1 Kings 13:7

1Ki 13:7 And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward.

Ver. 7. And I will give thee a reward.] He could do anything sooner than repent; {Rom 2:5} his face he had made harder than any rock, he refused to return. {Jer 5:3}

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 13:7-9. I will give thee a reward — He desires to requite the instrument, but takes no notice of God, the chief cause and author of this wonderful mercy. The man of God said, I will not go in with thee, &c. — In obedience to God, he refuses to eat, or drink, or have any familiar society with him, against whom he had pronounced God’s indignation. For so it was charged me — My refusal of thy favour is not from any contempt or hatred of thy person, but in compliance with the just command of my God, who hath forbidden me all further converse or communication with thee. Saying, Eat no bread, nor drink water — Namely, in that place, or with that people. Hereby God showed his detestation of their idolatry, not because it was as bad as that of the heathen, but because they were vile apostates from the true God, and embraced this idol-worship against the light of their own consciences, merely to comply with the king’s humour and command; and because their vicinity and relation to Judah, exposed that tribe to the danger of being infected by their idolatry. God also intended hereby to teach his people in all ages to have no fellowship with the unfruitful works of darkness, lest they should either give encouragement to, or receive infection from, them. Nor turn again by the same way thou earnest — That by avoiding the way that led him to Beth-el as execrable, although he went by God’s special command, he might teach all others how much they ought to abhor that way, and all thoughts of going to that place, or to such idolatrous people, upon any unnecessary occasion.

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

13:7 have something to eat: In accordance with ancient Near Eastern custom, the king’s seeming gratitude and offer of hospitality also carried implications of approval and fellowship (13:19; see Gen 24:52-54).

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

Or, take sustenance.

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

Verse 7. Come home with me - and I will give thee a reward.] Come and be one of my priests, and I will give thee a proper salary.

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

(7) Come home with me . . .—The invitation may have been in part the mark of some impression made on the king, and an impulse of gratitude for the restoration of his withered hand. Such was the request of Naaman to Elisha (2Ki_5:15), though even this was emphatically refused. But it still savours of astute policy in Jeroboam: for the acceptance of hospitality and reward would in the eyes of the people imply a condonation of the idolatrous worship, which might well destroy or extenuate the impression made by the prophet’s prediction. It indicates also—what experience of such men as “the old prophet” would have produced—a low idea of prophetic character and mission, not unlike that which is shown in Balak’s treatment of Balaam. That such conceptions are perfectly compatible with a certain belief in the reality of a supernatural power in the prophet—although they, of course, derogate from its true sacredness—the monstrous request of Simon Magus (in Act_8:19) shows with the most startling clearness. It was evidently to provide against these things—as fatal to the effectiveness of the prophet’s mission—that the prohibition of 1Ki_13:9 was given; nor could its general purpose have been easily misunderstood, either by the king or by the prophet himself. It is a curious coincidence that in his refusal he uses words strangely like the reluctant refusal of Balak’s offer by Balaam (Num_22:18). The very strength of the language is suspicious.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

7. Come home with me] The subsequent narrative shews that there was no alteration in Jeroboam’s feelings or intentions in consequence of what had occurred. He still went on in his evil way. But he would fain have the man of God continue in his company a while, that his people might not be terrified by what had happened and decide to break off from the calf-worship and go up to Jerusalem to the Temple again.

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 said unto the man of God, come home with me, and refresh thyself,.... By eating a meal with him, after such a journey he had taken, and delivered his prophecies, and put up his prayers for the king:

and I will give thee a reward; for his prayers, by means of which his hand was restored to him; but takes no notice of the Lord, the author of this miraculous cure, nor expresses the least degree of thankfulness and gratitude to him.

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

I will give thee a reward - It was customary to honor a prophet with a gift, if he performed any service that was requested at his hands (see the marginal references).

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Horrid stupidity! He desires to requite the instrument, but takes no notice of the chief cause and author of this great and wonderful mercy, which was God.

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

7. Come home with me — He tempts him with three things: royal hospitality, refreshment, and reward. How much these offers influenced the future action of the prophet can only be imperfectly conjectured.

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 said unto the man of God, Come home with me, and refresh thyself with food, ablutions, etc. (Gen_18:4, Gen_18:5; Mar_7:3, etc.) We are hardly justified in seeing in these words (with Bahr and Keil) an attempt to "gain the prophet over to his side by friendliness," and to render his threat harmless in the eyes of the people. The king doubtless may have hoped that it would "blunt the edge of the prophet"s denunciation of his schismatical altar" (Wordsworth); but this was not the object, or not the sole object, with which the invitation was given. Jeroboam could not possibly have clone less, after the signal service the man of God had rendered him, than invite him to his palace. Eastern courtesy alone (Gen_18:4 Gen_19:2 Gen_43:24, etc.) would require him to offer hospitality to his benefactor. And he could scarcely hope that any hospitalities would either neutralize the impression which the recent miracles had made, or win over to his side one who had a direct commission from the Most High to oppose him. With more reason, Wordsworth cites, 1Sa_15:30, "Honour me now, I pray thee, before the elders of my people." A feeling of gratitude may have prompted the invitation, while the king at the same time was very sensible of the advantages which would accrue to himself if it were accepted and I will give thee a reward. The services, especially of seers and prophets, were invariably requited in the East with presents, as are those of Judges, Kadis, Kaimakams, and other officers at the present day (see 1Ki_14:3; Gen_24:53 Gen_33:11 Gen_43:11; Num_22:17; Jud_1:3:17 6:18 13:15; 1Sa_9:7, 8 12:3; 2Ki_5:5, 15 8:8, 9)

