Exegetical and Hermeneutical Commentary of 1 Kings 13:26
And when the prophet that brought him back from the way heard [thereof], he said, It [is] the man of God, who was disobedient unto the word of the LORD: therefore the LORD hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the LORD, which he spoke unto him.
26. disobedient unto the word ] The R.V. gives here as the A.V. in 1Ki 13:21 unto the mouth. This is the literal rendering, and is as intelligible as the other. The LXX. ( Vat.) gives for this verse only: ‘And he who brought him back from the way heard it and said, This is the man of God who rebelled against the word of the Lord.’ The next verse (27) is not represented at all in that version.
Fuente: The Cambridge Bible for Schools and Colleges
1Ki 13:26-32
And when the prophet that brought him back from the way heard thereof.
On the character of the old prophet of Bethel
The most careful review of this mans conduct does not make it easy to comprehend it; nor, indeed, do we know enough about him to satisfy us in pronouncing decidedly on the subject. Still there are circumstances in his history which do throw light on certain points of his character; and give them sufficient distinctness for us to apprehend a drift in them, and see an instruction which they convey to us. The first circumstance I would notice, is what we find in the twenty-third chapter of the Second Book of Kings; where we read, at the eighteenth verse, that the relics of him who was buried by the side of the man of God, are stated to be the bones of the prophet that came out of Samaria. He was originally of Samaria, the capital of his country; and now, in his old age, we find him removed to Bethel; the very mount of corruption, the temple of sacrilege, the very throne and stronghold of that son of Nebat, who had so fearfully made Israel to sin. Wherefore was he there? Had he gone there in grief and dismay at the doings of his prince, to remonstrate against and correct them? Had he gone, in jealousy of zeal and affection for the honour of his God and his Church? Alas! no; he could have gone with no such wish or object as this, or it would not have required Gods special mission of one of His prophets from Judah, to declare the violated truth before king, and priests, and people at Bethel! It is too clear that the old prophet must have been, at least, a consenting party to the doings which had made Israel an abomination in the sight of God. He must have even preferred the new order of things under this spiritual revolution of Jeroboam, or he need not have remained where they must day after day have done violence to his habits, and shocked his principles of religion.
1. That the burden of causing this misery and sin was mainly to be laid to the old prophets charge, there can be no doubt whatever. Although the delinquency of the man of God was great, the guilt of his aged brother was greater far; the former, indeed, yielded unjustifiably to temptation, but the latter assumed a part fit only for the malice of Satan himself. Our blessed Lord spoke with His characteristic monitory expression, when He joined the character of a liar and a murderer together; and pointed out to certain of the Jews that their father the devil had been a destroyer from the beginning, because he abode not in the truth, and there was no truth in him.
2. The next thing we should observe, is the singular faith and courage of his conduct, after he had been forced to announce his own victims punishment, and after the result of his treachery had broken, in its dreadful reality, upon his mind. Compunction and remorse evidently seized upon his mind, when he set forth upon the sorrowful errand of bringing back to an honoured burial, and a deep mourning, the man whom he had hurried to this untimely end. He saw and acknowledged the finger of God in this thing.
3. Moreover, it is evident that he must by this time have become touched with the truths which God had proclaimed by the mouth of His servant, and the richly earned vengeance in store for the crying sins of Israel. For, according to the words of our text, he solemnly forewarned his sons of the certain accomplishment of the saying which was cried by the word of the Lord against the altar in Bethel, and all the houses of the high places which were in the cities of Samaria; this, said he, shall surely come to pass. And that there was repentance in the after-conduct of the old prophet; and that God was mercifully pleased to look upon it with a pitying eye, there is some ground for hope in the issue of the event, as it came to pass in Gods own time. For when Josiah had accomplished the Divine vengeance on all the abominations of Bethel; had deposed its priests, broken clown its high places, and defiled its altars; and was in the act of taking the dead from the sepulchres on the mount, and burning them on the altars of the former sin; we read that he religiously spared the sepulchre of the man of God that came from Judah; and that they let his bones alone, together with the bones of the prophet that came cub of Samaria. A signal act of mercy this, on a day of severe and general retribution!
