1 Kings 13:4
Now when King Jeroboam, who was at the altar in Bethel, heard the word that the man of God had cried out against it, he stretched out his hand and said, "Seize him!" But the hand he stretched out toward him withered, so that he could not pull it back.
When King Jeroboam heard
The phrase begins with King Jeroboam, the first king of the northern kingdom of Israel after the division of the united monarchy. Jeroboam's reign is marked by his establishment of alternative worship centers in Bethel and Dan, which was a direct violation of God's command to worship in Jerusalem. The Hebrew root for "heard" (שָׁמַע, shama) implies not just the act of hearing but also understanding and responding. Jeroboam's response to the prophetic word reveals his hardened heart and resistance to divine correction.

the word that the man of God had cried out
The "word" refers to the prophetic message delivered by the unnamed man of God. In Hebrew, "word" (דָּבָר, dabar) often signifies a matter or thing, but in a prophetic context, it carries the weight of divine authority. The man of God, a title used for prophets, acts as God's mouthpiece, emphasizing the seriousness of the message. The phrase "cried out" suggests urgency and passion, indicating the importance of the message against the altar, which was central to Jeroboam's idolatrous practices.

against the altar at Bethel
The altar at Bethel was one of the two centers of worship established by Jeroboam to prevent the Israelites from going to Jerusalem. Bethel, meaning "house of God," was historically significant as a place where God appeared to Jacob. However, Jeroboam's altar perverted its purpose. The prophetic word against the altar symbolizes God's judgment against false worship and the corruption of true faith.

he stretched out his hand from the altar
Jeroboam's action of stretching out his hand is symbolic of his authority and intent to command. In ancient Near Eastern culture, the hand is often a symbol of power and action. The altar, being the focal point of his religious innovation, represents his defiance against God's established order. His gesture from the altar underscores his challenge to the divine message and the prophet.

and said, 'Seize him!'
Jeroboam's command to "seize" the man of God reflects his attempt to suppress the prophetic voice and maintain control over his religious reforms. The Hebrew root for "seize" (תָּפַשׂ, taphas) implies a forceful capture, indicating Jeroboam's hostility towards the divine message. This reaction highlights the conflict between human authority and divine will, a recurring theme in the biblical narrative.

But the hand he stretched out toward him withered
The withering of Jeroboam's hand is a miraculous sign of God's immediate judgment. The Hebrew word for "withered" (יָבֵשׁ, yabesh) conveys the idea of drying up or becoming useless. This physical affliction serves as a divine rebuke, demonstrating God's power over human authority and the futility of opposing His will. It is a vivid reminder of the consequences of disobedience and the sovereignty of God.

so that he could not pull it back
The inability to pull back his hand signifies Jeroboam's helplessness before God's power. This phrase underscores the theme of divine intervention and the limits of human control. It serves as a humbling moment for Jeroboam, illustrating that no matter how powerful a king may be, he is subject to the authority of the Almighty. This incident calls believers to recognize the supremacy of God's will and the importance of aligning with His purposes.

Persons / Places / Events
1. King Jeroboam
The first king of the northern kingdom of Israel after the division of the united monarchy. He is known for leading Israel into idolatry by setting up golden calves in Bethel and Dan.

2. The Man of God
An unnamed prophet sent by God to deliver a message of judgment against the altar at Bethel, which Jeroboam had established for idol worship.

3. The Altar at Bethel
A significant site of idolatrous worship established by Jeroboam, contrary to God's command to worship only in Jerusalem.

4. The Withered Hand
A miraculous sign from God demonstrating His power and judgment, as Jeroboam's hand withers when he attempts to seize the prophet.

5. Bethel
A city in the northern kingdom of Israel, significant in biblical history but corrupted by Jeroboam's idolatrous practices.
Teaching Points
The Danger of Idolatry
Jeroboam's actions serve as a warning against idolatry and the consequences of leading others away from true worship of God.

God's Sovereignty and Power
The withering of Jeroboam's hand demonstrates God's control over all creation and His ability to intervene in human affairs.

The Role of Prophets
The man of God exemplifies the courage and obedience required to deliver God's message, regardless of personal risk.

Pride Leads to Downfall
Jeroboam's pride and attempt to seize the prophet result in immediate judgment, highlighting the biblical principle that pride precedes destruction.

Repentance and Restoration
Although not detailed in this verse, the broader account encourages seeking God's mercy and restoration after recognizing one's sin.
Bible Study Questions
1. How does the account of Jeroboam's withered hand illustrate the consequences of idolatry and disobedience to God?

2. In what ways can we identify and remove "altars" in our own lives that may lead us away from true worship of God?

3. How does the response of the man of God in this passage encourage us to stand firm in our faith, even in the face of opposition?

4. What lessons can we learn from Jeroboam's pride and its consequences that apply to our personal and spiritual lives today?

5. How can we seek God's forgiveness and restoration when we recognize areas of disobedience or pride in our lives, as seen in the broader account of Scripture?
Connections to Other Scriptures
Exodus 7:11-12
The hardening of Pharaoh's heart and the subsequent signs and wonders performed by Moses and Aaron parallel Jeroboam's hardened heart and the miraculous sign of his withered hand.

2 Chronicles 26:16-21
King Uzziah's pride leads to his downfall and leprosy, similar to Jeroboam's pride and the withering of his hand, illustrating the consequences of disobedience to God.

Acts 12:21-23
Herod's pride and subsequent judgment by God echo the theme of divine retribution for arrogance and opposition to God's messengers.
The Pretensions of Error Deepen its ShameJ. Urquhart 1 Kings 13:1-10
Hospitality RefusedA. Whyte, D. D.1 Kings 13:4-6
The Man of SinJ.A. Macdonald 1 Kings 13:4-6
The Prophecy Against Jeroboam and its Attendant CircumstancesOutline from Sermons by a London Minister1 Kings 13:4-6
People
David, Jeroboam, Josiah
Places
Bethel, Samaria
Topics
Altar, Bethel, Beth-el, Cried, Draw, Dried, Jeroboam, Pass, Pull, Saying, Seize, Shriveled, Stretched
Dictionary of Bible Themes
1 Kings 13:4

     5296   disabilities

1 Kings 13:1-5

     1450   signs, kinds of

1 Kings 13:3-5

     1403   God, revelation

1 Kings 13:4-5

     1416   miracles, nature of

Library
Whether Christ Took Flesh of the Seed of David?
Objection 1: It would seem that Christ did not take flesh of the seed of David. For Matthew, in tracing the genealogy of Christ, brings it down to Joseph. But Joseph was not Christ's father, as shown above ([4138]Q[28], A[1], ad 1,2). Therefore it seems that Christ was not descended from David. Objection 2: Further, Aaron was of the tribe of Levi, as related Ex. 6. Now Mary the Mother of Christ is called the cousin of Elizabeth, who was a daughter of Aaron, as is clear from Lk. 1:5,36. Therefore,
Saint Thomas Aquinas—Summa Theologica

Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end.
E. P. Barrows—Companion to the Bible

And Yet, by Reason of that Affection of the Human Heart...
9. And yet, by reason of that affection of the human heart, whereby "no man ever hateth his own flesh," [2731] if men have reason to know that after their death their bodies will lack any thing which in each man's nation or country the wonted order of sepulture demandeth, it makes them sorrowful as men; and that which after death reacheth not unto them, they do before death fear for their bodies: so that we find in the Books of Kings, God by one prophet threatening another prophet who had transgressed
St. Augustine—On Care to Be Had for the Dead.

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal,
John Bunyan—The Works of John Bunyan Volumes 1-3

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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