The Pulpit Commentary — 1 Kings — Section 289

Jesus eating with publicans and sinners (Matt. ix. 11). For the same reason Chris. tians were forbidden to eat with ungodly persons (1 Cor. v. 11 ; see also Rom. xvi. 17; 2 These. iii. 6, 14; 2 Tim. iii. 5; Jas. iv. 4; 2 John 10). (2) The law of distinction between clean and unclean meats set forth not only the duty of avoiding fellowship with moral uncleanness, but also with those who are morally unclean ; for the unclean animals represented " sinners of the Gentiles " while the clean stood for the "holy people" of Israel (Acts x. 14, 34, 35). (3) The eating of the forbidden fruit in Eden at the instigation of the serpent, who also seems to have eaten of it :first, expressed fellowship with Satan I As the trees of Eden were sacra- mental, it may have expressed a covenant with the Evil One I Those who ate together were understood to stand to each other in a covenant relationship (Gen. xni. 43-46). (4) In this light the Christian Eucharist sets forth the covenant fellowship, that we have, first, with Christ, and secondly, with those who are in such fellowship with Him (see, in this light, John vi. 53-56). 2. He must refuse their presents. (1) Some think Jeroboam's offer to "reward" the man of God was to give him a bribe. Thie is not evident. Yet good men are liable to be tempted with bribes, but should stoutly refuse them (1 Sam. xii. 3; Job xv. 34). (2) The king's intention was to do honour to the man of God, according to a constant custom in the East (see 1 Sam. ix. 7; 2 Kings v. 15). The word nnr., here translated" reward,'' would have been better rendered " gift," as in many other places it is. But such a gift or present, if accepted, would express friendship, and therefore, coming from the hand of an arch idolator and schismatic, it must be declined. (3) Good men must be careful how they accept favours from the wicked, lest in doing so they may compromise to them their independence, or come unduly under their influence (see Gen. xiv. 23; xxiii. 13-16; 2 Kings v. 16). II. His INTERCOURSE WITH THEM SHOULD DE BRIEF. 1. While serving God he is safe. (1) His very testimony for God commits him to a course of conduct con- sistent with it. This element of moral strength is lost to those who hide their light under a bushel (2) He has a right to claim God's help (Matt. x. 19, 20; uvili. 20). 2. But it is perilo~is longer to remain. (1) The very disposition to remain amidst circumstances with which we should have no sympathy argues weakness which should alarm. (2) He lays himself open to tempta.tion. He may find the "king" disposed to honour him. Some are foolishly susceptible to flattery from the greo.t ones of this world. The man of God should be proof against this (ver. 8). (3) He may be taken at a disadvantage. Being away from the influence of godly friends. Ho.ving now no claim to special help from God. 3. But why must he return by another way., (I) Not only did the man of God give e. sign, but he was also him- self e. sign (see Ezek. xii. 11; xxiv. 24; Zech. iii. 8, margin). A.ii Jeroboam was the sign of the mau of sin, this prophet was, at least in his instructions, a typical "mo.n of God." (2) In coming from Judah, where God was purely worshipped in His temple, to Ephraim, where " altnrs were made unto sin," he would personnte that moral lapse into which Ephraim had fallen. (3) In his speedy return from Ephraim to Judah, after deprecating the sin of the place, he would represent to the Ephrathites what God expected from them, viz., repentance and reformation. (4) But the way back to God is not precisely the reversal of the way from Him. Adn.m fell by siu of his own and was turned out of Eden, but must return by the righteous- ness of another (Gen. iii. 24). Our way back to God is the "new and living way ,paned in the blood of Jesus."-J. A. M. Vere. 1, 2.-The Nameless Prophet. Jeroboam's inauguration of the high place l',t Bethel was an imitation of Solomon's dedication of the temple at Jerusalem. Like Solomon, he chose the feast of tabernacles as the season for this ceremony, a.lthough he daringly altered the date of the fee.et from the seventh month to the eighth. Describe the scene : the crowds of people, the new-made priests, the gor- geous shrine, the conflicting feelings of the worshippers. None dared to oppose the king, and at the expected moment he stopped forward to burn incense before the calf. Just then one, who had been till then unnoticed, pressed to the front of the crowd. He came from the neighbouring kingdom of Judah. In words of terrible  THE FIRST BOOK OF KINGS. [ OB. XIII, 1-10,