1 Kings 14:3
Parallel Verses
English Standard Version
Take with you ten loaves, some cakes, and a jar of honey, and go to him. He will tell you what shall happen to the child.”

King James Bible
And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child.

American Standard Version
And take with thee ten loaves, and cakes, and a cruse of honey, and go to him: he will tell thee what shall become of the child.

Douay-Rheims Bible
Take also with thee ten leaves, and cracknels, and a pot of honey, and go to him: for he will tell thee what shall become of this child.

English Revised Version
And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he shall tell thee what shall become of the child.

Webster's Bible Translation
And take with thee ten loaves, and cracknels, and a cruse of honey, and go to him: he will tell thee what shall become of the child.

1 Kings 14:3 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

He thereupon had his ass saddled, and went and found the corpse and the ass standing by it, without the lion having eaten the corpse or torn the ass in pieces; and he lifted the corpse upon his ass, and brought it into his own city, and laid the corpse in his grave with the customary lamentation: אחו הוי, alas, my brother! (cf., Jeremiah 22:18), and then gave this command to his sons: "When I die, bury me in the grave in which the man of God is buried, let my bones rest beside his bones; for the word which he proclaimed in the word of Jehovah upon the altar at Bethel and upon all the houses of the high places in the cities of Samaria will take place" (i.e., will be fulfilled). The expression "cities of Samaria" belongs to the author of these books, and is used proleptically of the kingdom of the ten tribes, which did not receive this name till after the building of the city of Samaria as the capital of the kingdom and the residence of the kings of Israel (1 Kings 16:24). There is a prophetic element in the words "upon all the houses of the high places," etc., inasmuch as the only other erection at that time beside the one at Bethel was a temple of the high places at Dan. But after such a beginning the multiplication of them might be foreseen with certainty, even without any higher illumination.

The conduct of the old prophet at Bethel appears so strange, that Josephus and the Chald., and most of the Rabbins and of the earlier commentators both Catholic and Protestant, have regarded him as a false prophet, who tried to lay a trap for the prophet from Judah, in order to counteract the effect of his prophecy upon the king and the people. But this assumption cannot be reconciled with either the divine revelation which came to him at the table, announcing to the Judaean prophet the punishment of his transgression of the commandment of God, and was so speedily fulfilled (1 Kings 13:20-24); or with the honour which he paid to the dead man after this punishment had fallen upon him, by burying him in his own grave; and still less with his confirmation of his declaration concerning the altar at Bethel (1 Kings 13:29-32). We must therefore follow Ephr. Syr., Theodor., Hengstenberg, and others, and regard the old prophet as a true prophet, who with good intentions, and not "under the influence of human envy" (Thenius), but impelled by the desire to enter into a closer relation to the man of God from Judah and to strengthen himself through his prophetic gifts, urged him to enter his house. The fact that he made use of sinful means in order to make more sure of securing the end desired, namely, of the false pretence that he had been directed by an angel to do this, may be explained, as Hengstenberg suggests (Dissert. vol. ii. p. 149), on the ground that when Jeroboam introduced his innovations, he had sinned by keeping silence, and that the appearance of the Judaean prophet had brought him to a consciousness of this sin, so that he had been seized with shame on account of his fall, and was anxious to restore himself to honour in his own eyes and those of others by intercourse with this witness to the truth. But however little the lie itself can be excused or justified, we must not attribute to him alone the consequences by which the lie was followed in the case of the Judaean prophet. For whilst he chose reprehensible means of accomplishing what appeared to be a good end, namely, to raise himself again by intercourse with a true prophet, and had no wish to injure the other in any way, the Judaean prophet allowed himself to be seduced to a transgression of the clear and definite prohibition of God simply by the sensual desire for bodily invigoration by meat and drink, and had failed to consider that the divine revelation which he had received could not be repealed by a pretended revelation from an angel, because the word of God does not contradict itself. He was therefore obliged to listen to a true revelation from God from the moth of the man whose pretended revelation from an angel he had too carelessly believed, namely, to the announcement of punishment for his disobedience towards the commandment of God, which punishment he immediately afterwards endured, "for the destruction of the flesh, but for the preservation of the spirit: 1 Corinthians 15:5" (Berleb. Bible). That the punishment fell upon him alone and not upon the old prophet of Bethel also, and that for apparently a smaller crime, may be accounted for "not so much from the fact that the old prophet had lied with a good intention (this might hold good of the other also), as from the fact that it was needful to deal strictly with the man who had just received a great and holy commission from the Lord" (O. v. Gerlach). It is true that no bodily punishment fell upon the old prophet, but this punishment he received instead, that with his lie he was put to shame, and that his conscience must have accused him of having occasioned the death of the man of God from Judah. He was thereby to be cured of his weakness, that he might give honour to the truth of the testimony of God. "Thus did the wondrous providence of God know how to direct all things most gloriously, so that the bodily destruction of the one contributed to the spiritual and eternal preservation of the soul of the other" (Berleb. Bible). - Concerning the design of these marvellous events, H. Witsius has the following remarks in his Miscell. ss. i. p. 118 (ed. nov. 1736): "So many wondrous events all occurring in one result caused the prophecy against the altar at Bethel to be preserved in the mouths and memories of all, and the mission of this prophet to become far more illustrious. Thus, although the falsehood of the old man of Bethel brought disgrace upon himself, it injured no one but the man of God whose credulity was too great; and, under the overruling providence of God, it contributed in the most signal manner to the confirmation and publication of the truth."

