TRV
Translation
King James Version
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.
KJV (with Strong's)
And it came to pass, when king H4428 Jeroboam H3379 heard H8085 the saying H1697 of the man H376 of God H430, which had cried H7121 against the altar H4196 in Bethel H1008, that he put forth H7971 his hand H3027 from the altar H4196, saying H559, Lay hold H8610 on him. And his hand H3027, which he put forth H7971 against him, dried up H3001, so that he could H3201 not pull it in again H7725 to him.
Complete Jewish Bible
When the king heard what the man of God said, how he denounced the altar in Beit-El, Yarov'am took his hand away from the altar and said, "Seize him!" But his hand, the one he had stretched out against him, shriveled up; so that he could not draw it back to himself.
Berean Standard Bible
Now when King Jeroboam, who was at the altar in Bethel, heard the word that the man of God had cried out against it, he stretched out his hand and said, “Seize him!” But the hand he stretched out toward him withered, so that he could not pull it back.
American Standard Version
And it came to pass, when the king heard the saying of the man of God, which he cried against the altar in Beth-el, that Jeroboam 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 draw it back again to him.
World English Bible Messianic
When the king heard the saying of the man of God, which he cried against the altar in Bethel, Jeroboam put out his hand from the altar, saying, “Seize him!” His hand, which he put out against him, dried up, so that he could not draw it back again to himself.
Geneva Bible (1599)
And when the King had heard the saying of the man of God, which he had cryed against the altar in Beth-el, Ieroboam stretched out his hand from the altar, saying, Lay holde on him: but his hande which he put foorth against him, dryed vp, and he could not pull it in againe to him.
Young's Literal Translation
And it cometh to pass, at the king's hearing the word of the man of God that he calleth against the altar in Beth-El, that Jeroboam putteth forth his hand from off the altar, saying, `Catch him;' and his hand is dried up that he hath put forth against him, and he is not able to bring it back unto him,
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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.
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Ambrose of MilanAD 397
Concerning Virginity 2.5.38
But when in the temple of our God, that wicked king Jeroboam took away the gifts that his father had laid up and offered them to idols on the holy altar, did not his right hand, which he stretched, wither, and his idols, which he called on, were not able to help him? Then, turning to the Lord, he asked for pardon, and at once his hand, which had withered by sacrilege, was healed by true religion. So complete an example was there set forth in one person, both of divine mercy and wrath, when he who was sacrificing suddenly lost his right hand but when penitent received forgiveness.
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.
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SUMMARY
This verse vividly recounts the immediate and dramatic divine judgment upon King Jeroboam. As he defiantly stretched out his hand to seize the unnamed "man of God" who had prophesied against his idolatrous altar at Bethel, Jeroboam's hand instantly withered, rendering it useless and immovably fixed. This miraculous event served as an undeniable sign of God's sovereign power, His swift retribution against sacrilege and defiance, and the irrefutable validation of His prophet's divine message.
CONTEXT
Literary Context: This verse is the climax of a short but incredibly significant narrative in 1 Kings 13. The chapter opens with an unnamed "man of God" from Judah arriving at Bethel, specifically as King Jeroboam is performing sacrifices at his newly established idolatrous altar. The prophet delivers a bold, divinely inspired message, condemning the altar and foretelling its future desecration by a king named Josiah (1 Kings 13:1-2). This prophecy is immediately followed by a sign: the altar splits apart and its ashes are poured out, just as the man of God had declared (1 Kings 13:3). It is in response to this prophetic denunciation and the accompanying sign that Jeroboam attempts to seize the prophet, leading directly to the events of 1 Kings 13:4. The narrative continues with Jeroboam's plea for healing and the prophet's subsequent restoration of the king's hand (1 Kings 13:6), highlighting God's mercy even in judgment, though Jeroboam's heart remained unrepentant.
Historical & Cultural Context: Following the division of the united kingdom of Israel after Solomon's reign, Jeroboam I became king of the northern ten tribes. Fearing that his subjects would return to Jerusalem for worship and consequently shift their allegiance back to the Davidic dynasty in Judah, Jeroboam established alternative worship centers at Bethel and Dan (1 Kings 12:26-29). He set up golden calves, declared new feast days, and appointed non-Levitical priests, all in direct violation of Mosaic Law (1 Kings 12:31-33). Bethel, a historically significant site where Jacob had encountered God (Genesis 28:10-22), was chosen by Jeroboam as a strategic religious hub, ironically turning a place of divine encounter into a center of idolatry. Jeroboam's act of reaching out to seize the prophet was a typical display of royal power and authority, intended to silence opposition and assert his control, but it was met with an immediate and supernatural counter-demonstration of God's ultimate sovereignty.
