mh_parser/vol_split/11 - 1Kings/Chapter 13.xml

<div2 id="iKi.xiv" n="xiv" next="iKi.xv" prev="iKi.xiii" progress="56.47%" title="Chapter XIII">
<h2 id="iKi.xiv-p0.1">F I R S T   K I N G S</h2>
<h3 id="iKi.xiv-p0.2">CHAP. XIII.</h3>
<p class="intro" id="iKi.xiv-p1">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 (<scripRef id="iKi.xiv-p1.1" osisRef="Bible:1Kgs.13.1-1Kgs.13.2" parsed="|1Kgs|13|1|13|2" passage="1Ki 13:1,2">ver. 1,
2</scripRef>), and gave him a sign (<scripRef id="iKi.xiv-p1.2" osisRef="Bible:1Kgs.13.3" parsed="|1Kgs|13|3|0|0" passage="1Ki 13:3">ver. 3</scripRef>), which immediately came to pass,
<scripRef id="iKi.xiv-p1.3" osisRef="Bible:1Kgs.13.5" parsed="|1Kgs|13|5|0|0" passage="1Ki 13:5">ver. 5</scripRef>. 2. The king
threatened the prophet, and was himself made another sign, by the
withering of his hand (<scripRef id="iKi.xiv-p1.4" osisRef="Bible:1Kgs.13.4" parsed="|1Kgs|13|4|0|0" passage="1Ki 13:4">ver.
4</scripRef>), and the restoring of it upon his submission and the
prophet's intercession, <scripRef id="iKi.xiv-p1.5" osisRef="Bible:1Kgs.13.6" parsed="|1Kgs|13|6|0|0" passage="1Ki 13:6">ver.
6</scripRef>. 3. The prophet refused the kindness offered him
thereupon, <scripRef id="iKi.xiv-p1.6" osisRef="Bible:1Kgs.13.7-1Kgs.13.10" parsed="|1Kgs|13|7|13|10" passage="1Ki 13:7-10">ver. 7-10</scripRef>.
II. What passed between him and the old prophet. 1. The old prophet
fetched him back by a lie, and gave him entertainment, <scripRef id="iKi.xiv-p1.7" osisRef="Bible:1Kgs.13.11-1Kgs.13.19" parsed="|1Kgs|13|11|13|19" passage="1Ki 13:11-19">ver. 11-19</scripRef>. 2. He, for accepting
it, in disobedience to the divine command, is threatened with
death, <scripRef id="iKi.xiv-p1.8" osisRef="Bible:1Kgs.13.20-1Kgs.13.22" parsed="|1Kgs|13|20|13|22" passage="1Ki 13:20-22">ver. 20-22</scripRef>. And,
3. The threatening is executed, for he is slain by a lion
(<scripRef id="iKi.xiv-p1.9" osisRef="Bible:1Kgs.13.23-1Kgs.13.24" parsed="|1Kgs|13|23|13|24" passage="1Ki 13:23,24">ver. 23, 24</scripRef>), and
buried at Beth-el, <scripRef id="iKi.xiv-p1.10" osisRef="Bible:1Kgs.13.25-1Kgs.13.32" parsed="|1Kgs|13|25|13|32" passage="1Ki 13:25-32">ver.
25-32</scripRef>. 4. Jeroboam is hardened in his idolatry,
<scripRef id="iKi.xiv-p1.11" osisRef="Bible:1Kgs.13.33-1Kgs.13.34" parsed="|1Kgs|13|33|13|34" passage="1Ki 13:33,34">ver. 33, 34</scripRef>. "Thy
judgments, Lord, are a great deep."</p>
<scripCom id="iKi.xiv-p0.1_1" osisRef="Bible:1Kgs.13" parsed="|1Kgs|13|0|0|0" passage="1Ki 13" type="Commentary"/>
<scripCom id="iKi.xiv-p0.2_1" osisRef="Bible:1Kgs.13.1-1Kgs.13.10" parsed="|1Kgs|13|1|13|10" passage="1Ki 13:1-10" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.13.1-1Kgs.13.10">
<h4 id="iKi.xiv-p1.14">A Prophet Sent to Jeroboam; the Withering of
Jeroboam's Hand. (<span class="smallcaps" id="iKi.xiv-p1.15">b. c.</span> 974.)</h4>
<p class="passage" id="iKi.xiv-p2">1 And, behold, there came a man of God out of
Judah by the word of the <span class="smallcaps" id="iKi.xiv-p2.1">Lord</span> unto
Beth-el: and Jeroboam stood by the altar to burn incense.   2
And he cried against the altar in the word of the <span class="smallcaps" id="iKi.xiv-p2.2">Lord</span>, and said, O altar, altar, thus saith the
<span class="smallcaps" id="iKi.xiv-p2.3">Lord</span>; Behold, a child shall be born
unto the house of David, Josiah by name; and upon thee shall he
offer the priests of the high places that burn incense upon thee,
and men's bones shall be burnt upon thee.   3 And he gave a
sign the same day, saying, This <i>is</i> the sign which the <span class="smallcaps" id="iKi.xiv-p2.4">Lord</span> hath spoken; Behold, the altar shall
be rent, and the ashes that <i>are</i> upon it shall be poured out.
