1 Kings 14: The Two Houses

1At that time Abijah the son of Jeroboam fell sick. 2And Jeroboam said to his wife, “Arise, and disguise yourself, that it not be known that you are the wife of Jeroboam, and go to(A) Shiloh. Behold, Ahijah the prophet is there,(B) who said of me that I should be king over this people. 3(C) 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.”

 

Shiloh is within the realms of Israel, north of Bethel.  Yet, Jeroboam does not go to Shiloh himself lest he be called a hypocrite of his own religion.  Throughout the last two chapters he has established himself as a tour de force in the making of a new faith – faith in his new golden calves, as the false high priest of both Bethel and Dan.  The irony of the death of the man of God in chapter 13 is but a foretelling of the death of Jeroboam – that the wrath of God, though laid up on The Man of God His Son, is not propitiated from Jeroboam who steadfastly still refuses to say Yes in Jesus.  In fact, looking at the curse against the house of Jeroboam in v.7-16 (especially v.11) reminds us of the dignity of being buried with the Man of God, and rising in resurrection with him.  The LORD was in sovereign control over even the lion and the donkey who only served to kill the man, and in contrast, He in His sovereignty commands the death of Jeroboam’s kingdom by being fed to the dogs and birds.

4Jeroboam’s wife did so. She arose and went to(D) Shiloh and came to the house of(E) Ahijah. Now Ahijah could not see, for his eyes were dim because of his age. 5And the LORD said to(F) Ahijah, “Behold, the wife of Jeroboam is coming to inquire of you concerning her son, for he is sick. Thus and thus shall you say to her.”

When she came, she pretended to be another woman. 6But when(G) Ahijah heard the sound of her feet, as she came in at the door, he said, “Come in, wife of Jeroboam. Why do you pretend to be another? For I am charged with unbearable news for you. 7Go, tell Jeroboam, ‘Thus says the LORD, the God of Israel:(H) “Because I exalted you from among the people and made you leader over my people Israel 8and(I) tore the kingdom away from the house of David and gave it to you, and yet you have not been(J) like my servant David, who kept my commandments and followed me with all his heart, doing only that which was right in my eyes, 9but you have done evil above all who were before you and have gone and(K) made for yourself other gods and(L) metal images, provoking me to anger, and(M) have cast me behind your back, 10therefore behold, I will bring harm upon the house of Jeroboam and(N) will cut off from Jeroboam every male,(O) both bond and free in Israel, and(P) will burn up the house of Jeroboam, as a man burns up dung until it is all gone. 11(Q) Anyone belonging to Jeroboam who dies in the city the dogs shall eat, and anyone who dies in the open country the birds of the heavens shall eat, for the LORD has spoken it.”‘ 12Arise therefore, go to your house.(R) When your feet enter the city, the child shall die. 13And all Israel shall mourn for him and bury him, for he only of Jeroboam shall come to the grave, because in him(S) there is found something pleasing to the LORD, the God of Israel, in the house of Jeroboam. 14(T) Moreover, the LORD will raise up for himself a king over Israel who shall cut off the house of Jeroboam today. And henceforth, 15the LORD will strike Israel as a reed is shaken in the water, and(U) root up Israel out of(V) this good land that he gave to their fathers and scatter them(W) beyond the Euphrates, because they have made their(X) Asherim, provoking the LORD to anger. 16And he will give Israel up because of the sins of Jeroboam, which he sinned and made Israel to sin.”

Indeed – how can a Jeroboam’s wife presume to feign her position before the prophet, who though had dim eyes was in fact clearer in Spiritual sight than anyone else in the kingdom of Israel?  In the words of Matthew Henry:

“Those who think by their disguises to hide themselves from God will be wretchedly confounded when they find themselves disappointed in the day of discovery. Sinners now appear in the garb of saints, and are taken to be such; but how will they blush and tremble when they find themselves stripped of their false colours, and are called by their own name: “Go out, thou treacherous false-hearted hypocrite. I never knew thee. Why feignest thou thyself to be another?’’ Tidings of a portion with hypocrites will be heavy tidings. God will judge men according to what they are, not according to what they seem.”

