1Ki 13:1-2 Prophecy against the idolatrous worship at Bethel. - 1Ki 13:1, 1Ki 13:2. Whilst Jeroboam was still occupied in sacrificing by the altar at Bethel, there came a prophet (אלהים אישׁ) out of Judah “in the word of Jehovah” to Bethel, and pronounced upon the altar its eventual destruction. יהוה בּדבר does not mean “at the word of Jehovah” here, as it frequently does, but “in the word of Jehovah,” as 1Ki 13:9, 1Ki 13:17 more especially show; so that the word of Jehovah is regarded as a power which comes upon the prophet and drives him to utter the divine revelation which he has received. It is the same in 1Ki 20:35. להקטיר is to be taken as in 1Ki 12:33. - “Behold a son will be born to the house of David, named Josiah; he will offer upon thee (O altar) the priests of the high places, who burn incense (i.e., kindle sacrifices) upon thee, and men’s bones will they burn upon thee.” According to 2Ki 23:15-20, this prophecy was literally fulfilled. The older theologians found in this an evident proof of the divine inspiration of the prophets; modern theology, on the other hand, which denies the supernatural inspiration of prophecy in accordance with its rationalistic or naturalistic principles, supplies that this prophecy was not more precisely defined till after the event, and adduces in support of this the apparently just argument, that the prediction of particular historical events is without analogy, and generally that the introduction either of particular persons by name or of definite numbers is opposed to the very essence of prophecy, and turns prediction into soothsaying. The distinction between soothsaying and prediction, however, is not that the latter merely utters general ideas concerning the future, whilst the former announces special occurrences beforehand: but soothsaying is the foretelling of all kinds of accidental things; prophecy, on the contrary, the foretelling of the progressive development of the kingdom of God, not merely in general, but in its several details, according to the circumstances and necessities of each particular age, and that in such a manner that the several concrete details of the prophecy rest upon the general idea of the revelation of salvation, and are thereby entirely removed from the sphere of the accidental. It is true that perfectly concrete predictions of particular events, with the introduction of names and statement of times, are much more rare than the predictions of the progressive development of the kingdom of God according to its general features; but they are not altogether wanting, and we meet with them in every case where it was of importance to set before an ungodly generation in the most impressive manner the truth of the divine threatenings of promises. The allusion to Coresh in Isa 44:28; Isa 45:1, is analogous to the announcement before us. But in both cases the names are closely connected with the destination of the persons in the prophecy, and are simply a concrete description of what God will accomplish through these men. Hence the name יאשׁיּהוּ occurs primarily according to its appellative meaning alone, viz., “he whom Jehovah supports,” from אשׁה, to support, and expresses this thought: there will be born a son to the house of David, whom Jehovah will support of establish, so that he shall execute judgment upon the priests of the high places at Bethel. This prophecy was then afterwards so fulfilled by the special arrangement of God, that the king who executed this judgment bore the name of Joshiyahu as his proper name. And so also כּורשׁ was originally an appellative in the sense of sun. The judgment which the prophet pronounced upon the altar was founded upon the jus talionis. On the very same altar on which the priests offer sacrifice to the עגלים shall they themselves be offered, and the altar shall be defiled for ever by the burning of men’s bones upon it. אדם עצמות, “men’s bones,” does not stand for “their (the priests’) bones,” but is simply an epithet used to designate human corpses, which defile the place where they lie (2Ki 23:16).