1 Kings 22

1 Kings 22:1

The Hard Answer

Rehoboam listens to the advice of the young men and informs the people. He justifies the people in their false assertion that his father had imposed a heavy yoke on them. He does not honor his father. Nor is he concerned about what his father said in his wisdom and behaves like a fool (Proverbs 15:1; Proverbs 16:18). Solomon spoke about the possibility that he might have to leave the results of all his toil to a foolish son (Ecclesiastes 2:18-19). This is what is happening here.

Rehoboam does not show any respect for his father. What his father did, he portrays as insignificant. In contrast, he sets his own greatness. His whole attitude also shows how much he despises the people.

1 Kings 22:2

The Turn Is From the LORD

That he gives the hard answer, “was … from the LORD”. Couldn’t Rehoboam therefore act different? He could. This is the mystery that is so often found in Scripture. Look for example at Pharaoh, or at Judas, or at Israel. Take Israel. Had this people to hand over the Lord Jesus? No! Yet they did it because they didn’t want Him. Yet it also says that the people have delivered Him over “by the predetermined plan and foreknowledge of God” (Acts 2:23).

Does God incite sin after all? No, He never does, He is never the instigator of sin. What then? He knows perfectly who man is. He knows how to fit the actions of man, for which he himself is fully responsible, into His plans. Thus, in his own way of acting, man becomes a collaborator in the execution of God’s plans. Here we see the interweaving of God’s counsel and the responsibility of man, an interweaving we cannot understand. We also see it in the conversion of man and the election of God.

Rehoboam, for example, is guilty of a foolish reaction here, resulting in the uprising of the people. On the other hand, this turn from the LORD happens, because He said this because of the behavior of Solomon.

1 Kings 22:3

The Tear Is a Fact

The strong language of Rehoboam has a devastating effect. The harsh answer gives the dissatisfied the excuse they were looking for to evade Rehoboam’s authority. In 1 Kings 12:16 the split is pronounced out loud and executed. It is then the year 931 BC. All Israel turns against the house of David, to which no one remains faithful except the tribe of Judah (1 Kings 12:20).

Mentioning the name of “David” shows that the hate is deeper than just against the government of Solomon. It is the expression of deep-rooted jealousy for the tribe of Ephraim of Judah, the tribe of David. Ephraim has always felt the most important, but has not been given that place by God. The tribe does not resign themselves to that and now seizes its chance to become the most important one. Jeroboam will become king of all Israel, with the exception of the small part that belongs to the tribe of Judah. Yet Jeroboam also exercises his kingship there, because he is also king of the Israelites who live in Judah.

Rehoboam seems to be blind to the situation. As if nothing had happened, he sent the tax collector Adoram to Israel to collect money for him. That is oil on the fire. This Adoram reminds like no other of the heavy yoke of Solomon and they have just recently thrown it from themselves with strength. Adoram is being stoned to death by all Israel. By fleeing desperately, Rehoboam himself narrowly escapes death.

1 Kings 22:4

The Tear Is a Fact

The strong language of Rehoboam has a devastating effect. The harsh answer gives the dissatisfied the excuse they were looking for to evade Rehoboam’s authority. In 1 Kings 12:16 the split is pronounced out loud and executed. It is then the year 931 BC. All Israel turns against the house of David, to which no one remains faithful except the tribe of Judah (1 Kings 12:20).

Mentioning the name of “David” shows that the hate is deeper than just against the government of Solomon. It is the expression of deep-rooted jealousy for the tribe of Ephraim of Judah, the tribe of David. Ephraim has always felt the most important, but has not been given that place by God. The tribe does not resign themselves to that and now seizes its chance to become the most important one. Jeroboam will become king of all Israel, with the exception of the small part that belongs to the tribe of Judah. Yet Jeroboam also exercises his kingship there, because he is also king of the Israelites who live in Judah.

Rehoboam seems to be blind to the situation. As if nothing had happened, he sent the tax collector Adoram to Israel to collect money for him. That is oil on the fire. This Adoram reminds like no other of the heavy yoke of Solomon and they have just recently thrown it from themselves with strength. Adoram is being stoned to death by all Israel. By fleeing desperately, Rehoboam himself narrowly escapes death.

1 Kings 22:5

The Tear Is a Fact

The strong language of Rehoboam has a devastating effect. The harsh answer gives the dissatisfied the excuse they were looking for to evade Rehoboam’s authority. In 1 Kings 12:16 the split is pronounced out loud and executed. It is then the year 931 BC. All Israel turns against the house of David, to which no one remains faithful except the tribe of Judah (1 Kings 12:20).

Mentioning the name of “David” shows that the hate is deeper than just against the government of Solomon. It is the expression of deep-rooted jealousy for the tribe of Ephraim of Judah, the tribe of David. Ephraim has always felt the most important, but has not been given that place by God. The tribe does not resign themselves to that and now seizes its chance to become the most important one. Jeroboam will become king of all Israel, with the exception of the small part that belongs to the tribe of Judah. Yet Jeroboam also exercises his kingship there, because he is also king of the Israelites who live in Judah.

Rehoboam seems to be blind to the situation. As if nothing had happened, he sent the tax collector Adoram to Israel to collect money for him. That is oil on the fire. This Adoram reminds like no other of the heavy yoke of Solomon and they have just recently thrown it from themselves with strength. Adoram is being stoned to death by all Israel. By fleeing desperately, Rehoboam himself narrowly escapes death.

1 Kings 22:6

The Tear Is a Fact

The strong language of Rehoboam has a devastating effect. The harsh answer gives the dissatisfied the excuse they were looking for to evade Rehoboam’s authority. In 1 Kings 12:16 the split is pronounced out loud and executed. It is then the year 931 BC. All Israel turns against the house of David, to which no one remains faithful except the tribe of Judah (1 Kings 12:20).

Mentioning the name of “David” shows that the hate is deeper than just against the government of Solomon. It is the expression of deep-rooted jealousy for the tribe of Ephraim of Judah, the tribe of David. Ephraim has always felt the most important, but has not been given that place by God. The tribe does not resign themselves to that and now seizes its chance to become the most important one. Jeroboam will become king of all Israel, with the exception of the small part that belongs to the tribe of Judah. Yet Jeroboam also exercises his kingship there, because he is also king of the Israelites who live in Judah.

Rehoboam seems to be blind to the situation. As if nothing had happened, he sent the tax collector Adoram to Israel to collect money for him. That is oil on the fire. This Adoram reminds like no other of the heavy yoke of Solomon and they have just recently thrown it from themselves with strength. Adoram is being stoned to death by all Israel. By fleeing desperately, Rehoboam himself narrowly escapes death.

1 Kings 22:7

The Tear Is a Fact

The strong language of Rehoboam has a devastating effect. The harsh answer gives the dissatisfied the excuse they were looking for to evade Rehoboam’s authority. In 1 Kings 12:16 the split is pronounced out loud and executed. It is then the year 931 BC. All Israel turns against the house of David, to which no one remains faithful except the tribe of Judah (1 Kings 12:20).

Mentioning the name of “David” shows that the hate is deeper than just against the government of Solomon. It is the expression of deep-rooted jealousy for the tribe of Ephraim of Judah, the tribe of David. Ephraim has always felt the most important, but has not been given that place by God. The tribe does not resign themselves to that and now seizes its chance to become the most important one. Jeroboam will become king of all Israel, with the exception of the small part that belongs to the tribe of Judah. Yet Jeroboam also exercises his kingship there, because he is also king of the Israelites who live in Judah.

Rehoboam seems to be blind to the situation. As if nothing had happened, he sent the tax collector Adoram to Israel to collect money for him. That is oil on the fire. This Adoram reminds like no other of the heavy yoke of Solomon and they have just recently thrown it from themselves with strength. Adoram is being stoned to death by all Israel. By fleeing desperately, Rehoboam himself narrowly escapes death.

1 Kings 22:8

The LORD Confirms the Tear

Rehoboam does not accept the situation. When he realizes his mistake, he wants to repair the damage. He wants to suppress the uprising and to that end he sets up a strong army. With this he wants to go to war against his brothers to subdue them to himself. He must and shall be their king. A terrible plan.

But there still is a faithful witness. That is Shemaiah. He is emphatically called “the man of God”. God can come to him with His word. God can use him to make his thoughts known in a situation of confusion due to own will. Rehoboam is led to return.

The message of God through Shemaiah is: “This thing has come from Me.” The tearing of the realm is not a matter that has gone beyond God’s control. It did not get out of hand. The failure of Rehoboam is the fulfillment of what God has said to Jeroboam. For Rehoboam, this saying is reason to abandon his intention. The consequences of sins cannot always be undone. He would do well to accept the situation that has arisen. Whether the word of the man of God has brought him to real repentance remains a question.

It is also important to see that as the kingship decays, the ministry of prophets comes to the fore. We have already met Ahijah with a message for Jeroboam in the time of the great unfaithfulness of Solomon (1 Kings 11:29). In that time, we also hear about the prophets Nathan and Iddo (2 Chronicles 9:29). Now we hear about Shemaiah. By prophets God continues to speak in His grace to His people in times of decay. They are, as it were, the link between Him and His people, a link that was first formed by the priests. For us, especially in times of decay, the Word of God remains the connection between the soul and God. By doing so, He tells us His thoughts about the way we should go in the midst of decay.

It is a great encouragement that we should know of every matter that the Lord says: “This thing has come from Me.” This means that nothing in our lives gets out of His control. All our words, deeds and deliberations He knows. Nothing is hidden from Him (Psalms 139:1-6). He also knows the consequences of everything we do. He knows how to fit everything into His plan with our lives, without diminishing our own responsibility. Events in our lives that we think back on with shame (cf. Romans 6:21), he manages to use for His purpose. It will be for our good if we submit to His plans with our lives and adapt our lives accordingly.

1 Kings 22:9

The LORD Confirms the Tear

Rehoboam does not accept the situation. When he realizes his mistake, he wants to repair the damage. He wants to suppress the uprising and to that end he sets up a strong army. With this he wants to go to war against his brothers to subdue them to himself. He must and shall be their king. A terrible plan.

But there still is a faithful witness. That is Shemaiah. He is emphatically called “the man of God”. God can come to him with His word. God can use him to make his thoughts known in a situation of confusion due to own will. Rehoboam is led to return.

The message of God through Shemaiah is: “This thing has come from Me.” The tearing of the realm is not a matter that has gone beyond God’s control. It did not get out of hand. The failure of Rehoboam is the fulfillment of what God has said to Jeroboam. For Rehoboam, this saying is reason to abandon his intention. The consequences of sins cannot always be undone. He would do well to accept the situation that has arisen. Whether the word of the man of God has brought him to real repentance remains a question.

It is also important to see that as the kingship decays, the ministry of prophets comes to the fore. We have already met Ahijah with a message for Jeroboam in the time of the great unfaithfulness of Solomon (1 Kings 11:29). In that time, we also hear about the prophets Nathan and Iddo (2 Chronicles 9:29). Now we hear about Shemaiah. By prophets God continues to speak in His grace to His people in times of decay. They are, as it were, the link between Him and His people, a link that was first formed by the priests. For us, especially in times of decay, the Word of God remains the connection between the soul and God. By doing so, He tells us His thoughts about the way we should go in the midst of decay.

It is a great encouragement that we should know of every matter that the Lord says: “This thing has come from Me.” This means that nothing in our lives gets out of His control. All our words, deeds and deliberations He knows. Nothing is hidden from Him (Psalms 139:1-6). He also knows the consequences of everything we do. He knows how to fit everything into His plan with our lives, without diminishing our own responsibility. Events in our lives that we think back on with shame (cf. Romans 6:21), he manages to use for His purpose. It will be for our good if we submit to His plans with our lives and adapt our lives accordingly.

1 Kings 22:10

The LORD Confirms the Tear

Rehoboam does not accept the situation. When he realizes his mistake, he wants to repair the damage. He wants to suppress the uprising and to that end he sets up a strong army. With this he wants to go to war against his brothers to subdue them to himself. He must and shall be their king. A terrible plan.

But there still is a faithful witness. That is Shemaiah. He is emphatically called “the man of God”. God can come to him with His word. God can use him to make his thoughts known in a situation of confusion due to own will. Rehoboam is led to return.

The message of God through Shemaiah is: “This thing has come from Me.” The tearing of the realm is not a matter that has gone beyond God’s control. It did not get out of hand. The failure of Rehoboam is the fulfillment of what God has said to Jeroboam. For Rehoboam, this saying is reason to abandon his intention. The consequences of sins cannot always be undone. He would do well to accept the situation that has arisen. Whether the word of the man of God has brought him to real repentance remains a question.

It is also important to see that as the kingship decays, the ministry of prophets comes to the fore. We have already met Ahijah with a message for Jeroboam in the time of the great unfaithfulness of Solomon (1 Kings 11:29). In that time, we also hear about the prophets Nathan and Iddo (2 Chronicles 9:29). Now we hear about Shemaiah. By prophets God continues to speak in His grace to His people in times of decay. They are, as it were, the link between Him and His people, a link that was first formed by the priests. For us, especially in times of decay, the Word of God remains the connection between the soul and God. By doing so, He tells us His thoughts about the way we should go in the midst of decay.

It is a great encouragement that we should know of every matter that the Lord says: “This thing has come from Me.” This means that nothing in our lives gets out of His control. All our words, deeds and deliberations He knows. Nothing is hidden from Him (Psalms 139:1-6). He also knows the consequences of everything we do. He knows how to fit everything into His plan with our lives, without diminishing our own responsibility. Events in our lives that we think back on with shame (cf. Romans 6:21), he manages to use for His purpose. It will be for our good if we submit to His plans with our lives and adapt our lives accordingly.

