22 But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcass shall not come unto the sepulchre of thy fathers.
22 But camest back, H7725 and hast eaten H398 bread H3899 and drunk H8354 water H4325 in the place, H4725 of the which the LORD did say H1696 to thee, Eat H398 no bread, H3899 and drink H8354 no water; H4325 thy carcase H5038 shall not come H935 unto the sepulchre H6913 of thy fathers. H1
22 but camest back, and hast eaten bread and drunk water in the place of which he said to thee, Eat no bread, and drink no water; thy body shall not come unto the sepulchre of thy fathers.
22 and turnest back and dost eat bread and drink water in the place of which He said unto thee, Thou dost not eat bread nor drink water -- thy carcase cometh not in unto the burying-place of thy fathers.'
22 but camest back, and hast eaten bread and drunk water in the place of which he said to thee, Eat no bread and drink no water; thy carcase shall not come to the sepulchre of thy fathers.
22 but came back, and have eaten bread and drunk water in the place of which he said to you, Eat no bread, and drink no water; your body shall not come to the tomb of your fathers.
22 But have come back, and have taken food and water in this place where he said you were to take no food or water; your dead body will not be put to rest with your fathers.
And it came to pass, that in process of time, after the end of two years, his bowels fell out by reason of his sickness: so he died of sore diseases. And his people made no burning for him, like the burning of his fathers. Thirty and two years old was he when he began to reign, and he reigned in Jerusalem eight years, and departed without being desired. Howbeit they buried him in the city of David, but not in the sepulchres of the kings.
All the kings of the nations, even all of them, lie in glory, every one in his own house. But thou art cast out of thy grave like an abominable branch, and as the raiment of those that are slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet. Thou shalt not be joined with them in burial, because thou hast destroyed thy land, and slain thy people: the seed of evildoers shall never be renowned.
Therefore thus saith the LORD concerning Jehoiakim the son of Josiah king of Judah; They shall not lament for him, saying, Ah my brother! or, Ah sister! they shall not lament for him, saying, Ah lord! or, Ah his glory! He shall be buried with the burial of an ass, drawn and cast forth beyond the gates of Jerusalem.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Kings 13
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.