1 Kings 13:6
Then the king responded to the man of God, "Intercede with the LORD your God and pray that my hand may be restored." So the man of God interceded with the LORD, and the king's hand was restored to him as it was before.
The King Confronted by the ProphetJ. Waite 1 Kings 13:6
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

Jeroboam is not allowed to pursue his iniquitous career without solemn Divine rebuke and warning. Though Rehoboam has been forbidden to attempt forcibly to suppress the revolt of the tribes (1 Kings 12:24), a "man of God out of Judah" is sent sternly to denounce the rival altar, and to give the sacrilegious king something like a symbolic forewarning of the disasters that should surely befall him. The scene, described here with so much simplicity and dramatic force, is full of moral instruction.

I. In the person of the king we see THE HELPLESSNESS OF A WICKED MAN IN THE HANDS OF AN OFFENDED GOD. The physical associations and the mental conditions here presented are alike suggestive of this. It is a striking picture of restrained infatuation and impotent rage.

1. The king's withered arm tells how God can in a moment turn the strength that is used against Him to weakness. "When thou with rebukes dost correct man for iniquity," etc. (Psalm 39:11).

2. The rent altar suggests the certain frustration, sooner or later, of the purposes and plans of those that are at enmity with God. "The Lord bringeth the counsel of the heathen to nought," etc. (Psalm 33:10). "If this counsel or this work be of man," etc. (Acts 5:38).

3. The king's inability to pray for himself reminds us how God sometimes forsakes those who forsake Him, so that it seems utterly vain for them to call upon Him. Many a man has felt like Saul, "I am sore distressed, and God is departed from me," etc. (1 Samuel 28:15).

4. His appeal to the prophet to intercede for him is typical of the way in which ungodly men are often contrained by force of circumstance to seek succour from those whom they have despised. "The wheel of fortune turns and lowers the proud," and they are placed, perhaps, at the mercy of the very men whom they once scorned and injured. Such are the penalties that God often inflicts on those who trifle with His authority and defy His power. Such is the curse that falls upon "presumptuous sin."

II. The behaviour of the prophet presents A FINE EXAMPLE OF MORAL DIGNITY AND CONSCIOUS STRENGTH. See here -

(1) The courage of a man who knows that God is on his side. The prophets of old, conscious of a more majestic Presence and a higher Sovereignty, never trembled before the face of wicked kings. The fear of God casts out all other fear. "Be not afraid of them that kill the body," etc. (Luke 12:4, 5). "If God be for us," etc. (Romans 8:31).

(2) The magnanimity of one who feels that he is called to witness for God among men. The prophet will not take advantage of the king's helpnessness; rather responds at once to his appeal. He who is inspired by God's Spirit will not return scorn for scorn, or retaliate an attempted injury, but rather use for beneficent ends the power that he possesses. "Lord, wilt thou that we command fire to come down from heaven and consume them? Ye know not what manner of spirit ye are of," etc. (Luke 9:54, 56).

(3) The efficacy of the prayer of a righteous man. The withered arm is restored, and though this had no happy moral effect, as might have been expected, on Jeroboam, the whole transaction, in which mercy was thus blended with judgment, vindicated the honour of Jehovah, and established afresh His sovereign claim to the allegiance alike of king and people. - W.

He put forth his hand.
Outline from Sermons by a London Minister.
I. ALL HUMAN POWER AND SKILL ENGAGED AGAINST GOD WILL WITHER. The hand of man is the bodily mark of his superiority to the animal creation; it represents his power and skill. It is the bread winner of the body. By its skilful use he imitates the works of God in nature, and by its means he sends down his thoughts to posterity. Jeroboam's outstretched hand was the type of all human opposition to God's rule, especially the opposition of the rulers of the world. Its withering was the exposition of "No weapon formed against thee shall prosper" (Isaiah 54:17); "He that sitteth in the heavens shall laugh" (Psalm 2:4, etc.)

II. PHYSICAL BLESSING IS OF MORE IMPORTANCE TO THE UNGODLY MAN THAN MORALITY OF CHARACTER. Christ's teaching is, "If thy hand offend thee, cut it off " (Matthew 18:8), count no earthly loss worthy of a thought compared with an injury to the spiritual life.

(Outline from Sermons by a London Minister.)

As the man of God from Judah so nobly refuses Jeroboam's royal hospitality, I am reminded of Lord Napier. On one occasion his lordship was sent down to Scotland by the Queen on a royal errand of review and arbitration between a great duke and his poor crofters. The duke, the administration of whose estate was to be inquired into, was good enough to offer his lordship his ducal hospitality for as long as the royal session of review lasted. But Her Majesty's Deputy felt that neither his Royal Mistress nor himself could afford to be for one moment compromised, or even suspected, by her poorest subject; and therefore it was that his lordship excused himself from the duke's table, and took up his quarters in the little wayside inn. "At any rate, you will come to the manse," said the minister, who was on the crofter's side. "Thank you," said Napier. "But in your college days you must have read Plutarch about Caesar's wife. No, thank you." And his lordship lodged all his time in the little hotel, and went back to his Royal Mistress when his work was done, not only with clean hands, but without even a suspicion attaching to her or to him. "Come home with me and refresh thyself." But the man of God said to the king, "If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water with thee." So he went another way, and returned not by the way that he came to Bethel.

(A. Whyte, D. D.)

David, Jeroboam, Josiah
Bethel, Samaria
Answereth, Appease, Appeaseth, Beginning, Besought, Entreat, Entreated, Face, Favor, Favour, Grace, Interceded, Intreat, Intreated, King's, Please, Prayer, Restored
1. Jeroboam's hand withers
6. and at the prayer of the prophet is restored
7. The prophet departs from Bethel
11. An old prophet brings him back
20. He is reproved by God
23. slain by a lion
26. buried by the old prophet
31. who confirms the prophecy
33. Jeroboam's obstinacy

Dictionary of Bible Themes
1 Kings 13:6-22

     4293   water

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

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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