1 Kings 22:11

The LORD Confirms the Tear

Rehoboam does not accept the situation. When he realizes his mistake, he wants to repair the damage. He wants to suppress the uprising and to that end he sets up a strong army. With this he wants to go to war against his brothers to subdue them to himself. He must and shall be their king. A terrible plan.

But there still is a faithful witness. That is Shemaiah. He is emphatically called “the man of God”. God can come to him with His word. God can use him to make his thoughts known in a situation of confusion due to own will. Rehoboam is led to return.

The message of God through Shemaiah is: “This thing has come from Me.” The tearing of the realm is not a matter that has gone beyond God’s control. It did not get out of hand. The failure of Rehoboam is the fulfillment of what God has said to Jeroboam. For Rehoboam, this saying is reason to abandon his intention. The consequences of sins cannot always be undone. He would do well to accept the situation that has arisen. Whether the word of the man of God has brought him to real repentance remains a question.

It is also important to see that as the kingship decays, the ministry of prophets comes to the fore. We have already met Ahijah with a message for Jeroboam in the time of the great unfaithfulness of Solomon (1 Kings 11:29). In that time, we also hear about the prophets Nathan and Iddo (2 Chronicles 9:29). Now we hear about Shemaiah. By prophets God continues to speak in His grace to His people in times of decay. They are, as it were, the link between Him and His people, a link that was first formed by the priests. For us, especially in times of decay, the Word of God remains the connection between the soul and God. By doing so, He tells us His thoughts about the way we should go in the midst of decay.

It is a great encouragement that we should know of every matter that the Lord says: “This thing has come from Me.” This means that nothing in our lives gets out of His control. All our words, deeds and deliberations He knows. Nothing is hidden from Him (Psalms 139:1-6). He also knows the consequences of everything we do. He knows how to fit everything into His plan with our lives, without diminishing our own responsibility. Events in our lives that we think back on with shame (cf. Romans 6:21), he manages to use for His purpose. It will be for our good if we submit to His plans with our lives and adapt our lives accordingly.

1 Kings 22:12

A Self-Devised Religion

Jeroboam also has his responsibility. God has told him how to secure his blessing (1 Kings 11:38). However, he does not take God into account. He settles in Shechem. Rehoboam was made king there and that seems to be a good residence to him. To protect himself against enemies from the northeast and east he strengthens Shechem and Penuel.

He also wants to secure his power. For this he consults himself, “in his heart”, and does not consult God. He assesses everything according to his own insight. There is no thought whatsoever of God asking Him what he should do. It seems that he knows the power of religion. The strongest bond that keeps people together is religion. In Daniel 3 we have a clear example of this (Daniel 3:1-7). The devil doesn’t care what religion it is. As long as it is not the real service to God.

Jeroboam knows that it will soon be over with his kingship if he doesn’t act quickly on this terrain. Therefore he decides to introduce a new form of religion, to protect his kingdom against inner weakening and even the loss of his rule over it. He argues: if Jerusalem remains the religious center of the kingdom over which he has become king, the people will return “to their lord, [even] to Rehoboam king of Judah” and he will be killed.

In his consultation, Jeroboam decides to designate a few special places for the ten tribes realm to serve God. He designates one in the south of his kingdom, Bethel, and one in the north of his kingdom, Dan. Bethel means ‘house of God’. This name was given to it by Jacob after the LORD appeared to him there (Genesis 35:7). Could not the LORD, as Jeroboam may have thought, and explained to others, reveal Himself in this holy place as well to the descendants of Jacob as he did to their ancestor?

The place is also cleverly chosen. There is already an image service there. Remember that the people who live nearby will not have to make that long journey to Jerusalem again and again. The convenience serves man. After all, it is possible to serve God much closer to home. It is a cleverly devised plan to prevent the people from going to Jerusalem for the annual celebrations with the danger that they will stay there.

To make the whole even more attractive, he, contrary to what God has said (Exodus 20:4), makes two golden calves after the Egyptian model, one for each place. It is much easier to serve a god you can see. Of these gods he says that these are the gods by which Israel was redeemed from Egypt (cf. Exodus 32:4). These are the new objects of worship (cf. Hosea 8:5-6; Hosea 13:2). He also makes new temples and new priests, who do not come from the Levites. To complete his own invented religion, he also introduces a new feast at a different time and in a different place than God has prescribed (Leviticus 23:34; 39; 41; Deuteronomy 12:5).

Everything he makes is an imitation of what God has prescribed to His people how He wants to be served. Jeroboam copies everything, so it seems that it has God’s approval. However, it is pernicious, because it is a self-willed religion. Any replacement of what God has said by human interpretation is an insult to God. Man knows better. The fact that the people simply accept this surrogate divine service is proof of how far away the hearts of the people have been from God.

That is how it went in professing Christianity and that is how it still goes. With ever new reasoning, more and more of what defies God has crept into Christianity. We see this especially in roman-catholicism. A religion has been made that is easy to perform and tangible. Heathen idols are covered with a Christian sauce. Even meaner is the bringing in of the Old-Testament rituals, in which it is claimed that this is instituted by God Himself.

Religion must be easy and even enjoyable to do. For this you do not need to consult God’s Word. Nor should you make trouble about priestly service. Anyone who means it honestly can be a priest and bring sacrifices. This is certainly not necessary in the place God has chosen. You can do that in a place where you feel good. The way in which you bring those sacrifices also is not so important. Let yourself be guided by your feelings, that’s what God has given you. Finally, you don’t have to worry about when you do it. The self-conceived Christian holidays are an ideal opportunity to express your religious emotions and to caress your religious feelings.

As soon as we leave the service of the true God, we fall into idolatry, whatever form it may take. God makes clear how and where He wants to be served. Any deviation from this to make the service more pleasant comes from the realm of darkness and is idolatry. Such a service carries away from God. This can be applied today to church systems where the service to God is performed in a self-willed manner. These systems will finally result in the roman-catholic church, which in the end will be a refuge of demons (Revelation 18:2).

It can also be applied to churches where charismatic influences and mystical experience have been introduced, however orthodox some churches may present themselves. Modern forms of religious practice include the Jesus prayer, soaking and contemplative prayer. These are techniques that come directly from heathen religions and are very similar to meditation, with the aim of meeting God.

When the people worship a golden calf soon after the exodus from Egypt, God’s judgment comes upon it. Now that Jeroboam introduces two golden calves into the people of God, no judgment comes, but God will let evil develop to its fullest extent, so that at the end the judgment may be carried out. This is also how it went with the church. In the beginning evil is punished with death (Acts 5:3-10), but now God allows the many forms of evil that are introduced into the church to develop to their fullest extent, so that at the end the judgment about it can be carried out.

In his boldness Jeroboam climbs the altar. He does so on the occasion of the imitation of the Feast of Booths on the day he himself has determined for it. He leads his people in idolatry and at the same time wants to show them how to do it. After his surrogate temples and his surrogate priests and his surrogate feast he himself climbs the altar, which is also a surrogate altar, as a surrogate priest-king. In the course of time more altars have been added (Hosea 8:11). It is a through and through human religion, which has risen in the heart and mind of Jeroboam. However, it is a religion which did not come into the mind of God (Jeremiah 7:31; Jeremiah 19:5; Jeremiah 32:35) and is utterly reprehensible to Him.

1 Kings 22:13

A Self-Devised Religion

Jeroboam also has his responsibility. God has told him how to secure his blessing (1 Kings 11:38). However, he does not take God into account. He settles in Shechem. Rehoboam was made king there and that seems to be a good residence to him. To protect himself against enemies from the northeast and east he strengthens Shechem and Penuel.

He also wants to secure his power. For this he consults himself, “in his heart”, and does not consult God. He assesses everything according to his own insight. There is no thought whatsoever of God asking Him what he should do. It seems that he knows the power of religion. The strongest bond that keeps people together is religion. In Daniel 3 we have a clear example of this (Daniel 3:1-7). The devil doesn’t care what religion it is. As long as it is not the real service to God.

Jeroboam knows that it will soon be over with his kingship if he doesn’t act quickly on this terrain. Therefore he decides to introduce a new form of religion, to protect his kingdom against inner weakening and even the loss of his rule over it. He argues: if Jerusalem remains the religious center of the kingdom over which he has become king, the people will return “to their lord, [even] to Rehoboam king of Judah” and he will be killed.

In his consultation, Jeroboam decides to designate a few special places for the ten tribes realm to serve God. He designates one in the south of his kingdom, Bethel, and one in the north of his kingdom, Dan. Bethel means ‘house of God’. This name was given to it by Jacob after the LORD appeared to him there (Genesis 35:7). Could not the LORD, as Jeroboam may have thought, and explained to others, reveal Himself in this holy place as well to the descendants of Jacob as he did to their ancestor?

The place is also cleverly chosen. There is already an image service there. Remember that the people who live nearby will not have to make that long journey to Jerusalem again and again. The convenience serves man. After all, it is possible to serve God much closer to home. It is a cleverly devised plan to prevent the people from going to Jerusalem for the annual celebrations with the danger that they will stay there.

To make the whole even more attractive, he, contrary to what God has said (Exodus 20:4), makes two golden calves after the Egyptian model, one for each place. It is much easier to serve a god you can see. Of these gods he says that these are the gods by which Israel was redeemed from Egypt (cf. Exodus 32:4). These are the new objects of worship (cf. Hosea 8:5-6; Hosea 13:2). He also makes new temples and new priests, who do not come from the Levites. To complete his own invented religion, he also introduces a new feast at a different time and in a different place than God has prescribed (Leviticus 23:34; 39; 41; Deuteronomy 12:5).

Everything he makes is an imitation of what God has prescribed to His people how He wants to be served. Jeroboam copies everything, so it seems that it has God’s approval. However, it is pernicious, because it is a self-willed religion. Any replacement of what God has said by human interpretation is an insult to God. Man knows better. The fact that the people simply accept this surrogate divine service is proof of how far away the hearts of the people have been from God.

That is how it went in professing Christianity and that is how it still goes. With ever new reasoning, more and more of what defies God has crept into Christianity. We see this especially in roman-catholicism. A religion has been made that is easy to perform and tangible. Heathen idols are covered with a Christian sauce. Even meaner is the bringing in of the Old-Testament rituals, in which it is claimed that this is instituted by God Himself.

Religion must be easy and even enjoyable to do. For this you do not need to consult God’s Word. Nor should you make trouble about priestly service. Anyone who means it honestly can be a priest and bring sacrifices. This is certainly not necessary in the place God has chosen. You can do that in a place where you feel good. The way in which you bring those sacrifices also is not so important. Let yourself be guided by your feelings, that’s what God has given you. Finally, you don’t have to worry about when you do it. The self-conceived Christian holidays are an ideal opportunity to express your religious emotions and to caress your religious feelings.

As soon as we leave the service of the true God, we fall into idolatry, whatever form it may take. God makes clear how and where He wants to be served. Any deviation from this to make the service more pleasant comes from the realm of darkness and is idolatry. Such a service carries away from God. This can be applied today to church systems where the service to God is performed in a self-willed manner. These systems will finally result in the roman-catholic church, which in the end will be a refuge of demons (Revelation 18:2).

It can also be applied to churches where charismatic influences and mystical experience have been introduced, however orthodox some churches may present themselves. Modern forms of religious practice include the Jesus prayer, soaking and contemplative prayer. These are techniques that come directly from heathen religions and are very similar to meditation, with the aim of meeting God.

When the people worship a golden calf soon after the exodus from Egypt, God’s judgment comes upon it. Now that Jeroboam introduces two golden calves into the people of God, no judgment comes, but God will let evil develop to its fullest extent, so that at the end the judgment may be carried out. This is also how it went with the church. In the beginning evil is punished with death (Acts 5:3-10), but now God allows the many forms of evil that are introduced into the church to develop to their fullest extent, so that at the end the judgment about it can be carried out.

In his boldness Jeroboam climbs the altar. He does so on the occasion of the imitation of the Feast of Booths on the day he himself has determined for it. He leads his people in idolatry and at the same time wants to show them how to do it. After his surrogate temples and his surrogate priests and his surrogate feast he himself climbs the altar, which is also a surrogate altar, as a surrogate priest-king. In the course of time more altars have been added (Hosea 8:11). It is a through and through human religion, which has risen in the heart and mind of Jeroboam. However, it is a religion which did not come into the mind of God (Jeremiah 7:31; Jeremiah 19:5; Jeremiah 32:35) and is utterly reprehensible to Him.

1 Kings 22:14

A Self-Devised Religion

Jeroboam also has his responsibility. God has told him how to secure his blessing (1 Kings 11:38). However, he does not take God into account. He settles in Shechem. Rehoboam was made king there and that seems to be a good residence to him. To protect himself against enemies from the northeast and east he strengthens Shechem and Penuel.

He also wants to secure his power. For this he consults himself, “in his heart”, and does not consult God. He assesses everything according to his own insight. There is no thought whatsoever of God asking Him what he should do. It seems that he knows the power of religion. The strongest bond that keeps people together is religion. In Daniel 3 we have a clear example of this (Daniel 3:1-7). The devil doesn’t care what religion it is. As long as it is not the real service to God.

Jeroboam knows that it will soon be over with his kingship if he doesn’t act quickly on this terrain. Therefore he decides to introduce a new form of religion, to protect his kingdom against inner weakening and even the loss of his rule over it. He argues: if Jerusalem remains the religious center of the kingdom over which he has become king, the people will return “to their lord, [even] to Rehoboam king of Judah” and he will be killed.

