TRV
Translation
King James Version
And he gave a sign the same day, saying, This is the sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out.
Complete Jewish Bible
That same day he also gave a sign: "Here is the sign which ADONAI has decreed: "'The altar will be split apart; the ashes on it will be scattered about.'"
Berean Standard Bible
That day the man of God gave a sign, saying, “The LORD has spoken this sign: ‘Surely the altar will be split apart, and the ashes upon it will be poured out.’”
American Standard Version
And he gave a sign the same day, saying, This is the sign which Jehovah hath spoken: Behold, the altar shall be rent, and the ashes that are upon it shall be poured out.
World English Bible Messianic
He gave a sign the same day, saying, “This is the sign which the LORD has spoken: Behold, the altar will be split apart, and the ashes that are on it will be poured out.”
Geneva Bible (1599)
And he gaue a signe the same time, saying, This is the signe, that the Lord hath spoken, Behold, the altar shall rent, and the ashes that are vpon it, shall fall out.
Young's Literal Translation
And he hath given on that day a sign, saying, `This is the sign that Jehovah hath spoken, Lo, the altar is rent, and the ashes poured forth that are on it.'
See on the biblical-era map
In the KJVVerse 9,188 of 31,102
Study This Verse
Commentary on 1 Kings 13 verses 1–10
1 ¶ And, behold, there came a man of God out of Judah by the word of the LORD unto Bethel: and Jeroboam stood by the altar to burn incense.
2 And he cried against the altar in the word of the LORD, and said, O altar, altar, thus saith the LORD; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee.
3 And he gave a sign the same day, saying, This is the sign which the LORD hath spoken; Behold, the altar shall be rent, and the ashes that are upon it shall be poured out.
4 And it came to pass, when king Jeroboam heard the saying of the man of God, which had cried against the altar in Bethel, that he put forth his hand from the altar, saying, Lay hold on him. And his hand, which he put forth against him, dried up, so that he could not pull it in again to him.
5 The altar also was rent, and the ashes poured out from the altar, according to the sign which the man of God had given by the word of the LORD.
6 And the king answered and said unto the man of God, Intreat now the face of the LORD thy God, and pray for me, that my hand may be restored me again. And the man of God besought the LORD, and the king's hand was restored him again, and became as it was before.
7 And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward.
8 And the man of God said unto 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 in this place:
9 For so was it charged me by the word of the LORD, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest.
10 So he went another way, and returned not by the way that he came to Bethel.
Here is, I. A messenger sent to Jeroboam, to signify to him God's displeasure against his idolatry, Kg1 13:1. The army of Judah that aimed to ruin him was countermanded, and might not draw a sword against him (Kg1 12:24); but a prophet of Judah is, instead thereof, sent to reclaim him from his evil way, and is sent in time, while he is but dedicating his altar, before his heart is hardened by the deceitfulness of his sin; for God delights not in the death of sinners, but would rather they would burn and live. How bold was the messenger that durst attack the king in his pride and interrupt the solemnity he was proud of! Those that go on God's errand must not fear the face of man; they know who will bear them out. How kind was he that sent him to warn Jeroboam of the wrath of God revealed from heaven against his ungodliness and unrighteousness!
II. The message delivered in God's name, not whispered, but cried with a loud voice, denoting both the prophet's courage, that he was neither afraid nor ashamed to own it, and his earnestness, that he desired to be heard and heeded by all that were present, who were not a few, on this great occasion. It was directed, not to Jeroboam nor to the people, but to the altar, the stones of which would sooner hear and yield than those who were mad upon their idols and deaf to divine calls. Yet, in threatening the altar, God threatened the founder and worshippers, to whom it was as dear as their own souls, and who might conclude, "If God's wrath fasten upon the lifeless guiltless altar, how shall we escape?" That which was foretold concerning the altar (Kg1 13:2) was that, in process of time, a prince of the house of David, Josiah by name, should pollute this altar by sacrificing the idolatrous priests themselves upon it, and burning the bones of dead men. Let Jeroboam know and be sure, 1. That the altar he now consecrated should be desecrated. Idolatrous worship will not continue, but the word of the Lord will endure for ever. 2. That the priests of the high places he now made should themselves be made sacrifices to the justice of God, and the first and only sacrifices upon this altar that would be pleasing to him. If the offering be such as is an abomination to God, it will follow, of course, that the offerers must themselves fall under his wrath, which will abide upon them, since it is not otherwise transmitted. 3. That this should be done by a branch of the house of David. That family which he and his kingdom had despised and treacherously deserted should recover so much power as to demolish that altar which he thought to establish; so that right and truth should at length prevail, both in civil and sacred matters, notwithstanding the present triumphs of those that were given to change the fear both of God and the king. It was about 356 years ere this prediction was fulfilled, yet it was spoken of as sure and nigh at hand, for a thousand years with God are but as one day. Nothing more contingent and arbitrary than the giving of names to persons, yet Josiah was here named above 300 years before he was born. Nothing future is hidden from God. There are names in the book of the divine prescience (Phi 4:3), names written in heaven.
