with many luxuries, say thou, "This is from the Lord," and everything shall be the brighter and the better to thee because he gave it. It is the best part of the gift. Often, a little thing, which we might despise in itself, becomes invaluable because of the giver; and all thy life shall be full of rich treasure, ay, with very "curios" worthy to be stored away, and looked at with admiration throughout the rest of thy days, because "This is from me," is so clearly written upon them all. Still applying the principle of our text, let me remind you that, when a man receives a very striking warning, he ought to hear a voice at the back of it, saying, "This thing is from me." When near to die, wrecked, almost aground, or delivered out of an awful accident, if such has been thy case, hear thou, man, out of all the hurry-burly from which thou hast escaped, "This is from me." A soldier, who has heard the bullets whistle by his ear, or who comes out of a battle lopped of a limb but still alive, should hear this voice, "This is from me." Oh, that men would hear the voice of God, and turn from their sins! If the Lord has been so gracious as to spare thy life, count that his long-suffering means to thee repentance, and that his sparing thee is a call to thee to give up thy sins, and turn to him. The same principle applies when it is not a striking warning, but when it happens that men have some tender emotions stealing over them. Some of you to whom I am speaking are unconverted, but there have been times when, in the house of God, you have felt very strangely. You may not have actually prayed, but you have almost prayed that you might pray. "Please God I once get home," you have said, "I will go to my room, and fall upon my knees before him." Have not even the most thoughtless of you, when alone, felt as if you must think? In the watches of the night, have you not been made to consider? A policeman, who came to join the church this week, said to me, "Often, when I tread my solitary beat, I feel as if I must think of God. He seems so very near me when there is not a sound to be heard except the tread of my own feet." Well, if ever you feel that, yield to it. O dear hearts, if ever you find an unusual softness stealing over you, do not resist it! It may be that it is the blessed Spirit come to emancipate you from your obstinacy and hardness, and to bring you into the new life, the life of tenderness and love. When he draws thee, run after him. Let tender impulse and gentle drawing suffice thee, for all is for thy good. Yield yourselves to the Spirit's influence even now. While he bids thee, believe in Jesus, and live. While he whispers to thee, "Repent," repent, and be converted. God grant it, of his infinite mercy! Our time has gone; but may what has been spoken be remembered throughout eternity because it can truly be said, "This thing is from me, saith the Lord."

Kelly Commentary on Books of the Bible

Solomon was now at the height of his glory, a vivid type of a greater than Solomon. And it is only when we see that he really does thus prefigure the Lord Jesus as King that we can understand the importance that God attaches to the history of such as David in one light and Solomon in another. David as the warrior-king who puts down the enemies actively, Solomon as the man of peace who will reign over the subjugated nations and kingdoms, more particularly Israel; but in point of fact, at the same time, the glorious Son of man that will have all kingdoms and nations and tribes and tongues then. Now I am persuaded that every one's faith has something lacking who does not leave room for this glorious future. I do not mean now in the smallest degree as a question of one's soul with God, but I am speaking of the intelligence of a Christian man. And I repeat, that he who does not look for the kingdom of God to be established by and by in this world has neither a key to the Bible nor, in point of fact, can he understand why God permits the present confusion. There is nothing more likely to fill the soul with perplexity than leaving out the future. Bring it in and we can understand why God exercises such amazing forbearance. The present is but a revolutionary time, and so it has been for ages, marked by the solemn fact that even the very people of God are the most dispersed of all nations upon the earth. I speak, of course, of Israel now, and I say that if there be a people that are no people, Israel is the one that comes up before our view. The devil may have a kind of imitation of it in some other races that are scattered over the ends of the earth, but then the man that could confound Israelites with, for instance, the Egyptians would be evidently doing the greatest injustice to one of the most remarkable people even as a race, as a nation, that has ever lived upon the earth. The other is only a kind of Satanic imitation of it; but no man can wisely despise Israel, even as a man. Still more, when our hearts take in the real truth of God and remember that God Himself in the person of His own Son deigned to become an Israelite, was in truth the Messiah, the Anointed, was the born King of the Jews. He who takes this in can understand the great place that Israel has in the mind of God, and that it is a proof of very little faith and of great occupation about ourselves when we do not relish what God has given us about His ancient people.

I grant you that it is a poor thing for the soul to be occupied with that in the first place, and it is, therefore, of great consequence that as now it is no question of Israel, but of Christ. And if then of Christ, of Christ as a Saviour, and further as the Head of the church. We are called now to know Him as a Saviour, next as members of His body to know what the Head of the body is, and what is involved in these relationships both of His to us and of ours to Him. But having the truth as to these, the more intimate and of the deepest personal importance to us, the question is whether our souls are not to be exercised on that which God has given us here, and what is God's thought, God's lesson, God's intention, for our souls in it.

This I shall endeavour to gather, not by forcing it to speak Christian language, not by what I may call "gospelling" the different parts of Scripture, which is really very often a perversion; not even by taking profitable hints from it that are most just and true and concern the grand living principles of divine truth, most important as all these are. But still there is another thing that we ought all with jealousy to care for, and that is to seek the real mind of God what is intended by the scripture that comes before us. This leaves perfect freedom for every other application, but we ought to have first and foremost what God intends us to understand by His word. The time will come when we shall require to know how far any application is just. Because, needless to say, the divine purpose in the scripture necessarily has the first place for him that respects God, and who is not uneasy and anxious, and who is not coming to scripture always asking, "Is there anything about me here?" or, "Is there anything for me?" The great point is this, Is there anything about Christ there, and what is it that God is teaching us about Christ there? I am supposing now that the soul's want has been already met.