In his consultation, Jeroboam decides to designate a few special places for the ten tribes realm to serve God. He designates one in the south of his kingdom, Bethel, and one in the north of his kingdom, Dan. Bethel means ‘house of God’. This name was given to it by Jacob after the LORD appeared to him there (Genesis 35:7). Could not the LORD, as Jeroboam may have thought, and explained to others, reveal Himself in this holy place as well to the descendants of Jacob as he did to their ancestor?

The place is also cleverly chosen. There is already an image service there. Remember that the people who live nearby will not have to make that long journey to Jerusalem again and again. The convenience serves man. After all, it is possible to serve God much closer to home. It is a cleverly devised plan to prevent the people from going to Jerusalem for the annual celebrations with the danger that they will stay there.

To make the whole even more attractive, he, contrary to what God has said (Exodus 20:4), makes two golden calves after the Egyptian model, one for each place. It is much easier to serve a god you can see. Of these gods he says that these are the gods by which Israel was redeemed from Egypt (cf. Exodus 32:4). These are the new objects of worship (cf. Hosea 8:5-6; Hosea 13:2). He also makes new temples and new priests, who do not come from the Levites. To complete his own invented religion, he also introduces a new feast at a different time and in a different place than God has prescribed (Leviticus 23:34; 39; 41; Deuteronomy 12:5).

Everything he makes is an imitation of what God has prescribed to His people how He wants to be served. Jeroboam copies everything, so it seems that it has God’s approval. However, it is pernicious, because it is a self-willed religion. Any replacement of what God has said by human interpretation is an insult to God. Man knows better. The fact that the people simply accept this surrogate divine service is proof of how far away the hearts of the people have been from God.

That is how it went in professing Christianity and that is how it still goes. With ever new reasoning, more and more of what defies God has crept into Christianity. We see this especially in roman-catholicism. A religion has been made that is easy to perform and tangible. Heathen idols are covered with a Christian sauce. Even meaner is the bringing in of the Old-Testament rituals, in which it is claimed that this is instituted by God Himself.

Religion must be easy and even enjoyable to do. For this you do not need to consult God’s Word. Nor should you make trouble about priestly service. Anyone who means it honestly can be a priest and bring sacrifices. This is certainly not necessary in the place God has chosen. You can do that in a place where you feel good. The way in which you bring those sacrifices also is not so important. Let yourself be guided by your feelings, that’s what God has given you. Finally, you don’t have to worry about when you do it. The self-conceived Christian holidays are an ideal opportunity to express your religious emotions and to caress your religious feelings.

As soon as we leave the service of the true God, we fall into idolatry, whatever form it may take. God makes clear how and where He wants to be served. Any deviation from this to make the service more pleasant comes from the realm of darkness and is idolatry. Such a service carries away from God. This can be applied today to church systems where the service to God is performed in a self-willed manner. These systems will finally result in the roman-catholic church, which in the end will be a refuge of demons (Revelation 18:2).

It can also be applied to churches where charismatic influences and mystical experience have been introduced, however orthodox some churches may present themselves. Modern forms of religious practice include the Jesus prayer, soaking and contemplative prayer. These are techniques that come directly from heathen religions and are very similar to meditation, with the aim of meeting God.

When the people worship a golden calf soon after the exodus from Egypt, God’s judgment comes upon it. Now that Jeroboam introduces two golden calves into the people of God, no judgment comes, but God will let evil develop to its fullest extent, so that at the end the judgment may be carried out. This is also how it went with the church. In the beginning evil is punished with death (Acts 5:3-10), but now God allows the many forms of evil that are introduced into the church to develop to their fullest extent, so that at the end the judgment about it can be carried out.

In his boldness Jeroboam climbs the altar. He does so on the occasion of the imitation of the Feast of Booths on the day he himself has determined for it. He leads his people in idolatry and at the same time wants to show them how to do it. After his surrogate temples and his surrogate priests and his surrogate feast he himself climbs the altar, which is also a surrogate altar, as a surrogate priest-king. In the course of time more altars have been added (Hosea 8:11). It is a through and through human religion, which has risen in the heart and mind of Jeroboam. However, it is a religion which did not come into the mind of God (Jeremiah 7:31; Jeremiah 19:5; Jeremiah 32:35) and is utterly reprehensible to Him.

1 Kings 22:15

A Self-Devised Religion

Jeroboam also has his responsibility. God has told him how to secure his blessing (1 Kings 11:38). However, he does not take God into account. He settles in Shechem. Rehoboam was made king there and that seems to be a good residence to him. To protect himself against enemies from the northeast and east he strengthens Shechem and Penuel.

He also wants to secure his power. For this he consults himself, “in his heart”, and does not consult God. He assesses everything according to his own insight. There is no thought whatsoever of God asking Him what he should do. It seems that he knows the power of religion. The strongest bond that keeps people together is religion. In Daniel 3 we have a clear example of this (Daniel 3:1-7). The devil doesn’t care what religion it is. As long as it is not the real service to God.

Jeroboam knows that it will soon be over with his kingship if he doesn’t act quickly on this terrain. Therefore he decides to introduce a new form of religion, to protect his kingdom against inner weakening and even the loss of his rule over it. He argues: if Jerusalem remains the religious center of the kingdom over which he has become king, the people will return “to their lord, [even] to Rehoboam king of Judah” and he will be killed.

In his consultation, Jeroboam decides to designate a few special places for the ten tribes realm to serve God. He designates one in the south of his kingdom, Bethel, and one in the north of his kingdom, Dan. Bethel means ‘house of God’. This name was given to it by Jacob after the LORD appeared to him there (Genesis 35:7). Could not the LORD, as Jeroboam may have thought, and explained to others, reveal Himself in this holy place as well to the descendants of Jacob as he did to their ancestor?

The place is also cleverly chosen. There is already an image service there. Remember that the people who live nearby will not have to make that long journey to Jerusalem again and again. The convenience serves man. After all, it is possible to serve God much closer to home. It is a cleverly devised plan to prevent the people from going to Jerusalem for the annual celebrations with the danger that they will stay there.

To make the whole even more attractive, he, contrary to what God has said (Exodus 20:4), makes two golden calves after the Egyptian model, one for each place. It is much easier to serve a god you can see. Of these gods he says that these are the gods by which Israel was redeemed from Egypt (cf. Exodus 32:4). These are the new objects of worship (cf. Hosea 8:5-6; Hosea 13:2). He also makes new temples and new priests, who do not come from the Levites. To complete his own invented religion, he also introduces a new feast at a different time and in a different place than God has prescribed (Leviticus 23:34; 39; 41; Deuteronomy 12:5).

Everything he makes is an imitation of what God has prescribed to His people how He wants to be served. Jeroboam copies everything, so it seems that it has God’s approval. However, it is pernicious, because it is a self-willed religion. Any replacement of what God has said by human interpretation is an insult to God. Man knows better. The fact that the people simply accept this surrogate divine service is proof of how far away the hearts of the people have been from God.

That is how it went in professing Christianity and that is how it still goes. With ever new reasoning, more and more of what defies God has crept into Christianity. We see this especially in roman-catholicism. A religion has been made that is easy to perform and tangible. Heathen idols are covered with a Christian sauce. Even meaner is the bringing in of the Old-Testament rituals, in which it is claimed that this is instituted by God Himself.

Religion must be easy and even enjoyable to do. For this you do not need to consult God’s Word. Nor should you make trouble about priestly service. Anyone who means it honestly can be a priest and bring sacrifices. This is certainly not necessary in the place God has chosen. You can do that in a place where you feel good. The way in which you bring those sacrifices also is not so important. Let yourself be guided by your feelings, that’s what God has given you. Finally, you don’t have to worry about when you do it. The self-conceived Christian holidays are an ideal opportunity to express your religious emotions and to caress your religious feelings.

As soon as we leave the service of the true God, we fall into idolatry, whatever form it may take. God makes clear how and where He wants to be served. Any deviation from this to make the service more pleasant comes from the realm of darkness and is idolatry. Such a service carries away from God. This can be applied today to church systems where the service to God is performed in a self-willed manner. These systems will finally result in the roman-catholic church, which in the end will be a refuge of demons (Revelation 18:2).

It can also be applied to churches where charismatic influences and mystical experience have been introduced, however orthodox some churches may present themselves. Modern forms of religious practice include the Jesus prayer, soaking and contemplative prayer. These are techniques that come directly from heathen religions and are very similar to meditation, with the aim of meeting God.

When the people worship a golden calf soon after the exodus from Egypt, God’s judgment comes upon it. Now that Jeroboam introduces two golden calves into the people of God, no judgment comes, but God will let evil develop to its fullest extent, so that at the end the judgment may be carried out. This is also how it went with the church. In the beginning evil is punished with death (Acts 5:3-10), but now God allows the many forms of evil that are introduced into the church to develop to their fullest extent, so that at the end the judgment about it can be carried out.

In his boldness Jeroboam climbs the altar. He does so on the occasion of the imitation of the Feast of Booths on the day he himself has determined for it. He leads his people in idolatry and at the same time wants to show them how to do it. After his surrogate temples and his surrogate priests and his surrogate feast he himself climbs the altar, which is also a surrogate altar, as a surrogate priest-king. In the course of time more altars have been added (Hosea 8:11). It is a through and through human religion, which has risen in the heart and mind of Jeroboam. However, it is a religion which did not come into the mind of God (Jeremiah 7:31; Jeremiah 19:5; Jeremiah 32:35) and is utterly reprehensible to Him.

1 Kings 22:16

A Self-Devised Religion

Jeroboam also has his responsibility. God has told him how to secure his blessing (1 Kings 11:38). However, he does not take God into account. He settles in Shechem. Rehoboam was made king there and that seems to be a good residence to him. To protect himself against enemies from the northeast and east he strengthens Shechem and Penuel.

He also wants to secure his power. For this he consults himself, “in his heart”, and does not consult God. He assesses everything according to his own insight. There is no thought whatsoever of God asking Him what he should do. It seems that he knows the power of religion. The strongest bond that keeps people together is religion. In Daniel 3 we have a clear example of this (Daniel 3:1-7). The devil doesn’t care what religion it is. As long as it is not the real service to God.

Jeroboam knows that it will soon be over with his kingship if he doesn’t act quickly on this terrain. Therefore he decides to introduce a new form of religion, to protect his kingdom against inner weakening and even the loss of his rule over it. He argues: if Jerusalem remains the religious center of the kingdom over which he has become king, the people will return “to their lord, [even] to Rehoboam king of Judah” and he will be killed.

In his consultation, Jeroboam decides to designate a few special places for the ten tribes realm to serve God. He designates one in the south of his kingdom, Bethel, and one in the north of his kingdom, Dan. Bethel means ‘house of God’. This name was given to it by Jacob after the LORD appeared to him there (Genesis 35:7). Could not the LORD, as Jeroboam may have thought, and explained to others, reveal Himself in this holy place as well to the descendants of Jacob as he did to their ancestor?

The place is also cleverly chosen. There is already an image service there. Remember that the people who live nearby will not have to make that long journey to Jerusalem again and again. The convenience serves man. After all, it is possible to serve God much closer to home. It is a cleverly devised plan to prevent the people from going to Jerusalem for the annual celebrations with the danger that they will stay there.

To make the whole even more attractive, he, contrary to what God has said (Exodus 20:4), makes two golden calves after the Egyptian model, one for each place. It is much easier to serve a god you can see. Of these gods he says that these are the gods by which Israel was redeemed from Egypt (cf. Exodus 32:4). These are the new objects of worship (cf. Hosea 8:5-6; Hosea 13:2). He also makes new temples and new priests, who do not come from the Levites. To complete his own invented religion, he also introduces a new feast at a different time and in a different place than God has prescribed (Leviticus 23:34; 39; 41; Deuteronomy 12:5).

Everything he makes is an imitation of what God has prescribed to His people how He wants to be served. Jeroboam copies everything, so it seems that it has God’s approval. However, it is pernicious, because it is a self-willed religion. Any replacement of what God has said by human interpretation is an insult to God. Man knows better. The fact that the people simply accept this surrogate divine service is proof of how far away the hearts of the people have been from God.

That is how it went in professing Christianity and that is how it still goes. With ever new reasoning, more and more of what defies God has crept into Christianity. We see this especially in roman-catholicism. A religion has been made that is easy to perform and tangible. Heathen idols are covered with a Christian sauce. Even meaner is the bringing in of the Old-Testament rituals, in which it is claimed that this is instituted by God Himself.

Religion must be easy and even enjoyable to do. For this you do not need to consult God’s Word. Nor should you make trouble about priestly service. Anyone who means it honestly can be a priest and bring sacrifices. This is certainly not necessary in the place God has chosen. You can do that in a place where you feel good. The way in which you bring those sacrifices also is not so important. Let yourself be guided by your feelings, that’s what God has given you. Finally, you don’t have to worry about when you do it. The self-conceived Christian holidays are an ideal opportunity to express your religious emotions and to caress your religious feelings.

As soon as we leave the service of the true God, we fall into idolatry, whatever form it may take. God makes clear how and where He wants to be served. Any deviation from this to make the service more pleasant comes from the realm of darkness and is idolatry. Such a service carries away from God. This can be applied today to church systems where the service to God is performed in a self-willed manner. These systems will finally result in the roman-catholic church, which in the end will be a refuge of demons (Revelation 18:2).

It can also be applied to churches where charismatic influences and mystical experience have been introduced, however orthodox some churches may present themselves. Modern forms of religious practice include the Jesus prayer, soaking and contemplative prayer. These are techniques that come directly from heathen religions and are very similar to meditation, with the aim of meeting God.

When the people worship a golden calf soon after the exodus from Egypt, God’s judgment comes upon it. Now that Jeroboam introduces two golden calves into the people of God, no judgment comes, but God will let evil develop to its fullest extent, so that at the end the judgment may be carried out. This is also how it went with the church. In the beginning evil is punished with death (Acts 5:3-10), but now God allows the many forms of evil that are introduced into the church to develop to their fullest extent, so that at the end the judgment about it can be carried out.