By the Spirit, God spoke through him such a terrible prophecy that should only remind Jeroboam of why he was blessed to lead Israel in the first place.  It is the LORD’s favour, not Jeroboam’s self-making (v.7-9); and Jeroboam’s destruction, however, is his bondage to sin and to Satan, blindly denying the LORD’s exaltation (v.7), failed to keep his commandments (shamar, שׁמר, a priestly term, though Jeroboam became a priest of other gods)(v.8), making false images (v.9).  The following verses read almost like Paul’s letter to the Romans, chapter 1:

“The account here given of the wickedness of the Jews agrees with that which the apostle gives of the wickedness of the Gentile world (Rom. 1:21, 24), so that both Jew and Gentile are alike under sin, Rom. 3:9. (1.) They became vain in their imaginations concerning God, and changed his glory into an image, for they built themselves high places, images, and groves (v. 23), profaning God’s name by affixing to it their images, and God’s ordinances by serving their idols with them. They foolishly fancies that they exalted God when they worshipped him on high hills and pleased him when they worshipped him under the pleasant shadow of green trees. (2.) They were given up to vile affections (as those idolaters Rom. 1:26, 27), for there were sodomites in the land (v. 24), men with men working that which is unseemly, and not to be thought of, much less mentioned, without abhorrence and indignation. They dishonoured God by one sin and then God left them to dishonour themselves by another. They profaned the privileges of a holy nation, therefore God gave them up to their own hearts’ lusts, to imitate the abominations of the accursed Canaanites; and herein the Lord was righteous. And, when they did like those that were cast out, how could they expect any other than to be cast out like them?2. See here how weak and poor they were; and this was the consequence of the former. Sin exposes, impoverishes, and weakens any people.” – Matthew Henry

And such is the declaration of God’s judgment against Jeroboam; such transparency, which though Josiah would proclaim upon Israel in the latter chapters of 2 Kings 350 years later, are but types of the global disaster and restoration of the Noahic flood and the Day of Resurrection.  No righteous posterity shall come out to Jeroboam’s womb, far from the blessing of progenitors to Abraham and David’s line.  Here, the Father’s mercy does not extend to Jeroboam for reason of his failing to keep (as Adam was commanded in Genesis 2:15), and failing to cling onto the Judaic line of Christ through David’s offspring.  V.16 describes how Jeroboam sinned “and made Israel to sin”, and such is the effect of a king who does not make promises as Christ does to His church to mutually edify and glorify (John 17:24-26).  The scattering of Israel, under the Assyrian captivity, begins here – with the false leadership of Jeroboam outside of the house of Judah, the refined line of Christ’s tree line (represented by the scattering of Israel beyond Euphrates, v.15 c.f. Isaiah 8:7; Jeremiah 2:18).

17Then Jeroboam’s wife arose and departed and came to(Y) Tirzah. And(Z) as she came to the threshold of the house, the child died. 18And all Israel buried him and mourned for him,(AA) according to the word of the LORD, which he spoke by his servant Ahijah the prophet.

19Now the rest of the acts of Jeroboam,(AB) how he warred and how he reigned, behold, they are written in the Book of the Chronicles of the Kings of Israel. 20And the time that Jeroboam reigned was twenty-two years. And he slept with his fathers, and Nadab his son reigned in his place.

