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CHAPTER XXVII.

JEROBOAM, AND THE MAN OF GOD.

1 Kings xiii. 1-34.

"Beloved, believe not every spirit, but try the spirits whether they are of God."—1 John iv. 1.

"Οὐ γὰρ ἔδει τὸν τῆς θείας ἀκηκοότα φωνῆς ἀνθρωπίνῃ πιστέυσαι τἀνάντια λεγούσῃ."—Theodoret.

We are told that Jeroboam, whose position probably made him restless and insecure, first built or fortified Shechem, and then went across the Jordan and established another palace and stronghold at Penuel. After this he shifted his residence once more to the beautiful town of Tirzah,⁴⁸²⁴⁸²   Now Talura, six miles north of Nablus. where he built for himself the palace which Zimri afterwards burnt over his own head. Although the prophet Shemaiah forbade Rehoboam's attempt to crush him in a great war, Jeroboam remained at war with him and Abijah all his life, till his reign of two-and-twenty troubled years ended apparently by a sudden death—for the chronicler says that "the Lord struck him, and he died."

Nearly all that we know of Jeroboam apart from these incidental notices is made up of two stories, both of which are believed by critics to date from a long subsequent age, but which the compiler of the Book297 of Kings introduced into his narrative from their intrinsic force and religious instructiveness.

The first of these stores tells us of the only spontaneous prophetic protest against his proceedings of which we read. So ancient is this curious narrative that tradition had entirely forgotten the names of the two prophets concerned in it. It probably assumed shape from the dim local reminiscences evoked in the days of Josiah's reformation, when the grave of a forgotten prophet of Judah was discovered among the tombs at Bethel, three hundred and twenty years after the events described.

A nameless man of God—Josephus calls him Jadon, and some have identified him with Iddo⁴⁸³⁴⁸³   So, too, Jarchi. No doubt they were guided by the remark in 2 Chron. ix. 29, "the visions of Iddo the seer against Jeroboam." But it is not possible, for Iddo lived to a later date (2 Chron. xiii. 22). Ephrem Syrus and Tertullian suppose him to have been Shemaiah (comp. 2 Chron. xii. 5). These are untenable guesses. Epiphanius calls him Joas; Clement, Abd-adonai; Tertullian, Sameas.—came out of Judah to atone for the silence of Israel, and to protest in God's name against the new worship. His protest, however, is against "the altar." He does not say a word about the golden calves. Jeroboam, perhaps, at his dedication festival of the king's shrine at Bethel, was standing on the altar-slope,⁴⁸⁴⁴⁸⁴   Not "by the altar," as in A.V. LXX., ἐπὶ τὸ θυσιαστήριον; Vulg., super altare. as Solomon had done in the Temple, to burn incense. Suddenly the man of God appeared, and threatened to the altar the destruction and desecration which subsequently fell upon it. We cannot be sure that some of the details are not later additions supplied from subsequent events. Josephus rationalises the story very absurdly in the style of Paulus. The sign of the destruction or rending298 of the altar, and the outpouring of the ashes,⁴⁸⁵⁴⁸⁵   The ashes of the animal offerings (דֶּשֶׁן) used to be carried away to a clean place (Lev. vi. 11). may have been first fulfilled in that memorable earthquake which became a date in Israel.⁴⁸⁶⁴⁸⁶   Amos ix. 1. The Vatican LXX. distinctly makes the sign a future one (1 Kings xiii. 3), καὶ δώσει ἐν τῇ ἡμέρᾳ ἐκείνῃ τέρας. The narrative seems to suppose, but it does not assert that the altar was rent then and there. Had these miracles immediately followed, it is difficult to imagine that no deeper impression should have been made. As it was the new cult does not seem to have been interrupted for a single day. The desecration which it received at the hands of Josiah reminded men of the threat of the unknown messenger.⁴⁸⁷⁴⁸⁷   The mention by name of a king three centuries before he was even born is wholly alien from every characteristic of Jewish prophecy, and, as in the case of Cyrus (Isa. xliv. 28), it would be false to say that we have even a particle of evidence to show that the name was not added from a marginal gloss or by the latest redactor. He also makes the mistake of putting into the old prophet's mouth the phrase "all the cities of Samaria" at least fifty years before Samaria existed (1 Kings xvi. 24). Keil's remark that "Josiah" is only used appellatively for one whom Jehovah will support (!) is one of the miserable expedients of reckless harmonists. Even Bähr, ad loc., admits that the narrative is of later date, and has received a traditional colouring. In 2 Kings xxiii. 15-18 there is no hint that Josiah had been prophesied of by name. Then we are told that Jeroboam raised his hand in anger, with the order to secure the bold offender, but that his arm at once "dried up," and was only restored by the man of God⁴⁸⁸⁴⁸⁸   1 Kings xiii. 6, "Intreat now" (lit., "make soft") "the face of the Lord." Klostermann, "Besänftige noch das Angesicht Jahve's." at the king's entreaty. The king invites the prophet to go home and refresh himself and receive a reward; but he replies that not half Jeroboam's house could tempt him to break the command which he had received to eat no bread neither drink water at Bethel. An old Israelite prophet was living at Bethel, and his son told299 him what had occurred. Struck with admiration by the faithfulness of the southern man of God, he rode after him to bring him to his house. He found him seated under "the terebinth"—evidently some aged and famous tree. When he refused the renewed invitation, the old man lyingly said to him that he too was a man of God, and had been bidden by an angel to bring him back. Deceived, perhaps too easily deceived, the man of God from Judah went back. It would have been well for him if he had believed that even "an angel of God," or what may seem to wear such a semblance, may preach a false message, and may deserve nothing but an anathema.⁴⁸⁹⁴⁸⁹   Gal. i. 8. With terrible swiftness the delusion was dispelled. While he was eating in Bethel, the old prophet, overcome by an impulse of inspiration, told him that for his disobedience he should perish and lie in a strange grave. Accordingly he had not gone far from Bethel when a lion met and killed him, not, however, mangling or devouring him, but standing still with the ass beside the carcase.⁴⁹⁰⁴⁹⁰   Klostermann, in his Kurzgefasster Kommentar, gets rid of the lion altogether by one of his sweeping emendations of the text, p. 352. He considers that the whole story comes from a book of edifying anecdotes for the use of young prophets in the schools; and that it may have some connexion with the threat of another Jewish prophet against the altar at Bethel in the days of another Jeroboam (Amos iii. 14, vii. 9). On hearing this the old prophet of Bethel went and brought back the corpse. He mourned over his victim with the cry, "Alas, my brother,"⁴⁹¹⁴⁹¹   Comp. Jer. xxii. 18. and bade his sons that when he died they should bury him in the same sepulchre with the man of God, for all that he had prophesied should come to pass.