In his boldness Jeroboam climbs the altar. He does so on the occasion of the imitation of the Feast of Booths on the day he himself has determined for it. He leads his people in idolatry and at the same time wants to show them how to do it. After his surrogate temples and his surrogate priests and his surrogate feast he himself climbs the altar, which is also a surrogate altar, as a surrogate priest-king. In the course of time more altars have been added (Hosea 8:11). It is a through and through human religion, which has risen in the heart and mind of Jeroboam. However, it is a religion which did not come into the mind of God (Jeremiah 7:31; Jeremiah 19:5; Jeremiah 32:35) and is utterly reprehensible to Him.

1 Kings 22:17

A Self-Devised Religion

Jeroboam also has his responsibility. God has told him how to secure his blessing (1 Kings 11:38). However, he does not take God into account. He settles in Shechem. Rehoboam was made king there and that seems to be a good residence to him. To protect himself against enemies from the northeast and east he strengthens Shechem and Penuel.

He also wants to secure his power. For this he consults himself, “in his heart”, and does not consult God. He assesses everything according to his own insight. There is no thought whatsoever of God asking Him what he should do. It seems that he knows the power of religion. The strongest bond that keeps people together is religion. In Daniel 3 we have a clear example of this (Daniel 3:1-7). The devil doesn’t care what religion it is. As long as it is not the real service to God.

Jeroboam knows that it will soon be over with his kingship if he doesn’t act quickly on this terrain. Therefore he decides to introduce a new form of religion, to protect his kingdom against inner weakening and even the loss of his rule over it. He argues: if Jerusalem remains the religious center of the kingdom over which he has become king, the people will return “to their lord, [even] to Rehoboam king of Judah” and he will be killed.

In his consultation, Jeroboam decides to designate a few special places for the ten tribes realm to serve God. He designates one in the south of his kingdom, Bethel, and one in the north of his kingdom, Dan. Bethel means ‘house of God’. This name was given to it by Jacob after the LORD appeared to him there (Genesis 35:7). Could not the LORD, as Jeroboam may have thought, and explained to others, reveal Himself in this holy place as well to the descendants of Jacob as he did to their ancestor?

The place is also cleverly chosen. There is already an image service there. Remember that the people who live nearby will not have to make that long journey to Jerusalem again and again. The convenience serves man. After all, it is possible to serve God much closer to home. It is a cleverly devised plan to prevent the people from going to Jerusalem for the annual celebrations with the danger that they will stay there.

To make the whole even more attractive, he, contrary to what God has said (Exodus 20:4), makes two golden calves after the Egyptian model, one for each place. It is much easier to serve a god you can see. Of these gods he says that these are the gods by which Israel was redeemed from Egypt (cf. Exodus 32:4). These are the new objects of worship (cf. Hosea 8:5-6; Hosea 13:2). He also makes new temples and new priests, who do not come from the Levites. To complete his own invented religion, he also introduces a new feast at a different time and in a different place than God has prescribed (Leviticus 23:34; 39; 41; Deuteronomy 12:5).

Everything he makes is an imitation of what God has prescribed to His people how He wants to be served. Jeroboam copies everything, so it seems that it has God’s approval. However, it is pernicious, because it is a self-willed religion. Any replacement of what God has said by human interpretation is an insult to God. Man knows better. The fact that the people simply accept this surrogate divine service is proof of how far away the hearts of the people have been from God.

That is how it went in professing Christianity and that is how it still goes. With ever new reasoning, more and more of what defies God has crept into Christianity. We see this especially in roman-catholicism. A religion has been made that is easy to perform and tangible. Heathen idols are covered with a Christian sauce. Even meaner is the bringing in of the Old-Testament rituals, in which it is claimed that this is instituted by God Himself.

Religion must be easy and even enjoyable to do. For this you do not need to consult God’s Word. Nor should you make trouble about priestly service. Anyone who means it honestly can be a priest and bring sacrifices. This is certainly not necessary in the place God has chosen. You can do that in a place where you feel good. The way in which you bring those sacrifices also is not so important. Let yourself be guided by your feelings, that’s what God has given you. Finally, you don’t have to worry about when you do it. The self-conceived Christian holidays are an ideal opportunity to express your religious emotions and to caress your religious feelings.

As soon as we leave the service of the true God, we fall into idolatry, whatever form it may take. God makes clear how and where He wants to be served. Any deviation from this to make the service more pleasant comes from the realm of darkness and is idolatry. Such a service carries away from God. This can be applied today to church systems where the service to God is performed in a self-willed manner. These systems will finally result in the roman-catholic church, which in the end will be a refuge of demons (Revelation 18:2).

It can also be applied to churches where charismatic influences and mystical experience have been introduced, however orthodox some churches may present themselves. Modern forms of religious practice include the Jesus prayer, soaking and contemplative prayer. These are techniques that come directly from heathen religions and are very similar to meditation, with the aim of meeting God.

When the people worship a golden calf soon after the exodus from Egypt, God’s judgment comes upon it. Now that Jeroboam introduces two golden calves into the people of God, no judgment comes, but God will let evil develop to its fullest extent, so that at the end the judgment may be carried out. This is also how it went with the church. In the beginning evil is punished with death (Acts 5:3-10), but now God allows the many forms of evil that are introduced into the church to develop to their fullest extent, so that at the end the judgment about it can be carried out.

In his boldness Jeroboam climbs the altar. He does so on the occasion of the imitation of the Feast of Booths on the day he himself has determined for it. He leads his people in idolatry and at the same time wants to show them how to do it. After his surrogate temples and his surrogate priests and his surrogate feast he himself climbs the altar, which is also a surrogate altar, as a surrogate priest-king. In the course of time more altars have been added (Hosea 8:11). It is a through and through human religion, which has risen in the heart and mind of Jeroboam. However, it is a religion which did not come into the mind of God (Jeremiah 7:31; Jeremiah 19:5; Jeremiah 32:35) and is utterly reprehensible to Him.

1 Kings 22:18

A Self-Devised Religion

Jeroboam also has his responsibility. God has told him how to secure his blessing (1 Kings 11:38). However, he does not take God into account. He settles in Shechem. Rehoboam was made king there and that seems to be a good residence to him. To protect himself against enemies from the northeast and east he strengthens Shechem and Penuel.

He also wants to secure his power. For this he consults himself, “in his heart”, and does not consult God. He assesses everything according to his own insight. There is no thought whatsoever of God asking Him what he should do. It seems that he knows the power of religion. The strongest bond that keeps people together is religion. In Daniel 3 we have a clear example of this (Daniel 3:1-7). The devil doesn’t care what religion it is. As long as it is not the real service to God.

Jeroboam knows that it will soon be over with his kingship if he doesn’t act quickly on this terrain. Therefore he decides to introduce a new form of religion, to protect his kingdom against inner weakening and even the loss of his rule over it. He argues: if Jerusalem remains the religious center of the kingdom over which he has become king, the people will return “to their lord, [even] to Rehoboam king of Judah” and he will be killed.

In his consultation, Jeroboam decides to designate a few special places for the ten tribes realm to serve God. He designates one in the south of his kingdom, Bethel, and one in the north of his kingdom, Dan. Bethel means ‘house of God’. This name was given to it by Jacob after the LORD appeared to him there (Genesis 35:7). Could not the LORD, as Jeroboam may have thought, and explained to others, reveal Himself in this holy place as well to the descendants of Jacob as he did to their ancestor?

The place is also cleverly chosen. There is already an image service there. Remember that the people who live nearby will not have to make that long journey to Jerusalem again and again. The convenience serves man. After all, it is possible to serve God much closer to home. It is a cleverly devised plan to prevent the people from going to Jerusalem for the annual celebrations with the danger that they will stay there.

To make the whole even more attractive, he, contrary to what God has said (Exodus 20:4), makes two golden calves after the Egyptian model, one for each place. It is much easier to serve a god you can see. Of these gods he says that these are the gods by which Israel was redeemed from Egypt (cf. Exodus 32:4). These are the new objects of worship (cf. Hosea 8:5-6; Hosea 13:2). He also makes new temples and new priests, who do not come from the Levites. To complete his own invented religion, he also introduces a new feast at a different time and in a different place than God has prescribed (Leviticus 23:34; 39; 41; Deuteronomy 12:5).

Everything he makes is an imitation of what God has prescribed to His people how He wants to be served. Jeroboam copies everything, so it seems that it has God’s approval. However, it is pernicious, because it is a self-willed religion. Any replacement of what God has said by human interpretation is an insult to God. Man knows better. The fact that the people simply accept this surrogate divine service is proof of how far away the hearts of the people have been from God.

That is how it went in professing Christianity and that is how it still goes. With ever new reasoning, more and more of what defies God has crept into Christianity. We see this especially in roman-catholicism. A religion has been made that is easy to perform and tangible. Heathen idols are covered with a Christian sauce. Even meaner is the bringing in of the Old-Testament rituals, in which it is claimed that this is instituted by God Himself.

Religion must be easy and even enjoyable to do. For this you do not need to consult God’s Word. Nor should you make trouble about priestly service. Anyone who means it honestly can be a priest and bring sacrifices. This is certainly not necessary in the place God has chosen. You can do that in a place where you feel good. The way in which you bring those sacrifices also is not so important. Let yourself be guided by your feelings, that’s what God has given you. Finally, you don’t have to worry about when you do it. The self-conceived Christian holidays are an ideal opportunity to express your religious emotions and to caress your religious feelings.

As soon as we leave the service of the true God, we fall into idolatry, whatever form it may take. God makes clear how and where He wants to be served. Any deviation from this to make the service more pleasant comes from the realm of darkness and is idolatry. Such a service carries away from God. This can be applied today to church systems where the service to God is performed in a self-willed manner. These systems will finally result in the roman-catholic church, which in the end will be a refuge of demons (Revelation 18:2).

It can also be applied to churches where charismatic influences and mystical experience have been introduced, however orthodox some churches may present themselves. Modern forms of religious practice include the Jesus prayer, soaking and contemplative prayer. These are techniques that come directly from heathen religions and are very similar to meditation, with the aim of meeting God.

When the people worship a golden calf soon after the exodus from Egypt, God’s judgment comes upon it. Now that Jeroboam introduces two golden calves into the people of God, no judgment comes, but God will let evil develop to its fullest extent, so that at the end the judgment may be carried out. This is also how it went with the church. In the beginning evil is punished with death (Acts 5:3-10), but now God allows the many forms of evil that are introduced into the church to develop to their fullest extent, so that at the end the judgment about it can be carried out.

In his boldness Jeroboam climbs the altar. He does so on the occasion of the imitation of the Feast of Booths on the day he himself has determined for it. He leads his people in idolatry and at the same time wants to show them how to do it. After his surrogate temples and his surrogate priests and his surrogate feast he himself climbs the altar, which is also a surrogate altar, as a surrogate priest-king. In the course of time more altars have been added (Hosea 8:11). It is a through and through human religion, which has risen in the heart and mind of Jeroboam. However, it is a religion which did not come into the mind of God (Jeremiah 7:31; Jeremiah 19:5; Jeremiah 32:35) and is utterly reprehensible to Him.

1 Kings 22:19

A Self-Devised Religion

Jeroboam also has his responsibility. God has told him how to secure his blessing (1 Kings 11:38). However, he does not take God into account. He settles in Shechem. Rehoboam was made king there and that seems to be a good residence to him. To protect himself against enemies from the northeast and east he strengthens Shechem and Penuel.

He also wants to secure his power. For this he consults himself, “in his heart”, and does not consult God. He assesses everything according to his own insight. There is no thought whatsoever of God asking Him what he should do. It seems that he knows the power of religion. The strongest bond that keeps people together is religion. In Daniel 3 we have a clear example of this (Daniel 3:1-7). The devil doesn’t care what religion it is. As long as it is not the real service to God.

Jeroboam knows that it will soon be over with his kingship if he doesn’t act quickly on this terrain. Therefore he decides to introduce a new form of religion, to protect his kingdom against inner weakening and even the loss of his rule over it. He argues: if Jerusalem remains the religious center of the kingdom over which he has become king, the people will return “to their lord, [even] to Rehoboam king of Judah” and he will be killed.

In his consultation, Jeroboam decides to designate a few special places for the ten tribes realm to serve God. He designates one in the south of his kingdom, Bethel, and one in the north of his kingdom, Dan. Bethel means ‘house of God’. This name was given to it by Jacob after the LORD appeared to him there (Genesis 35:7). Could not the LORD, as Jeroboam may have thought, and explained to others, reveal Himself in this holy place as well to the descendants of Jacob as he did to their ancestor?

The place is also cleverly chosen. There is already an image service there. Remember that the people who live nearby will not have to make that long journey to Jerusalem again and again. The convenience serves man. After all, it is possible to serve God much closer to home. It is a cleverly devised plan to prevent the people from going to Jerusalem for the annual celebrations with the danger that they will stay there.

To make the whole even more attractive, he, contrary to what God has said (Exodus 20:4), makes two golden calves after the Egyptian model, one for each place. It is much easier to serve a god you can see. Of these gods he says that these are the gods by which Israel was redeemed from Egypt (cf. Exodus 32:4). These are the new objects of worship (cf. Hosea 8:5-6; Hosea 13:2). He also makes new temples and new priests, who do not come from the Levites. To complete his own invented religion, he also introduces a new feast at a different time and in a different place than God has prescribed (Leviticus 23:34; 39; 41; Deuteronomy 12:5).