 

Though not described in detail here, note Jeroboam’s death in 2 Chronicles 13:18-22 which displays an important comparison to 1 Kings 14:

 

“18Thus the men of Israel were subdued at that time, and the men of Judah prevailed,(AC) because they relied on the LORD, the God of their fathers. 19And Abijah pursued Jeroboam(AD) and took cities from him, Bethel with its villages and Jeshanah with its villages and(AE) Ephron[e] with its villages. 20Jeroboam did not recover his power in the days of Abijah.(AF) And the LORD struck him down,(AG) and he died. 21But Abijah grew mighty. And he took fourteen wives and had twenty-two sons and sixteen daughters. 22The rest of the acts of Abijah, his ways and his sayings, are written in the(AH) story of the prophet(AI) Iddo.” – 2 Chronicles 13:18-22

Jeroboam did not recover his power in the days of Abijah: why is that?  2 Chronicles 18 reveals it plainly:  “because they relied on the LORD, the God of their fathers”.  For the first time since Solomon’s death we see reliance on the LORD, not the golden calves, not the false elohim, but the LORD struck him down and he died (v.20).  The further fulfilment of the Shilonite’s words is described in 1 Kings 15 by Baasha’s overtaking of Jeroboam’s house: but the narrator purposely left it for later description.  Instead, the focus is on the parallel between Jeroboam’s heretical rule, and Rehoboam’s similarly rebellious activity though favoured by the LORD simply because he is the heir of David’s throne.

21(AC) Now Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty-one years old when he began to reign, and he reigned seventeen years in Jerusalem,(AD) the city that the LORD had chosen out of all the tribes of Israel, to put his name there.(AE) His mother’s name was Naamah the Ammonite. 22(AF) And Judah did what was evil in the sight of the LORD, and they(AG) provoked him to jealousy with their sins that they committed, more than all that their fathers had done. 23For they also built for themselves(AH) high places(AI) and pillars and(AJ) Asherim on every high hill and(AK) under every green tree, 24and there were also(AL) male cult prostitutes in the land. They did according to all the abominations of the nations that the LORD drove out before the people of Israel.

 

So strange a comparison – that we see the LORD curse Jeroboam’s house so, to see the only ‘dignity’ to arise out of a death of a Christly child, almost a comparison to the death of the man of God!  Rehoboam, similarly led Judah to do what was evil in the sight of the LORD, provoking Him to jealousy, more than all that their fathers had done (v.22).  They, too, built high places and pillars and Asherim (like Jeroboam – c.f. v.15; even the narrator makes this comparison obvious in v.24 noting that ‘they did according to all the abominations of the nations that the LORD drove out’) – but the favour and mercy upon Rehoboam is simply because he reigned over the city that the LORD has chosen out of all the tribes of Israel; that he reigns in the line of the chosen.  Who is chosen?  Christ is the Chosen and Elected One of all ages (Isaiah 42:1).  That is why Rehoboam is not cursed; his household is not cursed, even though he is born of Naamah the Ammonite, repeated twice in this chapter (v.21 & 31) – that is not a purebred.  That is the comparison the narrator is trying to make.  Would the Shilonite’s prophecy prevail not only against the house of Jeroboam, but also against Rehoboam, forever cursing the coming of the seed (Genesis 3:15)?  No – even in Abijam’s sins, even in his mixed heritage, the house of David prevails for God’s promise in David, shadowed by Christ, shall not be broken, despite our sins.  He is faithful, even when we are not (2 Timothy 2:13; c.f. 1 Kings 15:4-5).

25(AM) In the fifth year of King Rehoboam, Shishak king of Egypt came up against Jerusalem. 26He took away the treasures of the house of the LORD and the treasures of the king’s house.(AN) He took away everything. He also took away all the shields of gold(AO) that Solomon had made, 27and King Rehoboam made in their place shields of bronze, and committed them to the hands of the officers of the guard, who kept the door of the king’s house. 28And as often as the king went into the house of the LORD, the guard carried them and brought them back to the guardroom.

