Commentary on the Old Testament Volume 2-4, Biblical commentary 1 · 1 Kings · Chapter 13
CHAP. XIII.
BVt behold a man of God came from Iudah to Bethel, and Ieroboam stood by the altar V. 1.to offer incense, &c.] Ieroboam having faln into such grosse idolatry, and many other sins, the Lord, who had set him up to be King, left him not, but sent his Prophet to him to reprove and threaten him, if by any meanes he might be humbled for it and reformed. And he is said to have come out of Iudah, because, saith Martyr, none in his kingdome durst oppose him in his wicked proceedings, P. Martyr.from whence he gathereth, how cold their love and zeal for the truth was grown; if we compare it with their zeal of old in Ioshuahs time, when for an Altar set up by the Reubenites, Gadites, and the half tribe of Manasseh, all the rest were ready Josh. 22.to go to fight against them. But the most godly in those parts were all gone to Iudah out of a dislike of Ieroboams doings, as was said before, and therefore from thence, if from any place, one must needs come upon this message of the Lord. And if there had been true prophets still remaining in Israel, yet none of them could have come, but being particularly stirred up by the spirit of God, in which case only at all other times, the prophets of God have gone forth to reprove kings, as is commonly said, the spirit of God came upon such or such a prophet, and then he went and said, &c. as 2 Chron. 20. 14. and this man of God came not, but by the word of the Lord. Who this prophet was is not certainly known, but he is thought by Expositours to be that Iddo, of whom it is spoken 2 Chron. 9. 29. in the latter end of Solomons reign; but against this maketh 2 Chron. 13. 22. where he is said to have written the acts of Abijam the sonne of Rehoboam, whereas this prophet was the same day slain by a lion. Iosephus calleth him Iadon, Hugo Cardinalis Addo or Gad, Ierom Iaddo, meaning, as he expresseth himself, the same man, that Hieron. in Chro. 13. 22. Epiphan. lib. de vita proph. Tertul. de jejun. c. 16. Clem. Alex. l. 1. stram. c. 11. P. Martyr.wrot Solomons acts. Epiphanius cals him Ioam, born in Samaria. Tertullian thinketh him to have been Semeia, who was another prophet, that wrot of Solomons acts, so likewise Clemens Alexandrinus Semea the sonne of Amame. And he cried out, not to the king but to the altar, saying, O altar, altar, &c. not for reverence to the king forbearing to speak to him, as some think, for the men of God feared not to speak to the greatest tyrants, when they were so directed, as we may see in the example of Samuel to Saul, Elijah to Ahab, Elishah to Iehoram, &c. but he speaketh to the altar and threatneth it, meaning the idolatrous worship there set up, that by crying out unto the altar he might be terrified, that erected it, and all they that served about it, seeing he prophesied of their destruction and burning upon it, as of beasts at this time to the honour of idols, which God so much abhorred, and of the utter overthrow of all that idolatrous worship. And he nameth the man, that should burn men hereupon, viz. Iosiah, in whom this was accomplished 340. 2 King. 23. 25.yeares after, or according to Iunius 330. Neither did he prophesie of a thing to come onelyonly, but gave a present signe, that he might be beleeved, viz. that the altar should cleave in sunder and the ashes run out, which followed immediatly, so as that they, which were present, could not but acknowledge God, hereby attesting, that he was sent of him, which should have made them all …o tremble, and to repent of this abominable wickednesse. But the king was so obstinately set upon his idolatry, that in steed of repenting he stretched out his hand, commanding to apprehend the prophet, but he was smitten by the hand of God so, as that his hand withered, and all strength was so taken from his arm, that it still extended, and could not be drawn in again. Yet when he entreated the prophet to pray to his God for him, it was again restored, so ready are the servants of God to passe by injuries done unto them, and for the evill attempted against them to pray for their persecuters. This kindnesse of the prophet, although Ieroboam could not, but in humanity requite by inviting him home to dine with him, yet neither by the miraculous smiting of his arm, nor by the miraculous sanation thereof, nor by the prodigious present renting of the altar, nor by the judgement befalling the prophet for doing contrary to the charge given him, as here followeth, nor by the old prophets confirming, what this had fore-told, was he moved to any repentance, or to turn from his evill wayes, till his house was destroyed therefore, as is noted v. 34, 35. Whereas in speaking to the altar he doubleth the word [O altar, altar] some think, he meant both it and the altar at Dan, but this is too curious, he rather ingeminates the word out of zeal and earnestnesse. His signe giving was according to the direction Deut. 23. to approve himself to be a true prophet of God. And it is to be noted, that Ieroboam was not affected with the signe or the thing threatned, but onelyonly with the stroke, which he felt upon himself, neither did he hereupon desire to be prayed for, that his sinnes might be forgiven him, but onelyonly that his hand might be healed, and he spake of God as the prophets, not his God [pray to the Lord thy God.] Whence we may gather, how far from any sense of true piety reprobates Note. are, even when they are humbled for judgements, their humillation is not for their sinnes, but for bodily sufferings, as Ahabs and Pharaohs.
