{"commentary":{"id":"jamieson-fausset-brown","name":"Jamieson-Fausset-Brown Bible Commentary","website":"https://en.wikipedia.org/wiki/Jamieson-Fausset-Brown_Bible_Commentary","licenseUrl":"https://creativecommons.org/publicdomain/mark/1.0/","licenseNotes":null,"licenseNotice":null,"englishName":"Jamieson-Fausset-Brown Bible Commentary","language":"eng","textDirection":"rtl","sha256":"db3d4c8b3c1f32ef9d1430a57392e02bda3a17aac1f9bbe398461de021a3cb13","availableFormats":["json"],"listOfBooksApiLink":"/api/c/jamieson-fausset-brown/books.json","listOfProfilesApiLink":"/api/c/jamieson-fausset-brown/profiles.json","numberOfBooks":66,"totalNumberOfChapters":1187,"totalNumberOfVerses":17056,"totalNumberOfProfiles":0,"languageName":"English","languageEnglishName":"English"},"book":{"id":"1KI","commentaryId":"jamieson-fausset-brown","name":"1 Kings","commonName":"1 Kings","introduction":"THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare Kg1 17:9; Kg2 5:14 with Luk 4:24-27; Kg1 10:1 with Mat 12:42). \n\n\n\nNext: 1 Kings Chapter 1\n\n","order":11,"numberOfChapters":22,"sha256":"d92d91d4d93baa08779f581a3c51099da7f891cdc5f65b10d9c98404fcab9c08","firstChapterNumber":1,"firstChapterApiLink":"/api/c/jamieson-fausset-brown/1KI/1.json","firstChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1KI","chapter":1},"lastChapterNumber":22,"lastChapterApiLink":"/api/c/jamieson-fausset-brown/1KI/22.json","lastChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1KI","chapter":22},"totalNumberOfVerses":247},"chapter":{"number":13,"content":[{"type":"verse","number":2,"content":["he cried against the altar--which is put for the whole system of worship organized in Israel. \n\nBehold, a child shall be born . . . Josiah by name--This is one of the most remarkable prophecies recorded in the Scriptures; and, in its clearness, circumstantial minuteness, and exact prediction of an event that took place three hundred sixty years later, it stands in striking contrast to the obscure and ambiguous oracles of the heathen. Being publicly uttered, it must have been well known to the people; and every Jew who lived at the accomplishment of the event must have been convinced of the truth of a religion connected with such a prophecy as this. A present sign was given of the remote event predicted, in a visible fissure being miraculously made on the altar. Incensed at the man's license of speech, Jeroboam stretched out his hand and ordered his attendants to seize the bold intruder. That moment the king's arm became stiff and motionless, and the altar split asunder, so that the fire and ashes fell on the floor. Overawed by the effects of his impiety, Jeroboam besought the prophet's prayer. His request was acceded to, and the hand was restored to its healthy state. Jeroboam was artful, and invited the prophet to the royal table, not to do him honor or show his gratitude for the restoration of his hand, but to win, by his courtesy and liberal hospitality, a person whom he could not crush by his power. But the prophet informed him of a divine injunction expressly prohibiting him from all social intercourse with any in the place, as well as from returning the same way. The prohibition not to eat or drink in Beth-el was because all the people had become apostates from the true religion, and the reason he was not allowed to return the same way was lest he should be recognized by any whom he had seen in going.\n\n"]},{"type":"verse","number":11,"content":["Now there dwelt an old prophet in Beth-el--If this were a true prophet, he was a bad man.\n\n"]},{"type":"verse","number":18,"content":["an angel spake unto me by the word of the Lord--This circuitous mode of speaking, instead of simply saying, \"the LORD spake to me,\" was adopted to hide an equivocation, to conceal a double meaning--an inferior sense given to the word \"angel\"--to offer a seemingly superior authority to persuade the prophet, while really the authority was secretly known to the speaker to be inferior. The \"angel,\" that is, \"messenger,\" was his own sons, who were worshippers, perhaps priests, at Beth-el. As this man was governed by self-interest, and wished to curry favor with the king (whose purpose to adhere to his religious polity, he feared, might be shaken by the portents that had occurred), his hastening after the prophet of Judah, the deception he practised, and the urgent invitation by which, on the ground of a falsehood, he prevailed on the too facile man of God to accompany him back to his house in Beth-el, were to create an impression in the king's mind that he was an impostor, who acted in opposition to his own statement.\n\n"]},{"type":"verse","number":21,"content":["he cried unto the man of God that came from Judah--rather, \"it cried,\" that is, the word of the Lord.\n\n"]},{"type":"verse","number":24,"content":["THE DISOBEDIENT PROPHET SLAIN BY A LION. (Kg1 13:23-32)\n\na lion met him by the way, and slew him--There was a wood near Beth-el infested with lions (Kg2 2:24). This sad catastrophe was a severe but necessary judgment of God, to attest the truth of the message with which the prophet had been charged. All the circumstances of this tragic occurrence (the undevoured carcass, the untouched ass, the passengers unmolested by the lion, though standing there) were calculated to produce an irresistible impression that the hand of God was in it.\n\n"]},{"type":"verse","number":31,"content":["bury me in the sepulchre wherein the man of God is buried--His motive in making this request was either that his remains might not be disturbed when the predicted events took place (see Kg2 23:18), or he had some superstitious hope of being benefited at the resurrection by being in the same cave with a man of God.\n\n\n\n\nNext: 1 Kings Chapter 14\n\n"]}],"introduction":"JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)\n\nthere came a man of God out of Judah--Who this prophet was cannot be ascertained, He came by divine authority. It could not be either Iddo or Ahijah, for both were alive after the events here related. \n\nJeroboam stood by the altar to burn incense--It was at one of the annual festivals. The king, to give interest to the new ritual, was himself the officiating priest. The altar and its accompaniments would, of course, exhibit all the splendor of a new and gorgeously decorated temple. But the prophet foretold its utter destruction [Kg1 13:3].\n\n"},"thisChapterLink":"/api/c/jamieson-fausset-brown/1KI/13.json","thisChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1KI","chapter":13},"nextChapterApiLink":"/api/c/jamieson-fausset-brown/1KI/14.json","nextChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1KI","chapter":14},"previousChapterApiLink":"/api/c/jamieson-fausset-brown/1KI/12.json","previousChapterReference":{"commentaryId":"jamieson-fausset-brown","book":"1KI","chapter":12},"numberOfVerses":6}