1 Kings 13:6

1Ki 13:6 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.

Ver. 6. Intreat now the face - seek the favour for me - of the Lord thy God.] He could not say, My God, for he had chosen other gods, forsaken his own mercies, and was miserable by his own election.

And the king’s hand was restored again.] Such is the power of prayer. {Jas 5:16} A like example we find in Nicephorns and Cedrenus, of a certain profane painter in Constantinople, who, assaying to paint Christ in the form of Jupiter, had his hand in like sort dried up and withered. But upon humble confession of his fault, he was healed again, at the devout prayer of Gennadius, bishop of that city.

And became as it was before.] But his heart continued as hard and inflexible as ever. See on 1Ki 13:4.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki 13:6. The king said, Entreat now the face of the Lord thy God — Of him who hath manifested himself to be thy God and friend in a singular manner; and therefore will hear thy prayers for me, though he will not regard mine, because I have forsaken him and his worship. The man of God besought the Lord — This he did to assure Jeroboam that what he had said was not from ill-will to him, and that he heartily desired his reformation, not his ruin. And the king’s hand was restored — God showed him this mercy, 1st, Because he repented of the violence intended against the prophet, for which his hand had been dried up: 2d, To assure him that the stroke was from God: and, 3d, That this goodness of God to him might lead him to repentance, or if he continued impenitent, might leave him without excuse.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

13:6 hand was restored: God showed mercy toward Jeroboam; his restored hand should have reminded Jeroboam that it was still possible to serve God properly.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Though the wicked humble themselves for a time when they feel God’s judgment, yet after they return to their old malice, and declare that they are but vile hypocrites.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 6. Entreat - the face of the Lord thy God] The face of God is his favour, as we see in many parts of the sacred writings. He says, thy God; for Jeroboam knew that he was not his God, for he was now in the very act of acknowledging other gods, and had no portion in the God of Jacob.

And the king's hand was restored] Both miracles were wrought to show the truth of the Jewish religion, and to convince this bold innovator of his wickedness, and to reclaim him from the folly and ruinous tendency of his idolatry.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

6. Intreat now the face of the Lord thy God] Here the R.V. has adopted the rendering of the phrase by A.V. in Psa_119:58; Pro_19:6 “Intreat now the favour, &c.” The idea of the original word is that of soothing, so as to relax the frowns and anger of any one, and hence to gain favour instead of displeasure. We are not to conclude because Jeroboam says ‘the Lord thy God’ that he himself had ceased to acknowledge Jehovah. But in the present circumstances God was evidently more favourable to the prophet than to the king and this Jeroboam intends to express.

and pray for me] These words are omitted in the LXX. (Vat.).

besought the Lord] The expression is exactly the same in the Hebrew as in the former part of the verse. So the R.V. has here ‘intreated the Lord’. To insert ‘the favour’ a second time would make the verse read heavily, but there seems no reason for varying the verb.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the king answered and said unto the man of God,.... In another tone than when he bid the people lay hold on him; not in a haughty, but humble manner; not as threatening, but supplicating:

entreat now the face of the Lord thy God; he does not say "my God", for he had apostatized from him, and served other gods, but "thy" God, whose prophet he was, and who had an interest in him, as clearly appeared by what he had said and done by him;

and pray for me, that my hand may be restored me again; not that the anger of God might be turned away from him, and he enjoy the divine favour, and have an application of pardoning grace made to him, only to have this outward mercy, this temporal favour restored to him, the use of his hand:

and the man of God besought the Lord; not rendering evil for evil; but being of a forgiving spirit, though the king had stretched out his hand against him, he lifted up his hands to heaven for him:

and the king's hand was restored again, and became as it was before; which was another instance of divine power, and a further proof of the prophet's divine mission; from whence it might be concluded, that what he had prophesied of would be fulfilled, and was an instance also of divine goodness to the king, which should have led him to repentance, but did not.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Thy God. He does not say my, being conscious that he had abandoned his service. (Menochius) --- Before. We may be surprised that God thus heals a man, whose heart was not changed, ver. 33. (Estius) --- But miracles do not always work a conversion. Pharao, Saul, and Achaz beheld the in vain: only one of the ten lepers returned to give thanks, Luke xvii. 17. This miracle rendered Jeroboam still more inexcusable. (Calmet)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The king answered, i.e. spoke, as that word is oft used in both Testaments.

Entreat now the face of the Lord thy God, who by his zeal for time hath manifested himself to be thy God and Friend in a singular manner; and therefore will hear thy prayers for me, though he will not regard mine, because I have forsaken him and his worship.

The man of God besought the Lord, to assure Jeroboam that what he had said was not from ill-will to him, and that he heartily desired his reformation, not his ruin.

