By: Brian G. Chilton and Curtis Evelo | August 24, 2021
The Problem
As I (Curtis) am working through 1 Kings 13, I came across a section of Scripture the just makes me pause and ponder why God would send a prophet to prophecy against the altar that Jeroboam set up, even while Jeroboam was still there. It appears that God punishes, even kills, the good prophet for something that he was commanded to do. Does this make God out to be an unloving God? Or, if God did not know what would have happened, it would seem that this would be problematic for God’s omniscience.
As we work through 1 and 2 Samuel and 1 and 2 Kings, some could claim that God made some poor decisions and delivered harsh results to the people acting as pieces on his chessboard. Ultimately, this causes me (Curtis) to ask whether God is caught off-guard by our free will or is he sovereign over all creation. If God is sovereign over all, does this Scripture present him as a tyrant and the author of evil as some have suggested? Or could it be that we are in the world as free creatures, and he knows what the results would be no matter what we chose? I see some of the answers to these questions as if to almost push us away and even reject a God that is just manipulating the outcome. And some of these potential answers could actually draw us closer to an all-knowing God as he knows what we would freely do but still chooses to love us. Is there an answer to this paradox?
To provide such an answer, we will examine four areas of 1 Kings 13. First, we will consider the narrative of the story as we peer into the biblical background of the story. Second, we will consider that overarching themes behind the Scripture in question. Third, we will provide a theological answer to the questions presented in the chapter. Finally, we will offer a practical application to the story found in 1 Kings 13.
Biblical Background
To understand the biblical background, let’s first summarize the story. 1 Kings 13 occurs within the reign of King Jeroboam (c. 931-910 BC). Jeroboam is the first king of the northern kingdom of Israel after the United Kingdom of Israel divided over the malicious practices of Rehoboam of the southern kingdom of Judah. Rehoboam was known to heavily tax and burden Judea’s citizens, even after his board advised him to lighten up.
Jeroboam was not known to follow God’s commands. In fact, in the previous chapter, he illegally performed acts of sacrifices and even changed the dates of the festivals which God had established. Jeroboam expelled the Levites, the priestly tribe of priests ordained by God, of their duties. God actually used Jeroboam’s evil for good as the Levites consecrated themselves in the south where their influence would hold greater power.
In chapter 13, a genuine prophet of God came to Bethel from Judah. The prophet of God stood against the altar established by Jeroboam. He would prophesy against the altar and Jeroboam. God performed a miracle that would verify the prophet’s words. When Jeroboam reached out his hand calling for the prophet’s arrest, his hand withered and could not pull it back to himself. The altar was ripped apart and the ashes were poured out just as the prophet said would happen. The king then pleaded for the Lord’s favor. He told the prophet to come to his house to refreshen himself and receive a reward from Jeroboam.
The prophet refused as God told him not to eat and drink in Bethel. Additionally, he was not to go back the way he came.
Another prophet arrives on the scene. The old prophet of 1 Kings 13:11 was a false prophet who did not follow the ways of the Lord. His sons told him the works of the true prophet. The false prophet saddled up his donkey and met the true prophet. He asked the true prophet to come with him and eat and drink at his house. Just as he had with Jeroboam, the genuine prophet declined.
However, this false prophet was very deceitful. He claimed that the Angel of the Lord had told him to take the prophet back home with him. The genuine prophet was tricked into dining with the false prophet. The prophet was told that he would not make it back to the grave of his ancestors. When leaving the house of the false prophet, the true prophet was attacked and killed by a lion. The false prophet then buried the true prophet with honor.[1] But notice that verses 33 through 34 provides an interpretive key for this chapter. Even after all these events had transpired, “Jeroboam did not repent of his evil way but again made priests for the high places from the ranks of the people” (1 Kings 13:33).[2]
Jeroboam was pleased with divine prophecy when it awarded his place on the throne (1 Kgs 11:26-40) but did not like the message when it did not suit his fancies. The altar of God had no legitimacy in God’s eyes because it would later be defiled by Josiah when he desecrated the altar with the corpses of priests (2 Kgs 23:16). Herein, God foresees what Josiah would freely do later in time. Jeroboam attempts to stop the true prophet of God and desires to obliterate the word of God. However, he would not stand against God’s prophet. God brings judgment against Jeroboam by giving him a withered hand. Upon Jeroboam’s request, the prophet of God intercedes for him.
Here is the problem, like Saul and Jeroboam before him, the true prophet listens to man rather than God. Like Jeroboam, the genuine man of God had listened to bad counsel given by a false prophet rather than maintaining his commitment to the word of God. Unfortunately for the genuine prophet, he believed that a so-called angelic message given to the false prophet trumped the direct word of God. Both men made bad choices based on ungodly advice and personal doubt in God’s revelation. Jeroboam did not listen to God even after a host of miracles has been presented before his very eyes. He still sanctioned high places, non-Levitical priests, and non-Mosaic sacrifices, all which God had not approved. Jeroboam ordained non-Levitical priests who desired the position rather than God ordained individuals. The key problem throughout the passage is the placement of human wishes over divine revelation.
Overarching Themes
Honestly, I (Brian) have never given this chapter much attention before now. But it has received a lot of critical attention because of the bizarre nature of its story. According to Paul House of the New American Commentary, the main thrust of the chapter is focused on three areas: 1) the book’s emphasis on the need for proper worship, 2) the vital nature of the prophetic word of God, and 3) the slow deterioration of the covenant people. It also shows the difference between true and false prophecy.[3] Furthermore, the writer sets a contrast between Saul, who listened to people more than God, with the true prophet of God, who focused on God more than humanity.