(Note: Compare with this the remark of Theodoret in his quaest. 43 in 3 libr. Reb.: "In my opinion this punishment served to confirm the declaration concerning the altar. For it was not possible for the statement of such a man to be concealed: and this was sufficient to fill with terror those who heard it; for if partaking of food contrary to the command of God, and that not of his own accord, but under a deception, brought such retribution upon a righteous man, to what punishments would they be exposed who had forsaken the God who made them, and worshipped the likenesses of irrational creatures?")

The heaping up of the marvellous corresponded to the great object of the mission of the man of God out of Judah, through which the Lord would enter an energetic protest against the idolatrous worship of Jeroboam at its first introduction, to guard those who feared God in Israel, of whom there were not a few (2 Chronicles 11:16; 2 Kings 18:3; 2 Kings 19:18), from falling away from Him by joining in the worship of the calves, and to take away every excuse from the ungodly who participated therein.

1 Kings 14:3 Parallel Commentaries

Treasury of Scripture Knowledge

And take

1 Kings 13:7 And the king said to the man of God, Come home with me, and refresh yourself, and I will give you a reward.

1 Samuel 9:7,8 Then said Saul to his servant, But, behold, if we go, what shall we bring the man? for the bread is spent in our vessels...

2 Kings 4:42 And there came a man from Baalshalisha, and brought the man of God bread of the first fruits, twenty loaves of barley...

2 Kings 5:5,15 And the king of Syria said, Go to, go, and I will send a letter to the king of Israel. And he departed...

2 Kings 8:7-9 And Elisha came to Damascus; and Benhadad the king of Syria was sick; and it was told him, saying, The man of God is come here...

with the [heb] in thine hand
cracknels. or, cakes. Nikkoodim, spotted, or perforated cakes; either, as some suppose, thin cakes pierced through with holes, the same as is called {Jews' bread} to the present day, and used by them at the passover; or, as Mr. Harmer imagines, cakes {spotted} with seeds, as with sesamum, Roman coriander, etc. such as he proves from Rauwolff, Russell, and Hanway, are still used in the East. This was certainly not a present that proclaimed royalty; but it does not appear to have been, in the estimation of the East, a present that proclaimed royalty; but it does not appear to have been, in the estimation of the East, a present only fit for a country woman to have made, as Bp. Patrick supposes: for D'Arvieus informs us, that when he waited on an Arab emir, his mother and sisters sent him a present of pastry, honey, and fresh butter, with a bason of sweetmeats of Damascus.

cruse. or, bottle
he shall tell

2 Kings 1:2 And Ahaziah fell down through a lattice in his upper chamber that was in Samaria, and was sick: and he sent messengers...

2 Kings 8:8 And the king said to Hazael, Take a present in your hand, and go, meet the man of God, and inquire of the LORD by him, saying...

Luke 7:2,3 And a certain centurion's servant, who was dear to him, was sick, and ready to die...

John 4:47,48 When he heard that Jesus was come out of Judaea into Galilee, he went to him, and sought him that he would come down, and heal his son...

John 11:3 Therefore his sisters sent to him, saying, Lord, behold, he whom you love is sick.

Cross References
Matthew 26:7
a woman came up to him with an alabaster flask of very expensive ointment, and she poured it on his head as he reclined at table.

1 Samuel 9:7
Then Saul said to his servant, "But if we go, what can we bring the man? For the bread in our sacks is gone, and there is no present to bring to the man of God. What do we have?"

1 Samuel 9:8
The servant answered Saul again, "Here, I have with me a quarter of a shekel of silver, and I will give it to the man of God to tell us our way."

1 Kings 13:7
And the king said to the man of God, "Come home with me, and refresh yourself, and I will give you a reward."

2 Kings 4:42
A man came from Baal-shalishah, bringing the man of God bread of the firstfruits, twenty loaves of barley and fresh ears of grain in his sack. And Elisha said, "Give to the men, that they may eat."

2 Kings 8:8
the king said to Hazael, "Take a present with you and go to meet the man of God, and inquire of the LORD through him, saying, 'Shall I recover from this sickness?'"

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