Vers. 7-10.

The Man of God.

We may view "Jeroboam the son of Nebat, who made Israel to sin," as the "man of sin" of his time, and a forerunner of the Antichrist of more modern. (2Th_2:3) In contrast to him we have to consider the "man of God," in which character this prophet who confronted Jeroboam at Bethel, is described. The instructions under which he acted teach us how a saint should behave amongst workers of iniquity.

I HE MUST HOLD NO FELLOWSHIP WITH THEM.

1. He must not eat and drink with them.

(1) For this was anciently a profession of fellowship. Hence the Hebrews in Egypt would not eat with the Egyptians. (Gen_43:32) The Jews would not eat with the Samaritans; (Joh_4:9) and they were shocked to see Jesus eating with publicans and sinners. (Mat_9:11) For the same reason Christians were forbidden to eat with ungodly persons (1Co_5:11; see also Rom_16:17; 2Th_3:6, 2Th_3:14; 2Ti_3:5; Jam_4:4; 2Jn_1:10)

(2) The law of distinction between clean and unclean meats set forth not only the duty of avoiding fellowship with moral uncleanness, but also with those who are morally unclean; for the unclean animals represented "sinners of the Gentiles" while the clean stood for the "holy people" of Israel. (Act_10:14)

(3) The eating of the forbidden fruit in Eden at the instigation of the serpent, who also seems to have eaten of it first, expressed fellowship with Satan! As the trees of Eden were sacramental, it may have expressed a covenant with the Evil One! Those who ate together were understood to stand to each other in a covenant relationship. (Gen_31:43-46)

(4) In this light the Christian Eucharist sets forth the covenant fellowship, that we have, first, with Christ, and secondly, with those who are in such fellowship with Him (see, in this light,. (Joh_6:53-56)

2. He must refuse their presents.

(1) Some think Jeroboam"s offer to "reward" the man of God was to give him a bribe. This is not evident. Yet good men are liable to be tempted with bribes, but should stoutly refuse them (1Sa_12:3; Job_15:34)

(2) The king"s intention was to do honour to the man of God, according to a constant custom in the East (see 1Sa_9:7; 2Ki_5:15) The word ttm here translated "reward," would have been better rendered "gift," as in many other places it is. But such a gift or present, if accepted, would express friendship, and therefore, coming from the hand of an arch idolator and schismatic, it must be declined,

(3) Good men must be careful how they accept favours from the wicked, lest in doing so they may compromise to them their independence, or come unduly under their influence (see Gen_14:23 Gen_23:13; 2Ki_5:16)

II HIS INTERCOURSE WITH THEM SHOULD BE BRIEF.

1. While serving God he is safe.

(1) His very testimony for God commits him to a course of conduct consistent with it. This element of moral strength is lost to those who hide their light under a bushel.

(2) He has a right to claim God"s help. (Mat_10:19, 20 28:20)

2. But it is perilous longer to remain.

(1) The very disposition to remain amidst circumstances with which we should have no sympathy argues weakness which should alarm.

(2) He lays himself open to temptation. He may find the "king" disposed to honour him. Some are foolishly susceptible to flattery from the great ones of this world. The man of God should be proof against this (ver. 8).

(3) He may be taken at a disadvantage. Being away from the influence of godly friends. Having now no claim to special help from God.

3. But why must he return by another way?

(1) Not only did the man of God give a sign, but he was also himself a sign (Eze_12:11 Eze_24:24; Zec_3:8, margin) As Jeroboam was the sign of the man of sin, this prophet was, at least in his instructions, a typical "man of God.

(2) In coming from Judah, where God was purely worshipped in His temple, to Ephraim, where "altars were made unto sin," he would personate that moral lapse into which Ephraim had fallen.

(3) In his speedy return from Ephraim to Judah, after deprecating the sin of the place, he would represent to the Ephrathites what God expected from them, viz., repentance and reformation.

(4) But the way hack to God is not precisely the reversal of the way from Him. Adam fell by sin of his own and was turned out of Eden, but must return by the righteousness of another. (Gen_3:24) Our way hack to God is the "new and living way opened in the blood of Jesus. J.A.M.

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

And have a meal. [And] eat.

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.