Six themes emerge from this chapter: 1) God opposes idolatry of any sort. 2) Prophets are teachers are held accountable for accurately conveying the Lord’s message as the Lord presents it. 3) Everyone must discern whether a message truly comes from God or whether it is false prophecy. 4) God’s word will come true regardless of the circumstances. 5) God’s word must be obeyed whether or not it is accompanied by miracles. 6) Like exemplified in the story of Israel, disaster follows a group of people when they decide to go man’s way rather than God’s.[4]
Theological Solution
Now for the theological aspect of passage, did God predestine all these things to come about? Did God desire that the genuine prophet from Judah would die in the way that he did? Or was God taken by surprise by the events that unfolded? A supralapsarian Calvinist interpretation serves problematic as it portrays God as an unfair, malevolent, dictator, who sets up the prophet for failure. However, an open theistic interpretation does not do justice to the passage either. In such a case, God is presented as an aloof divinity who has no clue as to what will unfold.
The Molinist doctrine of middle knowledge provides tremendous support to the theological conundrum. Did God predestine these men to act in a manner contrary to his will? Absolutely not! Did God know that these men were going to act contrary to his will? Most assuredly! However, God was able to use the misguided efforts of these men to serve as a warning to future generations. Notice that despite these events, God was calling Jeroboam and the people of Israel to repentance.
Furthermore, we often think of death as the worst possible thing that can happen to a person. As a pastor and especially as a hospice chaplain, I (Brian) have learned that is certainly not the case. We don’t know the end state of Jeroboam’s walk with God, at least not to my knowledge. Nonetheless, even though the true unnamed prophet died, the glory and bliss that he now enjoys in heaven far outweigh his tragic death. Many of the prophets were killed. Extra-biblical evidence seems to suggest that the great Isaiah of Amoz died by being sawn asunder. The man and woman of God are not promised that their faithfulness will never be met with persecution and/or death. In fact, the Bible warns that our faithfulness to God may lead to those very ends. However, the eternal bliss that awaits us on the other side of eternity far outweighs the momentary afflictions we meet on earth. But also remember, God gave the true prophet a direct command that he did not heed. Thus, God cannot be blamed for the prophet’s demise. Rather, the prophet, who had previously served as a role model of faith, now served as a further example of how disobedience to God leads to a tragic end. By God’s knowledge of what free creatures would do, Molinism not only holds an edge, but it also holds the greatest possible solution to the problem at hand.
Practical Application
Pertaining to a practical application, 1 Kings 13 portrays God’s disdain of idolatry. He desires our pure devotion. Like the prophets and ruler in 1 Kings 13, we too are often concerned more with the opinions of humanity than we are the truth of God. Even the good prophet was easily led astray by the false prophet. Likewise, we must all guard our hearts so that we are not led astray from a pure devotion to God. If a genuine prophet of God can be fooled, what does that say of us? James tells us that “pure and undefiled religion before God the Father is this: to look after orphans and widows in distress” (James 1:27a, CSB)—that is, defend the oppressed and encourage the downtrodden—and “keep oneself unstained from the world” (James 1:27b, CSB)—that is, love God with your whole being and follow his ways.
Likewise, we may often be tempted to listen to the voices that lead us away from God. Since the dawn of humanity, the devil, who took the form of a serpent, has tried to cast doubt on God’s word. While intellectual and emotional doubts arise from problems faced in life and/or data that hinders belief, volitional doubt arises from a rebellion against God. In this age, an age where people desire to have their ears tickled and eyes entertained rather than hearing a word from God and seeing a work of God; we find ourselves tempted just as the prophet from Judah. The question is, to which voice will we heed: the voice of God or the voice of the world?
About the Authors
Brian G. Chilton is the founder of BellatorChristi.com, the host of The Bellator Christi Podcast, and the author of the Layman’s Manual on Christian Apologetics. Brian is a Ph.D. Candidate of the Theology and Apologetics program at Liberty University. He received his Master of Divinity in Theology from Liberty University (with high distinction); his Bachelor of Science in Religious Studies and Philosophy from Gardner-Webb University (with honors); and received certification in Christian Apologetics from Biola University. Brian is a member of the Evangelical Theological Society and the Evangelical Philosophical Society. Brian has served in pastoral ministry for nearly 20 years and currently serves as a clinical chaplain.
https://www.amazon.com/Laymans-Manual-Christian-Apologetics-Essentials/dp/1532697104
Curtis Evelo is a cattle rancher at the E6 Hereford Ranch in St. Ignatius, Montana. Curtis is the Co-Host and Producer of the Bellator Christi Podcast. He often teaches and speaks at his church Cornerstone Faith Center in St. Ignatius. Curtis provides a common-sense approach to Christianity as he contemplates the wonders of God’s creation in Big Sky Country.
Notes
[1] Could the false prophet have had a change of mind at this juncture? It would appear so.
[2] Unless otherwise noted, all quoted Scripture comes from the Christian Standard Bible (Nashville, TN: Holman, 2020).
[3] Paul R. House, 1, 2 Kings, vol. 8, The New American Commentary (Nashville: Broadman & Holman Publishers, 1995), 189.
[4] Ibid., 190.
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