The prophet although desired, would not go to Ieroboam's house, no not for a V. 8.reward also promised him, because the Lord had commanded him, neither to eat bread nor drink water in that place, eating bread and drinking water being put for all other provision, as 2 King. 6. 22, 23. But as Tostatus puts the case, what if be Tostatus.had been imprisoned and kept there many dayes, should hee rather have suffered himself to be starved, then to have eaten there? and answereth, that having a particular charge to abstain, he should, though to the endangering of his life. He was to put his trust in God, who could have miraculously preserved him, as he did Elijah. This interdicting him to eat and drink in that place, was in detestation of the idolatry there committed, and figured out, as Cyprian and Rupertus have it, Cyprian. Rupert. lib. 5. Reg. c. 6.the censure of the Church against hereticks and other notorious wicked persons, beeing excommunicated, with whom it is unlawfull to eat, that they being shunned of all men, might be confounded and brought to repentance. And for receiving 2 King. 5.guifts, that the prophets did generally abhor from any in those cases, lest the favour of God should seeme to be purchase able with money, which cometh freely.
But what meaneth that which is further added, neither shalt thou return by the V. 9.way whereby thou wentest? Hereby was intimated, that the place, where idolatry is committed is made so abominable, as that the way thither also is hereby polluted, and therefore to shew the greater detestation of this place, he must not tread in the way that led to it any more, and hereby we are taught to eschew coming where the wicked come, but onelyonly to reprove them.
And there was an old prophet dwelling in Bethel, &c.] This prophet hearing by V. 11, 12.his sonnes, who it may be were present at Ieroboam's sacrificing, that a man of God came from Iudah and shewed such signes, but departed thence without eating or drinking, because he was by God forbidden to eat there, rode after him to fetch him back to his house to eat with him, lyingly telling him, that it was to him revealed, that he should return and eat and drink with him, but therein hee dissembled. 2 Kings 23. 18. this old Prophet is said to have come from Samaria, so that he was not of Bethel by birth, as Martyr noteth, but of Samaria; only he now P. Martyr.dwelt in Bethell. And whereas Samaria was not built till long after his time by Omri, 1 Kin. 16. 24. he saith, it is either sayed so by anticipation, or that there was a city so called before, but by Omri increased and beautified with more buildings. Touching this old Prophet some hold him to have been a false Prophet, and a worshipper of Ieroboams calves, and an incourager of him in that wickednesse, and that he sought to intrap the man of God in subtilty, that he being provoked against him, he might bee destroyed; and when he had effected it, that hee went to the King and perswaded him that he was a vain and wicked man, as appeared by the judgement befalling him. Wherefore hee said there was not any cause why hee should be troubled at his speeches or signes shewed by him, seeing the Altar being new made might well be cleaved in sunder by the many sacrifices wherewith it was overwhelmed, and the strength of his arme might faile him through wearinesse Iosephus.in standing and holding the censer of incense so long. Thus Iosephus in many more words, and after him Comestor, and Rupertus, and Lyra, Dionysius, Hugo, Cald. paraphrast. Lyra.and Cajetan; Vatablus and the Chaldee paraphrast calling him a lying Prophet, Michal by name. And Lyra saith that he came from Samaria to Bethel for the worship of the calves; and some, saith Martyr, that he was Amasiah their high Priest. Pellican.But both Martyr and Pellican hold him to have been a true Prophet of God, but frigid and without zeal to oppose Ieroboam in his idolatry; yet they say hee was glad that one came to reprove it, and earnestly desired to doe him any good office therefore, and to be acquainted with him. Wherefore not being otherwise able to Theodor. in 3. Reg. qu. 42.reduce him back to his house, hee feigned a revelation made unto him from God. And Theoderet long before saith, that hereby he appeares to have been a true Prophet, that he foretold truly the judgement to come upon this Prophet, and believed and confirmed his word touching the Altar at Bethel, and added a prophesie against all other high places; and lastly gave a charge to his sonnes to bury him in the same sepulcher with this Prophet, being assured that the time should come that mens bones should be taken up and burnt in Bethel, but thus he hoped that his should rest in quiet; so likewise Procopius saying, that hee was no otherwise a false Prophet, but in that he falsely pretended a revelation at this time, and to them agreeth Tostatus and some others, because he is called here only a Prophet, but not a false Prophet. And whereas it is objected, that he said, because thou hast not obeyed the voyce of the Lord thy God, as if he served other Gods; for thus Ieroboam also spake, v. 6. and Pharoah to Moses. It is answered that this phrase doth not alwaies imply a strangenesse in the speaker from the true God, but sometimes the peculiar favour of God towards him; to whom it is spoken, as the woman of Techoa spake to David, and Moses to Israel; Heare the voyce of the Lord thy God.
