TRV
Translation
King James Version
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.
Complete Jewish Bible
Also the altar was split apart, and the ashes scattered from the altar, according to the sign which the man of God had given by the word of ADONAI.
Berean Standard Bible
And the altar was split apart, and the ashes poured out, according to the sign that the man of God had given by the word of the LORD.
American Standard Version
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 Jehovah.
World English Bible Messianic
The altar also was split apart, and the ashes poured out from the altar, according to the sign which the man of God had given by the LORD’s word.
Geneva Bible (1599)
The altar also claue asunder, and the ashes fell out from the altar, according to the signe, which the man of God had giuen by the commandement of the Lord.
Young's Literal Translation
and the altar is rent, and the ashes poured forth from the altar, according to the sign that the man of God had given by the word of Jehovah.
See also
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In the KJVVerse 9,190 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.
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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
First Kings 13:5 records the immediate and dramatic fulfillment of a prophetic sign given to King Jeroboam of Israel, serving as undeniable proof of God's word and His judgment against idolatry. As the unnamed man of God from Judah had prophesied, the idolatrous altar at Bethel miraculously split apart, and its contents spilled out, validating the divine origin of the prophet's message and underscoring God's absolute authority over human institutions and false worship.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative in 1 Kings 13:5 employs several potent literary devices to convey its profound theological message. Firstly, Miracle is central, as the instantaneous rending of the altar and the pouring out of its ashes are supernatural acts, direct interventions by God that defy natural explanation. This serves to authenticate the prophet's message and demonstrate God's active involvement in human history. Secondly, Symbolism is profoundly used: the physical destruction of the altar symbolizes God's breaking down of Jeroboam's entire system of false worship and the futility of his idolatrous practices. The uncontrolled spilling of the ashes represents the defilement and divine rejection of the illegitimate sacrifices offered there. Thirdly, the event functions as a Prophetic Sign, an immediate, tangible confirmation that the long-term prophecy concerning King Josiah (1 Kings 13:2) is equally certain to be fulfilled. This immediate sign validates both the messenger and the message, leaving no room for doubt regarding the divine origin of the prophecy. Finally, there's an element of Divine Irony in Jeroboam's attempt to seize the prophet, which results in his own hand withering, while simultaneously the very altar he sought to protect and legitimize is destroyed—his act of defiance immediately met with personal and institutional judgment.
THEOLOGICAL AND THEMATIC CONNECTIONS
The rending of the altar at Bethel in 1 Kings 13:5 stands as a powerful testament to God's unwavering commitment to His covenant and His absolute intolerance for idolatry. It demonstrates that God's word is not merely a declaration but a potent, living force that brings about what it proclaims, validating His messengers and exposing the futility of human rebellion. This event serves as a foundational reminder that true worship must align with God's revealed will, and any deviation, especially into idolatry, will inevitably incur divine judgment. It underscores God's active sovereignty over human kingdoms and His meticulous oversight of history, even centuries in advance, as seen in the prophecy concerning Josiah. The immediate fulfillment of the sign emphasizes God's faithfulness to His word, whether in promise or in warning.
REFLECTION AND APPLICATION
The dramatic scene in 1 Kings 13:5 calls us to a profound reflection on the nature of divine authority and the integrity of our own worship. Just as the altar was torn apart by God's word, so too are all human constructs and false systems vulnerable to His judgment. This should stir within us a deep reverence for the reliability of God's promises and warnings, reminding us that His word is active and powerful, always accomplishing its intended purpose. In a world filled with competing voices and alternative spiritualities, this passage challenges us to discern carefully who truly speaks for God, looking for the fruit of divine authentication in their message and life. Furthermore, it compels us to examine our own hearts and practices: are we offering worship that is truly centered on the living God, or have we, like Jeroboam, established "altars" of our own making, whether they be idols of comfort, success, self-reliance, or even a form of religious practice that deviates from biblical truth? The consequences of such spiritual rebellion are severe, but the pathway to true life lies in humble obedience and genuine devotion to the LORD, submitting to His word as our ultimate authority.
Questions for Reflection
FAQ
Who was the "man of God" mentioned in this passage?
Answer: The "man of God" is an unnamed prophet from Judah. While his name is not given in 1 Kings 13, his anonymity emphasizes that his authority came solely from the LORD, not from his personal renown or lineage. He is a direct messenger of God's word, chosen for a specific, confrontational task to expose and condemn King Jeroboam's apostasy at Bethel. His identity remains a mystery, but his mission and the divine power accompanying it are undeniably from God.
Why was the altar rent and its ashes poured out?
Answer: The altar was rent and its ashes poured out as an immediate, physical sign to authenticate the prophecy given by the man of God (as stated in 1 Kings 13:3). This miraculous event served multiple purposes: it validated the prophet as a true messenger of the LORD, demonstrated God's absolute power over human institutions, and symbolized God's profound judgment and rejection of Jeroboam's idolatrous worship at Bethel. The rending signified the breaking down of the false religious system, and the spilling of the ashes represented the defilement and unacceptability of the sacrifices offered there, publicly declaring them an abomination to God.
What was King Jeroboam's primary sin that led to this divine judgment?
Answer: King Jeroboam's primary sin was leading the northern kingdom of Israel into idolatry and establishing a rival religious system in direct opposition to God's commands. Fearing that his people would return their allegiance to the Davidic dynasty in Jerusalem if they continued to worship at the Temple, Jeroboam set up golden calves for worship at Bethel and Dan, appointed non-Levitical priests, and instituted new feasts (detailed in 1 Kings 12:26-33). This was a grave act of apostasy, violating the first two commandments of the Decalogue and leading an entire nation away from the true worship of Yahweh. The rending of the altar was a direct divine response to this egregious sin and a public demonstration of God's wrath against false worship.
CHRIST-CENTERED FULFILLMENT
The dramatic fulfillment of the prophecy in 1 Kings 13:5 powerfully foreshadows the ultimate authority and prophetic fulfillment found in Jesus Christ. Just as the "word of the LORD," spoken through an unnamed prophet, brought about immediate judgment on a false altar, so too does Christ embody the very "Word of God" made flesh (John 1:1). He is the ultimate prophet, priest, and king, whose words carry inherent divine authority and whose actions bring about God's perfect will. The rending of the altar, a symbol of illegitimate and corrupt worship, finds its ultimate counterpart in Christ's cleansing of the temple (John 2:13-17), where He demonstrated His sovereign authority over corrupt religious systems and established the true nature of worship. Furthermore, the prophecy against the altar at Bethel, fulfilled centuries later by Josiah, points to Christ as the one in whom all God's promises find their "Yes" and "Amen" (2 Corinthians 1:20). He is the true and perfect sacrifice, rendering all other altars and offerings obsolete through His once-for-all atonement (Hebrews 10:10-14). The reliability of God's word, so vividly displayed in this Old Testament narrative, culminates in the person and work of Jesus, the Lamb of God who takes away the sin of the world (John 1:29), establishing a new covenant of grace and truth.