  4 And it came to pass, when king Jeroboam heard the saying
of the man of God, which had cried against the altar in Beth-el,
that he put forth his hand from the altar, saying, 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.   5 The altar also was
rent, and the ashes poured out from the altar, according to the
sign which the man of God had given by the word of the <span class="smallcaps" id="iKi.xiv-p2.5">Lord</span>.   6 And the king answered and said
unto the man of God, Intreat now the face of the <span class="smallcaps" id="iKi.xiv-p2.6">Lord</span> thy God, and pray for me, that my hand may
be restored me again. And the man of God besought the <span class="smallcaps" id="iKi.xiv-p2.7">Lord</span>, and the king's hand was restored him
again, and became as <i>it was</i> before.   7 And the king
said unto the man of God, Come home with me, and refresh thyself,
and I will give thee a reward.   8 And the man of God said
unto the king, If thou wilt give me half thine house, I will not go
in with thee, neither will I eat bread nor drink water in this
place:   9 For so was it charged me by the word of the <span class="smallcaps" id="iKi.xiv-p2.8">Lord</span>, saying, Eat no bread, nor drink
water, nor turn again by the same way that thou camest.   10
So he went another way, and returned not by the way that he came to
Beth-el.</p>
<p class="indent" id="iKi.xiv-p3">Here is, I. A messenger sent to Jeroboam,
to signify to him God's displeasure against his idolatry, <scripRef id="iKi.xiv-p3.1" osisRef="Bible:1Kgs.13.1" parsed="|1Kgs|13|1|0|0" passage="1Ki 13:1"><i>v.</i> 1</scripRef>. The army of Judah that
aimed to ruin him was countermanded, and might not draw a sword
against him (<scripRef id="iKi.xiv-p3.2" osisRef="Bible:2Kgs.12.24" parsed="|2Kgs|12|24|0|0" passage="2Ki 12:24"><i>ch.</i> xii.
24</scripRef>); 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
<i>revealed from heaven</i> against his <i>ungodliness</i> and
<i>unrighteousness!</i></p>
<p class="indent" id="iKi.xiv-p4">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 (<scripRef id="iKi.xiv-p4.1" osisRef="Bible:1Kgs.13.2" parsed="|1Kgs|13|2|0|0" passage="1Ki 13:2"><i>v.</i> 2</scripRef>) 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 <i>priests of the high places</i> 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
<i>of the house of David.</i> 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 <i>of God and the king.</i> 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 <i>names in the book</i> of the divine prescience (<scripRef id="iKi.xiv-p4.2" osisRef="Bible:Phil.4.3" parsed="|Phil|4|3|0|0" passage="Php 4:3">Phil. iv. 3</scripRef>), names <i>written in
heaven.</i></p>
<p class="indent" id="iKi.xiv-p5">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 (<scripRef id="iKi.xiv-p5.1" osisRef="Bible:1Kgs.13.3" parsed="|1Kgs|13|3|0|0" passage="1Ki 13:3"><i>v.</i> 3</scripRef>),
which came to pass immediately, <scripRef id="iKi.xiv-p5.2" osisRef="Bible:1Kgs.13.5" parsed="|1Kgs|13|5|0|0" passage="1Ki 13:5"><i>v.</i> 5</scripRef>. This was, 1. A proof that the
prophet was sent of God, <i>who confirmed the word with this sign
following,</i> <scripRef id="iKi.xiv-p5.3" osisRef="Bible:Mark.16.20" parsed="|Mark|16|20|0|0" passage="Mk 16:20">Mark xvi.