VponUpon the foresaid reasons then, and because in the sacred history he is called no otherwise but an old Prophet. I conclude that he was no false Prophet that stood for Idolatry, as Iosephus pretends, or a wicked wizzard, as Balaam, but a Prophet of the Lord, yet subject to be overswayed by a good intention to shew kindnesse to the man of God, so as that he dissembled with him, but sought again afterwards by repentance to doe away this his sin; and doing unto him the best offices of love that he could in burying him honourably, lamenting his death, confirming his word, and lying in the same sepulchre with him after his death. As for Iosephus, whom others that are of a contrary opinion follow, it appeares how little credit is in this matter to be given unto him, because in that long narration that he maketh of this Prophet, he erreth palpably in divers things; in that he saith that Jeroboam fell to this idolatry by his perswasion: whereas the Scripture saith hee did it of his own head, and that whilst they were dining, the word of the Lord threatning him came to Iadon, whereas it came to this old Prophet, and that it was told him that he should be destroyed by a Lion in that journey, whereas it was only said, that he should not come to the sepulchers of his fathers; and lastly, that this man of God was a vain fellow, neither was his prophesie true, whereas he confirmed it to the uttermost; yet he was as Gregory saith, an evill Prophet to him, when he lyed unto Gregor. bene ore mali propheta sententiam mortis accepit, cujus seductione a praceptis vta declinavit, ut inde paenam veraciter sumeret unde culpam negligenter admisit.him, and deceiving him, made him to sinne; whereupon he hath these words, He well received the sentence of death out of the mouth of an evill Prophet, by whose seducing he declined from the precepts of life, that from thence he might reeeiue punishment truly, from whence he contracted guilr negligently. Yet it is not to be doubted, but that this man of God was saved, his errour being punished onelyonly with death corporall, as is said of the Corinthians, 1 Cor. 11. 32, that he might not be judged with judgements eternall.
But by his example we are taught not to goe from the certain word of God in any thing, no not by the perswasion of an Angell from heaven, as the Galathians are charged, Gal. 1. 8. Touching his exemption from future punishments, S. Augustine August. 44 in 3 Reg. 13.saith, Thus God would punish his servant who despised not to obey his precept by his own contumacy, but being deceived by anothers fallacy, believing that he obeyed, when he obeyed not. For it is not to be thought that he was so killed by a beast, as that his soule was snatcht away to tartarean punishments, seeing the same Lion that slew him, kept his very body, the beast which carried him being also unhurt, and standing by his masters body without feare, in the presence of that savage wild beast even to his funerall; by which marvailous sign it appeares, that the man was rather chastised temporally unto death, then punisht eternally after death. And hereby saith Angelomus, it manifestly appeareth that his sin of disobedience was in death released, because the same Lion which presumed to kill Angelomus quod peccatum inobedientia in ipsa fuerit morte laxatum, quia idem Leo, qui vivèntem praesumps…t occidere non ausus est occisum contingere. Gregorius Magnus.him living, durst not touch him being slaine. Eucherius saith the same, with Augustine and Tostatus likewise, and others. Although hee sinned saith Martyr, and was therefore punished with death, yet it was meerly by being deceived, because although God had before forbidden him to eat in that place, yet he thought now he might countermaund it, as to Abraham, whom he had bidden to offer his sonne Isaack in sacrifice, but afterwards he spake to the contrary; and Balaam being first forbidden to goe with Balaacks messengers, was afterwards bidden to goe: and this extenuateth his sinne, although it freeth him not from it. And happily as Gregory noteth, hee was selfe-conceited at his precedent doings and good successe; wherefore to humble him the Lord suffered him to fall, and happily saith Martyr, P. Martyr.he was offended with him, because he stayed by the way and made no more haste back again, or the occasion of his errour by this device of the old Prophet, might be his propensity to hearken to a motion of refreshing, he being now hungry and thirsty, and so he might not so seriously consider before hee yielded to return; or lastly, because he fought not to God by prayer again to direct him. Wherefore that wee may by no pretence of the truth be deceived, as some are by the Popish; Let us first cleave unmoveably to that which we certainly know to be the word of God, not being carryed by any pretended revelations, and feigned miracles; and if the ease be so doubtfull, as that we cannot otherwise know the truth, let us flye to God by prayer, and bee no whit more prone to be swayed on way then another by any worldly respect, but by his glory; having alwayes an heart ready to obey his known will in every thing, and alwayes be humble. Yet the same Martyr saith, that this man of