1 Reis 13
Bob Utley · You Can Understand the Bible
1 Reis 13
NJB (MT versing) Jeroboam Warned, Stricken The Message of the Man of God The Prophets Turn Against Jeroboam Worship at Bethel Is Condemned (12:32-13:10) The Condemnation of the Altar in Bethel 13:1-10 13:1-10 13:1-10 13:1-3 13:1-10 13:4-6a 13:6b-7 13:8-10 The Disobedient Prophet Death of the Man of God The Old Prophet of Bethel The Man of God and the Prophet 13:11-19 13:11-19 13:11-19 13:11-14 (14c) 13:11-19 13:15 13:16-17 13:18 13:19-22 13:20-25 13:20-22 13:20-25 13:20-32 13:23-32 13:23-25 13:26-32 13:26-32 13:26-32 13:33-34 13:33-34 13:33-34 13:33-34 13:33-34 Etc.
1 Reis 13:1-10
13:1 "a man of God from Judah" There seems to be a contrast between man of God (see note at 1 Kgs. 12:22) prophet of Bethel (lit. Nabi, v. 11) SPECIAL TOPIC: PROPHET (the different Hebrew terms) This chapter in symbols shows the superiority of Judah the necessity of obedience to the word of God God's knowledge of and control of history long term prophecy (vv. 2-3) short term prophecy/sign (vv. 4-6) Josephus (Antiq. 8.9.1.) names him Yadon, but we do not know his source of this information. There are several other unnamed prophets. Judges 6:8 1 Kings 20:13,22 2 Kings 9:1 ▣ "while Jeroboam was standing by the altar to burn incense" This implies the king offering sacrifices (cf. 1 Kgs. 12:33). This verb "burn" (BDB 882, KB 1094, Hiphil INFINITIVE CONSTRUCT) can refer to incense (Peshitta) sacrifices (LXX) 13:2 "O altar, altar" This is a personification of the altar of sacrifice at Bethel's new temple. ▣ "by the word of the Lord" This phrase (or "the word of God," 1 Kgs. 12:22; 13:1) appears several times in this context. It is the key theological issue (cf. 2 Kgs. 12:24; 13:2,5,9,17,18,20,26 [twice], 32). In v. 11 a parallel phrase, "the words," refers to the message from YHWH. ▣ "Josiah" This was a much later king of Judah. The specificity is shocking (like Isa. 44:28; 45:1; about Cyrus). For some scholars this shows a later editor, but for others, like me, an evidence of God's knowledge and control of history. Predictive Prophecy is the strongest evidence for an inspired Bible. See Gleason Archer, Encyclopedia of Bible Difficulties, pp. 270-271. SPECIAL TOPIC: KINGS OF THE DIVIDED MONARCHY SPECIAL TOPIC: THE BIBLE (its uniqueness and inspiration) ▣ "shall sacrifice the priests of the high places" This is fulfilled in 2 Kgs. 23:15-16.This long term prophecy (v. 2) was not for the people who heard the man of God, but for the covenant people. Unity would come (cf. 1 Kgs. 12:26). 13:3 "a sign" There were two signs. Jeroboam's hand (v. 4) the altar split open (v. 3) See NIDOTTE, vol. 2, pp. 879-881 and SPECIAL TOPIC: SIGN, II. ▣ "the altar shall be split apart" This was symbolic of YHWH's judgment on the sacrifices and incense offered Him on this altar, as well as Jeroboam being the one offering from time to time. 13:4 "Seize him" This was a command from Jeroboam, given in the midst of his sacrifice. It was an act of defiance to God's word of judgment. ▣ "his hand. . .dried up" Jeroboam stretched out his hand against YHWH's spokesperson and YHWH caused it to "dry up" (BDB 386, KB 384, Qal IMPERFECT with waw). The immediate confirmation of God's knowledge and power resulted in Jeroboam unable to draw back his hand. The purpose was two fold. to show the validity of the long term prediction to give Jeroboam a chance to repent (v. 6) 13:6 What an amazing short term confirmation and an act of mercy! After such a powerful display of YHWH's power, Jeroboam still would not repent (vv. 11-34). His sin is all the more serious in light of YHWH's predictions and mercy act! 13:8 This is an emphatic rejection of fellowship with Bethel and Jeroboam's kingdom. God's message to the man of God was very specific. This highlights the tragedy of vv. 26-32. Jeroboam sinned in the presence of great light and was judged (and restored). The man of God was tricked (v. 18) but disobeying God's word had consequences! God is no respecter of persons (i.e., Moses' judgment). 13:10 Apparently the man of God recognized there would be a reaction to his prophecy. by Jeroboam by the priests of Bethel by persons of the northern ten tribes He is surprised and betrayed by one of his own, a prophet.
1 Reis 13:11-19
13:11 "an old prophet" One wonders if he was part of Jeroboam's new altars or a prophet before the split. This man is problematic. He seems to be a glory seeker a liar but also he fears YHWH (vv. 30-33) 13:12 "his sons" The MT has the SINGULAR but the LXX and Peshitta have the PLURAL, which seems to fit v. 13. The UBS Text Project, p. 321, gives the MT a "B" rating (some doubt) and suggests a translation "one of his sons" as a compromise. 13:18 Notice how the old prophet tricked the man of God by saying I too am a prophet like you (v. 20) an angel spoke to me Both then and now, God's people cannot accept a message from someone who claims to be a follower of God, nor accept a spiritual message second hand. We must be true to what revelation (i.e., Scripture) says. Be careful of so called "prophets." If the message contradicts what Scripture says, it is a false revelation (i.e., Gal. 1:8).
1 Reis 13:20-25
13:24 "a lion" See SPECIAL TOPIC: LIONS. ▣ "the lion also was standing" This is another supernatural event. The lion killed the man but did not eat the body. Also, the lion did not attack the donkey. This would not have been missed by the old prophet.
1 Reis 13:26-32
13:32 "shall surely come to pass" This is an intensified grammatical form (i.e., an INFINITIVE ABSOLUTE and an IMPERFECT VERB from the same root, BDB 224, 243). ▣ "all the houses of the high places" See full note at 1 Kgs. 12:31. ▣ "Samaria" This was not the capital until the reign of Omri (i.e., 1 Kgs. 16:24). This reference shows a later editor.
1 Reis 13:33-34
13:33 In the presence of great light (i.e., the sign), Jeroboam refused to repent. This is, in essence, what "the sin unto death" and "the unpardonable sin" of the NT represent. SPECIAL TOPIC: THE UNPARDONABLE SIN SPECIAL TOPIC: THE SIN UNTO DEATH 13:34 What was Jeroboam's great sin? building the rival temples (1 Kgs. 12:30) appointing non-Levitical priests not repenting in light of YHWH's sign causing Judah to sin in a like manner (cf. 2 Kgs. 17:19-23)