III. A sign is given for the confirming of the truth of this prediction, that the altar should be shaken to pieces by an invisible power and the ashes of the sacrifice scattered (Kg1 13:3), which came to pass immediately, Kg1 13:5. This was, 1. A proof that the prophet was sent of God, who confirmed the word with this sign following, Mar 16:20. 2. A present indication of God's displeasure against these idolatrous sacrifices. How could the gift be acceptable when the altar that should sanctify it was an abomination? 3. It was a reproach to the people, whose hearts were harder than these stones and rent not under the word of the Lord. 4. It was a specimen of what should be done to it in the accomplishment of this prophecy by Josiah; it was now rent, in token of its being then ruined.
IV. Jeroboam's hand withered, which he stretched out to seize or smite the man of God, Kg1 13:4. Instead of trembling at the message, as he might well have done, he assaulted him that brought it, in defiance of the wrath of which he was warned and contempt of that grace which sent him the warning. Rebuke a sinner and he will hate thee, and do thee a mischief if he can; yet God's prophets must rather expose themselves than betray their trust: he that employs them will protect them, and restrain the wrath of man, as he did Jeroboam's here by withering his hand, so that he could neither hurt the prophet nor draw it in to help himself. When his hand was stretched out to burn incense to his calves it was not withered; but, when it is stretched out against a prophet, he shall have no use of it till he humble himself. Of all the wickedness of the wicked there is none more provoking to God than their malicious attempts against his prophets, of whom he has said, Touch them not, do them no harm. As this was a punishment of Jeroboam, and answering to the sin, so it was the deliverance of the prophet. God has many ways of disabling the enemies of his church from executing their mischievous purposes. Jeroboam's inability to pull in his hand made him a spectacle to all about him, that they might see and fear. If God, in justice, harden the hearts of sinners, so that the hand they have stretched out in sin they cannot pull in again by repentance, that is a spiritual judgment, represented by this, and much more dreadful.
V. The sudden healing of the hand that was suddenly dried up, upon his submission, Kg1 13:6. That word of God which should have touched his conscience humbled him not, but this which touched his bone and his flesh brings down his proud spirit. He looks for help now, 1. Not from his calves, but from God only, from his power and his favour. He wounded, and no hand but his can make whole. 2. Not by his own sacrifice or incense, but by the prayer and intercession of the prophet, whom he had just now threatened and aimed to destroy. The time may come when those that hate the preaching would be glad of the prayers of faithful ministers. "Pray to the Lord thy God," says Jeroboam; "thou hast an interest in him; improve it for me." But observe, He did not desire the prophet to pray that his sin might be pardoned, and his heart changed, only that his hand might be restored; thus Pharaoh would have Moses to pray that God would take away this death only (Exo 10:17), not this sin. The prophet, as became a man of God, renders good for evil, upbraids not Jeroboam with his impotent malice, nor triumphs in his submission, but immediately addresses himself to God for him. Those only are entitled to the blessing Christ pronounced on the persecuted that learn of him to pray for their persecutors, Mat 5:10, Mat 5:44. When the prophet thus honoured God, by showing himself of a forgiving spirit, God put this further honour upon him, that at his word he recalled the judgment and by another miracle healed the withered hand, that by the goodness of God Jeroboam might be led to repentance, and, if he were not broken by the judgment, yet might be melted by the mercy. With both he seemed affected for the present, but the impressions wore off.
VI. The prophet's refusal of Jeroboam's kind invitation, in which observe, 1. That God forbade his messenger to eat or drink in Beth-el (Kg1 13:9), to show his detestation of their execrable idolatry and apostasy from God, and to teach us not to have fellowship with the works of darkness, lest we have infection from them or give encouragement to them. He must not turn back the same way, but deliver his message, as it were, in transitu - as he passes along. He shall not seem to be sent on purpose (they were unworthy such a favour), but as if he only called by the way, his spirit being stirred, like Paul's at Athens, as he passed and saw their devotions. God would, by this command, try his prophet, as he did Ezekiel, whether he would not be rebellious, like that rebellious house, Eze 2:8. 2. That Jeroboam was so affected with the cure of his hand that though we read not of his thanksgivings to God for the mercy, or of his sending an offering to the altar at Jerusalem in acknowledgment of it, yet he was willing to express his gratitude to the prophet and pay him for his prayers, Kg1 13:7. Favours to the body will make even graceless men seem grateful to good ministers. 3. That the prophet, though hungry and weary, and perhaps poor, in obedience to the divine command refused both the entertainment and the reward proffered him. He might have supposed his acceptance of it would give him an opportunity of discoursing further with the king, in order to his effectual reformation, now that he was convinced; yet he will not think himself wiser than God, but, like a faithful careful messenger, hastens home when he has done his errand. Those have little learned the lessons of self-denial that cannot forbear one forbidden meal.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–10. Public domain.
