1Now behold, there came a man of God from Judah to Bethel by the word of the LORD, while Jeroboam was standing by the altar to burn incense. 2He cried against the altar by the word of the LORD, and said, “O altar, altar, thus says the LORD, ‘Behold, a son shall be born to the house of David, Josiah by name; and on you he shall sacrifice the priests of the high places who burn incense on you, and human bones shall be burned on you.’” 3Then he gave a sign the same day, saying, “This is the sign which the LORD has spoken, ‘Behold, the altar shall be split apart and the ashes which are on it shall be poured out.’” 4Now when the king heard the saying of the man of God, which he cried against the altar in Bethel, Jeroboam stretched out his hand from the altar, saying, “Seize him.” But his hand which he stretched out against him dried up, so that he could not draw it back to himself. 5The altar also was split apart and the ashes were poured out from the altar, according to the sign which the man of God had given by the word of the LORD. 6The king said to the man of God, “Please entreat the LORD your God, and pray for me, that my hand may be restored to me.” So the man of God entreated the LORD, and the king’s hand was restored to him, and it became as it was before. 7Then the king said to the man of God, “Come home with me and refresh yourself, and I will give you a reward.” 8But the man of God said to the king, “If you were to give me half your house I would not go with you, nor would I eat bread or drink water in this place. 9“For so it was commanded me by the word of the LORD, saying, ‘You shall eat no bread, nor drink water, nor return by the way which you came.’” 10So he went another way and did not return by the way which he came to Bethel.

The Disobedient Prophet

      11Now an old prophet was living in Bethel; and his sons came and told him all the deeds which the man of God had done that day in Bethel; the words which he had spoken to the king, these also they related to their father. 12Their father said to them, “Which way did he go?” Now his sons had seen the way which the man of God who came from Judah had gone. 13Then he said to his sons, “Saddle the donkey for me.” So they saddled the donkey for him and he rode away on it. 14So he went after the man of God and found him sitting under an oak; and he said to him, “Are you the man of God who came from Judah?” And he said, “I am.” 15Then he said to him, “Come home with me and eat bread.” 16He said, “I cannot return with you, nor go with you, nor will I eat bread or drink water with you in this place. 17“For a command came to me by the word of the LORD, ‘You shall eat no bread, nor drink water there; do not return by going the way which you came.’” 18He said to him, “I also am a prophet like you, and an angel spoke to me by the word of the LORD, saying, ‘Bring him back with you to your house, that he may eat bread and drink water.’” But he lied to him. 19So he went back with him, and ate bread in his house and drank water.

      20Now it came about, as they were sitting down at the table, that the word of the LORD came to the prophet who had brought him back; 21and he cried to the man of God who came from Judah, saying, “Thus says the LORD, ‘Because you have disobeyed the command of the LORD, and have not observed the commandment which the LORD your God commanded you, 22but have returned and eaten bread and drunk water in the place of which He said to you, “Eat no bread and drink no water”; your body shall not come to the grave of your fathers.’” 23It came about after he had eaten bread and after he had drunk, that he saddled the donkey for him, for the prophet whom he had brought back. 24Now when he had gone, a lion met him on the way and killed him, and his body was thrown on the road, with the donkey standing beside it; the lion also was standing beside the body. 25And behold, men passed by and saw the body thrown on the road, and the lion standing beside the body; so they came and told it in the city where the old prophet lived.

      26Now when the prophet who brought him back from the way heard it, he said, “It is the man of God, who disobeyed the command of the LORD; therefore the LORD has given him to the lion, which has torn him and killed him, according to the word of the LORD which He spoke to him.” 27Then he spoke to his sons, saying, “Saddle the donkey for me.” And they saddled it. 28He went and found his body thrown on the road with the donkey and the lion standing beside the body; the lion had not eaten the body nor torn the donkey. 29So the prophet took up the body of the man of God and laid it on the donkey and brought it back, and he came to the city of the old prophet to mourn and to bury him. 30He laid his body in his own grave, and they mourned over him, saying, “Alas, my brother!” 31After he had buried him, he spoke to his sons, saying, “When I die, bury me in the grave in which the man of God is buried; lay my bones beside his bones. 32“For the thing shall surely come to pass which he cried by the word of the LORD against the altar in Bethel and against all the houses of the high places which are in the cities of Samaria.”

