1 Kings 13:11 introduces us to a second prophet. As in the case of the man of God from Judah, we do not know his name. He is simply called an old prophet, and the writer also tells us that he lived in Bethel. One other piece of information lets us know that he had sons, though the writer fails to tell us how many. Scripture calls him a prophet, but the question may arise in our minds: was he an actual prophet of the living and true God, or was he a false prophet? Many commentators believe that it is fairly certain that he is a false prophet. They believe this based on his wicked action in seducing the man of God to disobey God’s command. He could be a false prophet in two ways: first, a man who claimed to be a prophet of the Lord but was self-appointed. Second, it could be a description of a prophet of a false idol, such as Baal.
We cannot rule out the possibility that he was a true prophet, though in this instance disobedient to the Lord. We know from this very narrative that the man of God from Judah was a true prophet, though he proved to be disobedient in the end and suffered a dire punishment because of his disobedience. But all of this is speculation, and we cannot be certain one way or another.
The verse also informs us that the sons of the old prophet reported to him what had transpired at the dedication ceremony that day. The writer tells us that they reported concerning both the words and actions that had taken place regarding the altar and the words spoken by the Judean prophet to Jeroboam. These words included the Lord’s command to the man of God to return to Judah by another way.
From this information we learn that the old prophet himself did not attend the ceremony. This fact was probably not a result of the infirmity of old age. We learn later that he has them saddle his donkey to catch up with the Judean. Was the prophet’s absence an act of protest? If that is the case, why did he allow his sons to go to the ceremony?
If, as most commentators believe, their father was a false prophet, there is no reason for him to refuse their going. Then, the questions return. Why was the old prophet not in attendance? A second possibility is that his sons were out of his control. This idea, however, does not seem to agree with the picture of their behaviour toward him that the narrative presents.
Again, the writer is silent regarding the answer to these questions we have mentioned. They are, perhaps, questions that we should not ask, since God has not supplied the answer in the narrative.
Nevertheless, it is well that the reader be reminded of the information that the prophet’s sons reported to him. They can be summarized briefly.
The prophecy against the altar, namely, that a man named Josiah would desecrate it by burning the bones of its illegitimate priests upon it.
The announcement that a sign of this first prophecy would be given by the altar being split open and its ashes poured out.
The attempt of Jeroboam to have the man of God seized, and that attempt thwarted by the shrivelling and paralysis of the king’s hand.
The healing of Jeroboam at the intercession of the man of God.
The conversation between Jeroboam and the man of God that led to his departure for Judah by another way.
11 Or il y avait un vieux prophète qui demeurait à Béthel. Ses fils vinrent lui raconter toutes les choses que l'homme de Dieu avait faites à Béthel ce jour-là, et les paroles qu'il avait dites au roi. Lorsqu'ils en eurent fait le récit à leur père,