2. Its definite nature (verse 2). The very name of the coming avenger is mentioned more than three hundred years before Josiah's birth. It was foretold that the priests would be sacrified on the altar at which they had insulted God. The lex talionis is the ground of this, as of other theocratic laws. It reminds us that the sinner is destroyed by his own sin; that punishments are not arbitrary, but are the legitimate issues of crime against God. It was further announced that the bones of the dead would be taken from the graves and burnt on the altar, so that the place of idolatry might be defiled and dishonoured. See Numbers 19:16. For fulfilment of prophecy read 2 Kings 23:15-20.
3. Its merciful design. In 1 Kings 12:24 we read that God forbade the advance of the army of Judah on Jeroboam. Instead of carnage he sends this message. He willeth not the death of a sinner, but would rather he should turn from his wickedness and live. Suggest the warnings God now sends to rouse us to thought and penitence.
II. HIS COURAGE. It was a bold thing to venture amongst the people at a time when they were full of hatred to Judah, and of unwillingness to be reminded of Jehovah; and to face the king, who was a man of despotic and resolute temper, in the very pride of his royal strength. But in the presence of them all the prophet's cry arose, "O altar, altar, thus saith Jehovah," etc; as if the stones would listen more readily than the people. Give examples of similar courage being displayed by men who have had the Consciousness they were speaking for God; e.g; Moses before Pharaoh, Elijah before Ahab, John the Baptist before Herod, Peter and John before the Sanhedrim, Paul before Felix. From church history, too, such examples as that of Ambrose, John Knox, etc; may be cited. Show how requisite courage is now to genuine fidelity to conviction, amongst sceptical or sinful associations.
III. HIS CREDENTIALS. A sign was given there and then. The altar was cleft in twain, and the ashes were poured out. For the significance of the latter see Le John 16:3, John 16:4. Point out the credibility of supernatural signs as attesting supernatural revelations. Refer to the miracles of Christ, of which He said, "Believe me for the very works' sake." See also Mark 16:20; Acts 2:1-47:48. Indicate the nature of the credentials which the world may fairly demand of Christian men in the present day; and show how far we fail in giving these, and the causes of our failure.
IV. HIS SAFETY. Amidst all the perils encircling him he was "kept by the power of God." The hand that would have slain him was withered; the man who cursed his message besought his prayers. "Man is immortal till his work is done." When God's servants die, it is because they have fulfilled the purpose of their lives. They have many enemies, but God can disable all their foes. The path of duty is the path of safety. Illustrate this from the records of the Christian Church; Luther at Worms, etc.
1. Learn to listen for God's message. He would make you His "voice."
2. Learn to dare anything in God's name. The rarity of Christian chivalry.
3. Learn to trust in God's protection. "He that dwelleth in the secret place of the Most High shall abide under the shadow of the Almighty."
4. Learn to pray even for your persecutors. Compare Acts 2:6 with Matthew 5:44.—A.R.
HOMILIES BY J. WAITE
1 Kings 13:6
The King confronted by the Prophet.
Jeroboam is not allowed to pursue his iniquitous career without solemn Divine rebuke and warning. Though Rehoboam has been forbidden to attempt forcibly to suppress the revolt of the tribes (1 Kings 12:24), a "man of God out of Judah" is sent sternly to denounce the rival altar, and to give the sacrilegious king something like a symbolic forewarning of the disasters that should surely befall him. The scene, described here with so much simplicity and dramatic force, is full of moral instruction.
I. In the person of the king we see THE HELPLESSNESS OF A WICKED MAN IN THE HANDS OF AN OFFENDED GOD. The physical associations and the mental conditions here presented are alike suggestive of this. It is a striking picture of restrained infatuation and impotent rage.
1. The king's withered arm tells how God can in a moment turn the strength that is used against Him to weakness. "When thou with rebukes dost correct man for iniquity," etc. (Psalms 39:11).
2. The rent altar suggests the certain frustration, sooner or later, of the purposes and plans of those that are at enmity with God. "The Lord bringeth the counsel of the heathen to nought," etc. (Psalms 33:10). "If this counsel or this work be of man," etc. (Acts 5:38).
3. The king's inability to pray for himself reminds us how God sometimes forsakes those who forsake Him, so that it seems utterly vain for them to call upon Him. Many a man has felt like Saul, "I am sore distressed, and God is departed from me," etc. (1 Samuel 28:15).
4. His appeal to the prophet to intercede for him is typical of the way in which ungodly men are often contrained by force of circumstance to seek succour from those whom they have despised. "The wheel of fortune turns and lowers the proud," and they are placed, perhaps, at the mercy of the very men whom they once scorned and injured. Such are the penalties that God often inflicts on those who trifle with His authority and defy His power. Such is the curse that falls upon "presumptuous sin."
II. The behaviour of the prophet presents A FINE EXAMPLE OF MORAL DIGNITY AND CONSCIOUS STRENGTH. See here—
HOMILIES BY J. URQUHART
1 Kings 13:1-10
I. THE PRETENSIONS OF ERROR DEEPEN ITS SHAME. The idolatrous altar was being solemnly consecrated. The people's eyes were dazzled with the splendour of the priestly and regal display. Jeroboam himself stood by the altar to offer incense. And then the cry arose which arrested every ear and thrilled through every soul.
1. The attempt to give importance to the new idolatry only broadened the mark for God's rebuke: it simply lent emphasis to His condemnation. They had come to consecrate, and had really come to attend upon God while He desecrated the work of their hands. Heathenism in its splendour thus rebuked by the preaching of the cross, Rome by the light of the Reformation.
2. The agent by whom God's glory was vindicated. The insignificance of the poor, weary, travel-stained man deepened their disgrace. "God hath chosen the weak things of the world to confound the things which are mighty."
II. THE DOOM OF IDOLATROUS WORSHIP.
1. The altar will be desecrated. The place will be made an abomination and horror. Sin's judgment will in the end be sin's destruction.
2. The sin will be wiped out in the blood and shame of those who have wrought it. The priests will be offered upon the altar, the bones of its worshippers burned upon it. The world's sin will be ended in God's fiery judgment upon the sinful.
3. The certainty of God's purpose. Centuries intervened between the prediction and the fulfilment, but all was arranged. The time was fixed, the avenger named. There is no uncertainty in God's mind regarding the end of iniquity. The decree has been recorded, the time fixed, THE MAN named by whom He will judge the world in righteousness.
4. The sign meanwhile given. The altar was rent and its ashes poured out. The wrath revealed from heaven now is proof that all God's purpose shall be fulfilled.
III. MAN'S INABILITY TO CONTEND WITH GOD.
1. The withered arm. The arm outstretched in eager, wrathful command to arrest the man of God, withered in the very attitude. It was the emblem of his house and of his people; they were withered in the attitude of rebellion against God.
2. The prophet's safety. He needed none to shield him. God protects all those who serve Him.
3. Jeroboam's humiliation. He turns from idol and altar and priests, and requests the prophet's intercession with Jehovah.
4. His arm is restored at the prophet's request, and he thus bears in his person another token that the word he has heard is from God. It is the story of God's contest with darkness and wrong today.
IV. SEPARATION ESSENTIAL FOR TESTIMONY. Jeroboam's hospitality and reward were alike refused. The prophet was even forbidden to return by the same way: he was not to enter even into acquaintance with men who were sinning so deeply against God. Unless there be separation our testimony is a sham. Our life unsays our speech. If we will speak God's word to the sinful, our attitude must reveal their distance from God and the peril in which they stand. If our own heart be filled with holy fear it may pass item us to them.—J.U.