TRV
Translation
King James Version
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward.
Complete Jewish Bible
The king then said to the man of God, "Come home with me, and refresh yourself, and I will give you a reward.
Berean Standard Bible
Then the king said to the man of God, “Come home with me and refresh yourself, and I will give you a reward.”
American Standard Version
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward.
World English Bible Messianic
The king said to the man of God, “Come home with me, and refresh yourself, and I will give you a reward.”
Geneva Bible (1599)
Then the King sayde vnto the man of God, Come home with mee, that thou mayest dyne, and I will giue thee a reward.
Young's Literal Translation
And the king speaketh unto the man of God, `Come in with me to the house, and refresh thyself, and I give to thee a gift.'
See on the biblical-era map
In the KJVVerse 9,192 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 13:7 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
Following a dramatic and miraculous divine intervention at Bethel, King Jeroboam, whose withered hand had just been supernaturally restored by the unnamed man of God, extends a seemingly gracious invitation to the prophet. This verse captures the king's offer of personal hospitality, urging the prophet to accompany him to his home for rest and sustenance, and explicitly promising him a substantial reward. While presented as a gesture of gratitude and goodwill, this invitation immediately precedes and directly contradicts a strict divine command given to the man of God, thereby transforming Jeroboam's offer into a subtle yet profound test of the prophet's unwavering obedience and integrity.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage masterfully employs several potent literary devices that deepen its theological and narrative impact. Irony is strikingly evident, as the king, whose hand was miraculously healed by the prophet, immediately extends an invitation that directly contradicts the divine command given to the very person who healed him. This sets up a profound test of the prophet's integrity. There is also a strong Temptation Motif at play, where Jeroboam's seemingly benevolent offer of hospitality and material reward serves as a subtle, yet dangerous, lure designed to draw the prophet away from God's clear and uncompromising instructions. The narrative employs Contrast between the prophet's initial unwavering obedience to God's word and the king's manipulative generosity, highlighting the stark difference between divine purpose and human self-interest driven by political expediency or a desire to control. Furthermore, the verse functions as a moment of Foreshadowing, subtly hinting at the subsequent narrative where the prophet's eventual failure to maintain his strict obedience leads to tragic consequences, underscoring the severe implications of compromising divine commands for human comfort, approval, or gain.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly underscores the theological principle that divine commands are absolute and not subject to human negotiation, even when presented with seemingly benevolent or advantageous offers. The king's invitation, while appearing gracious and culturally appropriate, represents a subtle yet potent form of temptation, meticulously designed to test the prophet's resolve and unwavering commitment to God's specific instructions. It highlights the constant tension between serving God purely and succumbing to the allure of human comfort, approval, or material gain. True prophetic ministry, and indeed all faithful service to God, demands unwavering obedience and an uncompromised testimony, demonstrating that God's word and will are paramount above all earthly considerations, including personal comfort or social obligation.
REFLECTION AND APPLICATION
The narrative of the man of God and King Jeroboam serves as a powerful and enduring lesson for believers today regarding the insidious nature of temptation and the paramount importance of unwavering obedience to God's specific commands. Not all temptations manifest as overtly evil or sinful propositions; often, they come disguised as good opportunities, generous offers, or seemingly harmless comforts that can subtly divert us from God's clear and revealed will. This passage calls us to cultivate profound spiritual discernment, carefully weighing every invitation, opportunity, or potential reward against the revealed word of God and the specific instructions He has given us. Our ultimate loyalty must reside solely with God's word, prioritizing His will above human approval, personal comfort, or any material gain, no matter how appealing or logical they may seem. Just as the prophet's integrity and the purity of his divine message were at stake, our witness for Christ is also critically at risk when we compromise our principles or deviate from divine mandates for worldly advantages. The subsequent tragic outcome for the man of God in 1 Kings 13 serves as a stark and sobering reminder of the severe consequences that can arise from even seemingly small acts of disobedience, urging us to maintain a pure testimony and an unblemished commitment to Christ in all circumstances.
Questions for Reflection
FAQ
Why was it so important for the man of God to refuse Jeroboam's offer of hospitality and a reward?
Answer: It was critically important for several profound reasons rooted in God's specific command and the very nature of prophetic ministry. First and foremost, the Lord had explicitly commanded the man of God: "Eat no bread, nor drink water, nor turn again by the same way that thou camest" (1 Kings 13:9). This was not an arbitrary rule but a powerful symbolic act of complete separation from the idolatrous kingdom of Israel and a direct test of the prophet's absolute obedience to God's word. Accepting Jeroboam's hospitality would have constituted a direct and flagrant violation of this divine mandate. Second, accepting a reward from the very king whose idolatrous practices he had just publicly and powerfully condemned would have severely compromised the prophet's integrity and the purity of his divine message. It could have been perceived as a bribe, suggesting that his prophetic word was for sale, that he could be influenced by worldly gain, or that he was in some way endorsing the very system he was sent to judge. His steadfast refusal, therefore, was essential to demonstrate his complete reliance on God alone and his unblemished detachment from the corrupt political and religious system he was sent to confront.
CHRIST-CENTERED FULFILLMENT
The narrative of the man of God's temptation and eventual tragic failure to maintain perfect obedience, initiated by Jeroboam's seemingly benevolent but ultimately compromising offer in 1 Kings 13:7, profoundly foreshadows Christ's perfect obedience and steadfast resistance to temptation. Unlike the man of God who, despite initial faithfulness, eventually succumbed to a deceptive offer of food and drink (1 Kings 13:18-19), Jesus faced the most profound and alluring temptations, including offers of worldly glory and immediate sustenance, yet remained perfectly obedient to His Father's will. In the wilderness, Satan offered Jesus all the kingdoms of the world and their glory if He would only bow down and worship him (Matthew 4:8-9), a temptation for power and reward far greater than Jeroboam's offer. Yet, Jesus steadfastly replied, "Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve" (Matthew 4:10). Where the man of God failed to maintain his prophetic integrity in the face of human influence and comfort, Jesus perfectly embodied the true Prophet, delivering God's message without compromise, seeking no personal gain, and remaining utterly devoted to the Father's mission, even to the point of death on the cross (Philippians 2:8). His life is the ultimate fulfillment of unblemished obedience, demonstrating that true refreshment and ultimate reward come not from worldly offers, but from doing the will of Him who sent Him (John 4:34).