Lessons:
1. I need scarcely say that this example directs its first and broadest rebuke against all such as would ever knowingly and wilfully oppose and pervert the truth. This is a species of guilt so monstrous and offensive in the eyes of God and man; so merely malicious in its whole drift, and policy, and endeavour; that one would think it needs only to be noted, to be at once shunned and abhorred. It was the first origin of all corruption and misery on the face of Gods pure and perfect creation; the cause of mans degradation, and the cursing of the earth for his sake: by it sin entered into the world, and death by sin.
2. But further, there is a modification of the old prophets sin, into which we may sometimes fall, without at all going to its full extent. We are apt to be enamoured of our own particular views of what we are pleased to think is truth; to cherish these, and to propagate these, without sufficient warranty for their sound and solid foundation in what is right. (J. Puckle, M. A.)
The grave and its epitaph
Bury me, said the remorseful old man to his sons standing in tears around his miserable death-bed, bury me in the same grave with the bones of the man of God out of Judah. And the old prophets sons so buried their father. And an awful grave that was in Bethel, with an awful epitaph upon it. Now, suppose this Suppose that you were buried on the same awful principle–in whose grave would your bones lie waiting together with his till the last trump to stand forth before God and man together? And what would your epitaph and his be? Would it be this: Here lie the liar and his victim ? Or would it be this: Here lie the seducer and the seduced? Or would it be this: Here lie the hater and him he hated down to death? Or would it be this: Here lie the tempting host and his too willing to be tempted guest? Or, if you are a minister, would it be this: Here lies a dumb dog, and beside him one who was a crowded preacher in the morning of his days, but a castaway before night? Alas, my brother. (A. Whyte, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Or rather,
concerning him; for so the particle lamed is oft used, as Gen 10:13; Psa 3:2; 91:11, compared with Mat 4:6. See Poole “1Ki 13:20“.
Fuente: English Annotations on the Holy Bible by Matthew Poole
And when the prophet that brought him back from the way heard thereof,…. The old prophet, that had deceived him, by telling him a lie:
he said, it is the man of God, who was disobedient unto the word of the Lord; but not a syllable does he say of his own sin in deceiving him; though one would think his own conscience must smite him for it:
therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him; and that by himself, 1Ki 13:21.
Fuente: John Gill’s Exposition of the Entire Bible
When the old prophet at Bethel heard of this, he said, “It is the man of God, who was disobedient to the word of the Lord; the Lord hath delivered him to the lion, so that it hath torn him ( , frangere, confringere , used of a lion which tears its prey in pieces) and slain him according to the word of the Lord, which He spake to him.”
Fuente: Keil & Delitzsch Commentary on the Old Testament
(26) He said, It is the man of God.The old prophet did not know how his prediction was to be fulfilled, but recognised at once its supernatural fulfilment. There is in his words a characteristic reticence as to his own share in the work, in respect both of the deceit and the prediction of judgment, perhaps indicating something of the strange mixture of remorse and unscrupulous policy which comes out in his later action.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
DISCOURSE: 340
THE DISOBEDIENT PROPHET SLAIN
1Ki 13:26. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him.
IT not unfrequently happens, that they who are enabled to maintain their steadfastness in more arduous circumstances, are surprised and overcome in situations of less difficulty. Noah and Lot, whilst living in the midst of ungodly men, were circumspect and exemplary in the highest degree; but when freed from those restraints, and enjoying repose in the bosom of their families, they fell, and greatly dishonoured their profession. The case of the disobedient prophet was not indeed to be compared with theirs in point of enormity: but, in withstanding greater temptations, and falling when his victory appeared complete, he exhibits another instance of human instability. Much indeed is to be said for him, because he was deceived: but his history affords a solemn warning unto all. In illustration of it we shall consider,
I.
