TRV
Translation
King James Version
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.
Complete Jewish Bible
he went after the man of God. He found him sitting under a pistachio tree and said to him, "Are you the man of God who came from Y'hudah?" He answered, "I am."
Berean Standard Bible
and went after the man of God. He found him sitting under an oak tree and asked, “Are you the man of God who came from Judah?” “I am,” he replied.
American Standard Version
And he 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.
World English Bible Messianic
He went after the man of God, and found him sitting under an oak. He said to him, “Are you the man of God who came from Judah?” He said, “I am.”
Geneva Bible (1599)
And went after the man of God, and found him sitting vnder an oke: and he saide vnto him, Art thou the man of God that camest from Iudah? And he sayd, Yea.
Young's Literal Translation
and goeth after the man of God, and findeth him sitting under the oak, and saith unto him, `Art thou the man of God who hast come from Judah?' and he saith, `I am .'
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In the KJVVerse 9,199 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
1 Kings 13:14 captures a pivotal moment in the narrative of the unnamed man of God from Judah, who had just delivered a powerful prophetic word against King Jeroboam's idolatrous altar in Bethel. Having completed his divine assignment and received strict instructions to neither eat nor drink in Bethel, nor return by the same way, the prophet is found resting under an oak tree. This moment of pause sets the stage for a fateful encounter with an older prophet from Bethel, whose seemingly innocuous question, "Art thou the man of God that camest from Judah?", initiates a sequence of events that will tragically test the younger prophet's obedience to God's explicit command.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices. Irony is prominent, as the old prophet, himself a "man of God," becomes the instrument of temptation and downfall for another prophet, directly contradicting God's clear command. This highlights the deceptive nature of sin, which can come from unexpected sources, even those seemingly aligned with God. Foreshadowing is also present; the old prophet's pursuit and direct question create immediate tension, signaling that this encounter will be pivotal and likely fraught with danger for the man of God. The scene under the oak tree, a place of rest, subtly introduces symbolism for a moment of vulnerability, where vigilance is lowered, making one susceptible to external influences. The narrative structure, moving from a powerful display of divine authority to a subtle test of personal obedience, underscores the theme of the constant need for vigilance in faith.
THEOLOGICAL AND THEMATIC CONNECTIONS
The narrative of the man of God from Judah and the old prophet from Bethel is a profound exploration of obedience, divine command, and the insidious nature of deception. It underscores that God's commands are absolute and not subject to reinterpretation or contradiction, even by those who claim prophetic authority. The man of God's initial unwavering obedience, followed by his tragic failure, serves as a powerful testament to the constant need for vigilance in adhering to God's revealed will, especially when faced with conflicting voices or apparent spiritual authority. It highlights the principle that genuine divine guidance will always be consistent with God's established word and character, and that personal experience or perceived spiritual status do not exempt one from strict adherence to divine mandates.
REFLECTION AND APPLICATION
The story of the man of God's encounter under the oak tree serves as a timeless warning for all believers. It reminds us that spiritual victories, moments of great anointing, or significant service to God do not grant immunity from temptation or deception. In fact, such moments can sometimes be when we are most vulnerable, perhaps due to weariness, complacency, or a subtle pride in our accomplishments. The man of God's simple "I am" confirms his identity and awareness of his divine mandate, yet he later falters. This emphasizes the critical importance of holding fast to God's explicit commands, even when they seem inconvenient, illogical, or are contradicted by seemingly authoritative voices. Our ultimate loyalty must always be to God's clear word, not to human interpretation, tradition, or even other "spiritual" people. Vigilance, discernment, and an unyielding commitment to God's truth are essential for navigating the complexities of faith and avoiding the pitfalls of deception.
Questions for Reflection
FAQ
Why was the man of God resting under an oak tree?
Answer: The text implies he was resting due to weariness from his journey and the intense spiritual exertion of delivering a powerful prophecy and witnessing miraculous signs. He had just completed a significant divine assignment and was likely on his way back to Judah. Resting under an oak tree provided natural shade and respite, a common practice for travelers in the ancient Near East, but it also placed him in a vulnerable position where he could be easily found and approached.
What is the significance of the old prophet's question, "Art thou the man of God that camest from Judah?"
Answer: This question serves as an identification and acknowledgment of the younger prophet's divine commission and the extraordinary events he had just been involved in at Bethel. The old prophet's knowledge of these details (gained from his sons) lends a superficial credibility to his approach. It sets the stage for the subsequent deceptive interaction by confirming the identity of the one whom God had strictly commanded, thus highlighting the direct challenge to God's word that is about to unfold.
What does the title "man of God" signify in this context?
Answer: The title "man of God" (Hebrew: 'ish ha'Elohim') is a highly significant designation in the Old Testament, denoting someone specially chosen, empowered, and commissioned by God to deliver His messages and execute His will. It emphasizes their divine authority and direct connection to the Lord. In 1 Kings 13, it underscores the high calling and grave responsibility placed upon the unnamed prophet from Judah, making his subsequent disobedience a profound failure of his divine mandate.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of the man of God from Judah, found resting under an oak and subsequently deceived, finds its profound Christ-centered fulfillment in the perfect obedience and unwavering faithfulness of Jesus Christ. Unlike the prophet who succumbed to a deceptive voice, even after a mighty display of God's power, Jesus, the ultimate "Man of God," consistently demonstrated absolute fidelity to His Father's will. When tempted in the wilderness, Jesus countered every lie of the devil with the unassailable truth of Scripture, declaring, "Man shall not live by bread alone, but by every word that proceeds out of the mouth of God" (Matthew 4:4). Where the prophet from Judah failed to uphold a simple divine command, Jesus perfectly fulfilled the Law and the Prophets, living a life of complete obedience even unto death on a cross (Philippians 2:8). He is the true Prophet who never spoke His own words but only those of the Father (John 12:49), and He warned His followers against false prophets who come in sheep's clothing (Matthew 7:15). In Christ, we see the perfect embodiment of obedience, the ultimate source of truth, and the one who, unlike the vulnerable prophet, could never be deceived or led astray from the Father's perfect plan. His victory over temptation and sin provides the only true path to life and exposes the futility of relying on any voice that contradicts God's revealed word.