      33After this event Jeroboam did not return from his evil way, but again he made priests of the high places from among all the people; any who would, he ordained, to be priests of the high places. 34This event became sin to the house of Jeroboam, even to blot it out and destroy it from off the face of the earth.

Parallel Verses

New American Standard Bible (©1995)
Now behold, there came a man of God from Judah to Bethel by the word of the LORD, while Jeroboam was standing by the altar to burn incense.

GOD'S WORD® Translation (©1995)
A man of God from Judah had come to Bethel. When he arrived, Jeroboam was standing at the altar to offer a sacrifice.

King James Bible
And, behold, there came a man of God out of Judah by the word of the LORD unto Bethel: and Jeroboam stood by the altar to burn incense.

Douay-Rheims Bible
And behold there came a man of God out of Juda, by the word of the Lord to Bethel, when Jeroboam was standing upon the altar, and burning incense.

Darby Bible Translation
And behold, there came a man of God from Judah, by the word of Jehovah, to Bethel; and Jeroboam stood by the altar to burn incense.

English Revised Version
And, behold, there came a man of God out of Judah by the word of the LORD unto Beth-el: and Jeroboam was standing by the altar to burn incense.

Webster's Bible Translation
And behold, there came a man of God out of Judah by the word of the LORD to Beth-el: and Jeroboam stood by the altar to burn incense.

World English Bible
Behold, there came a man of God out of Judah by the word of Yahweh to Beth El: and Jeroboam was standing by the altar to burn incense.

Young's Literal Translation
And lo, a man of God hath come from Judah, by the word of Jehovah, unto Beth-El, and Jeroboam is standing by the altar -- to make perfume;

Cross References

1 Samuel 9:6 He said to him, "Behold now, there is a man of God in this city, and the man is held in honor; all that he says surely comes true. Now let us go there, perhaps he can tell us about our journey on which we have set out."

1 Kings 12:22 But the word of God came to Shemaiah the man of God, saying,

1 Kings 12:33 Then he went up to the altar which he had made in Bethel on the fifteenth day in the eighth month, even in the month which he had devised in his own heart; and he instituted a feast for the sons of Israel and went up to the altar to burn incense.

2 Kings 23:15 Furthermore, the altar that was at Bethel and the high place which Jeroboam the son of Nebat, who made Israel sin, had made, even that altar and the high place he broke down. Then he demolished its stones, ground them to dust, and burned the Asherah.

2 Kings 23:17 Then he said, "What is this monument that I see?" And the men of the city told him, "It is the grave of the man of God who came from Judah and proclaimed these things which you have done against the altar of Bethel."

2 Chronicles 26:16 But when he became strong, his heart was so proud that he acted corruptly, and he was unfaithful to the LORD his God, for he entered the temple of the LORD to burn incense on the altar of incense.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 13

In the close of the foregoing chapter we left Jeroboam attending his altar at Beth-el, and there we find him in the beginning of this, when he received a testimony from God against his idolatry and apostasy. This was sent to him by a prophet, a man of God that lived in Judah, who is the principal subject of the story of this chapter, where we are told, I. What passed between him and the new king. 1. The prophet threatened Jeroboam's altar (v. 1, 2), and gave him a sign (v. 3), which immediately came to pass (v. 5). 2. The king threatened the prophet, and was himself made another sign, by the withering of his hand (v. 4), and the restoring of it upon his submission and the prophet's intercession (v. 6). 3. The prophet refused the kindness offered him thereupon (v. 7-10). II. What passed between him and the old prophet. 1. The old prophet fetched him back by a lie, and gave him entertainment (v. 11-19). 2. He, for accepting it, in disobedience to the divine command, is threatened with death (v. 20-22). And, 3. The threatening is executed, for he is slain by a lion (v. 23, 24), and buried at Beth-el (v. 25-32). 4. Jeroboam is hardened in his idolatry (v. 33, 34). "Thy judgments, Lord, are a great deep."

Verses 1-10

Here is, I. A messenger sent to Jeroboam, to signify to him God's displeasure against his idolatry, v. 1. The army of Judah that aimed to ruin him was countermanded, and might not draw a sword against him (ch. 12:24); but a prophet of Judah is, instead thereof, sent to reclaim him from his evil way, and is sent in time, while he is but dedicating his altar, before his heart is hardened by the deceitfulness of his sin; for God delights not in the death of sinners, but would rather they would burn and live. How bold was the messenger that durst attack the king in his pride and interrupt the solemnity he was proud of! Those that go on God's errand must not fear the face of man; they know who will bear them out. How kind was he that sent him to warn Jeroboam of the wrath of God revealed from heaven against his ungodliness and unrighteousness!

