1 Kings 13:9
For this is what I was commanded by the word of the LORD: 'You must not eat bread or drink water or return by the way you came.'"
For this is what I was commanded
The phrase underscores the authority and divine origin of the prophet's mission. The Hebrew root for "commanded" is צָוָה (tsavah), which implies a direct order or charge given by a higher authority. In the biblical context, this highlights the seriousness and non-negotiable nature of God's instructions. The prophet's obedience to God's command is a central theme, emphasizing the importance of adhering to divine directives without deviation.

by the word of the LORD
This phrase signifies the divine communication received by the prophet. The "word" in Hebrew is דָּבָר (dabar), which can mean a matter, thing, or word. It is often used to denote God's revelation or message to His people. The "LORD" is the translation of the tetragrammaton YHWH, the covenant name of God, emphasizing His eternal and unchanging nature. This phrase assures the reader of the divine origin and authority of the message, reinforcing the prophet's role as a true messenger of God.

You must not eat bread or drink water
This command is a test of obedience and separation. In the ancient Near Eastern context, sharing a meal was a sign of fellowship and agreement. By forbidding the prophet to eat or drink, God is instructing him to remain separate from the idolatrous practices and people of the land. The Hebrew words for "bread" (לֶחֶם, lechem) and "water" (מַיִם, mayim) are basic sustenance, symbolizing the prophet's reliance on God alone for provision and strength during his mission.

or return by the way you came
This instruction emphasizes the need for a complete break from the past and a new direction in obedience to God. The Hebrew root for "return" is שׁוּב (shuv), which means to turn back or repent. This command can be seen as a metaphor for repentance and transformation, urging the prophet to not only deliver God's message but also to embody a life of change and obedience. The path he takes is symbolic of the new life and direction that comes from following God's will.

Persons / Places / Events
1. The Man of God
A prophet from Judah sent by God to deliver a message to King Jeroboam in Bethel.

2. King Jeroboam
The ruler of the northern kingdom of Israel who led the people into idolatry.

3. Bethel
A significant religious site in Israel where Jeroboam set up a golden calf for worship.

4. The Word of the LORD
The divine command given to the man of God, emphasizing obedience to God's instructions.

5. The Return Journey
The specific instruction not to return by the same route, symbolizing a complete break from the idolatrous practices encountered.
Teaching Points
Obedience to God's Commands
The man of God's mission underscores the importance of strict adherence to God's instructions, even when they seem inconvenient or difficult.

The Danger of Compromise
The command not to eat or drink in Bethel serves as a warning against compromising with idolatrous practices or environments.

The Significance of the Journey
The instruction not to return by the same way symbolizes a call to transformation and a new path in obedience to God.

The Role of Prophets
Prophets are called to deliver God's message faithfully, regardless of personal cost or the response of their audience.

The Consequences of Disobedience
The broader account of 1 Kings 13 illustrates the severe consequences that can follow when God's commands are not followed.
Bible Study Questions
1. What does the command given to the man of God reveal about God's expectations for obedience?

2. How can we apply the principle of not returning "by the way you came" in our spiritual lives today?

3. In what ways does the account of the man of God challenge us to evaluate our own compromises with the world?

4. How does the man of God's mission in Bethel relate to the broader theme of idolatry in the Bible?

5. What lessons can we learn from the man of God's experience about the importance of discerning and following God's voice amidst conflicting messages?
Connections to Other Scriptures
Genesis 19
The account of Lot's wife, who was instructed not to look back at Sodom, parallels the command to the man of God not to return by the same way, emphasizing obedience and the consequences of disobedience.

Matthew 4
Jesus' temptation in the wilderness highlights the importance of adhering to God's word, as Jesus responds to each temptation with Scripture.

Proverbs 3:5-6
Trusting in the Lord and not leaning on one's own understanding aligns with the man of God's need to follow God's specific instructions without deviation.
The Pretensions of Error Deepen its ShameJ. Urquhart 1 Kings 13:1-10
The Man of GodJ.A. Macdonald 1 Kings 13:7-10
People
David, Jeroboam, Josiah
Places
Bethel, Samaria
Topics
Bread, Camest, Charged, Commanded, Drink, Eat, Hast, Ordered, Return, Saying, Turn
Dictionary of Bible Themes
1 Kings 13:6-22

     4293   water

1 Kings 13:7-22

     4418   bread

1 Kings 13:8-9

     8430   fasting, nature of

Library
Whether Christ Took Flesh of the Seed of David?
Objection 1: It would seem that Christ did not take flesh of the seed of David. For Matthew, in tracing the genealogy of Christ, brings it down to Joseph. But Joseph was not Christ's father, as shown above ([4138]Q[28], A[1], ad 1,2). Therefore it seems that Christ was not descended from David. Objection 2: Further, Aaron was of the tribe of Levi, as related Ex. 6. Now Mary the Mother of Christ is called the cousin of Elizabeth, who was a daughter of Aaron, as is clear from Lk. 1:5,36. Therefore,
Saint Thomas Aquinas—Summa Theologica

Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end.
E. P. Barrows—Companion to the Bible

And Yet, by Reason of that Affection of the Human Heart...
9. And yet, by reason of that affection of the human heart, whereby "no man ever hateth his own flesh," [2731] if men have reason to know that after their death their bodies will lack any thing which in each man's nation or country the wonted order of sepulture demandeth, it makes them sorrowful as men; and that which after death reacheth not unto them, they do before death fear for their bodies: so that we find in the Books of Kings, God by one prophet threatening another prophet who had transgressed
St. Augustine—On Care to Be Had for the Dead.

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal,
John Bunyan—The Works of John Bunyan Volumes 1-3

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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