TRV
Translation
King James Version
And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah.
Complete Jewish Bible
Their father asked them, "Which way did he go?" For his sons had seen what road the man of God from Y'hudah had taken.
Berean Standard Bible
“Which way did he go?” their father asked. And his sons showed him the way taken by the man of God, who had come from Judah.
American Standard Version
And their father said unto them, What way went he? Now his sons had seen what way the man of God went, that came from Judah.
World English Bible Messianic
Their father said to them, “Which way did he go?” Now his sons had seen which way the man of God went, who came from Judah.
Geneva Bible (1599)
And their father sayde vnto them, What way went he? and his sonnes shewed him what waye the man of God went, which came from Iudah.
Young's Literal Translation
And their father saith unto them, `Where is this--the way he hath gone?' and his sons see the way that the man of God hath gone who came from Judah.
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In the KJVVerse 9,197 of 31,102
Study This Verse
Commentary on 1 Kings 13 verses 11–22
11 ¶ Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father.
12 And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah.
13 And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon,
14 And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am.
15 Then he said unto him, Come home with me, and eat bread.
16 And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place:
17 For it was said to me by the word of the LORD, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest.
18 He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the LORD, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him.
19 So he went back with him, and did eat bread in his house, and drank water.
20 And it came to pass, as they sat at the table, that the word of the LORD came unto the prophet that brought him back:
21 And he cried unto the man of God that came from Judah, saying, Thus saith the LORD, Forasmuch as thou hast disobeyed the mouth of the LORD, and hast not kept the commandment which the LORD thy God commanded thee,
22 But camest back, and hast eaten bread and drunk water in the place, of the which the LORD did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
The man of God had honestly and resolutely refused the king's invitation, though he promised him a reward; yet he was over-persuaded by an old prophet to come back with him, and dine in Beth-el, contrary to the command given him. Here we find how dearly his dinner cost him. Observe with wonder,
I. The old prophet's wickedness. I cannot but call him a false prophet and a bad man, it being much easier to believe that from one of such a bad character should be extorted a confirmation of what the man of God said (as we find, Kg1 13:32) than that a true prophet, and a good man, should tell such a deliberate lie as he did, and father it upon God. A good tree could never bring forth such corrupt fruit. Perhaps he was trained up among the sons of the prophets, in one of Samuel's colleges not far off, whence he retained the name of a prophet, but, growing worldly and profane, the spirit of prophecy had departed from him. If he had been a good prophet he would have reproved Jeroboam's idolatry, and not have suffered his sons to attend his altars, as, it should seem, they did. Now, 1. Whether he had any good design in fetching back the man of God is not certain. One may hope that he did it in compassion to him, concluding he wanted refreshment, and out of a desire to be better acquainted with him and more fully to understand his errand than he could from the report of his sons; yet his sons having told him all that passed, and particularly that the prophet was forbidden to eat or drink there, which he had openly told Jeroboam, I suppose it was done with a bad design, to draw him into a snare, and so to expose him; for false prophets have ever been the worst enemies to the true prophets, usually aiming to destroy them, but sometimes, as here, to debauch them and draw them from their duty. Thus they gave the Nazarites wine to drink (Amo 2:12), that they might glory in their fall. But, 2. It is certain that he took a very bad method to bring him back. When the man of God had told him, "I may not, and therefore I will not, return to eat bread with thee" (his resolutions concurring with the divine command, Kg1 13:16, Kg1 13:17), he wickedly pretended that he had an order from heaven to fetch him back. He imposed upon him by asserting his quondam character as a prophet: I am a prophet also as thou art; he pretended he had a vision of an angel that sent him on this errand. But it was all a lie; it was a banter upon prophecy, and profane in the highest degree. When this old prophet is spoken of (Kg2 23:18) he is called the prophet that came out of Samaria, whereas there was no such place as Samaria till long after, Kg1 16:24. Therefore I take it he is so called there, though he was of Beth-el, because he was like those who were afterwards the prophets of Samaria, who caused God's people Israel to err, Jer 23:13.
II. The good prophet's weakness, in suffering himself to be thus imposed upon: He went back with him, Kg1 13:19. He that had resolution enough to refuse the invitation of the king, who promised him a reward, could not resist the insinuations of one that pretended to be a prophet. God's people are more in danger of being drawn from their duty by the plausible pretences of divinity and sanctity than by external inducements; we have therefore need to beware of false prophets, and not believe every spirit.