20</scripRef>. 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.</p>
<p class="indent" id="iKi.xiv-p6">IV. Jeroboam's hand withered, which he
stretched out to seize or smite the man of God, <scripRef id="iKi.xiv-p6.1" osisRef="Bible:1Kgs.13.4" parsed="|1Kgs|13|4|0|0" passage="1Ki 13:4"><i>v.</i> 4</scripRef>. 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. <i>Rebuke a sinner</i> and
<i>he will hate thee,</i> 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, <i>Touch them not, do them no harm.</i> 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.</p>
<p class="indent" id="iKi.xiv-p7">V. The sudden healing of the hand that was
suddenly dried up, upon his submission, <scripRef id="iKi.xiv-p7.1" osisRef="Bible:1Kgs.13.6" parsed="|1Kgs|13|6|0|0" passage="1Ki 13:6"><i>v.</i> 6</scripRef>. That word of God which should
have touched his conscience humbled him not, but this which
<i>touched his bone and his flesh</i> 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 <i>his hand might be restored;</i> thus Pharaoh
would have Moses to pray that God would <i>take away this death</i>
only (<scripRef id="iKi.xiv-p7.2" osisRef="Bible:Exod.10.17" parsed="|Exod|10|17|0|0" passage="Ex 10:17">Exod. x. 17</scripRef>), not
this <i>sin.</i> 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, <scripRef id="iKi.xiv-p7.3" osisRef="Bible:Matt.5.10 Bible:Matt.5.44" parsed="|Matt|5|10|0|0;|Matt|5|44|0|0" passage="Mt 5:10,44">Matt. v. 10,
44</scripRef>. 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.</p>
<p class="indent" id="iKi.xiv-p8">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 (<scripRef id="iKi.xiv-p8.1" osisRef="Bible:1Kgs.13.9" parsed="|1Kgs|13|9|0|0" passage="1Ki 13:9"><i>v.</i> 9</scripRef>), 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
<i>turn back the same way,</i> but deliver his message, as it were,
<i>in transitu</i>—<i>as he passes along.</i> 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 <i>passed and saw their devotions.</i> God would, by
this command, try his prophet, as he did Ezekiel, whether he would
not be <i>rebellious, like that rebellious house,</i> <scripRef id="iKi.xiv-p8.2" osisRef="Bible:Ezek.2.8" parsed="|Ezek|2|8|0|0" passage="Eze 2:8">Ezek. ii. 8</scripRef>. 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, <scripRef id="iKi.xiv-p8.3" osisRef="Bible:1Kgs.13.7" parsed="|1Kgs|13|7|0|0" passage="1Ki 13:7"><i>v.</i> 7</scripRef>.
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.</p>
</div><scripCom id="iKi.xiv-p0.3" osisRef="Bible:1Kgs.13.11-1Kgs.13.22" parsed="|1Kgs|13|11|13|22" passage="1Ki 13:11-22" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.13.11-1Kgs.13.22">
<h4 id="iKi.xiv-p8.5">The Prophet Deceived. (<span class="smallcaps" id="iKi.xiv-p8.6">b. c.</span> 974.)</h4>
<p class="passage" id="iKi.xiv-p9">11 Now there dwelt an old prophet in Beth-el;
and his sons came and told him all the works that the man of God
had done that day in Beth-el: the words which he had spoken unto
the king, them they told also to their father.   12 And their
father said unto them, What way went he? For his sons had seen what
way the man of God went, which came from Judah.   13 And he
said unto his sons, Saddle me the ass. So they saddled him the ass:
and he rode thereon,   14 And went after the man of God, and
found him sitting under an oak: and he said unto him, <i>Art</i>
thou the man of God that camest from Judah? And he said, I
<i>am.</i>   15 Then he said unto him, Come home with me, and
eat bread.   16 And he said, I may not return with thee, nor
go in with thee: neither will I eat bread nor drink water with thee
in this place:   17 For it was said to me by the word of the
<span class="smallcaps" id="iKi.xiv-p9.1">Lord</span>, Thou shalt eat no bread nor
drink water there, nor turn again to go by the way that thou
camest.   18 He said unto him, I <i>am</i> a prophet also as
thou <i>art;</i> and an angel spake unto me by the word of the
<span class="smallcaps" id="iKi.xiv-p9.2">Lord</span>, saying, Bring him back with
thee into thine house, that he may eat bread and drink water.
