3 And he gave a sign the same day, saying, This is the sign that Jehovah hath spoken: Behold, the altar shall be rent, and the ashes that are upon it shall be poured out.
Since Jews indeed ask for signs, and Greeks seek wisdom;
And he said, Cast it on the ground. And he cast it on the ground, and it became a serpent; and Moses fled from before it. And Jehovah said to Moses, Stretch out thy hand and take it by the tail -- and he stretched out his hand and caught it, and it became a staff in his hand -- that they may believe that Jehovah, the God of their fathers, the God of Abraham, the God of Isaac, and the God of Jacob, hath appeared unto thee.
The Jews therefore answered and said to him, What sign shewest thou to us, that thou doest these things?
And it shall come to pass, if they will not believe thee, neither hearken to the voice of the first sign, that they will believe the voice of the other sign. And it shall come to pass, if they will not believe also those two signs, neither hearken unto thy voice, that thou shalt take of the water of the river, and pour [it] on the dry [land]; and the water that thou takest out of the river shall become blood upon the dry [land].
If there arise among you a prophet, or one that dreameth dreams, and he give thee a sign or a wonder, and the sign or the wonder come to pass that he told unto thee, when he said, Let us go after other gods, whom thou hast not known, and let us serve them, -- thou shalt not hearken unto the words of that prophet, or that dreamer of dreams; for Jehovah your God proveth you, to know whether ye love Jehovah your God with all your heart and with all your soul.
And this shall be the sign to thee, which shall come upon thy two sons, upon Hophni and Phinehas: in one day they shall die, both of them.
Ask for thee a sign from Jehovah thy God; ask for it in the deep, or in the height above. And Ahaz said, I will not ask, and will not tempt Jehovah. And he said, Hear then, house of David: Is it a small matter for you to weary men, that ye weary also my God? Therefore will the Lord himself give you a sign: Behold, the virgin shall conceive and shall bring forth a son, and call his name Immanuel.
And I will deliver thee and this city out of the hand of the king of Assyria, and I will defend this city. And this [shall be] the sign to thee from Jehovah, that Jehovah will do this thing that he hath spoken: behold, I will bring again the shadow of the degrees which hath gone down with the sun on the dial of Ahaz, ten degrees backward. So the sun returned on the dial ten degrees, by which it had gone down.
And this shall be the sign unto you, saith Jehovah, that I will punish you in this place, that ye may know that my words shall certainly stand against you for evil:
Then answered him some of the scribes and Pharisees, saying, Teacher, we desire to see a sign from thee. But he, answering, said to them, A wicked and adulterous generation seeks after a sign, and a sign shall not be given to it save the sign of Jonas the prophet. For even as Jonas was in the belly of the great fish three days and three nights, thus shall the Son of man be in the heart of the earth three days and three nights.
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Commentary on 1 Kings 13 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 13
1Ki 13:1-22. Jeroboam's Hand Withers.
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 [1Ki 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.
11. Now there dwelt an old prophet in Beth-el—If this were a true prophet, he was a bad man.
18. an angel spake unto me by the word of the Lord—This circuitous mode of speaking, instead of simply saying, "the Lord spake to me," was adopted to hide an equivocation, to conceal a double meaning—an inferior sense given to the word "angel"—to offer a seemingly superior authority to persuade the prophet, while really the authority was secretly known to the speaker to be inferior. The "angel," that is, "messenger," was his own sons, who were worshippers, perhaps priests, at Beth-el. As this man was governed by self-interest, and wished to curry favor with the king (whose purpose to adhere to his religious polity, he feared, might be shaken by the portents that had occurred), his hastening after the prophet of Judah, the deception he practised, and the urgent invitation by which, on the ground of a falsehood, he prevailed on the too facile man of God to accompany him back to his house in Beth-el, were to create an impression in the king's mind that he was an impostor, who acted in opposition to his own statement.
21. he cried unto the man of God that came from Judah—rather, "it cried," that is, the word of the Lord.
1Ki 13:23-32. The Disobedient Prophet Slain by a Lion.
24. a lion met him by the way, and slew him—There was a wood near Beth-el infested with lions (2Ki 2:24). This sad catastrophe was a severe but necessary judgment of God, to attest the truth of the message with which the prophet had been charged. All the circumstances of this tragic occurrence (the undevoured carcass, the untouched ass, the passengers unmolested by the lion, though standing there) were calculated to produce an irresistible impression that the hand of God was in it.
31. bury me in the sepulchre wherein the man of God is buried—His motive in making this request was either that his remains might not be disturbed when the predicted events took place (see 2Ki 23:18), or he had some superstitious hope of being benefited at the resurrection by being in the same cave with a man of God.