1 Kings 13:7
Then the king said to the man of God, "Come home with me and refresh yourself, and I will give you a reward."
Then the king said
This phrase introduces the response of King Jeroboam, who had just witnessed a miraculous sign from God through the man of God. The Hebrew word for "king" is "melek," which signifies a ruler or one with authority. In the context of Israel's history, Jeroboam was the first king of the northern kingdom after the division of Israel. His invitation reflects a moment of vulnerability and perhaps an attempt to align himself with the divine power he had just witnessed.

to the man of God
The "man of God" is a term used throughout the Old Testament to describe a prophet or someone who speaks on behalf of God. In Hebrew, "ish ha-Elohim" emphasizes the divine calling and authority bestowed upon this individual. This title underscores the man's role as a messenger of God's will, highlighting the sacred duty and the divine message he carries.

Come home with me
This invitation from the king can be seen as an attempt to extend hospitality, a valued cultural practice in ancient Near Eastern societies. However, it also suggests a deeper motive, possibly to curry favor or to neutralize the prophetic message by associating the man of God with the king's own household. The Hebrew culture placed great importance on hospitality, but this invitation carries the weight of potential compromise.

and refresh yourself
The phrase "refresh yourself" implies offering rest and sustenance. In Hebrew, the concept of refreshment often involves physical nourishment and rest, which are essential for the well-being of travelers and those engaged in strenuous activities. Spiritually, this can symbolize the need for renewal and strength in one's journey of faith, yet it also presents a test of the prophet's obedience to God's command.

and I will give you a reward
The offer of a "reward" suggests a transactional relationship, which contrasts with the selfless nature of true prophetic ministry. In Hebrew, the word for reward, "matanah," can mean a gift or present, often implying a form of compensation. This offer challenges the integrity of the man of God, as accepting it could imply that his prophetic actions were motivated by personal gain rather than divine obedience.

Persons / Places / Events
1. The King
This refers to King Jeroboam of Israel, who had established idol worship in Bethel and Dan to prevent his people from going to Jerusalem.

2. The Man of God
An unnamed prophet sent by God from Judah to Bethel to deliver a message against the altar Jeroboam had set up.

3. Bethel
A significant location in the Northern Kingdom of Israel where Jeroboam set up one of the golden calves for worship, contrary to God's commandments.

4. The Altar
The altar at Bethel, which was the focal point of Jeroboam's idolatrous practices and the subject of the man of God's prophecy.

5. The Event
The man of God prophesied against the altar, and as a sign, the altar was split apart. King Jeroboam's hand, which he stretched out against the prophet, was miraculously restored after he pleaded with the man of God.
Teaching Points
Obedience to God's Command
The man of God initially obeyed God's command to prophesy against the altar, demonstrating the importance of obedience to God's word.

Discernment and Integrity
The king's offer of hospitality and reward tests the prophet's integrity. Believers must discern and remain steadfast in their commitment to God's instructions, even when faced with enticing offers.

The Danger of Compromise
The man of God's later decision to disobey God's explicit command (not to eat or drink in Bethel) serves as a warning against compromising one's convictions.

God's Sovereignty and Judgment
The miraculous events surrounding the altar and the king's hand underscore God's power and authority over human affairs.

The Consequences of Disobedience
The man of God's eventual fate (not detailed in this verse but later in the chapter) highlights the serious consequences of disobedience to God's commands.
Bible Study Questions
1. What can we learn from the man of God's initial obedience to God's command, and how can we apply this to our own lives?

2. How does the king's offer to the man of God reflect the temptations we face today, and what strategies can we use to resist them?

3. In what ways does the account of the man of God illustrate the importance of discernment in our spiritual journey?

4. How does the account of the man of God and King Jeroboam demonstrate God's sovereignty and the certainty of His judgment?

5. Reflect on a time when you faced a choice between obedience to God and a tempting offer. What did you learn from that experience, and how can it inform your future decisions?
Connections to Other Scriptures
1 Kings 12
Provides context for Jeroboam's establishment of idol worship in Bethel and Dan, setting the stage for the events of 1 Kings 13.

2 Kings 23
Describes King Josiah's reforms, which included the fulfillment of the prophecy given by the man of God against the altar at Bethel.

Deuteronomy 13
Warns against false prophets and emphasizes the importance of adhering strictly to God's commands, relevant to the man of God's later disobedience.

Matthew 4
Jesus' temptation in the wilderness, where He resists the devil's offers, contrasts with the man of God's later failure to adhere to God's command.
The Pretensions of Error Deepen its ShameJ. Urquhart 1 Kings 13:1-10
The Man of GodJ.A. Macdonald 1 Kings 13:7-10
People
David, Jeroboam, Josiah
Places
Bethel, Samaria
Topics
Eat, Gift, Home, Present, Refresh, Rest, Reward, Speaketh, Thyself
Dictionary of Bible Themes
1 Kings 13:7

     5355   invitations

1 Kings 13:6-22

     4293   water

1 Kings 13:7-8

     5501   reward, human

1 Kings 13:7-22

     4418   bread

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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