Key Themes: This verse powerfully underscores several key themes prevalent throughout 1 Kings:
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 1 Kings 13:4 employs several potent literary devices. Divine Retribution is the most prominent, as God's immediate and physical judgment upon Jeroboam's hand serves as a direct, swift punishment for the king's defiance and attempt to harm His prophet. This act is also rich in Symbolism: Jeroboam's withered hand, the instrument of his attempted oppression and a symbol of his royal power, becomes useless, symbolizing the impotence of human authority when it opposes divine will. It also represents the spiritual paralysis that idolatry brings. There is a strong element of Dramatic Irony, as Jeroboam's attempt to seize the prophet results in his own incapacitation, highlighting the futility of resisting God. Furthermore, the narrative uses Foreshadowing, as this initial judgment on Jeroboam's person hints at the broader judgment that will fall upon his entire dynasty due to his persistent sin of idolatry, as detailed later in 1 Kings 14.
THEOLOGICAL AND THEMATIC CONNECTIONS
The instantaneous withering of Jeroboam's hand powerfully illustrates God's absolute sovereignty and His active involvement in human history, particularly in upholding His covenant and confronting idolatry. It demonstrates that God is not a distant deity but one who directly intervenes to vindicate His word and His messengers. This event serves as a tangible reminder that rebellion against divine authority, especially through the promotion of false worship, carries immediate and severe consequences. It underscores the sanctity of God's prophetic word and the danger of opposing those whom He has sent, emphasizing that an attack on His prophet is an attack on God Himself.
REFLECTION AND APPLICATION
The account of Jeroboam's withered hand is a profound narrative that transcends its historical setting, offering timeless lessons for all who seek to understand and walk with God. It challenges us to consider the seriousness with which God views disobedience, particularly when it involves defiling His worship or opposing His truth. We are reminded that God's authority is supreme, and no human power, however great, can ultimately thwart His purposes or escape His judgment. This passage calls us to examine our own lives: are there areas where we, like Jeroboam, attempt to control spiritual matters for our own convenience or security, rather than yielding to God's revealed will? Do we truly respect and honor God's word, whether it comes through Scripture, faithful preaching, or the conviction of the Holy Spirit? The swiftness of Jeroboam's judgment should instill in us a healthy fear of the Lord, not a paralyzing dread, but a profound reverence that motivates us to humble obedience and sincere worship, recognizing that God is holy and will not be mocked.
Questions for Reflection
FAQ
Why was Jeroboam's hand specifically withered, and what is the significance of this particular judgment?
Answer: Jeroboam's hand was withered because it was the instrument of his defiance and attempted aggression against God's prophet. He "put forth his hand" to seize the man of God, and it was that very hand that was struck. This specific judgment is highly significant for several reasons: it was immediate, demonstrating God's swift and personal intervention; it was poetic, turning the instrument of his sin into the evidence of his punishment; and it was undeniable, a visible and incapacitating affliction that publicly validated the prophet's message and God's power. It served as a clear warning that God would not tolerate rebellion against His word or His messengers, directly targeting the king's physical capacity to rule or enforce his will, thus symbolizing the impotence of human power when it opposes divine authority. This mirrored the splitting of the altar, another direct and undeniable sign from God, as recorded in 1 Kings 13:3.
What is the significance of the "man of God" being unnamed in this account?
Answer: The anonymity of the "man of God" is a deliberate literary and theological choice that shifts the focus from the messenger to the message and the Sender. By not naming the prophet, the narrative emphasizes that the power and authority behind the prophecy and the subsequent judgment belong entirely to God, not to any human agent. The prophet is merely a vessel, a "man of God," whose identity is subsumed by his divine commission. This reinforces the theme of God's sovereign control and His ability to use anyone He chooses to deliver His word, highlighting that it is God's word that carries inherent power and vindication, as seen in the immediate fulfillment of the sign in 1 Kings 13:3.
CHRIST-CENTERED FULFILLMENT
The dramatic account of Jeroboam's withered hand, a direct and immediate divine judgment on rebellion and idolatry, finds its ultimate fulfillment and deeper meaning in the person and work of Jesus Christ. Jeroboam's sin was a profound act of spiritual rebellion, setting up false worship in defiance of God's explicit commands, leading to a physical consequence that mirrored his spiritual state. In contrast, Jesus Christ is the ultimate "man of God," not merely a prophet, but God incarnate (John 1:1-14). He came not to condemn altars, but to be the definitive altar and the perfect sacrifice, taking upon Himself the judgment for all human rebellion and idolatry (Hebrews 9:26). While Jeroboam's hand withered as a sign of judgment, Christ's hands were pierced on the cross, bearing the curse and the full weight of God's wrath against sin, so that humanity might be healed and restored (Isaiah 53:5). The instantaneous judgment on Jeroboam foreshadows the certainty of God's final judgment, but Christ's redemptive work offers a way of escape from that judgment through faith in Him (Romans 8:1). He is the true King whose authority is never challenged, and His perfect obedience stands in stark contrast to Jeroboam's defiant disobedience, ultimately inaugurating a kingdom where true worship in spirit and truth is possible for all who believe (John 4:23-24).