1. Könige 13:1

A prophet out of Judah announces to Jeroboam the eventual overthrow of the idolatrous worship, and attests his divine mission by miraculous signs upon the altar at Bethel and the hardened king (Kg1 13:1-10); but on the way back he allows himself to be enticed by an old prophet out of Bethel to go into his house, contrary to the express command of the Lord, and while sitting at table with him has to hear from his mouth the divine threat, that on account of his transgression of the command of God he will not come into the sepulchre of his fathers. This threat was fulfilled on his way home; and the marvellous fulfilment made so deep an impression upon the old prophet, that he confirmed the testimony which he had given concerning the worship at the high places (vv. 11-32). These marvellous occurrences not only teach how Jeroboam brought about the overthrow of his dynasty by his thorough hardening against the word of God (Kg1 13:33, Kg1 13:34), but they also show how false prophecy rose up from the very beginning in the kingdom of Israel and set itself against the true prophets of the Lord, and how it gained a victory, which merely displayed its own impotence, however, and foreshadowed its eventual and certain overthrow. Kg1 13:1-2 Prophecy against the idolatrous worship at Bethel. - Kg1 13:1, Kg1 13:2. Whilst Jeroboam was still occupied in sacrificing by the altar at Bethel, there came a prophet (אלהים אישׁ) out of Judah "in the word of Jehovah" to Bethel, and pronounced upon the altar its eventual destruction. יהוה בּדבר does not mean "at the word of Jehovah" here, as it frequently does, but "in the word of Jehovah," as Kg1 13:9, Kg1 13:17 more especially show; so that the word of Jehovah is regarded as a power which comes upon the prophet and drives him to utter the divin…

Here is, I. A messenger sent to Jeroboam, to signify to him God's displeasure against his idolatry, Kg1 13:1. The army of Judah that aimed to ruin him was countermanded, and might not draw a sword against him (Kg1 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 (Kg1 13:2) 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 bo…

13:1-10 The account of the unnamed man of God who denounced Jeroboam’s false altar at Bethel emphasizes the authority of God’s word. Like Isaiah’s prophecy of Cyrus’s coming (Isa 44:28; 45:1) and Micah’s prophecy about Bethlehem as the Messiah’s birthplace (Mic 5:2), this prophecy gave a distinctive proper name associated with an event long before it happened (2 Kgs 23:15-20). Such prophecies give assurance of God’s sovereignty and omniscience (see Isa 42:9).