The character of the seducer
Many have thought him to be a pious man: and certainly there are many features in his character which have a favourable aspect. He is called an old prophet, which intimates that God had made use of him in revealing his will to men. He expressed a very high regard for the prophet that came out of Egypt, and, with considerable trouble to himself, sought to enjoy communion with him. Beyond a doubt he was at that time inspired of God, because he confirmed with divine authority the prediction that had been delivered, respecting the burning of mens bones on Jeroboams altar; an event that did not take place till after the expiration of three hundred years. When he heard that the prophet whom he had deceived was dead, he went boldly, and as it were in faith, up to the very face of the lion, and took away from him the corpse, and returned with it to his own house. For the loss of so good a man he greatly mourned; and he determined to honour him to the utmost of his power. He interred his body in his own tomb; he wrote an inscription over it to commemorate his fidelity, and to record the prophecy he had delivered; (which, considering the offence it might give to Jeroboam, was no small instance of holy zeal:) and finally, he desired that his bones might be laid by the side of that pious man, to intimate, that he desired to have his portion with him at the resurrection of the just.
As to the deceit practised by him to obtain the society of that godly man, it may be said, that, though wrong in itself, it proceeded from love, and was a kind of pious fraud, for the obtaining of a privilege he could not otherwise enjoy.
But after all, if we candidly consider the other parts of his character, we cannot but pronounce him a wicked man. For,
1.
He forbore to testify against the sin of others
[That he was a prophet, there is no doubt, even as Balaam had been before him. But to what purpose was he endued with a spirit of prophecy, if not to exert himself in reproving sin, and in maintaining the cause of God in the world? Was that a time to be silent, when idolatry was being established throughout the land, and God himself was set aside as no longer worthy of mens regard? When God had set him there as a light, was he to put his light under a bushel? Should he not rather have raised his voice on high, and shewn the house of Israel their transgressions? Yet, behold, no testimony did he bear against the reigning abominations: he was a dumb dog that could not bark, sleeping, lying down, loving to slumber [Note: Isa 56:10-11.]. Methinks, if God had ever enjoined him to be silent, (as on some occasions he has done [Note: Eze 3:26.],) his experience should have accorded with that of Jeremiah, who tells us, that Gods word was in his heart as a burning fire shut up in his bones, insomuch that he was weary with forbearing, and could not stay [Note: Jer 20:9.]. But no such feelings had he: he was content to let all go on their own way, provided he might but enjoy his ease: and therefore he was no better than an idol shepherd, against whom are denounced the heaviest woes [Note: Zec 11:17.]. The watchman that omits to give warning of the approaching enemy, and the shepherd that careth not for his flock, are among the most faulty of characters, and the most injurious of mankind [Note: Eze 33:1-9; Eze 34:1-10.] ]
2.
He countenanced sin in his own children
[Every parent is bound to bring up his children in the nurture and admonition of the Lord: and every good man can have that testimony from God which Abraham had, I know him, that he will command his children, and his household after him, that they keep the way of the Lord [Note: Gen 18:19.]. But how did this prophet act? Did he restrain his sons? Did he insist that they should have no fellowship with the unfruitful works of darkness, but rather reprove them [Note: Eph 5:11.]? No: when they had attended the idolatrous service, they came home and told every thing to their father, assured that they should meet with no rebuke from him, nor receive at his hands any testimony of his displeasure. What pretensions then could he have to piety? Eli had reproved the impieties of his sons; yet, because he had not authoritatively interposed to prevent or punish their abominations, God visited him with a very signal judgment. How reprehensible then must this prophet have been, who both connived at, and consented to, a crime, for which he was bound by the law to put even his own children to death [Note: Deu 13:6-9.]! Let parents know, that if, by neglecting to provide for their own household they deny the faith and become worse than infidels, much more must they incur the heaviest guilt by neglecting to provide for their eternal interests ]
3.