What then is it that God is showing us here? Why, clearly He is bringing once more the man of peace, Solomon, the type of Christ Himself when reigning in peaceful glory. But, alas! it was not Christ yet; it was only a shadow and not the substance, and the consequence is that although God has written the scripture very especially to keep up the type and to exclude what would be inconsistent with it, nevertheless, we have the truth; and God intimates here the danger that was before Solomon and his family. He intimates the conditional ground which he must take until Christ brought in sovereign, unconditional grace. It is impossible not to speak in the way of condition except in view of Christ, of Christ personally. It is there alone that we get the full mind of God and heart of God, and whenever that is the case it is no question of conditions but of perfect love that works for His own name's sake, and that can do it righteously through the Lord Jesus. But this gives me reason to speak of a very important principle that I shall have many opportunities of illustrating; what might seem a very strange thing in setting up the kingdom in Israel. Of all things in Israel there was nothing that illustrated the principle of one master so much as the king. Even the high priest did not in the same way, though he also did in another form. But the king determined the lot of the people in this way: if the king went right there was a ground for God's blessing the people, simply and solely for that very reason. On the other hand, if the king went wrong judgment fell upon the people. Alas! as we know, a king might go right, and it did not follow that the people would; if the king went wrong, the people were sure to, follow. Such is the inevitable history of man now. Well, this principle would seem very strange, and always does appear so till we see Christ. Then how blessed! God always meant to make Christ, and Christ alone, the ground of blessing. For any other for any of the children of Adam to be the pillar, so to speak, on which the blessing should repose, would be a most precarious principle. We know well what Adam's sons are. We ought to know by ourselves, but when we see God looking onward to the Second man the last Adam then we understand the principle.

Well now, it is for this reason that, whether you look at David or Solomon, they have a very peculiar place as being personal types of the Lord Jesus as King. In a way, that is not true of others. Others might be in part, but they far more fully; but the principle is most true of the kingdom in Israel. That is, that there was one person now on whom depended the blessing of the people, or, alas! who involved the people in his own ruin, and this is the great principle of the kingdom of Israel. Miserable! till we come to Christ. How blessed! when Christ comes to reign. Then all the blessing of all the world hangs upon that one Man, and that one Man will make it all good. Such is God's intention, and He will never give it up. Now anyone who takes this in has a wholly different view from the history of the world from the gloom that must settle upon any man's heart that looks upon the earth apart from Christ. That God should have aught to say to such a world, that God should take an interest in it, that God should own such a state of things how difficult otherwise to understand! The more you know of God, and the more you know of man, the more the wonder increases. But when we see that all is merely suffered till that one Man come, God meanwhile working out other purposes, as we know now, in Christianity, that as far as regards the earth and man upon it, it is all in view of Christ's coming again, and coming to reign; that is, coming to take the world into His own hands in the way of power not merely to work in it by grace, but to take the reins of the world under His government, banishing him who is the fertile source of all the difficulty and contention and rebellion against God, that has filled it now, and indeed ever since sin came into it the difficulty is solved.

Well then, in this second appearing of the Lord to Solomon, we have what, to a spiritual mind, would at once show the danger, nay, the sad result, the utter failure, that was to come in. Nevertheless, there was great comfort in it in the words of the Lord for these are most true that His eyes and His heart shall be there perpetually; and, further, that that family, and that family alone, was to furnish an unbroken line till the fulness of the blessing of God be made good in this world. David's family is the only one that has that honour, for God preserved, as you know, the genealogical links until Messiah came; and after the Lord Jesus was born, before that generation passed away, Israel was dispersed. Where are they now? And where are the proofs now? All hangs upon Christ. But God took care that, till Shiloh came, there should be this maintaining of a man of David's house; and then, when the Lord Jesus was put to death, and it seemed as if all was gone, on the contrary, rising from the dead the work was complete. There was no need of any further line which was in the power of an endless life even as king, even in His kingdom. For David, according to Paul's gospel, must be raised from the dead, and so He is, and, consequently, He is brought in as unchanging. We can understand, therefore, that by virtue of Christ, the eyes and heart of God rest there. There may be nothing to show for it now. Of all places in the earth, the land of Palestine and Jerusalem may outwardly seem to be given up to be the prey of Satan. Nowhere has he more manifestly triumphed. Nevertheless, all is made good, and God will prove it, and prove it shortly. The truth is, the foundation is laid; nay, more than that, not merely the foundation laid, but the Person is in the glorious state in which He is to reign. He is risen from the dead, He is glorified, He is only waiting for the moment waiting, as it is said, to judge the quick and the dead, but, waiting, also, to reign.

This then is what lies underneath the type of Solomon. But as to himself we see that in the very next chapter (1 Kings 10:1-29), although there was still the keeping up of honour, and the testimony to his wisdom in the queen of Sheba's coming up, and all her munificent homage to the wisest king that God had ever raised up among men nevertheless, even then failure shows itself. The conditions of God are soon broken by man. "Solomon gathered together chariots and horsemen; and he had a thousand and four hundred chariots, and twelve thousand horsemen." "And Solomon had horses brought out of Egypt." "And a chariot came up and went out of Egypt for six hundred shekels of silver" (1 Kings 10:28-29). Was this obedience? Was this the king after God's own heart? Had He not expressly warned His king to beware of it? Had He not cautioned him against the accumulation of wealth, for he had had wealth of his own without seeking? God had ensured him that, but he sought it, he valued himself upon it, he laid no small burdens upon his people to accumulate wealth for the king; and at the same time he shows his dependence upon the Gentiles. He goes down to Egypt for horses, for that which would add to royal splendour, and would be an enticement to his sons, if not to himself, to seek conquest not according to the mind of God.

