I Kings 13:32 · Bible study
1 Kings 13:32 Commentary: The Proleptic Prophecy of Samaria
Hebrew · 8 what the commentators say
Meaning in one sentence
Why does the old prophet speak of Samaria before it existed? This study explores the anachronism and the certainty of God's word against false worship.
Research Summary
- Meaning: The old prophet affirms that the man of God's prophecy against Bethel and all high places in what would become Samaria will absolutely be fulfilled.
- Key words: הָיֹ֨ה יִהְיֶ֜ה (certainly happen), infinitive absolute + imperfect for emphasis; בָּמוֹת (high places), cultic platforms; שֹׁמְרוֹן (Samaria), proleptic name for the northern kingdom's capital.
- Main debate: Whether the reference to 'Samaria' is a genuine prophetic anticipation or a later editorial addition by the author of Kings.
- Theological theme: The certainty and scope of divine judgment against syncretistic worship; God's word transcends the time of its utterance.
- Best use: Preaching on God's faithfulness to His word, the nature of prophetic fulfillment, and the call to identify with God's message even when uncomfortable.
Translation Comparison
BSB Berean Standard Bible 2020
for the message that he cried out by the word of the LORD against the altar in Bethel and against all the shrines on the high places in the cities of Samaria will surely come to pass.”
WEB World English Bible 2000
For the saying which he cried by Yahweh’s word against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, will surely happen.”
KJV King James Version 1769
For the saying which he cried by the word of the Lord against the altar in Beth–el, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass.
ASV American Standard Version 1901
For the saying which he cried by the word of Jehovah against the altar in Beth-el, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass.
YLT Young's Literal Translation 1898
for the word certainly cometh to pass that he called by the word of Jehovah concerning the altar which is Beth-El, and concerning all the houses of the high places that are in cities of Samaria.'
Darby Darby Bible 1890
For the word that he cried by the word of Jehovah against the altar in Bethel, and against all the houses of the high places that are in the cities of Samaria, shall certainly come to pass.
Douay-Rheims Douay-Rheims Bible 1899
For assuredly the word shall come to pass which he hath foretold in the word of the Lord, against the altar that is in Bethel: and against all the temples of the high places, that are in the cities of Samaria.
Translations in other languages (10 available)
Porque sin duda vendrá lo que él dijo á voces por palabra de Jehová contra el altar que está en Beth-el, y contra todas las casas de los altos que están en las ciudades de Samaria.
Porque sem dúvida virá o que ele disse a vozes por palavra do SENHOR contra o altar que está em Betel, e contra todas as casas dos altos que estão nas cidades de Samaria.
Car elle s’accomplira, la parole qu’ il a criée, de la part de l’ Éternel, contre l’ autel de Béthel et contre toutes les maisons des hauts lieux qui sont dans les villes de Samarie.
Denn es wird geschehen was er geschrieen hat wider den Altar zu Beth- El durch das Wort des HERRN und wider alle Häuser der Höhen, die in den Städten Samarias sind.
Want de zaak zal gewisselijk geschieden, die hij door het woord des HEEREN uitgeroepen heeft tegen het altaar, dat te Beth-El is, en tegen al de huizen der hoogten, die in de steden van Samaria zijn.
Poiché la parola da lui gridata per ordine dell’Eterno contro l’altare di Bethel e contro tutte le case degli alti luoghi che sono nelle città di Samaria, si verificherà certamente”.
Bo zapewne się to stanie, co obwołał słowem Pańskiem, przeciw ołtarzowi, który jest w Betel, i przeciwko wszystkim domom wyżyn, które są w mieściech Samaryjskich.
ибо сбудется слово, которое он по повелению Господню произнес о жертвеннике в Вефиле и о всех капищах на высотах, в городах Самарийских.