II. The message delivered in God's name, not whispered, but cried with a loud voice, denoting both the prophet's courage, that he was neither afraid nor ashamed to own it, and his earnestness, that he desired to be heard and heeded by all that were present, who were not a few, on this great occasion. It was directed, not to Jeroboam nor to the people, but to the altar, the stones of which would sooner hear and yield than those who were mad upon their idols and deaf to divine calls. Yet, in threatening the altar, God threatened the founder and worshippers, to whom it was as dear as their own souls, and who might conclude, "If God's wrath fasten upon the lifeless guiltless altar, how shall we escape?" That which was foretold concerning the altar (v. 2) was that, in process of time, a prince of the house of David, Josiah by name, should pollute this altar by sacrificing the idolatrous priests themselves upon it, and burning the bones of dead men. Let Jeroboam know and be sure, 1. That the altar he now consecrated should be desecrated. Idolatrous worship will not continue, but the word of the Lord will endure for ever. 2. That the priests of the high places he now made should themselves be made sacrifices to the justice of God, and the first and only sacrifices upon this altar that would be pleasing to him. If the offering be such as is an abomination to God, it will follow, of course, that the offerers must themselves fall under his wrath, which will abide upon them, since it is not otherwise transmitted. 3. That this should be done by a branch of the house of David. That family which he and his kingdom had despised and treacherously deserted should recover so much power as to demolish that altar which he thought to establish; so that right and truth should at length prevail, both in civil and sacred matters, notwithstanding the present triumphs of those that were given to change the fear both of God and the king. It was about 356 years ere this prediction was fulfilled, yet it was spoken of as sure and nigh at hand, for a thousand years with God are but as one day. Nothing more contingent and arbitrary than the giving of names to persons, yet Josiah was here named above 300 years before he was born. Nothing future is hidden from God. There are names in the book of the divine prescience (Phil. 4:3), names written in heaven.

III. A sign is given for the confirming of the truth of this prediction, that the altar should be shaken to pieces by an invisible power and the ashes of the sacrifice scattered (v. 3), which came to pass immediately, v. 5. This was, 1. A proof that the prophet was sent of God, who confirmed the word with this sign following, Mk. 16:20. 2. A present indication of God's displeasure against these idolatrous sacrifices. How could the gift be acceptable when the altar that should sanctify it was an abomination? 3. It was a reproach to the people, whose hearts were harder than these stones and rent not under the word of the Lord. 4. It was a specimen of what should be done to it in the accomplishment of this prophecy by Josiah; it was now rent, in token of its being then ruined.

IV. Jeroboam's hand withered, which he stretched out to seize or smite the man of God, v. 4. Instead of trembling at the message, as he might well have done, he assaulted him that brought it, in defiance of the wrath of which he was warned and contempt of that grace which sent him the warning. Rebuke a sinner and he will hate thee, and do thee a mischief if he can; yet God's prophets must rather expose themselves than betray their trust: he that employs them will protect them, and restrain the wrath of man, as he did Jeroboam's here by withering his hand, so that he could neither hurt the prophet nor draw it in to help himself. When his hand was stretched out to burn incense to his calves it was not withered; but, when it is stretched out against a prophet, he shall have no use of it till he humble himself. Of all the wickedness of the wicked there is none more provoking to God than their malicious attempts against his prophets, of whom he has said, Touch them not, do them no harm. As this was a punishment of Jeroboam, and answering to the sin, so it was the deliverance of the prophet. God has many ways of disabling the enemies of his church from executing their mischievous purposes. Jeroboam's inability to pull in his hand made him a spectacle to all about him, that they might see and fear. If God, in justice, harden the hearts of sinners, so that the hand they have stretched out in sin they cannot pull in again by repentance, that is a spiritual judgment, represented by this, and much more dreadful.