Everything he makes is an imitation of what God has prescribed to His people how He wants to be served. Jeroboam copies everything, so it seems that it has God’s approval. However, it is pernicious, because it is a self-willed religion. Any replacement of what God has said by human interpretation is an insult to God. Man knows better. The fact that the people simply accept this surrogate divine service is proof of how far away the hearts of the people have been from God.

That is how it went in professing Christianity and that is how it still goes. With ever new reasoning, more and more of what defies God has crept into Christianity. We see this especially in roman-catholicism. A religion has been made that is easy to perform and tangible. Heathen idols are covered with a Christian sauce. Even meaner is the bringing in of the Old-Testament rituals, in which it is claimed that this is instituted by God Himself.

Religion must be easy and even enjoyable to do. For this you do not need to consult God’s Word. Nor should you make trouble about priestly service. Anyone who means it honestly can be a priest and bring sacrifices. This is certainly not necessary in the place God has chosen. You can do that in a place where you feel good. The way in which you bring those sacrifices also is not so important. Let yourself be guided by your feelings, that’s what God has given you. Finally, you don’t have to worry about when you do it. The self-conceived Christian holidays are an ideal opportunity to express your religious emotions and to caress your religious feelings.

As soon as we leave the service of the true God, we fall into idolatry, whatever form it may take. God makes clear how and where He wants to be served. Any deviation from this to make the service more pleasant comes from the realm of darkness and is idolatry. Such a service carries away from God. This can be applied today to church systems where the service to God is performed in a self-willed manner. These systems will finally result in the roman-catholic church, which in the end will be a refuge of demons (Revelation 18:2).

It can also be applied to churches where charismatic influences and mystical experience have been introduced, however orthodox some churches may present themselves. Modern forms of religious practice include the Jesus prayer, soaking and contemplative prayer. These are techniques that come directly from heathen religions and are very similar to meditation, with the aim of meeting God.

When the people worship a golden calf soon after the exodus from Egypt, God’s judgment comes upon it. Now that Jeroboam introduces two golden calves into the people of God, no judgment comes, but God will let evil develop to its fullest extent, so that at the end the judgment may be carried out. This is also how it went with the church. In the beginning evil is punished with death (Acts 5:3-10), but now God allows the many forms of evil that are introduced into the church to develop to their fullest extent, so that at the end the judgment about it can be carried out.

In his boldness Jeroboam climbs the altar. He does so on the occasion of the imitation of the Feast of Booths on the day he himself has determined for it. He leads his people in idolatry and at the same time wants to show them how to do it. After his surrogate temples and his surrogate priests and his surrogate feast he himself climbs the altar, which is also a surrogate altar, as a surrogate priest-king. In the course of time more altars have been added (Hosea 8:11). It is a through and through human religion, which has risen in the heart and mind of Jeroboam. However, it is a religion which did not come into the mind of God (Jeremiah 7:31; Jeremiah 19:5; Jeremiah 32:35) and is utterly reprehensible to Him.

1 Kings 22:20

A Self-Devised Religion

Jeroboam also has his responsibility. God has told him how to secure his blessing (1 Kings 11:38). However, he does not take God into account. He settles in Shechem. Rehoboam was made king there and that seems to be a good residence to him. To protect himself against enemies from the northeast and east he strengthens Shechem and Penuel.

He also wants to secure his power. For this he consults himself, “in his heart”, and does not consult God. He assesses everything according to his own insight. There is no thought whatsoever of God asking Him what he should do. It seems that he knows the power of religion. The strongest bond that keeps people together is religion. In Daniel 3 we have a clear example of this (Daniel 3:1-7). The devil doesn’t care what religion it is. As long as it is not the real service to God.

Jeroboam knows that it will soon be over with his kingship if he doesn’t act quickly on this terrain. Therefore he decides to introduce a new form of religion, to protect his kingdom against inner weakening and even the loss of his rule over it. He argues: if Jerusalem remains the religious center of the kingdom over which he has become king, the people will return “to their lord, [even] to Rehoboam king of Judah” and he will be killed.

In his consultation, Jeroboam decides to designate a few special places for the ten tribes realm to serve God. He designates one in the south of his kingdom, Bethel, and one in the north of his kingdom, Dan. Bethel means ‘house of God’. This name was given to it by Jacob after the LORD appeared to him there (Genesis 35:7). Could not the LORD, as Jeroboam may have thought, and explained to others, reveal Himself in this holy place as well to the descendants of Jacob as he did to their ancestor?

The place is also cleverly chosen. There is already an image service there. Remember that the people who live nearby will not have to make that long journey to Jerusalem again and again. The convenience serves man. After all, it is possible to serve God much closer to home. It is a cleverly devised plan to prevent the people from going to Jerusalem for the annual celebrations with the danger that they will stay there.

To make the whole even more attractive, he, contrary to what God has said (Exodus 20:4), makes two golden calves after the Egyptian model, one for each place. It is much easier to serve a god you can see. Of these gods he says that these are the gods by which Israel was redeemed from Egypt (cf. Exodus 32:4). These are the new objects of worship (cf. Hosea 8:5-6; Hosea 13:2). He also makes new temples and new priests, who do not come from the Levites. To complete his own invented religion, he also introduces a new feast at a different time and in a different place than God has prescribed (Leviticus 23:34; 39; 41; Deuteronomy 12:5).

Everything he makes is an imitation of what God has prescribed to His people how He wants to be served. Jeroboam copies everything, so it seems that it has God’s approval. However, it is pernicious, because it is a self-willed religion. Any replacement of what God has said by human interpretation is an insult to God. Man knows better. The fact that the people simply accept this surrogate divine service is proof of how far away the hearts of the people have been from God.

That is how it went in professing Christianity and that is how it still goes. With ever new reasoning, more and more of what defies God has crept into Christianity. We see this especially in roman-catholicism. A religion has been made that is easy to perform and tangible. Heathen idols are covered with a Christian sauce. Even meaner is the bringing in of the Old-Testament rituals, in which it is claimed that this is instituted by God Himself.

Religion must be easy and even enjoyable to do. For this you do not need to consult God’s Word. Nor should you make trouble about priestly service. Anyone who means it honestly can be a priest and bring sacrifices. This is certainly not necessary in the place God has chosen. You can do that in a place where you feel good. The way in which you bring those sacrifices also is not so important. Let yourself be guided by your feelings, that’s what God has given you. Finally, you don’t have to worry about when you do it. The self-conceived Christian holidays are an ideal opportunity to express your religious emotions and to caress your religious feelings.

As soon as we leave the service of the true God, we fall into idolatry, whatever form it may take. God makes clear how and where He wants to be served. Any deviation from this to make the service more pleasant comes from the realm of darkness and is idolatry. Such a service carries away from God. This can be applied today to church systems where the service to God is performed in a self-willed manner. These systems will finally result in the roman-catholic church, which in the end will be a refuge of demons (Revelation 18:2).

It can also be applied to churches where charismatic influences and mystical experience have been introduced, however orthodox some churches may present themselves. Modern forms of religious practice include the Jesus prayer, soaking and contemplative prayer. These are techniques that come directly from heathen religions and are very similar to meditation, with the aim of meeting God.

When the people worship a golden calf soon after the exodus from Egypt, God’s judgment comes upon it. Now that Jeroboam introduces two golden calves into the people of God, no judgment comes, but God will let evil develop to its fullest extent, so that at the end the judgment may be carried out. This is also how it went with the church. In the beginning evil is punished with death (Acts 5:3-10), but now God allows the many forms of evil that are introduced into the church to develop to their fullest extent, so that at the end the judgment about it can be carried out.

In his boldness Jeroboam climbs the altar. He does so on the occasion of the imitation of the Feast of Booths on the day he himself has determined for it. He leads his people in idolatry and at the same time wants to show them how to do it. After his surrogate temples and his surrogate priests and his surrogate feast he himself climbs the altar, which is also a surrogate altar, as a surrogate priest-king. In the course of time more altars have been added (Hosea 8:11). It is a through and through human religion, which has risen in the heart and mind of Jeroboam. However, it is a religion which did not come into the mind of God (Jeremiah 7:31; Jeremiah 19:5; Jeremiah 32:35) and is utterly reprehensible to Him.

1 Kings 22:22

The Word to the Altar

God sends out of Judah a man of God. He comes “by the word of the LORD” from Judah to Bethel. “The word of the LORD” is the power that comes upon the man of God and by which he is driven to speak his message. He becomes a killjoy. The name of the man of God is not known, the name does not matter. It is about his message and on behalf of Whom he comes.

Are there not prophets in Bethel? Yes, there is an old prophet, but God cannot use him. How could that be possible? He may be disturbed, but he is not taking any action. He stays with that horrible imitation religion, and we hear no protesting from him. Possibly he is a man like Eli. He sees the evil, but has no strength to act against it. The fact that he is not in the right relationship with God is shown by the fact that he lies to the man of God from Judah to let him return with him (1 Kings 13:18).

Fearlessly, the man of God from Judah moves into the celebrating crowd. He is qualified to testify, he can be God’s mouth, for he is connected with the true service of God and not with the idolatry of Jeroboam (cf. Jeremiah 15:19). He directs the word, which is the word of God, to … the altar. Why to the altar and not to the calf or to Jeroboam? Because the altar symbolizes the whole service and because Jeroboam stands on the altar (1 Kings 13:4); it is his service, he is the boss of the altar. Jeroboam moderates to be able to bring a sacrifice. Later king Uzziah will perform the same presumptuous act that will bring him the plague of leprosy (2 Chronicles 26:19).

God has clearly indicated in His Word where and how He wants to be worshiped and served. Every believer may desire to be a man of God – man or woman – a witness of God’s rights in the midst of a Christianity that serves Him at will. To be a man of God, God has given us His Word (2 Timothy 3:16-17). Someone is a man of God when he or she meditates daily in the Word of God. At the same time, such a person will open himself up to the mighty working of God’s Spirit. Then formation is possible into the image of the Lord Jesus, the true Man of God.

The man of God prophesies the judgment over the altar. It is remarkable and rare that the prophecy mentions the name of the man by whom God allows the judgment to be carried out: king Josiah from the house of David. The genus of David, despised and forsaken by Jeroboam and his kingdom, will again have so much power that it will destroy this altar which he believes he is establishing. It will take about three hundred years before this prophecy is fulfilled, but already we are told what will happen and by whom (2 Kings 23:15-18). For God, the future is present.

Another exception where God mentions the name of someone He uses for future events is in the case of Cyrus. God mentions his name as the deliverer of His people from the Babylonian exile, long before Cyrus is born (Isaiah 44:28; Isaiah 45:1-6). He knows the future from afar.

The prophet gives a sign: the altar will split apart and the ashes shall be poured out. According to the prescription, the ashes should be taken up (Leviticus 6:10-11). It is proof that God desecrates this altar.

1 Kings 22:23

The Word to the Altar

God sends out of Judah a man of God. He comes “by the word of the LORD” from Judah to Bethel. “The word of the LORD” is the power that comes upon the man of God and by which he is driven to speak his message. He becomes a killjoy. The name of the man of God is not known, the name does not matter. It is about his message and on behalf of Whom he comes.

Are there not prophets in Bethel? Yes, there is an old prophet, but God cannot use him. How could that be possible? He may be disturbed, but he is not taking any action. He stays with that horrible imitation religion, and we hear no protesting from him. Possibly he is a man like Eli. He sees the evil, but has no strength to act against it. The fact that he is not in the right relationship with God is shown by the fact that he lies to the man of God from Judah to let him return with him (1 Kings 13:18).

Fearlessly, the man of God from Judah moves into the celebrating crowd. He is qualified to testify, he can be God’s mouth, for he is connected with the true service of God and not with the idolatry of Jeroboam (cf. Jeremiah 15:19). He directs the word, which is the word of God, to … the altar. Why to the altar and not to the calf or to Jeroboam? Because the altar symbolizes the whole service and because Jeroboam stands on the altar (1 Kings 13:4); it is his service, he is the boss of the altar. Jeroboam moderates to be able to bring a sacrifice. Later king Uzziah will perform the same presumptuous act that will bring him the plague of leprosy (2 Chronicles 26:19).

God has clearly indicated in His Word where and how He wants to be worshiped and served. Every believer may desire to be a man of God – man or woman – a witness of God’s rights in the midst of a Christianity that serves Him at will. To be a man of God, God has given us His Word (2 Timothy 3:16-17). Someone is a man of God when he or she meditates daily in the Word of God. At the same time, such a person will open himself up to the mighty working of God’s Spirit. Then formation is possible into the image of the Lord Jesus, the true Man of God.

The man of God prophesies the judgment over the altar. It is remarkable and rare that the prophecy mentions the name of the man by whom God allows the judgment to be carried out: king Josiah from the house of David. The genus of David, despised and forsaken by Jeroboam and his kingdom, will again have so much power that it will destroy this altar which he believes he is establishing. It will take about three hundred years before this prophecy is fulfilled, but already we are told what will happen and by whom (2 Kings 23:15-18). For God, the future is present.

Another exception where God mentions the name of someone He uses for future events is in the case of Cyrus. God mentions his name as the deliverer of His people from the Babylonian exile, long before Cyrus is born (Isaiah 44:28; Isaiah 45:1-6). He knows the future from afar.

The prophet gives a sign: the altar will split apart and the ashes shall be poured out. According to the prescription, the ashes should be taken up (Leviticus 6:10-11). It is proof that God desecrates this altar.

1 Kings 22:24

The Word to the Altar

God sends out of Judah a man of God. He comes “by the word of the LORD” from Judah to Bethel. “The word of the LORD” is the power that comes upon the man of God and by which he is driven to speak his message. He becomes a killjoy. The name of the man of God is not known, the name does not matter. It is about his message and on behalf of Whom he comes.