The king’s hand was restored again; partly, to assure him that the stroke was from God; partly, because he repented of that violence which he intended against the prophet, for which God inflicted it; and partly, that the goodness of God to him might have led him to repentance; or if he continued impenitent, leave him without all excuse.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

6. Entreat now the face of the Lord — More literally, Stroke the face. Caress; entreat so imploringly that you cannot be refused. The king’s alarm and momentary terror was like that of the sorcerer Simon. Act_8:24.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And the king humbled and alarmed by the judgment he had experienced in his own person answered and said unto the man of God, Intreat now The Heb. is very expressiveSmooth or stroke the face." It is an expression which occurs several times. (See especially Exodus 2Ki_13:4; 2Ch_33:12; Pro_19:6) of the Lord thy God i.e., whose messenger thou art. "Jeroboam, conscience stricken, does not dare to call Jehovah his own God" (Wordsworth). This was probably the case, yet surely it is an inference not warranted by the text. The expression, "The Lord thy God," is of constant occurrence, especially when a "man of God" is addressed; (cf., 1Ki_17:12 1Ki_18:10) and pray for me This sudden change in his bearing shows how much Jeroboam was frightened. The sight, too, of the king humbly supplicating the prophet who a moment before had protested against the calf worship was calculated to make an impression on the minds of the people, that my hand may be restored me again. And the man of God besought lit., stroked the face of the Lord, and the king"s hand was restored him, and became as it was before.

HOMILIES BY J. WAITE Ver. 6.

The King confronted by the Prophet.

Jeroboam is not allowed to pursue his iniquitous career without solemn Divine rebuke and warning. Though Rehoboam has been forbidden to attempt forcibly to suppress the revolt of the tribes, (1Ki_12:24) a "man of God out of Judah" is sent sternly to denounce the rival altar, and to give the sacrilegious king something like a symbolic forewarning of the disasters that should surely befall him. The scene, described here with so much simplicity and dramatic force, is full of moral instruction.

I In the person of the king we see THE HELPLESSNESS OF A WICKED MAN IN THE HANDS OF AN OFFENDED GOD. The physical associations and the mental conditions here presented are alike suggestive of this. It is a striking picture of restrained infatuation and impotent rage.

1. The king"s withered arm tells how God can in a moment turn the strength that is used against Him to weakness. "When thou with rebukes dost correct man for iniquity," etc.. (Psa_39:11)

1. The rent altar suggests the certain frustration, sooner or later, of the purposes and plans of those that are at enmity with God. "The Lord

2. bringeth the counsel of the heathen to nought," etc.. (Psa_33:10) "If this counsel or this work be of man," etc.. (Act_5:38)

3. The king"s inability to pray for himself reminds us how God sometimes forsakes those who forsake Him, so that it seems utterly vain for them to call upon Him. Many a man has felt like Saul, "I am sore distressed, and God is departed from me," etc.. (1Sa_28:15)

1. His appeal to the prophet to intercede for him is typical of the way in which ungodly men are often contrained by force of circumstance to seek succour from those whom they have despised. "The wheel of fortune turns and lowers the proud," and they are placed, perhaps, at the mercy of the very men whom they once scorned and injured. Such are the penalties that God often inflicts on those who trifle with His authority and defy His power. Such is the curse that falls upon "presumptuous sin.

II The behaviour of the prophet presents A FINE EXAMPLE OF MORAL DIGNITY AND CONSCIOUS STRENGTH. See here

(1) The courage of a man who knows that God is on his side. The prophets of old, conscious of a more majestic Presence and a higher Sovereignty, never trembled before the face of wicked kings. The fear of God casts out all other fear. "Be not afraid of them that kill the body," etc.. (Luk_12:4, Luk_12:5) "If God be for us," etc.. (Rom_8:31)

(2) The magnanimity of one who feels that he is called to witness for God among men. The prophet will not take advantage of the king"s helpnessness; rather responds at once to his appeal. He who is inspired by God"s Spirit will not return scorn for scorn, or retaliate an attempted injury, but rather use for beneficent ends the power that he possesses. "Lord, wilt thou that we command fire to come down from heaven and consume them? Ye know not what manner of spirit ye are of," etc. (Luk_9:54, Luk_9:56)

(3) The efficacy of the prayer of a righteous man. The withered arm is restored, and though this had no happy moral effect, as might have been expected, on Jeroboam, the whole transaction, in which mercy was thus blended with judgment, vindicated the honour of Jehovah, and established afresh His sovereign claim to the allegiance alike of king and people. W.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Thy God - Who hath manifested himself to be thy God and friend, in a singular manner; and therefore will hear thy prayers for me, though he will not regard mine, because I have forsaken him and his worship. Besought - To assure Jeroboam, that what he had said, was not from ill-will to him, and that he heartily desired his reformation, and not his ruin. Restored - Because he repented of that violence, which he intended against that prophet, for which God inflicted it: and that this goodness of God to him, might have led him to repentance; or, if he continued impenitent, leave him without excuse.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Plead for the favor of Yahweh your God

The abstract noun "favor" can be expressed as a verb. AT: "Plead that Yahweh your God may favor me" (See: Abstract Nouns)

my hand may be restored to me again

This can be stated in active form. AT: "Yahweh may restore my hand" (See: Active or Passive)

the king's hand was restored to him again, and it became as it was before

This can be stated in active form. AT: "Yahweh restored the king's hand and made it as it was before" (See: Active or Passive)

Come home with me and refresh yourself

The word "yourself" is a reflexive pronoun. AT: "Come home with me and eat some food" (See: Reflexive Pronouns)

translationWords

plea

favor

pray

restore

reward

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Your God. But not my God, because he was still in a state of rebellion.

As it was originally. Standing and burning sacrifices to idols.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.