TRV
Translation
King James Version
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:
Complete Jewish Bible
But the man of God replied to the king, "Even if you give me half your household, I will not accept your hospitality; nor will I eat food or drink water in this place.
Berean Standard Bible
But the man of God replied, “If you were to give me half your possessions, I still would not go with you, nor would I eat bread or drink water in this place.
American Standard Version
And the man of God said unto the king, If thou wilt give me half thy house, I will not go in with thee, neither will I eat bread nor drink water in this place;
World English Bible Messianic
The man of God said to the king, “Even if you gave me half of your house, I would not go in with you, neither would I eat bread nor drink water in this place;
Geneva Bible (1599)
But the man of God saide vnto the King, If thou wouldest giue me halfe thine house, I would not goe in with thee, neither woulde I eate bread nor drinke water in this place.
Young's Literal Translation
And the man of God saith unto the king, `If thou dost give to me the half of thine house, I do not go in with thee, nor do I eat bread, nor do I drink water, in this place;
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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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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 13:8 presents the unwavering resolve of the unnamed man of God from Judah, who, despite an extraordinary offer of wealth and hospitality from King Jeroboam I, steadfastly refuses to partake of sustenance or fellowship in Bethel. This pivotal moment underscores his initial, absolute obedience to a specific divine prohibition, demonstrating a profound commitment to his prophetic mission and a symbolic separation from the idolatrous practices that had defiled the place.
CONTEXT
Literary Context: This verse is situated immediately after a dramatic confrontation between the man of God and King Jeroboam I. The prophet, sent by divine mandate, had boldly prophesied against Jeroboam's illicit altar at Bethel, a primary cultic center established by the king to prevent his people from returning to Jerusalem for worship, thereby solidifying his political and religious autonomy from the Davidic dynasty in Judah. Following the prophet's pronouncement, Jeroboam's hand withered when he attempted to seize the messenger, only to be miraculously restored through the prophet's intercession. Impressed and perhaps fearful, Jeroboam extends a royal invitation for hospitality and reward in 1 Kings 13:7. The prophet's response in 1 Kings 13:8 is a stark and unequivocal rejection, setting the stage for the crucial test of his obedience detailed in 1 Kings 13:9.
Historical & Cultural Context: The setting, Bethel, held deep historical and spiritual significance for Israel, being associated with foundational covenant encounters of Abraham and Jacob, such as Jacob's dream and vow in Genesis 28:10-22. However, under Jeroboam I, Bethel had been tragically transformed into a center of apostasy, housing one of the golden calves (1 Kings 12:28-30). In ancient Near Eastern culture, sharing a meal was far more than a physical act; it was a profound gesture of covenant, fellowship, and acceptance, establishing bonds of loyalty and trust. To refuse such hospitality, particularly from a king, was a significant social affront, often interpreted as a declaration of enmity or a profound moral and religious objection. The prophet's refusal was therefore not merely a personal preference but a public, symbolic act of non-participation and resolute separation from Jeroboam's apostate kingdom and its defiled practices, underscoring the severity of the divine prohibition given in 1 Kings 13:9.
Key Themes: This verse powerfully contributes to several overarching themes within 1 Kings and the broader Deuteronomistic History. The primary theme is unwavering obedience to God's explicit command, even when it involves personal sacrifice or social discomfort. The prophet's initial steadfastness serves as a stark contrast to Jeroboam's disobedience and tragically foreshadows the prophet's own subsequent failure. Another crucial theme is separation from idolatry and spiritual purity. By refusing to eat or drink in Bethel, the man of God visually and symbolically distances himself from the spiritual corruption of the Northern Kingdom, reinforcing the biblical imperative for God's people to remain distinct from ungodly influences, a principle echoed in passages like 2 Corinthians 6:17. Furthermore, the narrative highlights the danger of material temptation and compromise. Jeroboam's offer of "half thine house" represents immense wealth and status, yet the prophet's immediate rejection underscores that divine commission and integrity must supersede worldly gain, a principle beautifully exemplified by Jesus' resistance to similar temptations in Matthew 4:8-10.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices that amplify its message. Contrast is central, highlighted by the stark opposition between Jeroboam's lavish offer of "half thine house" and the man of God's absolute refusal of even basic sustenance. This contrast powerfully underscores the prophet's integrity and the spiritual chasm between divine command and worldly temptation. Symbolism is also prominent; the act of eating and drinking is not merely a physical necessity but a powerful symbol of fellowship, covenant, and endorsement. By refusing to partake, the prophet symbolically rejects any communion with Jeroboam's apostate kingdom and its idolatrous practices. Furthermore, the prophet's initial unwavering obedience in this verse serves as a dramatic foreshadowing of his later, tragic disobedience in 1 Kings 13:18-19, setting up a profound irony where the one who initially stands firm against royal temptation later falls prey to a different form of deception, emphasizing the constant need for vigilance in obedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
The unwavering stance of the man of God in 1 Kings 13:8 serves as a powerful theological statement on the absolute priority of God's explicit commands over personal comfort, material gain, or social convention. It underscores the biblical principle that true faithfulness demands uncompromising obedience, particularly when confronted with the allure of worldly power or the pressures of a corrupt environment. This prophet's initial integrity highlights the necessity of maintaining spiritual purity and separation from anything that might compromise one's allegiance to Yahweh, especially in the face of widespread apostasy. His refusal to eat or drink in "this place" (Bethel) is a vivid demonstration that fellowship with God's enemies, even through seemingly innocuous acts, can be a form of spiritual compromise, ultimately defiling one's witness and relationship with God.