Are there not prophets in Bethel? Yes, there is an old prophet, but God cannot use him. How could that be possible? He may be disturbed, but he is not taking any action. He stays with that horrible imitation religion, and we hear no protesting from him. Possibly he is a man like Eli. He sees the evil, but has no strength to act against it. The fact that he is not in the right relationship with God is shown by the fact that he lies to the man of God from Judah to let him return with him (1 Kings 13:18).

Fearlessly, the man of God from Judah moves into the celebrating crowd. He is qualified to testify, he can be God’s mouth, for he is connected with the true service of God and not with the idolatry of Jeroboam (cf. Jeremiah 15:19). He directs the word, which is the word of God, to … the altar. Why to the altar and not to the calf or to Jeroboam? Because the altar symbolizes the whole service and because Jeroboam stands on the altar (1 Kings 13:4); it is his service, he is the boss of the altar. Jeroboam moderates to be able to bring a sacrifice. Later king Uzziah will perform the same presumptuous act that will bring him the plague of leprosy (2 Chronicles 26:19).

God has clearly indicated in His Word where and how He wants to be worshiped and served. Every believer may desire to be a man of God – man or woman – a witness of God’s rights in the midst of a Christianity that serves Him at will. To be a man of God, God has given us His Word (2 Timothy 3:16-17). Someone is a man of God when he or she meditates daily in the Word of God. At the same time, such a person will open himself up to the mighty working of God’s Spirit. Then formation is possible into the image of the Lord Jesus, the true Man of God.

The man of God prophesies the judgment over the altar. It is remarkable and rare that the prophecy mentions the name of the man by whom God allows the judgment to be carried out: king Josiah from the house of David. The genus of David, despised and forsaken by Jeroboam and his kingdom, will again have so much power that it will destroy this altar which he believes he is establishing. It will take about three hundred years before this prophecy is fulfilled, but already we are told what will happen and by whom (2 Kings 23:15-18). For God, the future is present.

Another exception where God mentions the name of someone He uses for future events is in the case of Cyrus. God mentions his name as the deliverer of His people from the Babylonian exile, long before Cyrus is born (Isaiah 44:28; Isaiah 45:1-6). He knows the future from afar.

The prophet gives a sign: the altar will split apart and the ashes shall be poured out. According to the prescription, the ashes should be taken up (Leviticus 6:10-11). It is proof that God desecrates this altar.

1 Kings 22:25

Jeroboams Hand

Jeroboam doesn’t get scared of the word of God. He believes that he can silence this intruder and disrupter of his plans. He stretches out his hand and orders the arrest of the man of God. His outstretched hand is a sign of his authority. However, his hand dries up, making it completely powerless, indicating that God’s authority is greater. God’s authority is also evident from this, that in the meantime what the man of God has said happens. The altar splits apart and the ashes are poured out. Then Jeroboam tempers his tone and asks for intercession. He speaks to the man of God about “your God” and not about ’my God’. He himself has no relationship with God as His God.

He does not ask to pray for him that his sin will be forgiven, which would indicate that his heart had changed. He only asks that his hand be healed again while he hardens his heart. So Pharaoh wanted Moses to pray that God “would only remove this death from me”, but not his sin (Exodus 10:16-18). The prophet, as a real man of God, rewards evil with good. He immediately entreats God and prays for him. He acts in the spirit of what Christ has said to His disciples, that they will pray for their persecutors (Matthew 5:10; 44).

1 Kings 22:26

Jeroboams Hand

Jeroboam doesn’t get scared of the word of God. He believes that he can silence this intruder and disrupter of his plans. He stretches out his hand and orders the arrest of the man of God. His outstretched hand is a sign of his authority. However, his hand dries up, making it completely powerless, indicating that God’s authority is greater. God’s authority is also evident from this, that in the meantime what the man of God has said happens. The altar splits apart and the ashes are poured out. Then Jeroboam tempers his tone and asks for intercession. He speaks to the man of God about “your God” and not about ’my God’. He himself has no relationship with God as His God.

He does not ask to pray for him that his sin will be forgiven, which would indicate that his heart had changed. He only asks that his hand be healed again while he hardens his heart. So Pharaoh wanted Moses to pray that God “would only remove this death from me”, but not his sin (Exodus 10:16-18). The prophet, as a real man of God, rewards evil with good. He immediately entreats God and prays for him. He acts in the spirit of what Christ has said to His disciples, that they will pray for their persecutors (Matthew 5:10; 44).

1 Kings 22:27

Jeroboams Hand

Jeroboam doesn’t get scared of the word of God. He believes that he can silence this intruder and disrupter of his plans. He stretches out his hand and orders the arrest of the man of God. His outstretched hand is a sign of his authority. However, his hand dries up, making it completely powerless, indicating that God’s authority is greater. God’s authority is also evident from this, that in the meantime what the man of God has said happens. The altar splits apart and the ashes are poured out. Then Jeroboam tempers his tone and asks for intercession. He speaks to the man of God about “your God” and not about ’my God’. He himself has no relationship with God as His God.

He does not ask to pray for him that his sin will be forgiven, which would indicate that his heart had changed. He only asks that his hand be healed again while he hardens his heart. So Pharaoh wanted Moses to pray that God “would only remove this death from me”, but not his sin (Exodus 10:16-18). The prophet, as a real man of God, rewards evil with good. He immediately entreats God and prays for him. He acts in the spirit of what Christ has said to His disciples, that they will pray for their persecutors (Matthew 5:10; 44).

1 Kings 22:28

The Invitation Rejected

When Jeroboam’s hand is healed, he changes his attitude toward the man of God. He tries to catch up with him and gain his favor. He invites him to come along for a refreshment and a reward. Therein lies a great temptation, but the man of God refuses. He doesn’t imagine that he will get another chance to talk to Jeroboam and take him off his bad road.

He keeps the word of the LORD, Who gave him clear commands. He knew what to say, what not to do and the way to take, both to and from. The fact that he was not allowed to return by the way he had come, but had to return by another way, indicates that God doesn’t come back on His word.

The LORD had told him that he could not eat bread nor drink water there. This means that he must not have fellowship with evil. This also applies to us (2 Corinthians 6:14-18; 2 Timothy 2:19-22; 2 John 1:9-11). This concerns certainly someone like Jeroboam, who leads the people in evil and encourages them to do so. It also concerns all those who live there, such as the old prophet.

The man of God refuses any form of fellowship with Jeroboam, as Abraham refused to accept anything from the king of Sodom (Genesis 14:22-23). Everything that gives the impression that it is not so bad to connect with evil is an insult to God. In addition, it supports the other in his false position.

1 Kings 22:29

The Invitation Rejected

When Jeroboam’s hand is healed, he changes his attitude toward the man of God. He tries to catch up with him and gain his favor. He invites him to come along for a refreshment and a reward. Therein lies a great temptation, but the man of God refuses. He doesn’t imagine that he will get another chance to talk to Jeroboam and take him off his bad road.

He keeps the word of the LORD, Who gave him clear commands. He knew what to say, what not to do and the way to take, both to and from. The fact that he was not allowed to return by the way he had come, but had to return by another way, indicates that God doesn’t come back on His word.

The LORD had told him that he could not eat bread nor drink water there. This means that he must not have fellowship with evil. This also applies to us (2 Corinthians 6:14-18; 2 Timothy 2:19-22; 2 John 1:9-11). This concerns certainly someone like Jeroboam, who leads the people in evil and encourages them to do so. It also concerns all those who live there, such as the old prophet.

The man of God refuses any form of fellowship with Jeroboam, as Abraham refused to accept anything from the king of Sodom (Genesis 14:22-23). Everything that gives the impression that it is not so bad to connect with evil is an insult to God. In addition, it supports the other in his false position.

1 Kings 22:30

The Invitation Rejected

When Jeroboam’s hand is healed, he changes his attitude toward the man of God. He tries to catch up with him and gain his favor. He invites him to come along for a refreshment and a reward. Therein lies a great temptation, but the man of God refuses. He doesn’t imagine that he will get another chance to talk to Jeroboam and take him off his bad road.

He keeps the word of the LORD, Who gave him clear commands. He knew what to say, what not to do and the way to take, both to and from. The fact that he was not allowed to return by the way he had come, but had to return by another way, indicates that God doesn’t come back on His word.

The LORD had told him that he could not eat bread nor drink water there. This means that he must not have fellowship with evil. This also applies to us (2 Corinthians 6:14-18; 2 Timothy 2:19-22; 2 John 1:9-11). This concerns certainly someone like Jeroboam, who leads the people in evil and encourages them to do so. It also concerns all those who live there, such as the old prophet.

The man of God refuses any form of fellowship with Jeroboam, as Abraham refused to accept anything from the king of Sodom (Genesis 14:22-23). Everything that gives the impression that it is not so bad to connect with evil is an insult to God. In addition, it supports the other in his false position.

1 Kings 22:31

The Invitation Rejected

When Jeroboam’s hand is healed, he changes his attitude toward the man of God. He tries to catch up with him and gain his favor. He invites him to come along for a refreshment and a reward. Therein lies a great temptation, but the man of God refuses. He doesn’t imagine that he will get another chance to talk to Jeroboam and take him off his bad road.

He keeps the word of the LORD, Who gave him clear commands. He knew what to say, what not to do and the way to take, both to and from. The fact that he was not allowed to return by the way he had come, but had to return by another way, indicates that God doesn’t come back on His word.

The LORD had told him that he could not eat bread nor drink water there. This means that he must not have fellowship with evil. This also applies to us (2 Corinthians 6:14-18; 2 Timothy 2:19-22; 2 John 1:9-11). This concerns certainly someone like Jeroboam, who leads the people in evil and encourages them to do so. It also concerns all those who live there, such as the old prophet.

The man of God refuses any form of fellowship with Jeroboam, as Abraham refused to accept anything from the king of Sodom (Genesis 14:22-23). Everything that gives the impression that it is not so bad to connect with evil is an insult to God. In addition, it supports the other in his false position.

1 Kings 22:32

The Lie of the Old Prophet

The old prophet hears from his sons what has happened. They were present at the feast of Jeroboam. Would he have sent them? In any case, he could not keep them away from being there. Apparently he did not go himself. In this context, a practical remark: Do we allow our children to go to places where we do not want to go ourselves? We may ask the Lord to help us make the right decisions.

The sons inform their father of what they have seen and heard, including the words with which the man of God rejected the offer of Jeroboam. The old prophet is so misted in his thinking because of his long stay in this wicked environment that he devises a plan to get the man of God in his house. It is a false plan. His plan is to “make the Nazarite drink wine” (Amos 2:12), that is to say, to get a believer devoted to God to the point where he becomes unfaithful to his calling.

He does so to justify himself in his false position and to soothe the voice of his conscience. If he can get the man of God to come to his house to eat with him – eating together is a picture of fellowship – then he is not so bad. The old prophet possesses the same spirit as Jeroboam. He is led by the same selfish motives as Jeroboam and comes to the same blatant disobedience as Jeroboam.

The old prophet finds the man of God sitting under an oak. The man of God sought some rest, but this is the beginning of the deviation. He has brought his message by God’s command to a place that cannot be a place of rest. It may be that his service has demanded so much of him that he has become tired. It is understandable that he had to rest for a while. Here we see that a weakness that is admitted becomes a reason for sin.

When the man of God tells what the LORD has said to him, the old prophet tells who he is in his reverence. He is also a prophet. That is not a lie. But then he lies about a word he says he received from God through an angel.

He is an example of all those people who say you can read the Word of God differently than the way it came to you. If they also have an honorable age, there is a great danger of accepting what they say. They distort the truth and appeal to their own relationship with God. How misleading it is when people call on it to gain access to others.

The old prophet is so preoccupied with himself that he does not think about what the consequences for the man of God will be if he believes in his lie. A person who is in a false position and is looking for a justification for it is blind to the evil he does to others he wants to use for that justification.

The man of God should have known that if God had come back on His word, He would have told him so Himself, just like the first command. To go with him on the basis of a lie is a gross disobedience that he has to pay for with his death. He is much more responsible than the old prophet, because he knows better.

1 Kings 22:33

The Lie of the Old Prophet

The old prophet hears from his sons what has happened. They were present at the feast of Jeroboam. Would he have sent them? In any case, he could not keep them away from being there. Apparently he did not go himself. In this context, a practical remark: Do we allow our children to go to places where we do not want to go ourselves? We may ask the Lord to help us make the right decisions.

The sons inform their father of what they have seen and heard, including the words with which the man of God rejected the offer of Jeroboam. The old prophet is so misted in his thinking because of his long stay in this wicked environment that he devises a plan to get the man of God in his house. It is a false plan. His plan is to “make the Nazarite drink wine” (Amos 2:12), that is to say, to get a believer devoted to God to the point where he becomes unfaithful to his calling.

He does so to justify himself in his false position and to soothe the voice of his conscience. If he can get the man of God to come to his house to eat with him – eating together is a picture of fellowship – then he is not so bad. The old prophet possesses the same spirit as Jeroboam. He is led by the same selfish motives as Jeroboam and comes to the same blatant disobedience as Jeroboam.

The old prophet finds the man of God sitting under an oak. The man of God sought some rest, but this is the beginning of the deviation. He has brought his message by God’s command to a place that cannot be a place of rest. It may be that his service has demanded so much of him that he has become tired. It is understandable that he had to rest for a while. Here we see that a weakness that is admitted becomes a reason for sin.

When the man of God tells what the LORD has said to him, the old prophet tells who he is in his reverence. He is also a prophet. That is not a lie. But then he lies about a word he says he received from God through an angel.