This alliance between Jeroboam and Shishak is now an unholy alliance against the church of Christ (Psalm 2) – established in 1 Kings 11:40, taking away the golden treasures of the LORD.  Such is the comparison made against the prophecy in Daniel 2:32-45 to Nebuchadnezzar, the kingdom of gold subsumed by a kingdom of silver and bronze – only to be entirely consumed by the humble element – the Stone and Rock of Ages.  The Stone that became a Mountain – the theology of the mustard seed (Luke 13:19).  Though the glory of Israel seemed to dim by the theft of Shishak, the true glory remained, though dim, in the men of God like Shemaiah, like the mysterious visitor from Judah buried in Bethel, the prophet who looks forward to the prophecy concerning Josiah, and undoubtedly Ahijah himself.  These are the little seeds, sown across a rebellious nation, as the lamp still shone in the city of Jerusalem for the day when the light of the world breaks into the darkness as sunlight does to the darkest of nights.

29(AP) Now the rest of the acts of Rehoboam and all that he did, are they not written in the Book of the Chronicles of the Kings of Judah? 30(AQ) And there was war between Rehoboam and Jeroboam continually. 31And Rehoboam slept with his fathers and was buried with his fathers in the city of David.(AR) His mother’s name was Naamah the Ammonite. And(AS) Abijam his son reigned in his place.

And so the chapter ends not on a note of negativity as one may assume, by Rehoboam and Jeroboam’s rebellion.  Rather, though the light is dim, Rehoboam is still managing the house of the LORD (v.28).  The temple is still not entirely neglected – and this is the mercy of our God through Christ’s redemptive work – that he redeems not those false priests and Pharisees of the purebred line of Israel like Jeroboam was from the house of Ephraim; but especially those of the line of David, whom David himself is a descendant of a Moabite, that Rehoboam should receive the same mercy for the beauty which Naamah the Ammoite bore is not physical – but a beauty inherited from Christ.  The chapter ends with Rehoboam keeping the commandment of the maintenance of this otherwise neglected temple, and we are reminded that he is of mixed heritage.  Yet, the LORD’s favour rests on him anyway – Romans 11.

1 Kings 14: The Two Houses

1 Kings 13: Scapegoat of God

1And behold,(A) a man of God came out of Judah by the word of the LORD to Bethel. Jeroboam was standing by the altar(B) to make offerings. 2(C) And the man cried against the altar by the word of the LORD and said, “O altar, altar, thus says the LORD: ‘Behold, a son shall be born to the house of David,(D) Josiah by name, and he shall sacrifice on you the priests of the high places who make offerings on you, and human bones shall be burned on you.'” 3And he gave(E) a sign the same day, saying, “This is the sign that the LORD has spoken: ‘Behold, the altar shall be torn down, and the ashes that are on it shall be poured out.'”

 

Who this ‘man of God’ is, we are not told.  Just as mysterious as Melchizedek was, so this man of God bears no name unlike Shemaiah from the previous chapter.  What is key, however, is the precise description of his background, and the precision of his prophecy – a godly man from Judah, brought by God’s word to the house of God (Bethel), to proclaim against the false altar that a son of David, Josiah, shall destroy this false system of worship.  The predominate man of God is Jesus Christ Himself – as if this shadow of a godly messenger points us towards Christ, the man of Judah, the son of David, who himself shall also destroy this false system of worship.  Not by destruction of a mere altar in this mock-house of God, but a destruction of the house of God itself – the tearing down not of a mere altar (v.3) but the tearing down of the House of God (John 2:19).  Yet, the high priest that is sacrificed on this House of God, this Temple of the LORD built by Solomon’s hand and rebuilt time and time again, is Jesus Himself.