<i>But</i> he lied unto him.   19 So he went back with him,
and did eat bread in his house, and drank water.   20 And it
came to pass, as they sat at the table, that the word of the <span class="smallcaps" id="iKi.xiv-p9.3">Lord</span> came unto the prophet that brought
him back:   21 And he cried unto the man of God that came from
Judah, saying, Thus saith the <span class="smallcaps" id="iKi.xiv-p9.4">Lord</span>,
Forasmuch as thou hast disobeyed the mouth of the <span class="smallcaps" id="iKi.xiv-p9.5">Lord</span>, and hast not kept the commandment which
the <span class="smallcaps" id="iKi.xiv-p9.6">Lord</span> thy God commanded thee,
  22 But camest back, and hast eaten bread and drunk water in
the place, of the which <i>the LORD</i> did say to thee, Eat no
bread, and drink no water; thy carcase shall not come unto the
sepulchre of thy fathers.</p>
<p class="indent" id="iKi.xiv-p10">The man of God had honestly and resolutely
refused the king's invitation, though he promised him a reward; yet
he was over-persuaded by an old prophet to come back with him, and
dine in Beth-el, contrary to the command given him. Here we find
how dearly his dinner cost him. Observe with wonder,</p>
<p class="indent" id="iKi.xiv-p11">I. The old prophet's wickedness. I cannot
but call him a false prophet and a bad man, it being much easier to
believe that from one of such a bad character should be extorted a
confirmation of what the man of God said (as we find, <scripRef id="iKi.xiv-p11.1" osisRef="Bible:1Kgs.13.32" parsed="|1Kgs|13|32|0|0" passage="1Ki 13:32"><i>v.</i> 32</scripRef>) than that a true
prophet, and a good man, should tell such a deliberate lie as he
did, and father it upon God. <i>A good tree could never bring forth
such corrupt fruit.</i> Perhaps he was trained up among the sons of
the prophets, in one of Samuel's colleges not far off, whence he
retained the name of a prophet, but, growing worldly and profane,
the spirit of prophecy had departed from him. If he had been a good
prophet he would have reproved Jeroboam's idolatry, and not have
suffered his sons to attend his altars, as, it should seem, they
did. Now, 1. Whether he had any good design in fetching back the
man of God is not certain. One may hope that he did it in
compassion to him, concluding he wanted refreshment, and out of a
desire to be better acquainted with him and more fully to
understand his errand than he could from the report of his sons;
yet his sons having told him all that passed, and particularly that
the prophet was forbidden to eat or drink there, which he had
openly told Jeroboam, I suppose it was done with a bad design, to
draw him into a snare, and so to expose him; for false prophets
have ever been the worst enemies to the true prophets, usually
aiming to destroy them, but sometimes, as here, to debauch them and
draw them from their duty. Thus they <i>gave the Nazarites wine to
drink</i> (<scripRef id="iKi.xiv-p11.2" osisRef="Bible:Amos.2.12" parsed="|Amos|2|12|0|0" passage="Am 2:12">Amos ii. 12</scripRef>),
that they might glory in their fall. But, 2. It is certain that he
took a very bad method to bring him back. When the man of God had
told him, "I may not, and therefore I will not, return to eat bread
with thee" (his resolutions concurring with the divine command,
<scripRef id="iKi.xiv-p11.3" osisRef="Bible:1Kgs.13.16-1Kgs.13.17" parsed="|1Kgs|13|16|13|17" passage="1Ki 13:16,17"><i>v.</i> 16, 17</scripRef>), he
wickedly pretended that he had an order from heaven to fetch him
back. He imposed upon him by asserting his quondam character as a
prophet: <i>I am a prophet also as thou art;</i> he pretended he
had a vision of an angel that sent him on this errand. But it was
all a lie; it was a banter upon prophecy, and profane in the
highest degree. When this old prophet is spoken of (<scripRef id="iKi.xiv-p11.4" osisRef="Bible:2Kgs.23.18" parsed="|2Kgs|23|18|0|0" passage="2Ki 23:18">2 Kings xxiii. 18</scripRef>) he is called
<i>the prophet that came out of Samaria,</i> whereas there was no