In short, whatever might be the object, it was a transgression of the distinct and direct word of the Lord, as we all know, given in the Book of Deuteronomy, where God had foreseen these dangers. But there was another danger too (1 Kings 11:1-43), and a deeper one. "But king Solomon loved many strange women, together with the daughter of Pharaoh, women of the Moabites, Ammonites, Edomites, Zidonians, and Hittites." What! The wisest king the wisest king so to prove his total ruin in the very thing where, least of all, it became him! So it is with the sons of Adam. You will always find that in the very point in which you most pride yourself you most fail. In that which it might seem to be least possible, the moment your eye is off the Lord, in that particular you will break down. Adam, it would not have been thought, would so soon have forgotten his place of headship Adam, to whom the Lord spoke especially. I do not say to the exclusion of his wife. Far from it. For indeed she was united with him in it. But undoubtedly he was the one who ought to have guided the wife, and not the wife her husband, and there was the first failure at the very beginning. But had not Solomon known that? Had he not heard of it? How had he profited? this man with his seven hundred wives and three hundred concubines! And so we find that his wives turned away his heart. "For it came to pass, when Solomon was old, that his wives turned away his heart after other gods: and his heart was not perfect with Jehovah his God, as was the heart of David his father. For Solomon went after Ashtoreth the goddess of the Zidonians, and after Milcom the abomination of the Ammonites. And Solomon did evil in the sight of Jehovah, and went not fully after Jehovah, as did David his father. Then did Solomon build an high place for Chemosh, the abomination of Moab, in the hill that is before Jerusalem, and for Molech, the abomination of the children of Ammon. And likewise did he for all his strange wives, which burnt incense and sacrificed unto their gods. And Jehovah was angry with Solomon, because his heart was turned from Jehovah God of Israel, which had appeared unto him twice" (1 Kings 11:4-9).

The greater the privilege and the higher the honour, the deeper the shame. This was, I will not say the sad end of Solomon, but undoubtedly the rapid decline and fall of the man. This is the sad character that Scripture attaches to him, that in his old age he listened to the follies of these strange women, and, accordingly, God begins to chastise, not merely when Solomon was taken, but in his lifetime. And indeed there is no happier intimation of Scripture that I know of about Solomon. For while God deigns to give us his estimate of the elders that walked by faith, or that in some way signalized their faith, Solomon is not one. Nevertheless, that God did put especial honour upon that son of David, who can doubt? Who inspired him to give us some of the most weighty portions of God's word? And by whom was he given this signal wisdom of which Scripture speaks so much, and indeed which he proved so truly? But, nevertheless, it is written for our wisdom, for our learning, for our warning, that we should beware of slipping in the very thing which God signalizes. There is no strength in wisdom or in aught else. Our strength is only in the Lord, and the only way to make it good is in dependence upon Him. It was not so with Solomon. He rested in the fruits that God had given him. He yielded to the enjoyment of what came from God, but what was turned aside from the living source. All was ruined, and so Jehovah, as we are told, stirred up Hadad the Edomite. He was one that when David was in Edom, and Joab was there, had been concealed and kept.

"Jehovah stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom. For it came to pass, when David was in Edom, and Joab the captain of the host was gone up to bury the slain, after he had smitten every male in Edom (for six months did Joab remain there with all Israel, until he had cut off every male in Edom), that Hadad fled, he and certain Edomites of his father's servants with him, to go into Egypt; Hadad being yet a little child" (vers. 14-17). Now he comes forward. God is wise, and that young prince was kept to be a sting to king Solomon. But this is a little comfort to us, and indeed, I may say, almost the only comfort that we have in the history that is given us of king Solomon that God chastised him. He chastised him, not merely allowed the fruit of his evil, the results of his folly, to appear in his family, but chastised himself in his own lifetime. This is His way with His own people, and indeed in some cases it is almost the only hope that you have that a person is a child of God, namely, that God does not allow the evil to pass, but deals with it now in this world. Those that God passes over in spite of evil are persons who are evidently waiting to be condemned with the world, but those who, being guilty, are dealt with now are objects of God's fatherly care. He is dealing with them, rebuking them, judging them, but after all, they are chastened that they should not be condemned with the world. Solomon, at any rate, most clearly comes under the chastening of the Lord. As the Lord had said to his father and implied to Solomon himself, He would not take His mercy from him, but He should chastise him with stripes, and this He does. But it is Solomon. It is not merely the house generally, the family generally, or their offspring, but Solomon himself.

Hadad then is one means of putting the wise king to great uneasiness. God made him a source of trouble to Solomon, for when Hadad heard in Egypt that David slept with his fathers he comes forward. But now it is particularly mentioned. God does not say a word about that until Solomon's failure. Then Hadad comes forward in a most decided and distinct way to be a scourge for the guilty king. But he was not the only one. "God stirred him up another adversary, Rezon the son of Eliadah, which fled from his lord Hadadezer king of Zobah: and he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Damascus. And he was an adversary to Israel all the days of Solomon, beside the mischief that Hadad did: and he abhorred Israel, and reigned over Syria."

I do not mean that the mischievousness of either Hadad or of Rezon was only when Solomon became an idolater, but I do draw attention to the fact that the Holy Ghost reserves the account of the vexation they caused the king till then. It is put by the Spirit Himself as a direct chastening of his idolatry. And these were, not the only ones. They were external. Solomon might say, "Well, we cannot expect anything better. They have private grudges, or national grudges, against our family." But "Jeroboam, the son of Nebat, an Ephrathite," was no foreigner, nor was it a question of avenging the supposed wrongs that were done to his family or his race. Not so; he was "Solomon's servant whose mother's name was Zeruah, a widow woman, even he lifted up his hand against the king. And this was the cause that he lifted up his hand against the king; Solomon built Millo, and repaired the breaches of the city of David his father. And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph. And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they, two were alone in the field; And Ahijah caught the new garment that was on him, and rent it in twelve pieces; and he said to Jeroboam, Take thee ten pieces: for thus saith Jehovah, the God of Israel, Behold I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee."

What an announcement ten out of the twelve tribes to Jeroboam, the servant. "But he shall have one tribe," for so God calls it, "for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel; because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father. Howbeit I will not take the whole kingdom out of his hand; but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes. But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes. And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there."

