4 So it came to pass when King Jeroboam heard the saying of the man of God, who cried out against the altar in Bethel, that he stretched out his hand from the altar, saying, "Arrest him!" Then his hand, which he stretched out toward him, withered, so that he could not pull it back to himself. 5 The altar also was split apart, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the LORD. 6 Then the king answered and said to the man of God, "Please entreat the favor of 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 became as before. 7 Then the king said to the man of God, "Come home with me and refresh yourself, and I will give you a reward."
8 But the man of God said to the king, "If you were to give me half your house, I would not go in with you; nor would I eat bread nor drink water in this place. 9 For so it was commanded me by the word of the LORD, saying, "You shall not eat bread, nor drink water, nor return by the same way you came."' 10 So he went another way and did not return by the way he came to Bethel.
Matthew Henry Commentary
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.
Commentary Critical and Explanatory
1. there came a man of God out of Judah--Who this prophet was cannot be ascertained, He came by divine authority. It could not be either Iddo or Ahijah, for both were alive after the events here related.
Jeroboam stood by the altar to burn incense--It was at one of the annual festivals. The king, to give interest to the new ritual, was himself the officiating priest. The altar and its accompaniments would, of course, exhibit all the splendor of a new and gorgeously decorated temple. But the prophet foretold its utter destruction [1 Kings 13:3].
2-9. he cried against the altar--which is put for the whole system of worship organized in Israel.
Behold, a child shall be born . . . Josiah by name--This is one of the most remarkable prophecies recorded in the Scriptures; and, in its clearness, circumstantial minuteness, and exact prediction of an event that took place three hundred sixty years later, it stands in striking contrast to the obscure and ambiguous oracles of the heathen. Being publicly uttered, it must have been well known to the people; and every Jew who lived at the accomplishment of the event must have been convinced of the truth of a religion connected with such a prophecy as this. A present sign was given of the remote event predicted, in a visible fissure being miraculously made on the altar. Incensed at the man's license of speech, Jeroboam stretched out his hand and ordered his attendants to seize the bold intruder. That moment the king's arm became stiff and motionless, and the altar split asunder, so that the fire and ashes fell on the floor. Overawed by the effects of his impiety, Jeroboam besought the prophet's prayer. His request was acceded to, and the hand was restored to its healthy state. Jeroboam was artful, and invited the prophet to the royal table, not to do him honor or show his gratitude for the restoration of his hand, but to win, by his courtesy and liberal hospitality, a person whom he could not crush by his power. But the prophet informed him of a divine injunction expressly prohibiting him from all social intercourse with any in the place, as well as from returning the same way. The prohibition not to eat or drink in Beth-el was because all the people had become apostates from the true religion, and the reason he was not allowed to return the same way was lest he should be recognized by any whom he had seen in going.
John Wesley's Explanatory Notes
13:1 Man of God - An holy prophet. By the word, &c. - By Divine inspiration and command.
13:2 The altar - And consequently, against all that worship. O altar - He directs his speech to the altar, because the following signs were wrought upon it. Josiah - Which being done above three hundred years after this prophecy, plainly shews the absolute certainty of God's providence; and fore - knowledge even in the most contingent things. For this was in itself uncertain, and wholly depended upon man's will, both as to the having of a child, and as to the giving it this name. Therefore God can certainly and effectually over - rule man's will which way he pleaseth; or else it was possible, that this prediction should have been false; which is blasphemous to imagine. The priests - The bones of the priests, 23:15,16, whereby the altar should be defiled. How bold wasthe man, that durst attack the king in his pride, and interrupt the solemnity he was proud of? Whoever is sent on God's errand, must not fear the faces of men. It was above three hundred and fifty years ere this prophecy was fulfilled. Yet it is spoken of as sure and nigh at hand. For a thousand years are with God as one day.
13:3 Gave a sign - That is, he then wrought a miracle, to assure them of the truth of his prophecy.
13:4 Put forth, &c. - To point out the man whom he would have the people lay hands on. The altar - Where it was employed in offering something upon it. Dried up - Or, withered, the muscles and sinews, the instruments of motion, shrunk up. This God did, to chastise Jeroboam for offering violence to the Lord's prophet: to secure the prophet against farther violence: and, that in this example God might shew, how highly he resents the injuries done to his ministers, for the faithful discharge of their office.
13:6 Thy God - Who hath manifested himself to be thy God and friend, in a singular manner; and therefore will hear thy prayers for me, though he will not regard mine, because I have forsaken him and his worship. Besought - To assure Jeroboam, that what he had said, was not from ill - will to him, and that he heartily desired his reformation, and not his ruin. Restored - Because he repented of that violence, which he intended against that prophet, for which God inflicted it: and that this goodness of God to him, might have led him to repentance; or, if he continued impenitent, leave him without excuse.
13:9 For so, &c. - My refusal of thy favour, is not from any contempt, or hatred of thy person; but in obedience to the just command of my God, who hath forbidden me all father converse or communication with thee. Eat nor drink - In that place, or with that people. Whereby God declares, how detestable they were in God's eyes; because they were vile apostates from the true God, and embraced this idol - worship, against the light of their own consciences, merely to comply with the king's humour and command. Nor turn - That by thy avoiding the way that led thee to Beth-el as execrable, although thou wentest by my special command, thou mightest teach all others, how much they should abhor that way, and all thoughts of going to that place, or to such people, upon any unnecessary occasion.
J1599 Geneva Study Bible
13:1 And, behold, there came a a man of God out of Judah by the word of the LORD unto b Bethel: and Jeroboam stood by the altar to burn incense.
(a) That is, a prophet.
(b) Not that that was called Luz in Benjamin, but another of that name.
13:3 And he gave a sign the same day, saying, This [is] the c sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that [are] upon it shall be poured out.
(c) By this sign you will know that the Lord has sent me.
13:4 And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, d Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
(d) The wicked rage against the prophets of God, when they declare God’s judgment to them.
13:6 And the king answered and said unto the man of God, e Intreat now the face of the LORD thy God, and pray for me, that my hand may be restored me again. And the man of God besought the LORD, and the king’s hand was restored him again, and became as [it was] before.
(e) Though the wicked humble themselves for a time when they feel God’s judgment, they return to their old malice and declare that they are but vile hypocrites.
13:9 For so was it charged me by the word of the LORD, saying, f Eat no bread, nor drink water, nor turn again by the same way that thou camest.
(f) Seeing he had the express word of God, he should not have declined from it, neither for the persuasion of man nor angel.
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