such place as Samaria till long after, <scripRef id="iKi.xiv-p11.5" osisRef="Bible:1Kgs.16.24" parsed="|1Kgs|16|24|0|0" passage="1Ki 16:24"><i>ch.</i> xvi. 24</scripRef>. Therefore I take it he
is so called there, though he was of Beth-el, because he was like
those who were afterwards <i>the prophets of Samaria,</i> who
<i>caused God's people Israel to err,</i> <scripRef id="iKi.xiv-p11.6" osisRef="Bible:Jer.23.13" parsed="|Jer|23|13|0|0" passage="Jer 23:13">Jer. xxiii. 13</scripRef>.</p>
<p class="indent" id="iKi.xiv-p12">II. The good prophet's weakness, in
suffering himself to be thus imposed upon: <i>He went back with
him,</i> <scripRef id="iKi.xiv-p12.1" osisRef="Bible:1Kgs.13.19" parsed="|1Kgs|13|19|0|0" passage="1Ki 13:19"><i>v.</i> 19</scripRef>. He
that had resolution enough to refuse the invitation of the king,
who promised him a reward, could not resist the insinuations of one
that pretended to be a prophet. God's people are more in danger of
being drawn from their duty by the plausible pretences of divinity
and sanctity than by external inducements; we have therefore need
to <i>beware of false prophets,</i> and not <i>believe every
spirit.</i></p>
<p class="indent" id="iKi.xiv-p13">III. The proceedings of divine justice
hereupon; and here we may well wonder that the wicked prophet, who
told the lie and did the mischief, went unpunished, while the holy
man of God, that was drawn by him into sin, was suddenly and
severely punished for it. What shall we make of this! The judgments
of God are unfathomable. <i>The deceived and the deceiver are
his,</i> and he <i>giveth not account of any of his matters.</i>
Certainly there must be a judgment to come, when these things will
be called over again, and when those that sinned most and suffered
least, in this world, will receive according to their works. 1. The
message delivered to the man of God was strange. His crime is
recited, <scripRef id="iKi.xiv-p13.1" osisRef="Bible:1Kgs.13.21-1Kgs.13.22" parsed="|1Kgs|13|21|13|22" passage="1Ki 13:21,22"><i>v.</i> 21,
22</scripRef>. It was, in one word, disobedience to an express
command. Judgment is given upon it: <i>Thy carcase shall not come
to the sepulchre of thy fathers,</i> that is, "Thou shalt never
reach thy own house, but shalt be a carcase quickly, nor shall thy
dead body be brought to <i>the place of thy fathers'
sepulchres,</i> to be interred." 2. Yet it was more strange that
the old prophet himself should be the messenger. Of this we can
give no account but that God would have it so, as he spoke to
Balaam by his ass and read Saul his doom by the devil in Samuel's
likeness. We may think God designed hereby, (1.) To startle the
lying prophet, and make him sensible of his sin. The message could
not but affect him the more when he himself had the delivering of
it, and had so strong an impression made upon his spirit by it that
he cried out, as one in an agony, <scripRef id="iKi.xiv-p13.2" osisRef="Bible:1Kgs.13.21" parsed="|1Kgs|13|21|0|0" passage="1Ki 13:21"><i>v.</i> 21</scripRef>. He had reason to think, if he
must die for his disobedience in a small matter who sinned by
surprise, of how much sorer punishment he should be thought worthy
who had belied an angel of God and cheated a man of God by a
deliberate forgery. <i>If this were done to the green tree, what
shall be done to the dry?</i> Perhaps it had a good effect upon
him. Those who preach God's wrath to others have hard hearts indeed
if they fear it not themselves. (2.) To put the greater
mortification upon the prophet that was deceived, and to show what
those must expect who hearken to the great deceiver. Those that
yield to him as a tempter will be terrified by him as a tormentor;
whom he now fawns upon he will afterwards fly upon, and whom he now
draws into sin he will do what he can to drive to despair.</p>
</div><scripCom id="iKi.xiv-p0.4" osisRef="Bible:1Kgs.13.23-1Kgs.13.34" parsed="|1Kgs|13|23|13|34" passage="1Ki 13:23-34" type="Commentary"/><div class="Commentary" id="Bible:1Kgs.13.23-1Kgs.13.34">
<h4 id="iKi.xiv-p13.4">The Deceived Prophet Slain. (<span class="smallcaps" id="iKi.xiv-p13.5">b. c.</span> 974.)</h4>