REFLECTION AND APPLICATION
The man of God's initial response in 1 Kings 13:8 provides a profound blueprint for spiritual integrity and uncompromising obedience in the face of temptation. In a world constantly offering enticing rewards for compromise—be it financial gain, social acceptance, or personal comfort—this verse challenges believers to prioritize God's explicit word above all else. It reminds us that true faithfulness is often demonstrated not in grand declarations, but in the quiet, resolute refusal to deviate from divine instructions, even when those instructions seem inconvenient or socially awkward. Our spiritual purity is paramount, and we are called to discern environments and associations that might subtly or overtly compromise our walk with God. This passage compels us to ask ourselves: Are we willing to refuse "half a house" for the sake of God's command? Do we maintain a distinct separation from influences that would defile our spiritual walk, even if it means foregoing perceived benefits or enduring social discomfort? The man of God's initial stand is a powerful call to radical obedience and unwavering commitment to the Lord, regardless of the cost.
Questions for Reflection
FAQ
Why was the man of God forbidden to eat or drink in Bethel?
Answer: The prohibition against eating bread or drinking water in Bethel, as explicitly stated in 1 Kings 13:9, was a specific divine command intended to underscore the complete separation of God's prophet from the idolatrous practices of Jeroboam's kingdom. Bethel, once a holy site associated with Jacob's encounter with God (Genesis 28:10-22), had been tragically defiled by Jeroboam's establishment of golden calf worship (1 Kings 12:28-30). In ancient Near Eastern culture, sharing a meal was an act of fellowship, covenant, and acceptance. By refusing to partake, the man of God symbolically and ritually distanced himself from the spiritual corruption of the place and its ruler, demonstrating that God's messenger could have no communion with such apostasy. It was a powerful, visible act of non-endorsement and spiritual purity, emphasizing the holiness required of God's representatives.
What is the significance of Jeroboam's offer of "half thine house"?
Answer: Jeroboam's offer of "half thine house" (1 Kings 13:7) was an extraordinarily generous and enticing reward, signifying immense wealth, status, and perhaps even a share in the king's personal treasury or domain. It was a strategic move by Jeroboam, likely intended to co-opt the prophet's power, secure his loyalty, or at least neutralize his opposition by binding him through obligation. The prophet's immediate and unequivocal rejection of such a lucrative offer highlights his profound commitment to his divine mission and his refusal to allow worldly gain to compromise his spiritual integrity. It underscores the theme that true faithfulness to God often requires spurning material advantages that conflict with divine commands, prioritizing spiritual purity over earthly prosperity.
Why is the man of God unnamed in this account?
Answer: The man of God is deliberately left unnamed throughout this narrative (1 Kings 13) to emphasize that his authority and significance derive solely from his role as God's messenger, not from his personal identity or lineage. His anonymity focuses the reader's attention on the divine word he carries and the principle of obedience it embodies. It serves to universalize the message: any servant of God, regardless of their personal renown, is subject to the same strict demands of obedience to God's explicit commands. Furthermore, his unnamed status heightens the tragedy of his later disobedience, as it underscores that even a powerful, divinely commissioned prophet can fall if they deviate from God's explicit instructions, serving as a cautionary tale for all who claim to speak for God.
CHRIST-CENTERED FULFILLMENT
The unwavering obedience of the man of God in 1 Kings 13:8, particularly his refusal of worldly enticements and his strict adherence to God's command not to eat or drink in a defiled place, finds its ultimate and perfect fulfillment in Jesus Christ. While the man of God ultimately faltered in his obedience, Jesus consistently demonstrated perfect and absolute submission to the Father's will, even unto the ignominious death on a cross (Philippians 2:8). Unlike the prophet who was tempted by an old prophet, Jesus faced and overcame the direct temptations of Satan in the wilderness, refusing the allure of worldly kingdoms and material provision, declaring, "Man shall not live by bread alone, but by every word that proceeds from the mouth of God" (Matthew 4:4). Jesus never compromised His mission for personal gain or comfort; He consistently separated Himself from the corrupting influences of the world, maintaining perfect spiritual purity and holiness. He is the true "man of God" who perfectly embodied divine faithfulness, not only refusing the "half house" of earthly dominion but willingly laying down His life as the ultimate sacrifice, becoming the Lamb of God who takes away the sin of the world, thereby establishing a new covenant where perfect obedience leads to eternal life. His life, death, and resurrection are the ultimate demonstration of uncompromising allegiance to God, a standard to which the Old Testament prophets could only point imperfectly.