Copy as
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying 1 Kings 13:3 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
First Kings 13:3 records the immediate and dramatic divine confirmation of the man of God's prophecy against Jeroboam's illegitimate altar at Bethel. On the very day the prophecy was delivered, God provided an undeniable physical sign—the rending of the altar and the pouring out of its ashes—to authenticate His messenger and message, demonstrating His absolute sovereignty over human rebellion and His unwavering judgment against idolatry. This swift, visible act served as a powerful testament to the veracity of God's word and a stark warning to Jeroboam and the people of Israel.
CONTEXT
Literary Context: This verse serves as the climactic, immediate validation of a divinely commissioned prophecy. It immediately follows the bold declaration by an unnamed man of God from Judah, who, sent by the LORD, confronted King Jeroboam at his newly established idolatrous altar in Bethel (1 Kings 13:1-2). The prophet's message was a long-range prediction concerning King Josiah, who would desecrate this very altar centuries later. However, to authenticate this future prophecy, an immediate sign was required. When Jeroboam defiantly stretched out his hand to seize the prophet, his hand withered, and simultaneously, the altar itself began to split. Verse 3 explicitly states the verbal declaration of this immediate sign, which is then swiftly and visibly fulfilled in the subsequent verses (1 Kings 13:4-5). The rapid succession of prophecy, defiance, and immediate divine response underscores the gravity of the situation and God's active involvement.
Historical & Cultural Context: The historical setting is the nascent Northern Kingdom of Israel, recently separated from Judah. Jeroboam, its first king, established alternative worship sites at Bethel and Dan, complete with golden calves, to prevent his subjects from returning to Jerusalem for worship, thereby consolidating his political power (1 Kings 12:26-30). This act was a direct violation of the Mosaic Law, which commanded centralized worship at Jerusalem. Altars in the ancient Near East were considered sacred, serving as the focal point for communion with deities through sacrifice. For an altar to be "rent" (violently torn apart) and its "ashes... poured out" was not merely damage; it was a profound act of desecration and nullification, rendering the altar ritually impure and unusable. This public humiliation of Jeroboam's religious center was a direct affront to his authority and a powerful declaration of God's judgment against his illegitimate religious system. The man of God's journey from Judah to Bethel also highlights the deep theological and political schism between the two kingdoms.
Key Themes: This passage powerfully articulates several core themes. Primarily, it emphasizes the Divine Authentication of Prophecy, demonstrating that God validates His spoken word with immediate, tangible, and verifiable proof, leaving no doubt as to its divine origin. This immediate sign served to confirm the long-term prophecy about Josiah, as later fulfilled in 2 Kings 23:15-16. Secondly, it highlights God's Unwavering Judgment Against Idolatry and Disobedience. The rending of the altar signifies God's absolute rejection of Jeroboam's religious innovations and the false worship they represented. God will not tolerate rivals to His exclusive worship. Thirdly, the narrative underscores God's Ultimate Sovereignty and Authority over human rulers, institutions, and even physical objects. Jeroboam's power was rendered impotent against God's will, proving that no human scheme can thwart divine purpose. Finally, the immediate sign functions as a Warning and Opportunity for Repentance, offering Jeroboam and the people a clear, dramatic chance to turn from their sin before the full, long-term judgment against the altar and his dynasty comes to pass (1 Kings 14:7-11).
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage powerfully employs Prophecy and Immediate Fulfillment, where the spoken word of the prophet is instantaneously confirmed by a miraculous physical event. This serves to underscore the divine authority behind the message and the certainty of God's word. Symbolism is central, with the rending of the altar and the scattering of its ashes symbolizing God's violent rejection and desecration of Jeroboam's illegitimate worship system. The physical destruction mirrors the spiritual judgment, making God's displeasure undeniably clear. The narrative also uses Divine Confirmation, where God directly intervenes to authenticate His messenger and message, leaving no room for doubt about the source of the prophecy. Furthermore, there's an element of Dramatic Irony in the broader context: Jeroboam's attempt to seize the man of God results in his own hand withering, a personal sign immediately preceding the public sign against his altar, highlighting his powerlessness against God's will and the futility of opposing the divine.