V. The sudden healing of the hand that was suddenly dried up, upon his submission, v. 6. That word of God which should have touched his conscience humbled him not, but this which touched his bone and his flesh brings down his proud spirit. He looks for help now, 1. Not from his calves, but from God only, from his power and his favour. He wounded, and no hand but his can make whole. 2. Not by his own sacrifice or incense, but by the prayer and intercession of the prophet, whom he had just now threatened and aimed to destroy. The time may come when those that hate the preaching would be glad of the prayers of faithful ministers. "Pray to the Lord thy God," says Jeroboam; "thou hast an interest in him; improve it for me." But observe, He did not desire the prophet to pray that his sin might be pardoned, and his heart changed, only that his hand might be restored; thus Pharaoh would have Moses to pray that God would take away this death only (Ex. 10:17), not this sin. The prophet, as became a man of God, renders good for evil, upbraids not Jeroboam with his impotent malice, nor triumphs in his submission, but immediately addresses himself to God for him. Those only are entitled to the blessing Christ pronounced on the persecuted that learn of him to pray for their persecutors, Mt. 5:10, 44. When the prophet thus honoured God, by showing himself of a forgiving spirit, God put this further honour upon him, that at his word he recalled the judgment and by another miracle healed the withered hand, that by the goodness of God Jeroboam might be led to repentance, and, if he were not broken by the judgment, yet might be melted by the mercy. With both he seemed affected for the present, but the impressions wore off.

VI. The prophet's refusal of Jeroboam's kind invitation, in which observe, 1. That God forbade his messenger to eat or drink in Beth-el (v. 9), to show his detestation of their execrable idolatry and apostasy from God, and to teach us not to have fellowship with the works of darkness, lest we have infection from them or give encouragement to them. He must not turn back the same way, but deliver his message, as it were, in transitu-as he passes along. He shall not seem to be sent on purpose (they were unworthy such a favour), but as if he only called by the way, his spirit being stirred, like Paul's at Athens, as he passed and saw their devotions. God would, by this command, try his prophet, as he did Ezekiel, whether he would not be rebellious, like that rebellious house, Eze. 2:8. 2. That Jeroboam was so affected with the cure of his hand that though we read not of his thanksgivings to God for the mercy, or of his sending an offering to the altar at Jerusalem in acknowledgment of it, yet he was willing to express his gratitude to the prophet and pay him for his prayers, v. 7. Favours to the body will make even graceless men seem grateful to good ministers. 3. That the prophet, though hungry and weary, and perhaps poor, in obedience to the divine command refused both the entertainment and the reward proffered him. He might have supposed his acceptance of it would give him an opportunity of discoursing further with the king, in order to his effectual reformation, now that he was convinced; yet he will not think himself wiser than God, but, like a faithful careful messenger, hastens home when he has done his errand. Those have little learned the lessons of self-denial that cannot forbear one forbidden meal.

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Bible Browser

Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end. …
E. P. Barrows—Companion to the Bible

And Yet, by Reason of that Affection of the Human Heart...
9. And yet, by reason of that affection of the human heart, whereby "no man ever hateth his own flesh," [2731] if men have reason to know that after their death their bodies will lack any thing which in each man's nation or country the wonted order of sepulture demandeth, it makes them sorrowful as men; and that which after death reacheth not unto them, they do before death fear for their bodies: so that we find in the Books of Kings, God by one prophet threatening another prophet who had transgressed …
St. Augustine—On Care to Be Had for the Dead.

Jeroboam
Placed on the throne by the ten tribes of Israel who had rebelled against the house of David, Jeroboam, the former servant of Solomon, was in a position to bring about wise reforms in both civil and religious affairs. Under the rulership of Solomon he had shown aptitude and sound judgment; and the knowledge he had gained during years of faithful service fitted him to rule with discretion. But Jeroboam failed to make God his trust. Jeroboam's greatest fear was that at some future time the hearts of …
Ellen Gould White—The Story of Prophets and Kings

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

The Book of the Law
The silent yet powerful influences set in operation by the messages of the prophets regarding the Babylonian Captivity did much to prepare the way for a reformation that took place in the eighteenth year of Josiah's reign. This reform movement, by which threatened judgments were averted for a season, was brought about in a wholly unexpected manner through the discovery and study of a portion of Holy Scripture that for many years had been strangely misplaced and lost. Nearly a century before, during …
Ellen Gould White—The Story of Prophets and Kings

Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal, …
John Bunyan—The Works of John Bunyan Volumes 1-3

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament