Spiritual Integrity

[1 Kgs. 13:2] And he cried against the altar in the word of the L-RD, and said, O altar, altar, thus saith the L-RD; Behold, a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places that burn incense upon thee, and men's bones shall be burnt upon thee.
This is a strange story forms the centerpiece of the account of Jeroboam’s reign. Although Jeroboam is the major character, center stage is occupied by two anonymous prophets. Wonder and miracle abound. Jeroboam’s hand is paralyzed and healed, and a lion stands docilely by its victim but does not consume. The passage opens with Jeroboam preparing to celebrate the Feast of Booths by offering sacrifices on the altar which he had made in Bethel on the new date, the eighth month, which he had devised out of his own heart. The context suggests that this was the dedication of Bethel as a national shrine of Israel. Just as Jeroboam is poised to offer sacrifices, a man of G-d from Judah abruptly appears to denounce the altar (12:33-13:1).
Politically, Israel and Judah were now separated, but they shared a common religious heritage that permitted the man of G-d from Judah to cross political boundaries (as Amos also did). He did so because the religious unity and identity of the covenant people were threatened by the new center of worship at Bethel. From the point of view of a Judahite then, the bull image at Bethel, the non-Levitical priesthood, and the celebration of the most important annual festival at another site than Jerusalem and at another than the traditional time posed a serious threat to the spiritual integrity of the covenant people. But the man of G-d from Judah went not on his own initiative; he was moved by the word of the L-rd.
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. The identification of Josiah as the agent of violation and the requirement of precisely how he would carry it out are generally thought to have been added in light of the measures Josiah took against Bethel almost three centuries later (2 Kgs. 23:15-20). Prophets normally address themselves to the present and immediate future and rarely name names or prophesy in such specific detail.
The bones of the priests, 23:15, 16, whereby the altar should be defiled. How bold was the man, that durst attack the king in his pride, and interrupt the somberness he was proud of? Whoever is sent on G-d's errand must not fear the faces of men. It was above three hundred and fifty years ere this prophecy was fulfilled. Yet it is spoken of as sure and nigh at hand. For a thousand years are with G-d as one day.
Gave a sign, that is, he then wrought a miracle, to assure them of the truth of his prophecy. In situations of unusual significance and urgency a present, tangible pledge, a sign, is sometimes added to a prophecy to confirm its genuineness and the certainty of its fulfillment. To impress on Jeroboam the futility of his religious innovations and to assure him that the prophecy against the altar at Bethel would come to pass, the man of G-d announces a sign. To point out the man whom he would have the people lay hands on. 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, right on the spot. 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. Royal authority is no match for prophetic authority.
Dried up or, withered, the muscles and sinews, the instruments of motion, shrunk up. This G-d did, to chastise Jeroboam for offering violence to the L-rd's prophet: to secure the prophet against farther violence: and, that in this example G-d might shew, how highly He resents the injuries done to His ministers, for the faithful discharge of their office. It is next reported that the sign confirming the prophecy takes place. The altar is torn down, and its ashes, saturated with the fat devoted to G-d, are spilled on the ground, rendering the fat unclean (Lev. 6:8-11) and the sacrifice invalid, a portent of the vanity of worship at this altar. The sign moves Jeroboam to accept the authority of the man of G-d and to request his hand be restored because he repented of that violence, which he intended against that prophet, for which G-d inflicted it: and that this goodness of G-d to him, might have led him to repentance; or, if he continued impenitent, leave him without excuse.