<p class="passage" id="iKi.xiv-p14">23 And it came to pass, after he had eaten
bread, and after he had drunk, that he saddled for him the ass,
<i>to wit,</i> for the prophet whom he had brought back.   24
And when he was gone, a lion met him by the way, and slew him: and
his carcase was cast in the way, and the ass stood by it, the lion
also stood by the carcase.   25 And, behold, men passed by,
and saw the carcase cast in the way, and the lion standing by the
carcase: and they came and told <i>it</i> in the city where the old
prophet dwelt.   26 And when the prophet that brought him back
from the way heard <i>thereof,</i> he said, It <i>is</i> the man of
God, who was disobedient unto the word of the <span class="smallcaps" id="iKi.xiv-p14.1">Lord</span>: therefore the <span class="smallcaps" id="iKi.xiv-p14.2">Lord</span> hath delivered him unto the lion, which
hath torn him, and slain him, according to the word of the <span class="smallcaps" id="iKi.xiv-p14.3">Lord</span>, which he spake unto him.   27
And he spake to his sons, saying, Saddle me the ass. And they
saddled <i>him.</i>   28 And he went and found his carcase
cast in the way, and the ass and the lion standing by the carcase:
the lion had not eaten the carcase, nor torn the ass.   29 And
the prophet took up the carcase of the man of God, and laid it upon
the ass, and brought it back: and the old prophet came to the city,
to mourn and to bury him.   30 And he laid his carcase in his
own grave; and they mourned over him, <i>saying,</i> Alas, my
brother!   31 And it came to pass, after he had buried him,
that he spake to his sons, saying, When I am dead, then bury me in
the sepulchre wherein the man of God <i>is</i> buried; lay my bones
beside his bones:   32 For the saying which he cried by the
word of the <span class="smallcaps" id="iKi.xiv-p14.4">Lord</span> against the altar
in Beth-el, and against all the houses of the high places which
<i>are</i> in the cities of Samaria, shall surely come to pass.
  33 After this thing Jeroboam returned not from his evil way,
but made again of the lowest of the people priests of the high
places: whosoever would, he consecrated him, and he became
<i>one</i> of the priests of the high places.   34 And this
thing became sin unto the house of Jeroboam, even to cut <i>it</i>
off, and to destroy <i>it</i> from off the face of the earth.</p>
<p class="indent" id="iKi.xiv-p15">Here is, I. The death of the deceived
disobedient prophet. The old prophet that had deluded him, as if he
would make him some amends for the wrong he had done him or help to
prevent the mischief threatened him, furnished him with an ass to
ride home on; but by the way a lion set upon him, and killed him,
<scripRef id="iKi.xiv-p15.1" osisRef="Bible:1Kgs.13.23-1Kgs.13.24" parsed="|1Kgs|13|23|13|24" passage="1Ki 13:23,24"><i>v.</i> 23, 24</scripRef>. He
did but return back to refresh himself when he was hungry, and
behold he must die for it; see <scripRef id="iKi.xiv-p15.2" osisRef="Bible:1Sam.14.43" parsed="|1Sam|14|43|0|0" passage="1Sa 14:43">1 Sam.
xiv. 43</scripRef>. But we must consider, 1. That his offence was
great, and it would by no means justify him that he was drawn into
it by a lie; he could not be so certain of the countermand sent by
another as he was of the command given to himself, nor had he any
ground to think that the command would be recalled, when the reason
of it remained in force, which was that he might testify his
detestation of the wickedness of that place. He had great reason to
suspect the honesty of this old prophet, who did not himself bear
his testimony, nor did God think fit to make use of him as a
witness against the idolatry of the city he lived in. However, he
should have taken time to beg direction from God, and not have
complied so soon. Did he think this old prophet's house safer to
eat in than other houses at Beth-el, when God had forbidden him to
eat in any? That was to refine upon the command, and make himself
wiser than God. Did he think to excuse himself that he was hungry?