He even tempted another to the commission of sin
[Here his conduct was most wanton and cruel. He knew how steadfastly the man of God had resisted every temptation, and had withstood every inducement either of hope or fear; and behold, he calls falsehood to his aid, and pretends to a divine commission, in order that he may prevail to divert the holy man from his purpose, and to involve him in sin. Nor do we find that, when he was inspired to denounce the judgments of God against him for his transgression, he ever humbled himself, or implored pardon for his offence: methinks, the least he could have done would have been to intercede with God, as David did for his suffering people, Let thy hand, I pray thee, be against me, and against my fathers house, and not against this poor man whom I have deceived [Note: 2Sa 24:17.]: but he felt no such compunction, notwithstanding the enormity of his offence. Unhappy he, who was thus led to offend! But unhappier far that wicked man, who cast the stumbling-block before him [Note: Mat 18:7.]! He probably thought it but a light matter to deceive a person in so small a point as this: but, if to tempt a Nazarite with wine was no light sin [Note: Amo 2:12.], neither could this be light, where the guilt of falsehood and blasphemy was superadded to that of causing his brother to offend.]
The success of the seducer leads us next to contemplate,
II.
The fate of the seduced
There our proud hearts are almost ready to sit in judgment upon God. But his ways are in the deep; neither giveth he account of any of his matters: and whether we discern the equity of his dispensations or not, it becomes us to silence every murmuring thought with this, Shall not the Judge of all the earth do right? Certainly we cannot but compassionate the fate of the unhappy man, when we see him falling a victim to the divine displeasure: nevertheless we derive from it much important instruction. The judgment inflicted on him shews us,
1.
That no command of God is to be trifled with
[The command not to eat bread or drink water in that place might appear small; but, however small in itself, it was sanctioned by the same authority as the greatest. That there are degrees of importance in a moral view between one command and another, is certain: but as bearing the stamp of divine authority, all are alike, and to be regarded by us with equal reverence [Note: Jam 2:11.]. Our Lord informs us, that whoso shall break one of the least of his commandments, and teach men so, shall be called the least in the kingdom of heaven [Note: Mat 5:19.], or, as that expression seems to import, be the furthest from it. Accordingly we find in Scripture very heavy judgments inflicted for, what might be considered, very small offences: the man who gathered sticks upon the Sabbath-day was stoned to death by Gods express command: and Uzzah, who stretched forth his hand to support the tottering ark, was struck dead for his error. Let us therefore not presume to violate any commandment under the idea of its being but a small command, or a venial offence: for we behold in the instance before us, that God is a jealous God, and will vindicate the honour of his insulted law.]
2.
That the more nearly we are related to God, the more aggravated is every sin that we commit against him
[It might have been hoped, that so small a sin, committed so inadvertently, by one who was actively engaged in Gods service, might have passed unnoticed: but, on the contrary, he was punished, whilst the idolatry of Jeroboam, and the impiety of the old prophet, were overlooked. But God has taught us that judgment shall begin at the house of God [Note: Eze 9:6.]; and that the more distinguished we have been by his unmerited favours, the more certainly shall our transgressions be visited upon us [Note: Amo 3:2.]. Of this we have a most remarkable instance in the case of Moses, who for one inadvertent word was excluded from the land of Canaan; nor could any entreaties of Moses get the sentence reversed. Let us not then presume upon our relation to God, or upon the mercies we have received from him, but rather be the more fearful of offending him, in proportion to the kindness he has exercised towards us.]
3.
That there is a time coming, when the present inequalities of the divine dispensations shall be rectified
[The sight of such lenity exercised towards the two great offenders, and such apparent severity towards this holy man, naturally leads our minds forward to a day of future retribution, when rewards and punishments shall be dispensed with impartial justice and unerring wisdom. At present, the saints are chastened; but it is that they may not be condemned with the world: whereas the ungodly are in many instances unpunished; but are reserved unto the day of judgment to be punished; being left in the mean time to fill up the measure of their iniquities, and to treasure up wrath against the day of wrath. Whatever therefore may now appear inexplicable to us, let us wait to have it cleared up at that day, when the whole assembled universe shall confess, True and righteous are thy judgments, Lord God Almighty [Note: Rev 16:7.].]