He is an example of all those people who say you can read the Word of God differently than the way it came to you. If they also have an honorable age, there is a great danger of accepting what they say. They distort the truth and appeal to their own relationship with God. How misleading it is when people call on it to gain access to others.

The old prophet is so preoccupied with himself that he does not think about what the consequences for the man of God will be if he believes in his lie. A person who is in a false position and is looking for a justification for it is blind to the evil he does to others he wants to use for that justification.

The man of God should have known that if God had come back on His word, He would have told him so Himself, just like the first command. To go with him on the basis of a lie is a gross disobedience that he has to pay for with his death. He is much more responsible than the old prophet, because he knows better.

1 Kings 22:34

The Lie of the Old Prophet

The old prophet hears from his sons what has happened. They were present at the feast of Jeroboam. Would he have sent them? In any case, he could not keep them away from being there. Apparently he did not go himself. In this context, a practical remark: Do we allow our children to go to places where we do not want to go ourselves? We may ask the Lord to help us make the right decisions.

The sons inform their father of what they have seen and heard, including the words with which the man of God rejected the offer of Jeroboam. The old prophet is so misted in his thinking because of his long stay in this wicked environment that he devises a plan to get the man of God in his house. It is a false plan. His plan is to “make the Nazarite drink wine” (Amos 2:12), that is to say, to get a believer devoted to God to the point where he becomes unfaithful to his calling.

He does so to justify himself in his false position and to soothe the voice of his conscience. If he can get the man of God to come to his house to eat with him – eating together is a picture of fellowship – then he is not so bad. The old prophet possesses the same spirit as Jeroboam. He is led by the same selfish motives as Jeroboam and comes to the same blatant disobedience as Jeroboam.

The old prophet finds the man of God sitting under an oak. The man of God sought some rest, but this is the beginning of the deviation. He has brought his message by God’s command to a place that cannot be a place of rest. It may be that his service has demanded so much of him that he has become tired. It is understandable that he had to rest for a while. Here we see that a weakness that is admitted becomes a reason for sin.

When the man of God tells what the LORD has said to him, the old prophet tells who he is in his reverence. He is also a prophet. That is not a lie. But then he lies about a word he says he received from God through an angel.

He is an example of all those people who say you can read the Word of God differently than the way it came to you. If they also have an honorable age, there is a great danger of accepting what they say. They distort the truth and appeal to their own relationship with God. How misleading it is when people call on it to gain access to others.

The old prophet is so preoccupied with himself that he does not think about what the consequences for the man of God will be if he believes in his lie. A person who is in a false position and is looking for a justification for it is blind to the evil he does to others he wants to use for that justification.

The man of God should have known that if God had come back on His word, He would have told him so Himself, just like the first command. To go with him on the basis of a lie is a gross disobedience that he has to pay for with his death. He is much more responsible than the old prophet, because he knows better.

1 Kings 22:35

The Lie of the Old Prophet

The old prophet hears from his sons what has happened. They were present at the feast of Jeroboam. Would he have sent them? In any case, he could not keep them away from being there. Apparently he did not go himself. In this context, a practical remark: Do we allow our children to go to places where we do not want to go ourselves? We may ask the Lord to help us make the right decisions.

The sons inform their father of what they have seen and heard, including the words with which the man of God rejected the offer of Jeroboam. The old prophet is so misted in his thinking because of his long stay in this wicked environment that he devises a plan to get the man of God in his house. It is a false plan. His plan is to “make the Nazarite drink wine” (Amos 2:12), that is to say, to get a believer devoted to God to the point where he becomes unfaithful to his calling.

He does so to justify himself in his false position and to soothe the voice of his conscience. If he can get the man of God to come to his house to eat with him – eating together is a picture of fellowship – then he is not so bad. The old prophet possesses the same spirit as Jeroboam. He is led by the same selfish motives as Jeroboam and comes to the same blatant disobedience as Jeroboam.

The old prophet finds the man of God sitting under an oak. The man of God sought some rest, but this is the beginning of the deviation. He has brought his message by God’s command to a place that cannot be a place of rest. It may be that his service has demanded so much of him that he has become tired. It is understandable that he had to rest for a while. Here we see that a weakness that is admitted becomes a reason for sin.

When the man of God tells what the LORD has said to him, the old prophet tells who he is in his reverence. He is also a prophet. That is not a lie. But then he lies about a word he says he received from God through an angel.

He is an example of all those people who say you can read the Word of God differently than the way it came to you. If they also have an honorable age, there is a great danger of accepting what they say. They distort the truth and appeal to their own relationship with God. How misleading it is when people call on it to gain access to others.

The old prophet is so preoccupied with himself that he does not think about what the consequences for the man of God will be if he believes in his lie. A person who is in a false position and is looking for a justification for it is blind to the evil he does to others he wants to use for that justification.

The man of God should have known that if God had come back on His word, He would have told him so Himself, just like the first command. To go with him on the basis of a lie is a gross disobedience that he has to pay for with his death. He is much more responsible than the old prophet, because he knows better.

1 Kings 22:36

The Lie of the Old Prophet

The old prophet hears from his sons what has happened. They were present at the feast of Jeroboam. Would he have sent them? In any case, he could not keep them away from being there. Apparently he did not go himself. In this context, a practical remark: Do we allow our children to go to places where we do not want to go ourselves? We may ask the Lord to help us make the right decisions.

The sons inform their father of what they have seen and heard, including the words with which the man of God rejected the offer of Jeroboam. The old prophet is so misted in his thinking because of his long stay in this wicked environment that he devises a plan to get the man of God in his house. It is a false plan. His plan is to “make the Nazarite drink wine” (Amos 2:12), that is to say, to get a believer devoted to God to the point where he becomes unfaithful to his calling.

He does so to justify himself in his false position and to soothe the voice of his conscience. If he can get the man of God to come to his house to eat with him – eating together is a picture of fellowship – then he is not so bad. The old prophet possesses the same spirit as Jeroboam. He is led by the same selfish motives as Jeroboam and comes to the same blatant disobedience as Jeroboam.

The old prophet finds the man of God sitting under an oak. The man of God sought some rest, but this is the beginning of the deviation. He has brought his message by God’s command to a place that cannot be a place of rest. It may be that his service has demanded so much of him that he has become tired. It is understandable that he had to rest for a while. Here we see that a weakness that is admitted becomes a reason for sin.

When the man of God tells what the LORD has said to him, the old prophet tells who he is in his reverence. He is also a prophet. That is not a lie. But then he lies about a word he says he received from God through an angel.

He is an example of all those people who say you can read the Word of God differently than the way it came to you. If they also have an honorable age, there is a great danger of accepting what they say. They distort the truth and appeal to their own relationship with God. How misleading it is when people call on it to gain access to others.

The old prophet is so preoccupied with himself that he does not think about what the consequences for the man of God will be if he believes in his lie. A person who is in a false position and is looking for a justification for it is blind to the evil he does to others he wants to use for that justification.

The man of God should have known that if God had come back on His word, He would have told him so Himself, just like the first command. To go with him on the basis of a lie is a gross disobedience that he has to pay for with his death. He is much more responsible than the old prophet, because he knows better.

1 Kings 22:37

The Lie of the Old Prophet

The old prophet hears from his sons what has happened. They were present at the feast of Jeroboam. Would he have sent them? In any case, he could not keep them away from being there. Apparently he did not go himself. In this context, a practical remark: Do we allow our children to go to places where we do not want to go ourselves? We may ask the Lord to help us make the right decisions.

The sons inform their father of what they have seen and heard, including the words with which the man of God rejected the offer of Jeroboam. The old prophet is so misted in his thinking because of his long stay in this wicked environment that he devises a plan to get the man of God in his house. It is a false plan. His plan is to “make the Nazarite drink wine” (Amos 2:12), that is to say, to get a believer devoted to God to the point where he becomes unfaithful to his calling.

He does so to justify himself in his false position and to soothe the voice of his conscience. If he can get the man of God to come to his house to eat with him – eating together is a picture of fellowship – then he is not so bad. The old prophet possesses the same spirit as Jeroboam. He is led by the same selfish motives as Jeroboam and comes to the same blatant disobedience as Jeroboam.

The old prophet finds the man of God sitting under an oak. The man of God sought some rest, but this is the beginning of the deviation. He has brought his message by God’s command to a place that cannot be a place of rest. It may be that his service has demanded so much of him that he has become tired. It is understandable that he had to rest for a while. Here we see that a weakness that is admitted becomes a reason for sin.

When the man of God tells what the LORD has said to him, the old prophet tells who he is in his reverence. He is also a prophet. That is not a lie. But then he lies about a word he says he received from God through an angel.

He is an example of all those people who say you can read the Word of God differently than the way it came to you. If they also have an honorable age, there is a great danger of accepting what they say. They distort the truth and appeal to their own relationship with God. How misleading it is when people call on it to gain access to others.

The old prophet is so preoccupied with himself that he does not think about what the consequences for the man of God will be if he believes in his lie. A person who is in a false position and is looking for a justification for it is blind to the evil he does to others he wants to use for that justification.

The man of God should have known that if God had come back on His word, He would have told him so Himself, just like the first command. To go with him on the basis of a lie is a gross disobedience that he has to pay for with his death. He is much more responsible than the old prophet, because he knows better.

1 Kings 22:38

The Lie of the Old Prophet

The old prophet hears from his sons what has happened. They were present at the feast of Jeroboam. Would he have sent them? In any case, he could not keep them away from being there. Apparently he did not go himself. In this context, a practical remark: Do we allow our children to go to places where we do not want to go ourselves? We may ask the Lord to help us make the right decisions.

The sons inform their father of what they have seen and heard, including the words with which the man of God rejected the offer of Jeroboam. The old prophet is so misted in his thinking because of his long stay in this wicked environment that he devises a plan to get the man of God in his house. It is a false plan. His plan is to “make the Nazarite drink wine” (Amos 2:12), that is to say, to get a believer devoted to God to the point where he becomes unfaithful to his calling.

He does so to justify himself in his false position and to soothe the voice of his conscience. If he can get the man of God to come to his house to eat with him – eating together is a picture of fellowship – then he is not so bad. The old prophet possesses the same spirit as Jeroboam. He is led by the same selfish motives as Jeroboam and comes to the same blatant disobedience as Jeroboam.

The old prophet finds the man of God sitting under an oak. The man of God sought some rest, but this is the beginning of the deviation. He has brought his message by God’s command to a place that cannot be a place of rest. It may be that his service has demanded so much of him that he has become tired. It is understandable that he had to rest for a while. Here we see that a weakness that is admitted becomes a reason for sin.

When the man of God tells what the LORD has said to him, the old prophet tells who he is in his reverence. He is also a prophet. That is not a lie. But then he lies about a word he says he received from God through an angel.

He is an example of all those people who say you can read the Word of God differently than the way it came to you. If they also have an honorable age, there is a great danger of accepting what they say. They distort the truth and appeal to their own relationship with God. How misleading it is when people call on it to gain access to others.

The old prophet is so preoccupied with himself that he does not think about what the consequences for the man of God will be if he believes in his lie. A person who is in a false position and is looking for a justification for it is blind to the evil he does to others he wants to use for that justification.

The man of God should have known that if God had come back on His word, He would have told him so Himself, just like the first command. To go with him on the basis of a lie is a gross disobedience that he has to pay for with his death. He is much more responsible than the old prophet, because he knows better.

1 Kings 22:39

The Lie of the Old Prophet

The old prophet hears from his sons what has happened. They were present at the feast of Jeroboam. Would he have sent them? In any case, he could not keep them away from being there. Apparently he did not go himself. In this context, a practical remark: Do we allow our children to go to places where we do not want to go ourselves? We may ask the Lord to help us make the right decisions.

The sons inform their father of what they have seen and heard, including the words with which the man of God rejected the offer of Jeroboam. The old prophet is so misted in his thinking because of his long stay in this wicked environment that he devises a plan to get the man of God in his house. It is a false plan. His plan is to “make the Nazarite drink wine” (Amos 2:12), that is to say, to get a believer devoted to God to the point where he becomes unfaithful to his calling.

He does so to justify himself in his false position and to soothe the voice of his conscience. If he can get the man of God to come to his house to eat with him – eating together is a picture of fellowship – then he is not so bad. The old prophet possesses the same spirit as Jeroboam. He is led by the same selfish motives as Jeroboam and comes to the same blatant disobedience as Jeroboam.

The old prophet finds the man of God sitting under an oak. The man of God sought some rest, but this is the beginning of the deviation. He has brought his message by God’s command to a place that cannot be a place of rest. It may be that his service has demanded so much of him that he has become tired. It is understandable that he had to rest for a while. Here we see that a weakness that is admitted becomes a reason for sin.

When the man of God tells what the LORD has said to him, the old prophet tells who he is in his reverence. He is also a prophet. That is not a lie. But then he lies about a word he says he received from God through an angel.

He is an example of all those people who say you can read the Word of God differently than the way it came to you. If they also have an honorable age, there is a great danger of accepting what they say. They distort the truth and appeal to their own relationship with God. How misleading it is when people call on it to gain access to others.

The old prophet is so preoccupied with himself that he does not think about what the consequences for the man of God will be if he believes in his lie. A person who is in a false position and is looking for a justification for it is blind to the evil he does to others he wants to use for that justification.

The man of God should have known that if God had come back on His word, He would have told him so Himself, just like the first command. To go with him on the basis of a lie is a gross disobedience that he has to pay for with his death. He is much more responsible than the old prophet, because he knows better.

1 Kings 22:40

The Lie of the Old Prophet

The old prophet hears from his sons what has happened. They were present at the feast of Jeroboam. Would he have sent them? In any case, he could not keep them away from being there. Apparently he did not go himself. In this context, a practical remark: Do we allow our children to go to places where we do not want to go ourselves? We may ask the Lord to help us make the right decisions.