因為 他奉耶和華 的命 指著 伯特利 的 壇 和 撒馬利亞 各 城 有邱壇 之 殿 所 說 的話 必定 應驗。」
For the outcry he made by the word of the Lord against the altar in Beth-el and against all the houses of the high places in the towns of Samaria, will certainly come about.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Kings 13:32
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that this verse expresses the old prophet's firm conviction in the certainty of the man of God's prophecy. Gill notes that the old prophet 'firmly believed would be accomplished.' Keil and Delitzsch observe that the phrase 'cities of Samaria' is proleptic, used by the author to refer to the northern kingdom that would later be named after the city. Clarke and Barnes emphasize that Samaria was not built until Omri's reign (1 Kings 16:24), so the old prophet could not have used that name. Cambridge Bible suggests the anachronism may indicate the narrative was written down later, possibly after Josiah's time.
Despite these textual questions, the shared core is clear: the old prophet affirms that the judgment declared against Bethel's altar and all the high places will 'surely come to pass.' His request to be buried beside the man of God (v.31) shows he stakes his own future on that word. The verse thus underlines that God's prophetic utterance is irreversible, even when its full scope remains hidden for centuries.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Prophetic prolepsis: The old prophet spoke 'by the word of the Lord' and used Samaria as a divine anticipation of the future northern kingdom (supported by Clarke, Houbigant).
- Later editorial update: The author of Kings substituted the familiar name Samaria for a less recognizable term, since Samaria became the capital later (supported by Barnes, Cambridge Bible, Keil-Delitzsch).
What is clear: The verse unquestionably affirms that the judgment proclaimed against Bethel's altar and the high places will be fulfilled, regardless of the precise dating of the name 'Samaria.'
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The reference to Samaria | Christians agree that the text is historically accurate in its final form; God's word is behind the phrase. | Some hold that the old prophet spoke of Samaria prophetically (prolepsis), calling future things as though they exist. Others argue that the author of Kings updated the place name for his contemporary readers, replacing 'the cities of the northern kingdom' with 'cities of Samaria.' Both views maintain the divine authority of the text. |
| The character of the old prophet | All agree he was a prophet of God who received a revelation (v.20, 22) and honored the man of God after his death. | Some earlier commentators (Josephus, Rabbis, many Catholic/Protestant) considered the old prophet a false prophet who deliberately deceived the man of God. Others (Ephrem Syrus, Theodore, Hengstenberg, Keil) defend him as a true prophet who erred but later repented. The text does not resolve his motive. |
| The fulfillment of the prophecy | All affirm that the prophecy against Bethel's altar was fulfilled in Josiah's reign (2 Kings 23:15, 20). | There is no debate that the specific event occurred; the discussion is whether the broader reference to 'all the high places in the cities of Samaria' includes every local high place throughout Israel's history, or refers specifically to those in the later territory of Samaria. The text itself supports the wider application. |
Historical & Cultural Context
The story of 1 Kings 13 unfolds during the reign of Jeroboam I (c. 931, 910 BC), who established golden calves at Bethel and Dan to prevent his subjects from worshiping in Jerusalem (1 Kings 12:28, 29). Against this backdrop, a man of God from Judah arrives to pronounce judgment on the altar at Bethel, foretelling a future king named Josiah who would desecrate it (1 Kings 13:2).
The old prophet from Bethel initially deceives the man of God, leading to his death by a lion. After burying him, the old prophet confirms the prophecy and requests that his own bones rest beside the man of God, an act of solidarity that assumes the prophecy's fulfillment. The reference to 'cities of Samaria' creates a historical puzzle. Samaria (Shomron) was built by Omri c. 880 BC, some fifty years after Jeroboam's death (1 Kings 16:24). The NT-era reader knew Samaria as the capital of the northern kingdom, but at the time of the events it did not exist.
Most commentators, including Barnes, Clarke, and Keil-Delitzsch, see the phrase as either proleptic (a forward-looking term used by the author) or as a later editorial update for readers. The 'houses of the high places' refers to the multiple cultic sites beyond Dan and Bethel, local shrines that multiplied as Israel's apostasy grew (1 Kings 12:31). Leviticus 26:30 and 2 Kings 23:19 confirm that God's judgment would indeed reach these high places. The historical setting thus shows a word spoken when only two official centers of false worship existed, yet it confidently embraces the entire future system of Israel's idolatry.
