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declaration concerning the altar at Bethel (1Ki 13:29-32). We must therefore follow Ephr. Syr., Theodor., Hengstenberg, and others, and regard the old prophet as a true prophet, who with good intentions, and not “under the influence of human envy” (Thenius), but impelled by the desire to enter into a closer relation to the man of God from Judah and to strengthen himself through his prophetic gifts, urged him to enter his house. The fact that he made use of sinful means in order to make more sure of securing the end desired, namely, of the false pretence that he had been directed by an angel to do this, may be explained, as Hengstenberg suggests (Dissert. vol. ii. p. 149), on the ground that when Jeroboam introduced his innovations, he had sinned by keeping silence, and that the appearance of the Judaean prophet had brought him to a consciousness of this sin, so that he had been seized with shame on account of his fall, and was anxious to restore himself to honour in his own eyes and those of others by intercourse with this witness to the truth. But however little the lie itself can be excused or justified, we must not attribute to him alone the consequences by which the lie was followed in the case of the Judaean prophet. For whilst he chose reprehensible means of accomplishing what appeared to be a good end, namely, to raise himself again by intercourse with a true prophet, and had no wish to injure the other in any way, the Judaean prophet allowed himself to be seduced to a transgression of the clear and definite prohibition of God simply by the sensual desire for bodily invigoration by meat and drink, and had failed to consider that the divine revelation which he had received could not be repealed by a pretended revelation from an angel, because the word of God does not contradict itself. He was therefore obliged to listen to a true revelation from God from the moth of the man whose pretended revelation from an angel he had too carelessly believed, namely, to the announcement of punishment for his disobedience towards the commandment of God, which punishment he immediately afterwards endured, “for the destruction of the flesh, but for the preservation of the spirit: 1Co 15:5” (Berleb. Bible). That the punishment fell upon him alone and not upon the old prophet of Bethel also, and that for apparently a smaller crime, may be accounted for “not so much from the fact that the old prophet had lied with a good intention (this might hold good of the other also), as from the fact that it was needful to deal strictly with