The sons inform their father of what they have seen and heard, including the words with which the man of God rejected the offer of Jeroboam. The old prophet is so misted in his thinking because of his long stay in this wicked environment that he devises a plan to get the man of God in his house. It is a false plan. His plan is to “make the Nazarite drink wine” (Amos 2:12), that is to say, to get a believer devoted to God to the point where he becomes unfaithful to his calling.

He does so to justify himself in his false position and to soothe the voice of his conscience. If he can get the man of God to come to his house to eat with him – eating together is a picture of fellowship – then he is not so bad. The old prophet possesses the same spirit as Jeroboam. He is led by the same selfish motives as Jeroboam and comes to the same blatant disobedience as Jeroboam.

The old prophet finds the man of God sitting under an oak. The man of God sought some rest, but this is the beginning of the deviation. He has brought his message by God’s command to a place that cannot be a place of rest. It may be that his service has demanded so much of him that he has become tired. It is understandable that he had to rest for a while. Here we see that a weakness that is admitted becomes a reason for sin.

When the man of God tells what the LORD has said to him, the old prophet tells who he is in his reverence. He is also a prophet. That is not a lie. But then he lies about a word he says he received from God through an angel.

He is an example of all those people who say you can read the Word of God differently than the way it came to you. If they also have an honorable age, there is a great danger of accepting what they say. They distort the truth and appeal to their own relationship with God. How misleading it is when people call on it to gain access to others.

The old prophet is so preoccupied with himself that he does not think about what the consequences for the man of God will be if he believes in his lie. A person who is in a false position and is looking for a justification for it is blind to the evil he does to others he wants to use for that justification.

The man of God should have known that if God had come back on His word, He would have told him so Himself, just like the first command. To go with him on the basis of a lie is a gross disobedience that he has to pay for with his death. He is much more responsible than the old prophet, because he knows better.

1 Kings 22:41

The Announcement of Judgment

God is holy. The old prophet suddenly receives a word from the LORD, something that must not have happened to him for many years. If God can let the false prophet Balaam and the false priest Caiaphas say things He wants them to say (Numbers 23:5; 16; John 11:50-52), He can also let this old prophet say a word He wants. This intervention by God gives the meal a dramatic turn. The old prophet must make himself known as a liar and the man of God is confronted with God’s judgment. The heavy punishment is exacerbated by the fact that he will not be buried in the grave of his fathers.

This time it is a word from God. If it had not been God’s word, he would certainly have apologized. There is no personal word from the man in what he says to the man of God. God does not come back on His word. The sin of the man of God is so great that God can no longer use him as His man. There is nothing of any reaction of the man of God to the announcement of the judgment, nor do we hear of any reaction of the old prophet.

1 Kings 22:42

The Announcement of Judgment

God is holy. The old prophet suddenly receives a word from the LORD, something that must not have happened to him for many years. If God can let the false prophet Balaam and the false priest Caiaphas say things He wants them to say (Numbers 23:5; 16; John 11:50-52), He can also let this old prophet say a word He wants. This intervention by God gives the meal a dramatic turn. The old prophet must make himself known as a liar and the man of God is confronted with God’s judgment. The heavy punishment is exacerbated by the fact that he will not be buried in the grave of his fathers.

This time it is a word from God. If it had not been God’s word, he would certainly have apologized. There is no personal word from the man in what he says to the man of God. God does not come back on His word. The sin of the man of God is so great that God can no longer use him as His man. There is nothing of any reaction of the man of God to the announcement of the judgment, nor do we hear of any reaction of the old prophet.

1 Kings 22:43

The Announcement of Judgment

God is holy. The old prophet suddenly receives a word from the LORD, something that must not have happened to him for many years. If God can let the false prophet Balaam and the false priest Caiaphas say things He wants them to say (Numbers 23:5; 16; John 11:50-52), He can also let this old prophet say a word He wants. This intervention by God gives the meal a dramatic turn. The old prophet must make himself known as a liar and the man of God is confronted with God’s judgment. The heavy punishment is exacerbated by the fact that he will not be buried in the grave of his fathers.

This time it is a word from God. If it had not been God’s word, he would certainly have apologized. There is no personal word from the man in what he says to the man of God. God does not come back on His word. The sin of the man of God is so great that God can no longer use him as His man. There is nothing of any reaction of the man of God to the announcement of the judgment, nor do we hear of any reaction of the old prophet.

1 Kings 22:44

The Death of the Man of God

When the man of God leaves, he knows that he is going to die. It happens as it is predicted. The way it happens is clearly from God. The lion is a tool in His hand. The lion acts according to his nature when he kills the man of God, but he acts against his nature when he does nothing else. He stands by the corpse and also leaves the donkey alone. The donkey also stays there. The lion remains there as a witness, without doing anything more than what he is told to do.

When the prophet hears of it, he speaks of the man of God as one who has been rebellious against the LORD’s command. That is true. Then the old prophet acts according to his responsibility. He is also guilty and takes care of the dead body of the man of God. He takes him up and lays him in his own grave.

He instructs his sons to bury him, when he himself is buried, beside the man of God. He does not speak of “my” grave – it was “his own grave”, 1 Kings 13:30 – but of “the grave in which the man of God is buried”. This identification prevents his bones from being burned when Josiah acts according to what the man of God has announced (2 Kings 23:17-18).

1 Kings 22:45

The Death of the Man of God

When the man of God leaves, he knows that he is going to die. It happens as it is predicted. The way it happens is clearly from God. The lion is a tool in His hand. The lion acts according to his nature when he kills the man of God, but he acts against his nature when he does nothing else. He stands by the corpse and also leaves the donkey alone. The donkey also stays there. The lion remains there as a witness, without doing anything more than what he is told to do.

When the prophet hears of it, he speaks of the man of God as one who has been rebellious against the LORD’s command. That is true. Then the old prophet acts according to his responsibility. He is also guilty and takes care of the dead body of the man of God. He takes him up and lays him in his own grave.

He instructs his sons to bury him, when he himself is buried, beside the man of God. He does not speak of “my” grave – it was “his own grave”, 1 Kings 13:30 – but of “the grave in which the man of God is buried”. This identification prevents his bones from being burned when Josiah acts according to what the man of God has announced (2 Kings 23:17-18).

1 Kings 22:46

The Death of the Man of God

When the man of God leaves, he knows that he is going to die. It happens as it is predicted. The way it happens is clearly from God. The lion is a tool in His hand. The lion acts according to his nature when he kills the man of God, but he acts against his nature when he does nothing else. He stands by the corpse and also leaves the donkey alone. The donkey also stays there. The lion remains there as a witness, without doing anything more than what he is told to do.

When the prophet hears of it, he speaks of the man of God as one who has been rebellious against the LORD’s command. That is true. Then the old prophet acts according to his responsibility. He is also guilty and takes care of the dead body of the man of God. He takes him up and lays him in his own grave.

He instructs his sons to bury him, when he himself is buried, beside the man of God. He does not speak of “my” grave – it was “his own grave”, 1 Kings 13:30 – but of “the grave in which the man of God is buried”. This identification prevents his bones from being burned when Josiah acts according to what the man of God has announced (2 Kings 23:17-18).

1 Kings 22:47

The Death of the Man of God

When the man of God leaves, he knows that he is going to die. It happens as it is predicted. The way it happens is clearly from God. The lion is a tool in His hand. The lion acts according to his nature when he kills the man of God, but he acts against his nature when he does nothing else. He stands by the corpse and also leaves the donkey alone. The donkey also stays there. The lion remains there as a witness, without doing anything more than what he is told to do.

When the prophet hears of it, he speaks of the man of God as one who has been rebellious against the LORD’s command. That is true. Then the old prophet acts according to his responsibility. He is also guilty and takes care of the dead body of the man of God. He takes him up and lays him in his own grave.

He instructs his sons to bury him, when he himself is buried, beside the man of God. He does not speak of “my” grave – it was “his own grave”, 1 Kings 13:30 – but of “the grave in which the man of God is buried”. This identification prevents his bones from being burned when Josiah acts according to what the man of God has announced (2 Kings 23:17-18).

1 Kings 22:48

The Death of the Man of God

When the man of God leaves, he knows that he is going to die. It happens as it is predicted. The way it happens is clearly from God. The lion is a tool in His hand. The lion acts according to his nature when he kills the man of God, but he acts against his nature when he does nothing else. He stands by the corpse and also leaves the donkey alone. The donkey also stays there. The lion remains there as a witness, without doing anything more than what he is told to do.

When the prophet hears of it, he speaks of the man of God as one who has been rebellious against the LORD’s command. That is true. Then the old prophet acts according to his responsibility. He is also guilty and takes care of the dead body of the man of God. He takes him up and lays him in his own grave.

He instructs his sons to bury him, when he himself is buried, beside the man of God. He does not speak of “my” grave – it was “his own grave”, 1 Kings 13:30 – but of “the grave in which the man of God is buried”. This identification prevents his bones from being burned when Josiah acts according to what the man of God has announced (2 Kings 23:17-18).

1 Kings 22:49

The Death of the Man of God

When the man of God leaves, he knows that he is going to die. It happens as it is predicted. The way it happens is clearly from God. The lion is a tool in His hand. The lion acts according to his nature when he kills the man of God, but he acts against his nature when he does nothing else. He stands by the corpse and also leaves the donkey alone. The donkey also stays there. The lion remains there as a witness, without doing anything more than what he is told to do.

When the prophet hears of it, he speaks of the man of God as one who has been rebellious against the LORD’s command. That is true. Then the old prophet acts according to his responsibility. He is also guilty and takes care of the dead body of the man of God. He takes him up and lays him in his own grave.

He instructs his sons to bury him, when he himself is buried, beside the man of God. He does not speak of “my” grave – it was “his own grave”, 1 Kings 13:30 – but of “the grave in which the man of God is buried”. This identification prevents his bones from being burned when Josiah acts according to what the man of God has announced (2 Kings 23:17-18).

1 Kings 22:50

The Death of the Man of God

When the man of God leaves, he knows that he is going to die. It happens as it is predicted. The way it happens is clearly from God. The lion is a tool in His hand. The lion acts according to his nature when he kills the man of God, but he acts against his nature when he does nothing else. He stands by the corpse and also leaves the donkey alone. The donkey also stays there. The lion remains there as a witness, without doing anything more than what he is told to do.

When the prophet hears of it, he speaks of the man of God as one who has been rebellious against the LORD’s command. That is true. Then the old prophet acts according to his responsibility. He is also guilty and takes care of the dead body of the man of God. He takes him up and lays him in his own grave.

He instructs his sons to bury him, when he himself is buried, beside the man of God. He does not speak of “my” grave – it was “his own grave”, 1 Kings 13:30 – but of “the grave in which the man of God is buried”. This identification prevents his bones from being burned when Josiah acts according to what the man of God has announced (2 Kings 23:17-18).

1 Kings 22:51

The Death of the Man of God

When the man of God leaves, he knows that he is going to die. It happens as it is predicted. The way it happens is clearly from God. The lion is a tool in His hand. The lion acts according to his nature when he kills the man of God, but he acts against his nature when he does nothing else. He stands by the corpse and also leaves the donkey alone. The donkey also stays there. The lion remains there as a witness, without doing anything more than what he is told to do.

When the prophet hears of it, he speaks of the man of God as one who has been rebellious against the LORD’s command. That is true. Then the old prophet acts according to his responsibility. He is also guilty and takes care of the dead body of the man of God. He takes him up and lays him in his own grave.

He instructs his sons to bury him, when he himself is buried, beside the man of God. He does not speak of “my” grave – it was “his own grave”, 1 Kings 13:30 – but of “the grave in which the man of God is buried”. This identification prevents his bones from being burned when Josiah acts according to what the man of God has announced (2 Kings 23:17-18).

1 Kings 22:52

The Death of the Man of God

When the man of God leaves, he knows that he is going to die. It happens as it is predicted. The way it happens is clearly from God. The lion is a tool in His hand. The lion acts according to his nature when he kills the man of God, but he acts against his nature when he does nothing else. He stands by the corpse and also leaves the donkey alone. The donkey also stays there. The lion remains there as a witness, without doing anything more than what he is told to do.

When the prophet hears of it, he speaks of the man of God as one who has been rebellious against the LORD’s command. That is true. Then the old prophet acts according to his responsibility. He is also guilty and takes care of the dead body of the man of God. He takes him up and lays him in his own grave.

He instructs his sons to bury him, when he himself is buried, beside the man of God. He does not speak of “my” grave – it was “his own grave”, 1 Kings 13:30 – but of “the grave in which the man of God is buried”. This identification prevents his bones from being burned when Josiah acts according to what the man of God has announced (2 Kings 23:17-18).

1 Kings 22:53

The Death of the Man of God

When the man of God leaves, he knows that he is going to die. It happens as it is predicted. The way it happens is clearly from God. The lion is a tool in His hand. The lion acts according to his nature when he kills the man of God, but he acts against his nature when he does nothing else. He stands by the corpse and also leaves the donkey alone. The donkey also stays there. The lion remains there as a witness, without doing anything more than what he is told to do.

When the prophet hears of it, he speaks of the man of God as one who has been rebellious against the LORD’s command. That is true. Then the old prophet acts according to his responsibility. He is also guilty and takes care of the dead body of the man of God. He takes him up and lays him in his own grave.

He instructs his sons to bury him, when he himself is buried, beside the man of God. He does not speak of “my” grave – it was “his own grave”, 1 Kings 13:30 – but of “the grave in which the man of God is buried”. This identification prevents his bones from being burned when Josiah acts according to what the man of God has announced (2 Kings 23:17-18).