What mercy! "a light always." Reduced greatly reduced in the extent and glory of the kingdom, but with this most marked difference, compared with the ten tribes the much larger part that passed to the other they would shift their loads from time to time, and after having continual changes in the family that governed they had one after another rising up. If it was a rebellious servant that it began with, it would not end with him, but many a rebellious servant would rise up against the king of Israel, and so the dynasty would be changed over and over and over again. Not so with Judah. Even though reduced to what God calls but one tribe, in order to put in the strongest possible way this utter diminution of their glory, nevertheless there the light shall be always. Such was the merciful, but at the same time, most righteous dealing of the Jehovah God of Israel.

And soon, too, the word takes effect. Solomon dies. Rehoboam comes and is himself the witness of the truth of his father's word that the father might heap up riches without end to leave to a son, and who knows but what he will be a fool? And Rehoboam was a fool in the strictest sense of the word. I do not of course mean by that mere idiocy, for such are a matter of compassion; but there are many fools that are fools in a very much more culpable sense than idiots. They are those persons who have sense enough and ought to use it aright, but persons who pervert whatever they have, not only to their own mischief, but to the trouble of those who ought most of all to be the objects of their care; for there is no king that rightly governs unless he holds his kingdom from the Lord, and more particularly a king of Israel, who had to do with Jehovah's people.

And this was the thing that filled David's heart spite of many a fault in him. He felt that it was God's people that was entrusted to him, and this alone was at the bottom of his dependence upon God. For who was he? He needed God who was sufficient for such a thing. God alone could guide in the keeping of His people. But Rehoboam was the foolish son of the wise father, but of a wise father whose last days were clouded with darkness and with guilt, and who now is to reap bitter results in his family and is only spared by the grace of God from utter destruction. Rehoboam then, it is said, reigned in his father's stead. "And Rehoboam went to Shechem: for all Israel were come to Shechem to make him king." The very first word shows the state of the king and the state of the people. Why to Shechem? What brought them there? What business had they there? Why not come to Jerusalem? When David was coming to the throne the tribes of Israel came to Hebron because Hebron was where the king lived. It was the king's chief city, where he had reigned before he reigned in Jerusalem, and the people came, as became them, to the king. Rehoboam heard that the foundations were being loosened and about to be destroyed for the king goes to Shechem. It was there that the people chose to go, and there the king perforce follows. He was a fool; he did not understand how to reign; he did not own his place from God.

"He went to Shechem, for all Israel were come to Shechem to make him king." That is the reason of it. It was not that God had made Shechem the centre or the right place for king or people, but evidently the people chose to go there, and Rehoboam followed them, and that was the way in which his reign began. It was an ominous beginning, but it was a beginning remarkably suited to the character of Rehoboam. Where Rehoboam ought to have been firm he was loose, and where he ought to have been yielding he was obstinate; and these two things unfit any man to govern, for the grand secret of governing well is always knowing when to be firm and when to yield, and to do so in the fear of God with a perfect certainty of what is a divine principle, and there to be as firm as a rock; and to know, on the other hand, what is merely an indifferent thing, and there to be as yielding as possible.

Now it was not so with Rehoboam. "He went to Shechem, for all Israel were come to Shechem to make him king." There was not now an association of divine grace, or truth, or purpose, or any other thing at Shechem; it was merely that Israel went there and he followed; he went there too. "And it came to pass, when Jeroboam the son of Nebat, who was yet in Egypt, heard of it (for he was fled from the presence of king Solomon, and Jeroboam dwelt in Egypt), that they sent and called him. And Jeroboam and all the congregation of Israel came, and spake unto Rehoboam, saying, Thy father made our yoke grievous "You see the rebellious spirit from the very beginning. It is now in their language, as it was in their act before. "Now therefore, make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee. And he said unto them, Depart yet for three days, then come again to me. And the people departed. And king Rehoboam consulted with the old men, that stood before Solomon his father while he yet lived, and said, How do ye advise that I may answer this people? And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever."

It was not the noblest ground it is true. It was not the ground that would have left him in both liberty and responsibility. That would be the true ground I need not tell you, beloved brethren, and it ought to have been the ground if he would be a servant of Jehovah if he would serve Jehovah in watching over the best interests of Jehovah's people. But said they according to their measure, "If thou wilt be a servant unto this people this day, and wilt serve them and answer them, and speak good words to them, then they will be thy servants for ever." It was prudence, it was good policy. I could not say there was faith in it but there was good policy in it, as far as that went. "But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, which stood before him. And he said unto them, What counsel give ye that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter? And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it lighter unto us; thus shalt thou say unto them, My little finger shall be thicker than my father's loins. And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions."

His days were numbered the days of the kingdom of Rehoboam. "So Jeroboam and all the people came to Rehoboam the third day." He was in the plot, he was the one that well knew what the prophecy was, and now there was an opportunity of taking advantage of it. This is not the only connection you will find of Rehoboam with Shechem. "And the king answered the people roughly, and forsook the old men's counsel that they gave him; And spake to them after the counsel of the young men, saying, My father made your yoke heavy, and I will add to your yoke: my father chastised you with whips, but I will chastise you with scorpions. Wherefore the king hearkened not unto the people; for the cause was from Jehovah, that he might perform his saying, which Jehovah spake by Ahijah the Shilonite unto Jeroboam the son of Nebat." Did that excuse Jeroboam? This is a very important principle that you will find constantly in the word of God. A prophecy is in no way a sanction of what is predicted. Prophecy takes in the most abominable acts that have ever been done by the proud, corrupt, or murderous, will of man.

Prophecy therefore is in no wise a sanction of what is predicted, but nevertheless to a crafty and ambitious man as Jeroboam was, it gave the hint, and it gave him confidence to go on according to what was in his own heart. He therefore soon gives the word. "So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them, Then king Rehoboam sent Adoram, who was over the tribute." But this only became the overt occasion for the rebellion to display itself. "And all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem. So Israel rebelled against the house of David unto this day." And that rebellion was never healed. Alas we shall find greater abominations than this, but thus the bitter fruits of evil were beginning to show themselves; and he that had sown the wind must reap the whirlwind.