God is to be hoped well of, according to the opinion of others before, and giving him thus to death for one offence, into which he fell onelyonly by being too facile; he gave occasion to the people of Israel to be terrified by thinking what grievous judgements they were exposed unto by their wilfull abominable idolatries, Note. and likewise all other obstinate sinners. In that the old Prophet denounced this as a judgement unto him, that he should not come to the sepulchers of his fathers, we learn that to want a buriall, or not to be buried at home, but in a strange place, was of old counted ignominious: for although a dead corps hath no sense hereof, yet when this is threatned to a man living, through the love that he beareth to his own flesh, he is sensible of it. But for Gods cause to suffer, as many Martyrs have done, and to have the dead body exposed to wild beasts, as the body of Ignatius was, and devoured; or otherwise to lye unburied is not ignominious, but glorious. The old Prophets going himselfe in person, when he heard what had happened to the man of God, was to recompence as much as he could, the injury which hee had done unto him, and to shew his penitency, that he might obtain pardon. The Lions standing by, and neither tearing the body nor the asse, shewed the speciall hand of God herein, and that he was not slaine by chance; when he would for a punishment, he opened the lions mouth against his servant, and when he would, he shut it both towards his body and the asse, making him his keeper, and holding the asse there to carry him back to the buriall, shewing hereby that all even the fiercest creatures Note. are at his beck. If any shall marvaile why this man of God was so soon punished, who sinned least, but the old Prophet, who was for his lying more in fault, was not; nor Ieroboam, who was worst of all, till many yeares after in his house; Martyr answereth that God punisheth those soonest, whom he loveth best; and deferreth the punishments of the most wicked, that at length they may come more heavily upon them, and this is according to that saying, if judgement begin at Gods 1 Pet. 4. 17.house, what shall their end be that obey not the Gospel? even as a king that is a father chasteneth his sonne betimes, but destroyeth rebels though long suffered. But because this satisfieth not us touching the old prophet, whom we may not for one act number amongst the wicked, it is further to be added, that it is at the will of the Lord, to punish one of his servants sinning lesse, and to let another sinning more upon his repentance to go free, or it may be held, that this old prophet committed not so great a sin as the other, because he went not from the expresse particular command of God, as he did, which to do hath alwayes brought judgement not to be reversed, as in our first parents, in Saul, and in Ionah, &c.
After this Ieroboam returned not from his evill way, but he turned and made Priests V. 33.of the high places of the meanest of the people, who so would filled his hand, &c.] Hitherto have been related so many wonderfull accidents, that a man would think, were sufficient to turn any heart from his sinne, but such was the obdurate obstinacy of Ieroboam, that nothing would move him to repentance. The cause (Martyr P. Martyr.thinketh) to be, and that truly, his desire of holding the kingdome which he had obtained, and to keep the people alwayes from revolting. For to reign, ambitious men are bent to do any thing, yea to run into the horrible sinne of perjury, as Iulius Caesar, who said, si pejerandum, regnandi causa pejerandum, and Harold here in England is said to have broken his oath to William Duke of Normandy for the same cause. And Basiliscus to get unto himself the Constantinopolitan Empire alone, Zeno being put down, disanulled the councell of Chalcedon, to win divers Princes and Bishops to his side, that were against it, and the popish Hierarchy likewise will not turn from their errours, although palpably manifested, through the desire of holding their Empire still. But turned and made priests] ch. 12. 31. he is said to have made such Priests before, of the high places in Dan and Bethel, but now being more hardened, as they are, that are not made to relent by such powerfull meanes, he proceeded to make more such priests of all other high places throughout his kingdome. Who so would filled his hand] That is spoken according to the manner of consecrating the Priests at the first by Gods institution, Levit. 8. 27, 28. as the hands of Aaron and his sonnes were filled with offerings. Expositours also mention another sense, as if by filling his hand were meant Ieroboams, by giving him money to be made priests, but I prefer the first.
And this turned to sinne to the house of Ieroboam, &c.] That is, after the example V. 34.of the father, the sonnes went on in abominable idolatry, and erecting and maintaining a priesthood promiscuously of any tribe, or of any base condition, thus bringing ruine upon themselves at last, as it shall be also to all such, as putting down the most faithfull ministers of Gods word, because they will not agree to their superstitions, do indifferently put any, that will into their places.