From this subject we will take occasion to suggest some useful advice
1.
Guard against conforming to the world
[This holy prophet was forbidden to eat bread or drink water in that idolatrous land, or even to return by the way that he came into it: and this was to shew the people that he would not have the smallest communion with them, or any acquaintance with their ways. The same precise conduct is not enjoined to us, nor indeed would it be practicable; for then, as the Apostle says, we must needs go out of the world. But the spirit of that conduct must be found in us: we must not be conformed to this world, but be transformed by the renewing of our minds. We are commanded to come out of the world, and be separate, and not to touch the unclean thing: and the reason of this injunction is assigned to us, namely, that the believer can no more have communion with the unbeliever than light with darkness, or Christ with Belial. And our Lord constantly characterizes his followers in this way, They are not of the world, even as I am not of the world. Let us remember then that we are merely sent here for a little time to fulfil the particular duties assigned us, and that our home and our rest are in a better world.]
2.
Be careful whom you select for your acquaintance
[As we are not to select our friends from among the openly profane, so must we be careful whom we confide in even among the religious world. It is not every person that makes a profession of religion who will make a profitable companion. There are many who have a name to live, and yet are dead; and many profess that they know God, but in works deny him. St. John cautions us well on this head: Brethren, believe not every spirit, but try the spirits whether they are of God; for many false prophets are gone out into the world [Note: 1Jn 4:1.]. Had the good prophet inquired into the character of the old prophet, instead of giving implicit credit to his professions, he would not have fallen. And it is a melancholy fact, that multitudes of simple-hearted and godly Christians are essentially injured by their hypocritical associates [Note: Rom 16:18.]. We would earnestly advise, therefore, all young Christians to be on their guard, and to take those only for their confidential friends, whose lives they have found to correspond with their professions.]
3.
Let the word of God be the only rule of your conduct
[The man of God had not the same evidence for the reversal of the command, that he had for the command itself: he was wrong therefore in giving such implicit credit to a stranger, whatever his character or professions might be. And is it not wrong in us to suffer the assertions of men, whatever their general character may be, to supersede the express declarations of God himself? Who amongst us has not heard a thousand times from human authority, that God does not command this or that; and that such strictness is not required of us? But we have an infallible standard by which we should try every sentiment that is proposed to us: To the law, and to the testimony: if men speak not according to this word, there is no light in them. Having the sure testimony of God, we shall do well to take heed to it, with jealous vigilance, undeviating constancy, and unabated firmness.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
1Ki 13:26 And when the prophet that brought him back from the way heard [thereof], he said, It [is] the man of God, who was disobedient unto the word of the LORD: therefore the LORD hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the LORD, which he spake unto him.
Ver. 26. Who was disobedient unto the word of the Lord. ] Still his sin is styled disobedience, though he were tricked into it. It was no good excuse of our grandame Eve to say, The serpent deceived me, and I did eat.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
disobedient, by listening to the alleged word of an angel, instead of obeying the voice of Jehovah. See note on 1Ki 13:18.
which He spake. Compare 1Ki 13:22.
Fuente: Companion Bible Notes, Appendices and Graphics
the man: Lev 10:3, 2Sa 12:10, 2Sa 12:14, Psa 119:120, Pro 11:31, Eze 9:6, 1Co 11:30, Heb 12:28, Heb 12:29, 1Pe 4:17
torn: Heb. broken
which he spake: 1Ki 13:9
Reciprocal: 1Ki 13:1 – by the word 1Ki 13:20 – the word of the Lord 1Ki 20:36 – General Jer 35:4 – a man Rom 3:7 – if the truth 1Ti 6:11 – O man