III. The proceedings of divine justice hereupon; and here we may well wonder that the wicked prophet, who told the lie and did the mischief, went unpunished, while the holy man of God, that was drawn by him into sin, was suddenly and severely punished for it. What shall we make of this! The judgments of God are unfathomable. The deceived and the deceiver are his, and he giveth not account of any of his matters. Certainly there must be a judgment to come, when these things will be called over again, and when those that sinned most and suffered least, in this world, will receive according to their works. 1. The message delivered to the man of God was strange. His crime is recited, Kg1 13:21, Kg1 13:22. It was, in one word, disobedience to an express command. Judgment is given upon it: Thy carcase shall not come to the sepulchre of thy fathers, that is, "Thou shalt never reach thy own house, but shalt be a carcase quickly, nor shall thy dead body be brought to the place of thy fathers' sepulchres, to be interred." 2. Yet it was more strange that the old prophet himself should be the messenger. Of this we can give no account but that God would have it so, as he spoke to Balaam by his ass and read Saul his doom by the devil in Samuel's likeness. We may think God designed hereby, (1.) To startle the lying prophet, and make him sensible of his sin. The message could not but affect him the more when he himself had the delivering of it, and had so strong an impression made upon his spirit by it that he cried out, as one in an agony, Kg1 13:21. He had reason to think, if he must die for his disobedience in a small matter who sinned by surprise, of how much sorer punishment he should be thought worthy who had belied an angel of God and cheated a man of God by a deliberate forgery. If this were done to the green tree, what shall be done to the dry? Perhaps it had a good effect upon him. Those who preach God's wrath to others have hard hearts indeed if they fear it not themselves. (2.) To put the greater mortification upon the prophet that was deceived, and to show what those must expect who hearken to the great deceiver. Those that yield to him as a tempter will be terrified by him as a tormentor; whom he now fawns upon he will afterwards fly upon, and whom he now draws into sin he will do what he can to drive to despair.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–22. Public domain.
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SUMMARY
This verse captures a pivotal moment in the narrative of 1 Kings 13, where the old prophet of Bethel, upon hearing from his sons about the man of God from Judah, urgently inquires about his precise route of departure. This seemingly simple question is charged with manipulative intent, setting in motion a tragic sequence of events that highlights the dangers of disobedience, the subtlety of deception, and the severe consequences of deviating from God's explicit commands. It underscores the critical role of observation and knowledge in the unfolding drama, as the sons' eyewitness account directly facilitates their father's subsequent pursuit and fateful intervention.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several key literary devices. Foreshadowing is prominent, as the old prophet's urgent inquiry about the man of God's path immediately signals that this information will be used for a significant, and ultimately tragic, purpose. The emphasis on the sons having "seen" the way the man of God went highlights the device of witness testimony, which serves as a reliable source of information within the narrative, enabling the subsequent plot development. There is also subtle irony in the old prophet's title; despite being called a "prophet," his actions quickly reveal a compromised spiritual state and a deceptive nature, contrasting sharply with the true "man of God" from Judah. Finally, the repeated use of "way" (Hebrew: derekh) functions as symbolism, not merely denoting a physical route but also representing the divine path of obedience and the deviation from it.
THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal verse initiates a sequence of events that profoundly illustrates the absolute necessity of unyielding obedience to God's explicit commands, even when faced with seemingly benevolent or divinely sanctioned counter-instructions. The old prophet's manipulative inquiry about the man of God's route sets the stage for a test of faithfulness, revealing that true obedience cannot be compromised by human reasoning, cultural expectations of hospitality, or even the deceptive words of another who claims divine authority. It underscores the danger of spiritual complacency and the subtle ways in which temptation can lead one astray from a clear divine mandate, ultimately resulting in severe consequences. The narrative serves as a stark warning against spiritual presumption and the perils of listening to voices that contradict God's revealed word, even if those voices appear to be from within the community of faith.