 

4And when the king heard the saying of the man of God, which he cried against the altar at Bethel, Jeroboam stretched out his hand from the altar, saying, “Seize him.” And his hand, which he stretched out against him, dried up, so that he could not draw it back to himself. 5The altar also was torn down, and the ashes poured out from the altar, according to the sign that the man of God had given by the word of the LORD. 6And the king said to the man of God,(F) “Entreat now the favor of the LORD your God, and pray for me, that my hand may be restored to me.” And the man of God entreated the LORD, and the king’s hand was restored to him and became as it was before. 7And the king said to the man of God, “Come home with me, and refresh yourself, and(G) I will give you a reward.” 8And the man of God said to the king,(H) “If you give me half your house,(I) I will not go in with you. And I will not eat bread or drink water in this place, 9for so was it commanded me by the word of the LORD, saying, ‘You shall neither eat bread nor drink water nor return by the way that you came.'” 10So he went another way and did not return by the way that he came to Bethel.

 

This dried hand is but the true diagnosis of Jeroboam – dried up and lifeless (Ezekiel 37:11) – and only such healing could be achieved by the LORD Jesus (Jeremiah 8:22; Matthew 9:12).  Note, however, that Jeroboam does not pray to receive the LORD’s mercy, or the love of Christ – instead, he merely prays in v.6 that he may simply have his hand restored.  This is the classic sign of religion, that Christ is the means, and not the end.  In the words of Matthew Henry:

 

Jeroboam’s inability to pull in his hand made him a spectacle to all about him, that they might see and fear. If God, in justice, harden the hearts of sinners, so that the hand they have stretched out in sin they cannot pull in again by repentance, that is a spiritual judgment, represented by this, and much more dreadful.

But observe, He did not desire the prophet to pray that his sin might be pardoned, and his heart changed, only that his hand might be restored; thus Pharaoh would have Moses to pray that God would take away this death only (Ex. 10:17), not this sin.

 

And so this man of God rightly refuses fellowship with this king, who remains hard-hearted, stiff-necked, as according to the LORD’s command (v.9).  From v.1-10 thus far, the only faithful trustworthy figure has been the LORD Himself, using his agent (the man of God) to mercifully warn Jeroboam that He stays true to His word, demonstrated by the tearing down of the altar and ashes pouring out.  This is but the first fulfilment – the true horror is that the LORD knows Jeroboam would rebuild the altar despite this first sign, for it is on the rebuilt altar that Josiah will “sacrifice on you [the altar] the priests of the high places who make offerings on you, and human bones shall be burned on you.”  Thus, this horror is Jeroboam’s self-judgment – denying the first sign, denying the LORD’s faithfulness to His word and promises that Jeroboam’s false system of worship, false system of priesthood – Jeroboam himself, will all fall.

 

However, this faithfulness of the LORD means that the warning given to the man of God will also be fulfilled against the man of God should he be disobedient, though confirming the consistent truth that He is faithful; but we are not (2 Timothy 2:13).

11Now(J) an old prophet lived in Bethel. And his sons[a] came and told him all that the man of God had done that day in Bethel. They also told to their father the words that he had spoken to the king. 12And their father said to them, “Which way did he go?” And his sons showed him the way that the man of God who came from Judah had gone. 13And he said to his sons, “Saddle the donkey for me.” So they saddled the donkey for him and he mounted it. 14And he went after the man of God and found him sitting under an oak. And he said to him, “Are you the man of God who came from Judah?” And he said, “I am.” 15Then he said to him, “Come home with me and eat bread.” 16And he said,(K) “I may not return with you, or go in with you, neither will I eat bread nor drink water with you in this place, 17for it was said to me(L) by the word of the LORD, ‘You shall neither eat bread nor drink water there, nor return by the way that you came.'” 18And he said to him, “I also am a prophet as you are, and an angel spoke to me by the word of the LORD, saying, ‘Bring him back with you into your house that he may eat bread and drink water.'” But he lied to him. 19So he went back with him and ate bread in his house and drank water.