"And it came to pass, when all Israel heard that Jeroboam was come again, that they sent and called him unto the congregation, and made him king over all Israel: there was none that followed the house of David, but the tribe of Judah only."

Rehoboam wants to fight. It was in vain. God had given away ten parts out of the kingdom and God would not sanction that the man who is himself guilty should fight even against the guilty. God had not given them a king of the house of David in order that they might fight against Israel. "Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They harkened therefore to the word of Jehovah and returned to depart, according to the word of Jehovah."

And what does Jeroboam? In the 25th verse we are told that he built Shechem. That was the place that he made to be his central spot. "Jeroboam built Shechem in mount Ephraim, and dwelt therein: and went out from thence, and built Penuel." But Jeroboam considers.

"Jeroboam said in heart, Now shall the kingdom return to the house of David. If this people go up to do sacrifice in the house of Jehovah at Jerusalem, then shall the heart of this people turn again unto their lord, unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah." He was afraid that if he allowed his subjects to go up to Jerusalem they would bethink themselves of their old king bethink themselves of the grand purposes of God connected with Jerusalem What does he do then? He devises a religion out of his own head. "Whereupon the king took counsel and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt."

He put it upon the ground of bringing religion to their doors, of helping his people to a religion that would not be too costly or too difficult, in fact, was only seeking to make religion subserve his policy. Accordingly, he did this knowing well that it is impossible for a kingdom more particularly Israel God's people to be strong in the earth, where there is not the owning of God where there is not the owning of God blended with the government so that there should not be two contrary authorities or, possibly, contrary authorities in the kingdom. For in fact the stronger of the two for the conscience is religion and not civil obedience.

In order therefore to confirm the strength of his people, he makes the religion to be the religion of the kingdom. That is, he makes both the polity and the religion to flow from the same head the same will and for the same great ends of consolidating his authority. Hence therefore he thinks of religion. And what does he go to? Not the blotting out of Jehovah: that was not the form that it took; but the incorporating of the most ancient religious associations which he could think of and which would suit his purpose. And he goes to a very great antiquity not the antiquity, it is true, of that which God had given, but an antiquity that immediately followed; not the antiquity of the tables of stone, or the statutes and judgments of Israel either, but the antiquity of the golden calves. This is what he bethought himself of. "And he set the one in Beth-el, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi."

The reason of Dan being the one that was chiefly cultivated was this: it was at the greatest distance from Jerusalem. Bethel was rather too near. A dozen miles or so might have exposed them no doubt, as he would have thought, to the temptation of Jerusalem, so Dan was the one. Although there were the two, Dan was the one that was chiefly courted. But he was not satisfied with this. He made a house of high places in imitation of the temple, and he made priests of the lowest of the people which were not of the sons of Levi.

But further, "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 Beth-el, sacrificing unto the calves that he had made; and he placed in Beth-el the priests of the high places which he had made. So he offered upon the altar." For why not, Jeroboam? Solomon had done so. "So he offered upon the altar which he had made in Beth-el, the fifteenth day of the eighth month, even in the month which," as Scripture says so graphically, "he had devised of his own heart; and ordained a feast unto the children of Israel; and he offered upon the altar, and burnt incense" (1 Kings 12:32-33).

But God was not wanting to give a testimony even to this wicked king (1 Kings 13:1-34). "And, behold, there came a man of God out of Judah by the word of Jehovah unto Beth-el: and Jeroboam stood by the altar to burn incense. And he cried against the altar in the word of Jehovah, and said, O altar, altar, thus saith Jehovah; 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" the grand vindication of God against the wicked religion of Jeroboam! "And he gave a sign the same day, saying, This is the sign which Jehovah hath spoken." That prophecy might await its accomplishment in due time, but there is a present sign given, as God constantly does a present pledge of a future accomplishment. "Behold the altar shall be rent and the ashes that are upon it shall be poured out." The moment Jeroboam hears this he wants the man arrested. He puts forth his hand from the altar, saying, "Lay hold of him," but the power of God was with the word of God. "And his hand, which he put forth against him, dried up, so that he could not pull it in again to him. The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of Jehovah. And the king answered and said unto the man of God, Intreat now the face of Jehovah thy God, and pray for me, that my hand may be restored me again."

Thus it is not only that we find the chastening of God's people for their good, but the punishment of the wicked, at any rate, for their warning to break down their proud will; and so it was with Jeroboam. "The man of God besought Jehovah and the king's hand was restored to him again, and became as it was before"; but it left the king as he was before. There was no bending of his heart to the Lord. Nevertheless the king could not but be civil, and so he says to the man of God, "Come home with me and refresh thyself, and I will give thee a reward."

This brings out a principle of the deepest moment for you and for me, beloved friends. "And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: for so was it charged me by the word of Jehovah, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest." And no wonder. Here was Jehovah slighted. Where? Among the Gentiles? That were no wonder. Among His own people direct apostasy from the Lord God of Israel. Here was a man that went forth in the strength of the word of the Lord. Absolute separation was therefore enjoined, and eating and drinking in all ages have been most justly regarded as the sign of fellowship. It may be as in the most solemn way fellowship between God's people and the Lord Himself at His own table; but even in other lesser ways eating and drinking are not so slight as man supposes. "With such an one no not to eat." Who? A man that is called a brother. If an unbeliever bid you, even supposing the unbeliever might be the worst man in the world, you are free to go, provided you believe that God has a mission for you an object. Supposing it was the man's soul nothing more important in its way you are free to go to the very worst on the face of the earth if you can serve God by going. You had better be sure of that first. But there is another thing, and that is, suppose a man that is called a brother is living in wickedness, "with such an one no not to eat." This does not mean the Lord's table; it means the common ordinary table. It means that there is not to be a sign of such fellowship as this fellowship in ordinary life because one of the most important means of dealing with the conscience of one that is called a brother is not merely separation from him at the table of the Lord, but it is intended to govern all one's ordinary social life with him. Not with the world; there is no greater folly than putting the world under discipline; but there is nothing more important in the church of God than walking in holy discipline, not merely at the table of the Lord, but at all other times.