Had he never read that <i>man lives not by bread alone?</i> 2. That
his death was for the glory of God; for by this it appeared, (1.)
That nothing is more provoking to him than disobedience to an
express command, though in a small matter, which makes his
proceedings against our first parents, for eating the forbidden
fruit, the easier to be accounted for. (2.) That God is displeased
at the sins of his own people, and no man shall be protected in
disobedience by the sanctity of his profession, the dignity of his
office, his nearness to God, or any good services he has done for
him. Perhaps God by this intended, in a way of righteous judgment,
to harden Jeroboam's heart, since he was not reformed by the
withering of his hand; for he would be apt to make a bad use of it,
and to say that the prophet was well enough served for meddling
with his altar, he had better have staid at home; any, he would say
that Providence had punished him for his insolence, and the lion
had done that which his withered hand might not do. However, by
this God intended to warn all those whom he employs strictly to
observe their orders, at their peril.</p>
<p class="indent" id="iKi.xiv-p16">II. The wonderful preservation of his dead
body, which was a token of God's mercy remembered in the midst of
wrath. The lion that gently strangled him, or tore him, did not
devour his dead body, nor so much as tear the ass, <scripRef id="iKi.xiv-p16.1" osisRef="Bible:1Kgs.13.24-1Kgs.13.26" parsed="|1Kgs|13|24|13|26" passage="1Ki 13:24-26"><i>v.</i> 24, 25, 26</scripRef>. Nay, what
was more, he did not set upon the travellers that passed by and saw
it, nor upon the old prophet (who had reason enough to fear it)
when he came to take up the corpse. His commission was to kill the
prophet; hitherto he should go, but no further. Thus God showed
that, though he was angry with him, his anger was turned away, and
the punishment went <i>no further than death.</i></p>
<p class="indent" id="iKi.xiv-p17">III. The care which the old prophet took of
his burial. When he heard of this unusual accident, he concluded it
was <i>the man of God, who was disobedient</i> to his Master (and
whose fault was that?), <i>therefore the Lord has delivered him to
the lion,</i> <scripRef id="iKi.xiv-p17.1" osisRef="Bible:1Kgs.13.26" parsed="|1Kgs|13|26|0|0" passage="1Ki 13:26"><i>v.</i>
26</scripRef>. It would well have become him to ask why the lion
was not sent against him and his house, rather than against the
good man whom he had cheated. He <i>took up the corpse,</i>
<scripRef id="iKi.xiv-p17.2" osisRef="Bible:1Kgs.13.29" parsed="|1Kgs|13|29|0|0" passage="1Ki 13:29"><i>v.</i> 29</scripRef>. If there by
any truth in the vulgar opinion, surely the corpse bled afresh when
he touched it, for he was in effect the murderer, and it was but a
poor reparation for the injury to inter the dead body. Perhaps when
he cheated him into his ruin he intended to laugh at him; yet now
his conscience so far relents that he weeps over him, and, like
Joab at Abner's funeral, is compelled to be a mourner for him whom
he had been the death of. They said, <i>Alas! my brother,</i>
<scripRef id="iKi.xiv-p17.3" osisRef="Bible:1Kgs.13.30" parsed="|1Kgs|13|30|0|0" passage="1Ki 13:30"><i>v.</i> 30</scripRef>. The case was
indeed very lamentable that so good a man, a prophet so faithful,
and so bold in God's cause, should, for one offence, die as a
criminal, while an old lying prophet lives at ease and an
idolatrous prince in pomp and power. <i>Thy way, O God! is in the
sea, and thy path in the great waters.</i> We cannot judge of men
by their sufferings, nor of sins by their present punishments; with
some the flesh is destroyed that the spirit may be saved, while
with others the flesh is pampered that the soul may ripen for
hell.</p>
<p class="indent" id="iKi.xiv-p18">IV. The charge which the old prophet gave
his sons concerning his own burial, that they should be sure to
bury him in the same grave where the man of God was buried
(<scripRef id="iKi.xiv-p18.1" osisRef="Bible:1Kgs.13.31" parsed="|1Kgs|13|31|0|0" passage="1Ki 13:31"><i>v.</i> 31</scripRef>): "<i>Lay my
bones beside his bones,</i> close by them, as near as may be, so
that my dust may mingle with his." Though he was a lying prophet,
yet he desired to <i>die the death of a</i> true prophet. "Gather
not my soul with the sinners of Beth-el, but with the man of God."
