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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

Robert Jamieson, A. R. Fausset, David Brown · 1871

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Commentary Critical and Explanatory on the Whole Bible (1871). CCEL expanded electronic edition states it is in the public domain.

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Barnes' Notes on the Bible

Albert Barnes · 1834

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Albert Barnes' Notes on Revelation Of St. John The Divine (New Testament, English original, public domain). Sourced from the Christian Classics Ethereal Library (CCEL). Public domain. Retrieval mirror: biblehub.com/commentaries/barnes.

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Adam Clarke's Commentary and Critical Notes on the Bible

Adam Clarke · 1831

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Public domain English commentary by Adam Clarke, normalized from Wikisource book pages for scripture.how. Public domain. Retrieval mirror: biblehub.com/commentaries/clarke.

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John Gill's Exposition of the Bible

John Gill · 1763

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John Gill(1697-1771), Exposition of the Old and New Testament(1746-1763). Public domain. Retrieval mirror: biblehub.com/commentaries/gill.

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1 Kings Глава 13 서론

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Matthew Henry's Complete Commentary

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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 (1Ki 13:1,2), and gave him a sign (1Ki 13:3), which immediately came to pass, 1Ki 13:5. 2. The king threatened the prophet, and was himself made another sign, by the withering of his hand (1Ki 13:4), and the restoring of it upon his submission and the prophet's intercession, 1Ki 13:6. 3. The prophet refused the kindness offered him thereupon, 1Ki 13:7-10. II. What passed between him and the old prophet. 1. The old prophet fetched him back by a lie, and gave him entertainment, 1Ki 13:11-19. 2. He, for accepting it, in disobedience to the divine command, is threatened with death, 1Ki 13:20-22. And, 3. The threatening is executed, for he is slain by a lion (1Ki 13:23,24), and buried at Beth-el, 1Ki 13:25-32. 4. Jeroboam is hardened in his idolatry, 1Ki 13:33,34. "Thy judgments, Lord, are a great deep."

Adam Clarke's Commentary and Critical Notes on the Bible

1 Kings 13 Introduction

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A man of God prophesies against Jeroboam's altar, and foretells the destruction of that altar, and of its idolatrous priests by Josiah; and gives Jeroboam a sign that the prophecy should be accomplished, 1 Kings 13:1-3. Jeroboam is enraged, and orders the man of God to be seized; and stretching out his hand for this purpose, his arm dries up, 1 Kings 13:4. The altar is rent, and the ashes poured out, according to the sign given by the man of God; and at his intercession Jeroboam's arm is restored, 1 Kings 13:5, 1 Kings 13:6. Jeroboam wishes to engage him in his service, but he refuses, and tells him that he was ordered by God not even to eat or drink in that place; and he accordingly departs, 1 Kings 13:7-10. An old prophet that dwelt at Beth-el, hearing of this, rides after the man of God; deceives him; brings him back to his house, and persuades him to eat and drink, 1 Kings 13:11-19. While he is eating, the word of the Lord comes to the old prophet, and he foretells the death of the man of God; who departing is met by a lion, and slain, 1 Kings 13:20-25. On hearing this, the old prophet goes to the place, finds the carcass, brings it home, burns it, and mourns over it, charging his sons to bury him, when dead, in the same grave, 1 Kings 13:26-32. Notwithstanding these warnings, Jeroboam continues in his idolatry, 1 Kings 13:33, 1 Kings 13:34.

John Gill's Exposition of the Bible

1 Kings 13 Introduction

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INTRODUCTION TO 1 Kings 13

In this chapter is an account of a man of God being sent to exclaim against Jeroboam's altar, and threaten its destruction, of which he gave a sign, which was accomplished, and with it the withering of the king's hand, which was healed upon the prophet's prayer for him, 1 Kings 13:1, who would have entertained him at his house, but he refused the offer, and departed, 1 Kings 13:8, but an old prophet in Bethel hearing of him, rode after him, and fetched him back to eat bread with him, through a lie he told him, 1 Kings 13:11 upon which the word came to the old prophet, threatening the man of God with death for disobeying his command, and which was accordingly executed by a lion that met him in the way, and slew him, 1 Kings 13:20, of which the old prophet being informed, went and took up his carcass, and buried it in his own sepulchre, where he charged his sons to bury him also when dead, believing that all the man of God had said would be fulfilled, 1 Kings 13:25 and the chapter is closed with observing the continuance of Jeroboam in his idolatry, 1 Kings 13:33.

Ellicott's Commentary for English Readers

1 Kings 13 Introduction

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XIII.

In this history, as in that of Elijah and Elisha, the compiler clearly draws from prophetic traditions or records. Here, accordingly, as there, the character of the narrative changes, and becomes full of graphic vividness and spiritual significance. In 2Chronicles 9:29 we read of “the visions of Iddo the seer against Jeroboam the son of Nebat.” It is natural to conjecture that from these this record is drawn.

1 Kings Глава 13 1

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Jamieson-Fausset-Brown Commentary Critical and Explanatory on the Whole Bible

1Ki 13:1-22.

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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].

Barnes' Notes on the Bible

1 Kings 13:1

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Rather, "in the word of the Lord." The meaning seems to be, not merely that the prophet was bid to come, but that he came in the strength and power of God's word, a divinely inspired messenger. (Compare 1 Kings 13:2, 1 Kings 13:5,1 Kings 13:32.)

By the altar - "On the altar;" i, e. on the ledge, or platform, halfway up the altar, whereupon the officiating priest always stood to sacrifice. Compare 1 Kings 12:32 note.

Adam Clarke's Commentary and Critical Notes on the Bible

1 Kings 13:1

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There came a man of God - Who this was we know not. The Chaldee, Syriac, and Arabic call him a prophet. The Vulgate and Septuagint follow the Hebrew, איש אלהים ish elohim means a Divine person, one wholly devoted to God's service. Some have thought it was Shemaiah, others Joel, and others Iddo. It could not have been the latter, for he wrote the acts of Jeroboam, 2 Chronicles 9:29, and the prophet was killed before he returned home; but conjecture is idle on such a subject.

Jeroboam stood by the altar - Like gods, like priest; he made himself high priest, and he took of the lowest of the people, and made them priests of the high places; they proved themselves to be fools by worshipping calves.

John Gill's Exposition of the Bible

1 Kings 13:1

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And, behold, there came a man of God out of Judah,.... Whom Josephus (x) calls Jadon, perhaps the same with Iddo, who is by the Jewish writers (y) generally thought to be this man of God, and which may seem to be countenanced by 2 Chronicles 9:29 but cannot be, because this man was quickly slain, whereas Iddo lived after Rehoboam, and wrote his acts, first and last, nay, after Ahijah his son, 2 Chronicles 13:22 and for the same reason Shemaiah cannot be the man of God, 1 Kings 12:22, though Tertullian (z) calls him Sameas, and designs Shemaiah: but, whoever he was, he came

by the word of the Lord to Bethel: that is, by his command:

and Jeroboam stood by the altar to burn incense; at the time he came, 1 Kings 12:33.

(x) Ut supra. (Antiqu. l. 8. c. 8. sect. 3.) (y) Seder Olam Rabba, c. 20. Shalshalet Hakabala, fol. 11. 1. Jarch & Kimchi in loc. (z) De Jejuniis, c. 16.