 

What plays out here is a close parallel to the history of garden of Eden.  This old prophet lies in v.18, for the LORD does not contradict His own word to the man of God – yet this man of God chose to heed the false prophet (Deuteronomy 13:3-5), and broke the two-fold command: not to return to Bethel, and not to have food fellowship during his mission.  Just as Eve received the command not to eat the forbidden fruit, so also she was deceived and did not stay faithful to the word of God and instead heeded the word of a creature.  Thus, the liar (v.18) triumphed over the man of God.  Witness the result of the liar’s words:

 

20And as they sat at the table, the word of the LORD came to the prophet who had brought him back. 21And he cried to the man of God who came from Judah, “Thus says the LORD, ‘Because you have disobeyed the word of the LORD and have not kept the command that the LORD your God commanded you, 22but have come back and have eaten bread and drunk water in the place of which he said to you, “Eat no bread and drink no water,” your body shall not come to the tomb of your fathers.'” 23And after he had eaten bread and drunk, he saddled the donkey for the prophet whom he had brought back. 24And as he went away(M) a lion met him on the road and killed him. And his body was thrown in the road, and the donkey stood beside it; the lion also stood beside the body. 25And behold, men passed by and saw the body thrown in the road and the lion standing by the body. And they came and told it in the city where(N) the old prophet lived.

How strange that the false prophet, like Balaam, is prophesying the truth (v.20-22) against this holy man! The donkey which this false prophet rode is instead ridden by Christ into the wilderness (Zechariah 9:9; John 12:14-15) – it is a picture of the scapegoat (Leviticus 16:22), the sin of the old prophet transferred onto the man of God; the declaration that the man of God has sinned, but the old prophet and Jeroboam remain unscathed.  And that is the alarming aspect of these chapters and feud between Israel and Judah; neither king stood in Christ, though Shemaiah and this man of God had clearly spoken words of truth.  Yet, only the LORD has been faithful throughout, and v.23-25 is a clear example of the LORD fulfilling his warning, v.24 and 25 (and v.28 – with particular emphasis on “the lion had not eaten the body or torn the donkey”) in particular showing that once the animals have killed the man of God, they have refrained from mauling him further.  This is a picture of the foolishness of man’s lust, in the donkey, against the picture of the devil prowling like a lion (1 Peter 5:8).  As Dev Menon states in his “Donkeys” blog entry:

“Genesis 16:12 – He shall be a wild donkey of a man, his hand against everyone and everyone’s hand against him, and he shall dwell over against all his kinsmen.” (Ishmael)

Jeremiah 2:24 – a wild donkey used to the wilderness, in her heat sniffing the wind! Who can restrain her lust? None who seek her need weary themselves; in her month they will find her. (Israel)

Hosea 8:9 – For they have gone up to Assyria, a wild donkey wandering alone; Ephraim has hired lovers.

Genesis 49:14-15 – “Issachar is a strong donkey, crouching between the sheepfolds. 15 He saw that a resting place was good, and that the land was pleasant, so he bowed his shoulder to bear, and became a servant at forced labor. (blessings from Jacob)

Zechariah 9:9 – Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! behold, your king is coming to you; righteous and having salvation is he, humble and mounted on a donkey, on a colt, the foal of a donkey.”

Jesus tames the wild donkey lusting after everything, living alone…
She was chained up by the law, restraining the lust – but still rebellious
Untied by the Master, she willingly bears this Burden
She carries Him to the cross….

Thus, the donkey brings the man of God, full of sin because of the false prophet’s deception, ‘devoured’ by the prowling lion, the picture of him sprawled across the road in between the two inanimate animals.  This is our Saviour, the Son of Man, who bore our sins for us.  Though this man of God has disobeyed, the parallel here is that the Son of Man obeyed till his death, bearing our sins upon him until he cried out “Eloi, Eloi, lema sabachthani” (Mark 15:34).