I know that the world makes light of this, and counts it extremely uncharitable; and I am aware, too, that it has been so abominably perverted by popery that one can understand why most Protestants are rather alarmed at anything that is so close and trenchant; but nevertheless it does not become those that value the word of the Lord to shrink from the danger, and I think that there cannot be a doubt that what I am saying is correct as to the 5th of the 1st Corinthians. I know that some apply it to the Lord's table. I will just give one or two reasons that are decisive. First, there would be no sense in speaking of a man that is called a brother only; no sense in saying that he is not a man of the world because there could not be a question about eating the Lord's Supper with him. The question might arise with a brother, no doubt. But in speaking of an erring Christian "no not to eat" means that fellowship is not to take place in so little a thing as to eat. "Not so much as to eat," meaning that it was a very small thing, and so it is a small thing to take an ordinary meal. Who could suppose the Holy Ghost treating the Lord's Supper as a very little thing? Why there is nothing of more importance on earth, so that I am perfectly persuaded "no not to eat" means so small a thing as to eat, which at once shows that the meaning is in no way the Lord's Supper. The Spirit of God never could treat that as a small matter. No, it means an ordinary meal.

I am not now speaking of relatives, because that modifies the thing. Supposing, for instance, a Christian person had a heathen father or mother. Well he is bound to show them reverence, even though they were heathens; and so with other relationships in life. Take, for instance, the wife of a man who perhaps was a despiser of the name of the Lord. She must behave properly as a wife. She is not absolved from that relationship. She is in it. Now that she is in it she is bound to glorify God in it. But where the scripture speaks so peremptorily as I have been now describing, it is where there is freedom. This is jealousy for the Lord that we should not err in an act that might seem open to us, because it was a slight one. It is jealousy that we might not forget the glory of the Lord in seeking also to arouse the conscience of him who evidently has fallen into such grievous sin.

So, then, the man of God was put upon this as the point of honour for a man of faith. He was not to eat bread or drink water, or even to go the way he came. He was evidently to pass through the land, not to be as one that was even repeating his footprints in the path which he had trodden before, but he was to go through it as one that had a mission to perform, and to have done with it. This was God's purpose in it. It was a most marked and solemn token, too, because it was meant to be a testimony, and therefore he was not to repeat it merely to the same persons who had seen it, but it was that others should see it too. This man of God was to pass through the land that was now apostate. And this, beloved friends, is of very great moment to us to bear in mind, as we have to do now with a most guilty state of Christendom. A very large part of Christendom is in a state of idolatry. Perhaps we do not see so much of it in these lands, yet it is increasing habitually, and it takes the shape of apostasy more particularly where there are Protestants; where those that came out of idolatry are going back to it in any form. It may begin in very trifling matters; it may show itself in little ornaments about the person, but what Satan means is not ornament but idolatry, and what Satan will accomplish by it is idolatry, and it is a very small thing which scripture shows most clearly that both the Jews, who are, apparently, the greatest enemies of idolatry in the world, and Christendom, who ought to have been altogether above idolatry, will go straight back into downright idolatry. Scripture is perfectly plain as to this, so the Lord told the Jews that the unclean spirit should return. That means the spirit of idolatry; and to return not as he formerly was alone but return with seven other spirits worse than himself. Antichristianism the worship of a man as God will accompany the idolatry of the last days, and this in Israel. And neither more nor less than this is what is taught in the 2nd Epistle to the Thessalonians as to Christendom. For what is the meaning of apostasy, and what is the meaning of the man of sin that is to set himself up, and that is to be worshipped? Not so is it with the revelation which strongly speaks of their worshipping gods of gold and silver and brass that could not see and hear and so on. This is not the Jews only, but Gentiles also, and Gentiles that once bore the name of Christ and are so much the worse for that.

But although these are the extremer things, there are other things now, for this is what we are called upon as Christians. The world itself will see when things come out so plainly, though there will be no power to resist, for all the motives of man and all the prosperity of men and all the countenance of the world will depend upon persons acquiescing, and men will not endure the dissent from it, and those that give a testimony will be intolerable. And, therefore, beloved friends, it is now our place to judge these things (that will be) in their principles not merely in the open result that will be by and bye. But there is the working now of what will lead to that, and the only security is Christ, and the way in which Christ practically works is in the obedience to the word of God.

This was what the man of God, then, was called to the most decided separation from the apostate people, and this because being the people of God they were now idolaters. But "there dwelt an old prophet in Bethel" ah! these old prophets are dangerous people. "Now there dwelt an old prophet in Beth-el; and his sons came and told him all the works that the man of God had done that day in Beth-el: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass, and he rode thereon, and went after the man of God, and found him sitting under an oak."

He was not told to sit under an oak. There was the beginning of it. There was his first failure, and there is no failure there is no ruin that takes place at one step. There is always a departure from the word of the Lord which exposes us to the power of the devil, and it is not first, I repeat, Satan's power. It is first our own failure, our own sin, our own disobedience. He was sitting, then. He had been told that he was not to return by the same way that he came. He was evidently to get away as fast as possible. A man that is forbidden to eat and drink was not intended to sit under a tree. But this old prophet found him sitting under an oak, "and he said unto him, Art thou the man of God that camest from Judah?" Nothing could be apparently a more thorough recognition of his mission and of his work from God. He was a servant of the most high God that had, no doubt, come to show them the right way. There was great respect. "And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place. For it was said to me by the word of Jehovah, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest."