THEOLOGICAL AND THEMATIC CONNECTIONS
This pivotal verse underscores the absolute authority and veracity of God's word, demonstrating that He not only speaks but also acts decisively to confirm His pronouncements. The immediate rending of the altar and scattering of ashes served as an undeniable, public testament to God's active involvement in human affairs and His fierce opposition to idolatry and disobedience. It highlights the principle that God will not tolerate false worship or syncretism, and that human attempts to circumvent His commands, even under the guise of religious innovation, will ultimately be judged and dismantled. This event stands as a powerful reminder that God's truth is self-authenticating and that His warnings are given with the intent of leading to repentance before the full weight of His judgment falls.
REFLECTION AND APPLICATION
The immediate and dramatic fulfillment of the sign in 1 Kings 13:3 serves as a timeless reminder of God's active presence, His unwavering commitment to His word, and His absolute intolerance for anything that usurps His rightful place in our lives. In an age where truth is often relative and spiritual authority questioned, this passage calls us to recognize that God's word is not merely advice but divine decree, carrying with it the power to bring about what it declares. It challenges us to examine our own lives: are there "altars" we have erected—idols of comfort, success, approval, or self-sufficiency—that compete with our devotion to God? Are we listening to and heeding the warnings and truths that God speaks through His Word and His Spirit, or are we, like Jeroboam, stubbornly clinging to our own ways, rationalizing our disobedience? This passage urges us to trust in God's confirmed truth and to dismantle any spiritual structures in our lives that are not aligned with His will, knowing that His judgment against false worship is certain, but so is His grace for those who repent and turn to Him in genuine faith.
Questions for Reflection
FAQ
What was the primary purpose of the sign given in 1 Kings 13:3?
Answer: The primary purpose of the sign in 1 Kings 13:3 was to provide immediate, tangible, and undeniable divine confirmation for the prophecy spoken by the man of God against Jeroboam's altar at Bethel. It served as proof that the prophet's words were not his own, but truly "the sign which the LORD hath spoken." This immediate validation was crucial for establishing the prophet's authority and underscoring the seriousness of God's judgment against Jeroboam's idolatrous religious system, which was a direct affront to God's covenant with Israel. The sign was a powerful, visible demonstration of God's active involvement and His absolute sovereignty over human institutions and false worship. It also served as a stark warning, offering Jeroboam an opportunity to repent.
What is the symbolic significance of the altar being "rent" and the ashes "poured out"?
Answer: The "rending" of the altar signifies a violent, supernatural destruction, symbolizing God's forceful and decisive judgment against Jeroboam's illegitimate worship. It represents the tearing apart and dismantling of a system that God did not authorize and actively condemned. This physical destruction makes plain God's rejection of Jeroboam's religious innovations. The "ashes... poured out" or scattered from the altar further emphasize desecration and nullification. Ashes were remnants of sacrifices, part of the ritual, and their scattering rendered the altar ritually impure and unusable. This act symbolized God's utter rejection of the sacrifices offered there and, by extension, the entire idolatrous religious system Jeroboam had established. It declared the altar and its practices to be an abomination, unfit for any form of worship, and ultimately doomed.
CHRIST-CENTERED FULFILLMENT
The dramatic rending of Jeroboam's altar in 1 Kings 13:3, a direct act of divine judgment against false worship and human-devised religion, finds its ultimate Christ-centered fulfillment in the person and work of Jesus. Just as the prophet's word was confirmed by an immediate physical sign, so too was Jesus' divine authority confirmed by His numerous miracles (John 10:37-38) and, supremely, by His resurrection from the dead (John 2:18-22). Jesus, the true Prophet and the ultimate High Priest, confronted and exposed all forms of false worship and religious hypocrisy, most notably in His cleansing of the temple, declaring it a "den of robbers" and asserting His divine authority over the very center of Israelite worship (Matthew 21:12-13). The rending of Jeroboam's altar foreshadows the tearing of the temple veil from top to bottom at the moment of Christ's death (Mark 15:38), signifying the complete dismantling of the old covenant sacrificial system and the opening of direct, unhindered access to God through Christ's perfect and final sacrifice. Jesus Himself became the ultimate "altar" and "sacrifice," making all other altars and offerings obsolete and establishing a new covenant of grace (Hebrews 10:10-14). Thus, the judgment against Jeroboam's altar points forward to Christ, who not only fulfills the prophetic role but also establishes a new, true worship, not bound by physical altars or human traditions, but offered "in spirit and truth" (John 4:23-24).