REFLECTION AND APPLICATION
1 Kings 13:12, though brief, serves as a crucial turning point in a narrative rich with cautionary lessons for believers today. It compels us to consider the subtle yet profound ways in which temptation can begin, often not with a direct assault but with a seemingly innocent inquiry or a desire to "know the way" of someone who is faithfully following God. The old prophet's question, "What way went he?", highlights the danger of curiosity driven by manipulative intent, reminding us that not all interest in another's spiritual journey is benign. For us, this means cultivating a deep discernment regarding the motives behind questions and pursuits, both our own and those of others, especially when they might subtly divert us or others from God's clear commands. It emphasizes the critical importance of guarding God's instructions with unwavering resolve, recognizing that even those who appear to be "of God" can become instruments of deception. Our spiritual walk demands vigilance, a steadfast commitment to the revealed Word, and a healthy skepticism towards any voice, however authoritative it may seem, that contradicts what God has explicitly commanded. The tragic outcome for the man of God underscores the severe consequences of compromising obedience, even once, and serves as a powerful reminder that our faithfulness is not merely a private matter but has far-reaching implications.
Questions for Reflection
FAQ
Why was the man of God from Judah given such a strict command not to eat or drink in Bethel?
Answer: The strict command not to eat or drink in Bethel, nor to return by the same way he came (1 Kings 13:9), was a symbolic act emphasizing the complete separation and divine disapproval of Jeroboam's idolatrous worship center. Eating and drinking would imply fellowship and acceptance of the practices in Bethel, which God utterly condemned. It was a visible and tangible demonstration of God's absolute rejection of the golden calf worship and the apostasy of the northern kingdom. The command to not return by the same way also underscored the finality and non-negotiable nature of God's judgment and the man of God's mission. It was a test of his absolute obedience and commitment to God's word above all else, including the cultural norms of hospitality.
What is the significance of the old prophet's sons having "seen what way the man of God went"?
Answer: The sons' observation is crucial because it provides the old prophet with the precise information he needs to pursue the man of God. Their eyewitness account makes the subsequent deception possible. It highlights how seemingly innocuous details or observations can be leveraged for manipulative purposes. In the narrative, it underscores the theme of knowledge and its potential for both good and ill. The sons' knowledge, innocently shared with their father, becomes a key enabler of the tragic events that follow, emphasizing the ripple effects of information and the responsibility of those who possess it.
Was the old prophet truly a prophet of God, or was he a false prophet?
Answer: The text refers to him as an "old prophet" (1 Kings 13:11). While he possessed prophetic abilities—as evidenced by his ability to receive a word from the Lord that led to the man of God's death (1 Kings 13:20-22)—his actions reveal a compromised character and a willingness to deceive. He lied to the man of God, claiming an angel had given him a contradictory message (1 Kings 13:18), leading the man of God into disobedience. This suggests he was either a prophet who had fallen into apostasy, was spiritually compromised by living in idolatrous Bethel, or was a false prophet in the sense that he used his prophetic gift for his own deceptive ends, rather than for God's pure will. His actions certainly align with the warnings against false prophets who lead people astray (Deuteronomy 13:1-5, Matthew 7:15).
CHRIST-CENTERED FULFILLMENT
While 1 Kings 13:12 itself describes a moment of human curiosity and impending deception, the broader narrative of the man of God from Judah and his tragic fall serves as a profound Old Testament type, highlighting the absolute necessity of perfect obedience—a standard fully met only in Jesus Christ. The man of God's failure to adhere to a clear divine command, even under the guise of prophetic authority, underscores humanity's inherent inability to maintain perfect faithfulness. Jesus, in stark contrast, is the ultimate "Man of God" who perfectly fulfilled every divine mandate. He consistently walked the "way" appointed for Him by the Father, never deviating from His mission, even when faced with immense temptation in the wilderness (Matthew 4:1-11) or the deceptive counsel of men, as when Peter tried to dissuade Him from the path to the cross (Matthew 16:21-23). Unlike the man of God who succumbed to the lie and faced judgment, Christ's perfect obedience, culminating in His sacrificial death on the cross, secured salvation for all who believe (Romans 5:19). The narrative of 1 Kings 13 thus points forward to the one true Prophet who perfectly embodies obedience, whose "way" leads not to judgment but to eternal life, and whose faithfulness covers our own failures, offering us redemption and a path to walk in His footsteps (John 14:6).