Textual Notes
The supplied sources note no significant textual variants for verse 32. The key textual issue is the pre-emptive use of the name Samaria, which some attribute to the author's editorial hand rather than to a variant in transmission. The Hebrew text is stable across manuscripts.
Reception History
In early interpretation, the focus fell on the enigmatic figure of the old prophet. Josephus and rabbinic tradition viewed him as a false prophet whose deception led to the man of God's death. This view persisted among many Catholic and Protestant commentators through the Reformation, emphasizing the danger of disobeying direct divine command. Ephrem Syrus and Theodore of Mopsuestia, however, defended the old prophet as genuinely repentant, a reading revived by Hengstenberg and Keil-Delitzsch in the nineteenth century.
The proleptic reference to Samaria has been read in two ways across tradition. Some see it as a demonstration of God's foreknowledge, citing the naming of Josiah three centuries earlier (1 Kings 13:2). Others, like Barnes and the Cambridge Bible, treat it as a literary feature of the Deuteronomistic History, which occasionally updated geographic terms for its audience. Both readings agree on the verse's central affirmation: God's word is sure and will accomplish its purpose.
Preaching This Verse
Three-point outline
- The Certainty of God's Word Across Time, The old prophet's declaration, 'will surely come to pass' (Hebrew infinitive absolute emphasis), shows that divine prophecy is not weakened by delays or historical changes. The reference to 'Samaria' before it existed underscores that God sees the end from the beginning.
- Identification with God's Messenger, By asking to be buried beside the man of God, the old prophet aligns himself with the very message he had once subverted. This teaches that our ultimate loyalty must be to God's word, not to our own comfort or reputation.
- The Inevitability of Judgment on False Worship, The prophecy targets not only Bethel but 'all the houses of the high places in the cities of Samaria.' Jeroboam's system would be utterly dismantled. God's holiness will not tolerate rival altars forever.
Five-point outline
- God's prophetic word is self-authenticating (v.2 named Josiah 300 years early).
- Human failure does not cancel divine promise (the old prophet's earlier lie did not make the prophecy void).
- Judgment often seems slow but is sure (Samaria not yet built, yet judged).
- True repentance identifies with God's word even when it is costly (the old prophet's burial request).
- The scope of judgment is wider than any single sin (the high places include every compromise, not just one altar).
Illustration hooks
- A farmer plants seeds in winter, trusting the spring thaw, the word seems dormant but is working below the surface.
- A legal will names a beneficiary not yet born; the document's authority does not depend on the recipient's current existence.
- An engineer designs a bridge for a city that will only be built decades later, the design is already real, even if the concrete hasn't been poured.
Questions your congregation is asking
- How can I trust a promise from God when circumstances seem to contradict it?
- Why did God allow a prophet to be deceived and killed if he had delivered a true word?
- Does God judge entire systems of worship, or only individual acts of disobedience?
Leading a Discussion
Chapter 13 is a strange and sobering story. A man of God delivers a stunning prophecy, yet is killed for disobedience. The old prophet who tricked him ends up confirming that very prophecy. This verse is his final word, a confession that God's word cannot fail, even when its human agents are flawed. As you discuss, consider how the story challenges both our view of prophecy and our confidence in God's plan when human history seems to wander.
Discussion questions
- Read 1 Kings 13:31, 32. Why do you think the old prophet insists on being buried beside the man of God? What does this say about his own understanding of the prophecy?
- The name 'Samaria' appears, but the city was not built until much later (1 Kings 16:24). What does this anachronism suggest about how the biblical authors saw God's word extending into the future?
- Look at the Hebrew phrase 'will surely happen' (v.32). The repetition of the verb hâyâh (infinitive absolute + imperfect) stresses certainty. How does this grammatical emphasis shape your confidence in God's promises today?