The reason he gives is because <i>what he cried against the altar
of Beth-el,</i> that men's bones should be burnt upon it, <i>shall
surely come to pass,</i> <scripRef id="iKi.xiv-p18.2" osisRef="Bible:1Kgs.13.32" parsed="|1Kgs|13|32|0|0" passage="1Ki 13:32"><i>v.</i>
32</scripRef>. Thus, 1. He ratifies the prediction, that <i>out of
the mouth of two witnesses</i> (and one of them such a one as St.
Paul quotes, <scripRef id="iKi.xiv-p18.3" osisRef="Bible:Titus.1.12" parsed="|Titus|1|12|0|0" passage="Tit 1:12">Titus i. 12</scripRef>,
<i>one of themselves, even a prophet of their own</i>) the <i>word
might be established,</i> if possible to convince and reclaim
Jeroboam. 2. He does honour to the deceased prophet, as one whose
<i>word</i> would not fall to the ground, though <i>he</i> did.
Ministers die, die prematurely it may be; but the word of the Lord
endures for ever, and does not die with them. 3. He consults his
own interest. It was foretold that men's bones should be burnt upon
Jeroboam's altar: "Lay mine (says he) close to his, and then they
will not be disturbed;" and it was, accordingly, their security, as
we find, <scripRef id="iKi.xiv-p18.4" osisRef="Bible:2Kgs.23.18" parsed="|2Kgs|23|18|0|0" passage="2Ki 23:18">2 Kings xxiii.
18</scripRef>. Sleeping and waking, living and dying, it is safe
being in good company. No mention is made here of the inscription
on the prophet's tomb; but it is spoken of <scripRef id="iKi.xiv-p18.5" osisRef="Bible:2Kgs.23.17" parsed="|2Kgs|23|17|0|0" passage="2Ki 23:17">2 Kings xxiii. 17</scripRef>, where Josiah asks,
<i>What title is that?</i> and is told, <i>It is the sepulchre of
the man of God that came from Judah, who proclaimed these things
which thou hast done;</i> so that the epitaph upon the prophet's
grave preserved the remembrance of his prophecy, and was a standing
testimony against the idolatries of Beth-el, which it would not
have been so remarkably if he had died and been buried elsewhere.
The cities of Israel are here called <i>cities of Samaria,</i>
though that name was not yet known; for, however the old prophet
spoke, the inspired historian wrote in the language of his own
time.</p>
<p class="indent" id="iKi.xiv-p19">V. The obstinacy of Jeroboam in his
idolatry (<scripRef id="iKi.xiv-p19.1" osisRef="Bible:1Kgs.13.33" parsed="|1Kgs|13|33|0|0" passage="1Ki 13:33"><i>v.</i> 33</scripRef>):
<i>He returned not from his evil way;</i> some hand was found that
durst repair the altar God had rent, and then Jeroboam offered
sacrifice on it again, and the more boldly because the prophet who
disturbed him before was in his grave (<scripRef id="iKi.xiv-p19.2" osisRef="Bible:Rev.11.10" parsed="|Rev|11|10|0|0" passage="Re 11:10">Rev. xi. 10</scripRef>) and because the prophecy was for
a great while to come. Various methods had been used to reclaim
him, but neither threats nor signs, neither judgments nor mercies,
wrought upon him, so strangely was he wedded to his calves. He did
not reform, no, not his priesthood, but whoever would, he filled
his hand, and made him priest, though ever so illiterate or
immoral, and of what tribe soever; <i>and this became sin,</i> that
is, a snare first, and then a ruin, to Jeroboam's house, to <i>cut
if off,</i> <scripRef id="iKi.xiv-p19.3" osisRef="Bible:1Kgs.13.34" parsed="|1Kgs|13|34|0|0" passage="1Ki 13:34"><i>v.</i> 34</scripRef>.
Note, The diminution, disquiet, and desolation of families, are the
fruit of sin; he promised himself that the calves would secure the
crown to his family, but it proved they lost it, and sunk his
family. Those betray themselves that think by any sin to support
themselves.</p>
</div></div2>