He does not now come in the same power. When he came it was not merely so. It is a stronger expression. But, however, I will not dwell upon that now. "Thou shalt eat no bread," he repeats as before, "nor drink water there, nor turn again to go by the way that thou camest." "He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of Jehovah saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water." And there his testimony was broken his sword utterly broken in his hand for it was not merely a word that he was called to, but to deeds, and men will care little for your word if you do not show them by deed that you feel that word which you would fain press upon them. There is nothing that men will not bear you to say if you do not act it out; for this it is that always troubles, not only the world, but still more the old prophets for they are the people that feel. The old prophet could not bear the fact, for if this was the case with the man of God where was the old prophet? And it is not said that he was a false prophet; and the issue of the story would rather seem to show the contrary. But the old prophet was determined to try the man of God and see whether he could not make him as unfaithful as himself, for that is what would have been a miserable salve to a bad conscience. There is nothing that so troubles Christians that are not walking with God as when there are any that do; and there is nothing so important as not merely the testimony, but the living testimony, the walking in what you say.

Accordingly, this was the point that he assailed. "Can I not get him to eat bread and drink water?" So he pretends that he has a fresh message from God. What was the man of God about? Does God say and unsay? If it were so we should have no standard whatever, no certainty, and what would become of the poor children if there were such a thing. I know that unbelief constantly says it, and tries to make the Bible contradict itself, but then those who do so are guilty; and so the old prophet was guilty of lying "he lied unto him." Nevertheless, the man of God listened. He had sat under the oak and was found by the old prophet there. He listened to the old prophet, and parleyed with him. The mischief takes effect. The man of God returns, breaking the word of the Lord in his own person, but not without the hand of God stretched out against him. If the man of God was false to God, God would be true to the man of God and true in a most painful way; and mark, beloved friends, most righteously; but it is a righteousness according to God, for we in our folly would have thought, "Surely the old prophet is the man that is going to die for this." Not so, but the man of God. For it is those who ought to know best, if they fail, that God chastises most. Do not wonder if the same things are done elsewhere and pass, apparently, without a chastening from God, or without any very direct exposure. These things cannot be done where the word of the Lord is the rule.

The man of God, accordingly, hears now the word, and this word was given him by the old prophet. "And he cried unto the man of God that came from Judah, saying, Thus saith Jehovah, Forasmuch as thou hast disobeyed the mouth of Jehovah, and hast not kept the commandment which Jehovah thy God commanded thee, but camest back, and hast eaten bread and drunk water in the place of the which Jehovah did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers." It is not that his spirit did not go to the Lord. We are sure it did, but, nevertheless, his body did not come to the sepulchre of his fathers. The Lord did deal with him, and dealt with the body that his spirit might be saved in the day of the Lord.

"And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase."

What a testimony! It is not so that the lions usually behave. It was in itself a wonder. The body of the man of God lay there, the ass beside it, the lion on the other side, all perfectly peaceful. The work was done. God was just in it, and accomplished what He pleased, but the lion had no mission to do more, and there in the face of all men it was evident that the hand of God was there according to the word of God. "And when the prophet that brought him back from the way heard thereof, he said, It is the man of God." He knew right well whose carcase was there. "It is the man of God who was disobedient unto the word of Jehovah: therefore Jehovah hath delivered him unto the lion, which hath torn him, and slain him, according to the word of Jehovah, which he spake unto him."

And so the prophet goes and finds the ass and the lion standing by the carcase. "The lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother!"

What a history! How true and how full of instruction, but how, solemn solemn to think of the man of God, but, oh! what can we say of the old prophet? What can we say of those that tempt the men that are of God and that have been faithful in their mission, to depart from the word of the Lord, and draw a miserable consolation to themselves for the moment to countenance their own living in habitual disobedience, in habitual ease where the man of God was forbidden to eat of the bread or drink of the water? There is nothing that so hardens the heart, and there is nothing that so destroys the conscience, as habitual disobedience to the word of the Lord not in gross sins, but in religious indifference. That was what marked the old prophet. He consoled himself that he had respect for the Lord respect for the man of God. He was put to the proof. He was Satan's instrument, and he brought out, no doubt, the weakness of the very vessel that God had made so strong against king Jeroboam. He knew he was utterly weak before the seductions of the old prophet. Oh, beware of such! Beware of those who use their age or their position, or anything else, to weaken the children of God in their obedience to the word of the Lord.

This, then, is the deeply interesting and instructive history of the true path of saints of God in the midst of that which is departed from scripture departed from the Lord.

Another thing that we learn, too, is that after this thing Jeroboam returned not from his evil way. He could entreat the prophet, the man of God, and the man of God could entreat Jehovah, and not without an answer, but it had taken no effect upon his conscience. There is no good done unless conscience is reached in the presence of God. "He made again of the lowest of the people priests of the high places: whosoever, would he consecrated." It was not only Jeroboam's will that was at work, but anybody's will, everybody's will. "Whosoever would, he consecrated him, and he became one of the priests of the high places. 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."

In the next chapter (1 Kings 14:1-31), accordingly, we find the hand of God stretched out against the house of Jeroboam. Abijah the son of Jeroboam fell sick, and Jeroboam well knew that there was reality in this man of God, so he bethinks himself of another Ahijah the prophet. He tells his wife to go to Shiloh and to see Ahijah. "And Jeroboam said to his wife, Arise, I pray thee, and disguise thyself, that thou be not known to be the wife of Jeroboam; and get thee to Shiloh: behold, there is Ahijah the prophet, which told me that I should be king over this people." She was to bring an honorary gift in her hand to present to the prophet, and Jeroboam's wife did so; and it is written for our instruction.