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Josephus adds many idle touches to this story. If in a tale which assumed its present form so long after the events imaginative details were introduced, the incident of the lion subserves the moral aim of the narrative (2 Kings xvii. 25; Jer. xxv. 30, xlix. 19; Wisdom xi. 15-17, etc.). The significance of the story for us is happily neither historic nor evidential, but it is profoundly moral. It is the lesson not to linger in the neighbourhood of temptation, nor to be dilatory in the completion of duty.⁴⁹²⁴⁹²   The older expositors at any rate see in the prophet's rest under the terebinth, so near Bethel, "peccati initium; moras utique nectere non debuit." It was like Eve's lingering near the place where temptation lay. It is the lesson to be ever on our guard against the tendency to assume inspired sanction for the conduct and opinions which coincide with our own secret wishes. Satan finds it easy to secure our credence when he answers us according to our idols, and can quote Scripture for our purpose as well as his own; and God sometimes punishes men by granting them their own desires, and sending leanness withal into their bones. The man of God from Judah had received a distinct injunction from which the invitation of a king had been insufficient to shake him. If the old prophet wilfully lied, his victim was willingly seduced. We may think his sin venial, his punishment excessive. It will not seem so unless we unduly extenuate his sin and unduly exaggerate the nature of his penalty.

His sin consisted in his ready acceptance of a sham inspiration which came to him from a tainted source, and which he ought to have suspected because it conceded what he desired. God's indisputable intimations to our individual souls are not to be set aside except301 by intimations no less indisputable. There had been an obvious reason for the command which God had given. The reason still existed; the prohibition had not been withdrawn. The sham revelation furnished him with an excuse; it did not give him a justification. Doubtless Jadon's first thought was that

Why did he yield so readily? It was for the same reason which causes so many to sin. "The tempting opportunity" did but meet, as sooner or later it always will meet, "the susceptible disposition."

Yet his punishment does not justify us in branding him as a weak or a vicious man. We must judge him and all men, at his best, not at his worst; in his hours of faithfulness and splendid courage, not in his moment of unworthy acquiescence.

And his speedy punishment was his best blessing. Who knows what might not have happened to him if the speck of conventionality and corruption had been allowed to spread? Who can tell whether in due time he might not have sunk into something no better than his miserable tempter? Rather than that we should be in any respect false to our loftiest ideals, or less noble than our better selves, let the lion meet us, let the tower of Siloam fall on us, let our blood be mingled with our sacrifices. Better physical death than spiritual degeneracy.