“So the king [Rehoboam] did not listen to the people. The Lord caused this to happen to keep the promise he had made to Jeroboam son of Nebat through Ahijah, a prophet from Shiloh.” 1 Kings 12:15 NCV
Backdrop
In 1 Kings 11, we read that Solomon turned his heart from God by worshiping many false gods of his 700 wives. Because of this, God said that he was going to take the kingdom from him. However, for the sake of King David and his faithfulness, God said that he would take the kingdom from his son, Rehoboam. So God raised up Jeroboam to accomplish this.
After Solomon dies and Rehoboam assumes power, he is confronted with a dilemma (1 Kings 12). He consults the elders who had served Solomon, and he consults young men who had grown up with him. The elders give wise counsel and the young men give foolish counsel. Who do you think he listens to? Exactly. The foolish counselors.
So what’s the point?
That’s where we pick up 1 Kings 12:15, “So the king [Rehoboam] did not listen to the people. The Lord caused this to happen to keep the promise he had made to Jeroboam son of Nebat through Ahijah, a prophet from Shiloh.“
Here is Rehoboam acting of his own will, but doing so in direct accordance with God’s previously planned word. It demonstrates once again God’s sovereign rule over all things.
Now, I should disclose that, I’m one of those “reformed guys” who have the audacity to believe in the five points of Calvinism. It’s not something I go around pressing on others, but I have very deep convictions about this doctrine based upon my own calling and study of Scripture.
Typically, when I read such obvious examples, I am driven to my knees in awe of such a powerful God. I am thankful that He has called me to salvation and that His plans for me are for good and not for evil to give me a future and a hope (Jer 29:11).
Examples like 1 Kings 12:15 confirm in my heart the need to trust God as He is omnipotent and truly has my best interests at heart. Today, however, I found myself somewhat frightened by it. I felt the same twinge of fatalism that many of my Christian brothers and sisters confess when they are confronted by the truth of a sovereign act from Scripture.
For how can I be sure that I am not a Rehoboam, an Essau (Rom. 10:13), a Pharaoh that is “raised up for this very purpose” (Rom 9:17), or a vessel destined for common use (Rom 10:21)?
It’s a frightening thing to consider Rom 10:18, “So then He has mercy on whom He desires and He hardens whom He desires.” Now, I usually don’t put myself in the camp of Job’s family that was destroyed by the collapse of the house around them. But today I asked myself, “Am I condemned to be collateral damage — the price of God’s ultimate plan for salvation?” Wait a minute. Did I just see the sheet rock cracking?
And what about Rehoboam? Could he have chosen to listen to the wise counsel or was his fate sealed?
Understand what I’m saying here
My point isn’t to attempt to unravel a mystery that so many learned theologians have sparred over for centuries. For me it isn’t a crisis of belief. “Facts is facts,” you might say. And Scripture is blatant about it. God chooses to do certain things His way and that’s just the way it is.
There are two things I want to share that God showed me and why I believe I went down that trail this morning. First, it’s easy for Christians to become complacent in their walk — to become overly “familiar” with God and lose that sense of reverential fear. We’re quick to remember that God is Love and quick to forget that our God is a consuming fire. The brief trek into the world of Rehoboam that I experienced this morning was a reminder to me that God is God and I am not. That He indeed does have the right to make some vessels for honor and some for common use. That I may indeed be called upon to play the “pawn” in His great plans. And what of it? I deserve death and Hell. It’s totally by His doing that I’m even in Christ (1 Cor 1:30) and Scripture is clear that God is at work in me to “will and to work for His good pleasure.” (Phil 2:13)
Second, in remembering those things, I need to also remember that whatever the case, it will be the best thing for me. God has sealed my fate. And it is to live in eternity with him through Jesus the Christ. I cannot fare any better than that, though I often miss that point. This world is passing. I cannot be distracted by my frequent desires for it or clouded by thoughts of “success” or even self-preservation. The word contentment comes to mind.
Closing thoughts
In Calvin’s Institutes of the Christian Religion, he wrote that in dealing with the doctrine of predestination there are two perspectives that should be avoided: excessive curiosity in what God has not revealed and excessive timidity in teaching what He has revealed.
Admittedly, there are some who would hold the second attitude and “all but require that every mention of predestination be buried; indeed, they teach us to avoid any question of it, as we would a reef.” To those folks, I agree with Calvin and request that we “permit the Christian man to open his mind and ears to every utterance of God directed to him, provided it be with such restrain that when the Lord closes his holy lips, he also shall at once close the way to inquiry.” (John Calvin, Institutes of the Christian Religion, III, xxi)
But I want to underscore what Calvin writes of the first attitude, for it provides the perfect capstone for this entry in a much better way than I could. I will quote a large portion of the text and add my own emphasis.
“Human curiosity renders the discussion of predestination, already somewhat difficult in itself, very confusing and even dangerous. No restraints can hold it back from wandering in forbidden bypaths and thrusting upward to the heights. If allowed, it will leave no secret to God that it will not search out and unravel. Since we see so many on all sides rushing into this audacity and impudence, among them certain men not otherwise bad, they should in due season be reminded of the measure of their duty in this regard.
First, then, let them remember that when they inquire into predestination they are penetrating the sacred precincts of divine wisdom. If anyone with carefree assurance breaks into this place, he will not succeed in satisfying his curiosity and he will enter a labyrinth from which he can find no exit. For it is not right for man unrestrainedly to search out things that the Lord has willed to be hidden in himself; nor is it right for him to investigate from eternity that sublimest wisdom, which God would have us revere but not understand in order that through this also he should fill us with wonder. He has set forth by his Word the secrets of his will that he has decided to reveal to us. These he decided to reveal in so far as he foresaw that they would concern and benefit us.
If this thought prevails with us that the Word of the Lord is the sole way that can lead us in our search for all that it is lawful to hold concerning him, and is the sole light to illumine our vision of all that we should see of him, it will readily keep and restrain us from all rashness. For we shall know that the moment we exceed the bounds of the Word, our course is outside the pathway and in darkness, and that there we must repeatedly wander, slip and stumble. Let this, therefore, first of all be before our eyes: to seek any other knowledge of predestination than what the Word of God discloses is not less insane than if one should purpose to walk in a pathless waste or to see in darkness. And let us not be ashamed to be ignorant of something in this matter, wherein there is a certain learned ignorance. Rather, let us willingly refrain from inquiring into a kind of knowledge, the ardent desire for which is both foolish and dangerous, nay, even deadly. But if a wanton curiosity agitates us, we shall always do well to opposed to it this restraining thought: just as too much honey is not good, so for the curious the investigation of the glory is not turned into glory. For there is good reason for us to be deterred from this insolence which can plunge us into ruin. (John Calvin, Institutes of the Christian Religion, III, xxi)