Ahijah could not see for his eyes were set; they were fixed by reason of his age, but God gave him to hear and gave him to see, too, what was unseen. "And Jehovah said unto Ahijah, Behold the wife of Jeroboam cometh." What was the folly of men! There was a man that could trust the prophet to tell him the future, and not to see through the disguise of his wife. How great is the folly of the wise, for Jeroboam was a wise man after this world. But the wisdom of the world is foolishness with God, even as God's wisdom is foolishness in their eyes. "And it was so, when Ahijah heard the sound of her feet as she came in at the door that he said, Come in, thou wife of Jeroboam; why feignest thou thyself to be another?" What a humiliation! "For I am sent to thee with heavy tidings. Go, tell Jeroboam, Thus saith Jehovah God of Israel, Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel, and rent the kingdom away from the house of David, and gave it thee: and yet thou hast not been as my servant David, who kept my commandments, and who followed me with all his heart, to do that only which was right in mine eyes; but hast done evil above all that were before thee: for thou hast gone and made thee other gods, and molten images, to provoke me to anger, and hast cast me behind thy back: therefore, behold, I will bring evil upon the house of Jeroboam."

Abijah he was not to recover. She was to get back to her husband and to her house. "And when thy feet enter into the city, the child shall die. And all Israel shall mourn for him, and bury him: for he only of Jeroboam shall come to the grave, because in him there is found some good thing toward Jehovah God of Israel in the house of Jeroboam." What grace of God to produce some good thing toward Jehovah God of Israel in the house of the man that had wrought such things against Jehovah, and to show His mercy in taking him away from the evil to come! "And he shall give Israel up because of the sins of Jeroboam, who did sin." And that was not all. "And who made Israel to sin." And so it was. Jeroboam died and Nadab his son reigned in his stead.

"And Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty and one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city which Jehovah did choose out of all the tribes of Israel, to put his name there. And his mother's name was Naamah an Ammonitess. And Judah did evil in the sight of Jehovah, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done. For they also built them high places, and images, and groves, on every high hill, and under every green tree. And there were also sodomites in the land; and they did according to all the abominations of the nations." And, accordingly, God let loose the king of Egypt against Rehoboam, He came up "and he took away the treasures of the house of Jehovah, and the treasures of the king's house; he even took away all; and he took away all the shields of gold that Solomon had made," so that Rehoboam was driven at last to shields of brass.

"Now the rest of the acts of Rehoboam, and all that he did, are they not written in the book of the chronicles of the kings of Judah? And there was war between Rehoboam and Jeroboam all their days. And Rehoboam slept with his fathers, and was buried with his fathers in the city of David. And his mother's name was Naamah an Ammonitess. And Abijam his son reigned in his stead."

On what follows I make a very few remarks in concluding this lecture. We have here a signal turning point in the history of Israel. In 1 Kings 15:1-34 we have a long and deep course of evil and of the Lord's righteous ways in the house of Jeroboam. But first of all as to Abijam. "He walked," it is said, "in all the sins of his father, which he had done before him: and his heart was not perfect with Jehovah his God, as the heart of David his father. Nevertheless for David's sake did Jehovah his God give him a lamp in Jerusalem, to set up his son after him, and to establish Jerusalem: because David did that which was right in the eyes of Jehovah." And God forgets it never. "And there was war between Rehoboam and Jeroboam all the days of his life. Now the rest of the acts of Abijam, and all that he did, are they not written in the book of the chronicles of the kings of Judah? And there was war between Abijam and Jeroboam. And Abijam slept with his fathers."

And Asa succeeds, who reigns a long while in Jerusalem, and he does what was right in the eyes of Jehovah as did David his father. He took away the sodomites out of the land. "Asa's heart was perfect," or, undivided, "with Jehovah all his days. And he brought in the things which his father had dedicated, and the things which himself had dedicated, into the house of Jehovah, silver, and gold, and vessels." We find the war continued, and Baasha king of Israel builds Ramah that he might not suffer any one to go out or come in to Asa king of Judah. But it was in vain. Benhadad, the king of Syria, hearkens to king Asa. A sad descent in his latter days that the king of Judah finds his refuge in the king of Israel instead of in the Lord. Nevertheless, all goes, apparently, well for the moment, for God does not judge all at once. "It came to pass when Baasha heard thereof that he left off building." The house of Asa is concluded here. "In the time of his old age he was diseased in his feet. And Asa slept with his fathers and was buried with his fathers in the city of David his father."

Nadab comes to his end, and Baasha conspires against him and "smote him at Gibbethon, which belonged to the Philistines: for Nadab and all Israel laid siege to Gibbethon. Even in the third year of Asa king of Judah did Baasha slay him, and reigned in his stead. And it came to pass, when he reigned, that he smote all the house of Jeroboam; he left not to Jeroboam any that breathed, until he had destroyed him, according unto the saying of Jehovah which he spake by his servant Ahijah the Shilonite: because of the sins of Jeroboam which he sinned, and which he made Israel sin, by his provocation wherewith he provoked Jehovah God of Israel to anger. Now the rest of the acts of Nadab, and all that he did, are they not written in the book of the chronicles of the kings of Israel."

So then in this very next chapter (1 Kings 16:1-34) we find what I have already referred to the judgment following. The sovereignty passes out of the hand of Jeroboam. Zimri his captain rises up against him. Omri kills Zimri. Thus family after family takes possession of Israel, but God left Himself not without warning. It was in that very time that a great and solemn act was done according to the word of the Lord. A man dared to despise the word of Joshua, who had pronounced a curse upon him that would raise Jericho once more. It was not that Jericho was not inhabited, but to raise its walls as a city to give it the character of a city was despising God. The judgment was long stayed. A long time had intervened, but God had forgotten nothing. In these wicked days if he raises up one part the judgment is in the death of his eldest son, and if he raises up another part it is in the death of his youngest. His family paid the penalty of despising the word of the Lord. Oh, what a thing it is to us, beloved friends, to see how God maintained His word not only with the man of God, on the one hand, but with the open despiser and blasphemer, on the other. The Lord give us more and more to delight in the word of the Lord, and give us to cultivate a deepening acquaintance with every part of the word. Amen.