3<\/strong>. And he gave a sign the same day<\/em> ] The sign was necessary because the event foretold was to be at so remote a date that none who were living in Jeroboam’s day would be alive to see it. Hence to assure them that it would come to pass a startling token of the power in which the prophet spake is exhibited by the rending of the altar and the scattering of what was on it in the presence of all who stood by. The word rendered ‘sign’, is much more frequently used of ‘wonders’ and ‘miracles’, and it has that sense in some degree here. With this we may compare the use of as well as for the miracles of the New Testament.<\/p>\n and the ashes that<\/em> are upon it<\/em> ] The Hebrew word, which is the same as that so often rendered ‘fatness’, applies only to the ashes of an altar<\/em>, which would be mixed up with the fat of sacrifices burnt upon it. Hence the LXX. renders by ‘the fat’, or ‘fatness’.<\/p>\n He gave a sign – <\/B>A sign of this kind – an immediate prophecy to prove the divine character of a remote prophecy – had scarcely been given before this. In the later history, however, such signs are not unfrequent (compare 2Ki 19:29<\/span>; Isa 7:14-16<\/span>).<\/P> The ashes … shall be poured out – <\/B>i. e., The half-burnt remains of the offerings shall be ignominiously spilled upon the ground.<\/P><\/p>\n Verse 3<\/span>. And he gave a sign<\/B><\/I>] A miracle to prove that the prophecy should be fulfilled in its season.<\/P> <\/p>\n He gave a sign the same day, <\/B>i. e. he then wrought a miracle, to assure them of the truth of his prophecy. <\/P> <\/p>\n And he gave a sign the same day, saying, this is the sign which the Lord hath spoken<\/strong>,…. As a confirmation of the truth of what the prophet had said, and for the proof of his being a true prophet of the Lord:<\/p>\n behold, the altar shall be rent<\/strong>; of itself, by an invisible hand, by the power of God:<\/p>\n and the ashes that are upon it shall be poured out<\/strong>; signifying it should be entirely demolished, not only shaken but destroyed, so as not to be capable of retaining the ashes on it; this was an emblem of the utter abolition of idolatry here in future times.<\/p>\n (3, 4) The sign.<\/strong>Both the signs, like most miraculous signs, shadow forth plainly the thing signified. The sign, announced to secure credence to the prediction, is itself a visible type of what that prediction foretold, in the shattering of the altar and the scattering of the ashes of the burnt-offering. The sign actually given includes, besides this, the sudden withering of the kings hand, stretched out in defiance of the prophetan equally plain symbol of the miserable failure of his strength and policy, when opposed to the Law and the judgment of God. It should be noted that the withdrawal of this last sign of wrath, on the submission of the king and the prayer of the prophet, was apparently designed to give Jeroboam one more opportunity of repentance. The last verses of the chapter (1Ki. 13:33-34<\/span>) seem to imply that, but for the interposition of the old prophet of Bethel, he might still have taken that opportunity.<\/p>\n 3<\/strong>. <\/strong> He gave a sign <\/strong> He wrought a miracle as the evidence of his Divine authority the credentials of his being Jehovah’s ambassador. “Without this sign, the prophecy of an event that did not take place for three hundred and fifty years would have wanted authority with those who knew not the utterer.” Kitto.<\/p>\n 1Ki 13:3 And he gave a sign the same day, saying, This [is] the sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that [are] upon it shall be poured out.<\/p>\n Ver. 3. Behold, the altar shall be rent.<\/strong> ] To foreshow the downfall of that idolatry. So the veil of the temple rent at Christ’s death, Mat 27:51 to show that there was an end of the Levitical liturgy. And so, about the beginning of the Reformation by Luther, a great solid stone fell down upon a brass image of Peter in Rome, that had those words fairly embossed upon it, Tu es Petrus, &c., <\/em> You are Peter &c., and so shattered it to pieces, that nothing was left legible, but only those words, Aedificabo Ecclesiam meam,<\/em> I will build my Church. This might be a foretoken of Rome’s ruin: which God hath already begun, and will surely perfect.<\/p>\n a sign. We have similar signs in Exo 3:12. 2Ki 19:29; 2Ki 20:8. Isa 7:14; Isa 8:18. <\/p>\n Exo 4:3-5, Exo 4:8, Exo 4:9, Exo 7:10, Deu 13:1-3, 1Sa 2:34, 2Ki 20:8, Isa 7:11-14, Isa 38:6-8, Isa 38:22, Jer 44:29, Mat 12:38-40, Joh 2:18, 1Co 1:22 <\/p>\n Reciprocal: Deu 13:2 – General 1Ki 13:5 – General Isa 37:30 – this shall Isa 44:26 – confirmeth Joh 6:30 – What<\/p>\n 1Ki 13:3. He gave a sign the same day That is, he then wrought a miracle to assure them of the truth of his prophecy. Saying, this is the sign, &c. A proof that I speak from God, and not from myself. The altar shall be rent, &c. This could not be effected but by the power of God, who hereby demonstrated that he had sent this prophet to speak these words which were presently fulfilled.<\/p>\n 13:3 And he gave a sign the same day, saying, This [is] the {c} sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that [are] upon it shall be poured out.<\/p>\n (c) By this sign you will know that the Lord has sent me.<\/p>\n And he gave a sign the same day, saying, This [is] the sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that [are] upon it shall be poured out. 3. And he gave a sign the same day ] The sign was necessary because the event foretold was to … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 13:3”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9199","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9199","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9199"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9199\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9199"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9199"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9199"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"