- In the context, Jeroboam's response to this prophecy was to continue his evil path (v.33). Why do people persist in sin even when faced with clear warnings? What does this reveal about human nature?
- The prophecy targets 'all the houses of the high places', not just Bethel and Dan. How does this expand the scope of judgment? Are there 'high places' in our own lives that God might be addressing?
- Cross-reference 2 Kings 23:16, 19, where Josiah destroys the high places. How does that later event confirm the word spoken in 1 Kings 13? What does this say about the trustworthiness of Scripture across centuries?
- How does this passage encourage you to pray for systems of falsehood in our world, both inside and outside the church? What does it mean to 'identify' with God's word even when it is uncomfortable?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 26:30 | I will destroy your high places, and cut down your incense altars, and cast your dead bodies upon the bodies of your idols; and my soul will abhor you. |
| I Kings 12:29 | He set the one in Bethel, and the other he put in Dan. |
| I Kings 12:31 | He made houses of high places, and made priests from among all the people, who were not of the sons of Levi. |
| I Kings 13:2 | He cried against the altar by Yahweh’s word, and said, “Altar! Altar! Yahweh says: ‘Behold, a son will be born to David’s house, Josiah by name. On you he will sacrifice the priests of the high places who burn incense on you, and they will burn men’s bones on you.’” |
| I Kings 16:24 | He bought the hill Samaria of Shemer for two talents of silver; and he built on the hill, and called the name of the city which he built, Samaria, after the name of Shemer, the owner of the hill. |
| II Kings 23:16 | As Josiah turned himself, he spied the tombs that were there in the mountain; and he sent, and took the bones out of the tombs, and burned them on the altar, and defiled it, according to Yahweh’s word which the man of God proclaimed, who proclaimed these things. |
| II Kings 23:19 | All the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke Yahweh to anger, Josiah took away, and did to them according to all the acts that he had done in Bethel. |
| II Chronicles 25:13 | But the men of the army whom Amaziah sent back, that they should not go with him to battle, fell on the cities of Judah from Samaria even to Beth Horon, and struck of them three thousand, and took much plunder. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke wrestles with the apparent anachronism of a prophet mentioning Samaria decades before the city was built. He notes the historian's own account of Omri founding Samaria, then suggests God may have revealed the name to the prophet by anticipation, a common feature of prophetic language.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that "the houses of the high places" refers to far more than the two famous shrines at Dan and Bethel; many lesser high places across the land are included. He also observes that the phrase "cities of Samaria" is an anachronism inserted by the writer of Kings, since Samaria did not exist when the original prophet spoke.
Cambridge Bible for Schools and Colleges Anglican 1880
This commentary notes that the mention of "the cities of Samaria" points to a later writer, not an eyewitness. Because Samaria was not built until after the events described, this detail suggests the account was composed well after Josiah's time, possibly even later.
Geneva Bible Notes Reformed 1599
The note from the Geneva Bible stresses the absolute certainty that every detail of the prophet's message will happen exactly as spoken. God's word against the altar at Bethel and against all the high places in Samaria cannot fail or be altered. What was cried out will surely come to pass.
Gill's Exposition of the Bible Baptist 1748
Gill observes that the prophecy against Israel's high places refers to the kingdom by the later name "Samaria," though that name was not yet in use at the time. He suggests this is either a prophetic anticipation of what the kingdom would be called, or a name given by the writer as it was known in his own day.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argues that the old prophet of Bethel was a true prophet, not a false one. He lied with good intentions, hoping to connect with the man of God, but the judgment for disobedience fell only on the man of God, who should not have believed a supposed angelic revelation contradicting God's clear command.
Lange's Commentary Reformed 1857
Lange argues that the old prophet of Bethel was not a false prophet but a genuine, though weak, worshipper of Jehovah whose lie came from a desire for fellowship, not malice. His later burial of the man of God shows deep respect and confirms the prophecy. The man of God's death validated his own message: breaking fellowship with apostasy was essential.