26And when the prophet who had brought him back from the way heard of it, he said, “It is the man of God who disobeyed the word of the LORD; therefore the LORD has given him to the lion, which has torn him and killed him, according to the word that the LORD spoke to him.” 27And he said to his sons, “Saddle the donkey for me.” And they saddled it. 28And he went and found his body thrown in the road, and the donkey and the lion standing beside the body. The lion had not eaten the body or torn the donkey. 29And the prophet took up the body of the man of God and laid it on the donkey and brought it back to the city[b] to mourn and to bury him. 30And he laid the body in his own grave. And they mourned over him, saying,(O) “Alas, my brother!” 31And after he had buried him, he said to his sons, “When I die, bury me in the grave in which the man of God is buried;(P) lay my bones beside his bones. 32(Q) For the saying that he called out by the word of the LORD against the altar in Bethel and against(R) all the houses of the high places that are in the cities of(S) Samaria shall surely come to pass.”

It is strange here therefore for the prophet to want to be buried with the man of God – save for only one apparent reason, that this prophet should partake in the man of God’s glory – v.32 – “For the saying that he called out by the word of the LORD against the altar in Bethel and against all the houses of the high places that are in the cities of Samaria shall surely come to pass”.  What privilege it is, therefore, that this prophet is buried with the man of God just as we are called to bury our old sinful lives of falsehood (Colossians 2:12) and rise in His truth, demonstrated through this man of God who is but a shadow of Christ, a prophet of the Old Testament pointing to God’s faithfulness to His overarching promise that judgment will be declared against the altars and false worship of this world by the very return of His true son Josiah, in the name of Christ Jesus.  Thus Adam Clarke states, “This argues a strong conviction in the mind of the old prophet, that the deceased was a good and holy man of God; and he is willing to have place with him in the general resurrection.”  And so the old prophet joins in the man of God’s prophesying, by himself prophesying the judgment in the cities of Samaria (though Samaria is not yet established until 1 Kings 16:24!), a display of the restoration of Israel spreading out to the surrounding Gentile nations (Isaiah 54:2-3). 

33After this thing Jeroboam did not turn from his evil way, but made priests for the high places again from among all the people. Any who would, he ordained to be priests of the high places. 34(T) And this thing became sin to the house of Jeroboam,(U) so as to cut it off and to destroy it from the face of the earth.

And how unsurprising that despite hearing the LORD’s faithfulness enacted against the man of God Himself, just as the Father’s wrath had been poured out onto the Son – the cosmic sacrifice of His only begotten Son (Genesis 22), that the man of God should have his Last Supper with the false prophet, drinking the cup of wrath upon Himself (Isaiah 51:17; Matthew 26:39) and being the living scapegoat, dying by the judgment at the house of God (Bethel) – prophesying the day that the altar shall be smashed once and for all, just as the true House of God is torn down by the Son who died not where he came, but will return to a renewed Jerusalem one glorious day.  That glorious day, for Josiah, is in 2 Kings 23:15-20, approximately 350 (half of the fullness of 700 years) years after 1 Kings 13:

15Moreover, the altar at Bethel, the high place erected(BD) by Jeroboam the son of Nebat,(BE) who made Israel to sin,(BF) that altar with the high place he pulled down and burned,[d] reducing it to dust. He also burned the Asherah. 16And as Josiah turned, he saw the tombs there on the mount. And he sent and took the bones out of the tombs and burned them on the altar and defiled it,(BG) according to the word of the LORD that the man of God proclaimed, who had predicted these things. 17Then he said, “What is that monument that I see?” And the men of the city told him,(BH) “It is the tomb of the man of God who came from Judah and predicted[e] these things that you have done against the altar at Bethel.” 18And he said, “Let him be; let no man move his bones.” So they let his bones alone, with the bones(BI) of the prophet who came out of Samaria. 19And Josiah removed all the shrines also of the high places that were(BJ) in the cities of Samaria, which kings of Israel had made, provoking the LORD to anger. He did to them according to all that he had done at Bethel. 20And(BK) he sacrificed all the priests of the high places who were there, on the altars,(BL) and burned human bones on them. Then he returned to Jerusalem.

1 Kings 13: Scapegoat of God