(9) Nor turn again . . .--The significance of this command is less obvious. It may have meant that he should not suffer the way of his return (which would clearly not be the obvious way) to be known, but should vanish swiftly, like the messenger of Elisha to Jehu (2Kings 9:3; 2Kings 9:10), when his work was done. If so, his neglect of the spirit of the command was the first step in the way of his destruction.

Verse 9. - For so was it charged [Heb. he, sc. the Lord, charged me] me by [Heb. in] the word of the Lord, saying, Fat no bread, nor drinkwater [Participation in food - the "eating salt" - is in the East a token of friendship and affinity; a sign of close communion and fellowship. The prophet's refusal to participate was consequently a practical and forcible disclaimer of all fellowship, a virtual excommunication, a public repudiation of the calf worshippers. Cf. 1 Corinthians 5:11, "With such an one, no, not to eat." As Corn. a Lapide," Ut ipso facto ostenderet, Bethelitas idololatras adeo esse detestabiles, et a Deo quasi excommunicates, ut nullum fidelium cum iis cibi vel potus communionem habere velit"], nor turn again by the same way that thou camest. [ the object of this command was not "simply to test the obedience of the prophet" (Rawlinson), nor yet that no one might "force him to a delay which was irreconcilable with his commission" (Keil), for that was practically executed, but to avoid as far as possible - what, indeed, happened in spite of these precautions - his being traced and followed. Because of this provision, the old prophet (ver. 10) was reduced to ask, "What way went he?" But the charge, we can hardly doubt,was also designed to serve another purpose, viz., to warn the prophet against doing what he did presently - against returning to Bethel. When he was followed, and when he was told of a revelation commanding his return, he should have remembered, among other things, that it had clearly been part of God's purpose, as evidenced by the explicit instructions given him, that he should not be followed. This alone should have led him to suspect this old prophet of deceit.]

13:1-10 In threatening the altar, the prophet threatens the founder and worshippers. Idolatrous worship will not continue, but the word of the Lord will endure for ever. The prediction plainly declared that the family of David would continue, and support true religion, when the ten tribes would not be able to resist them. 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. Jeroboam looked for help, not from his calves, but from God only, from his power, and his favour. The time may come when those that hate the preaching, would be glad of the prayers of faithful ministers. Jeroboam does not desire the prophet to pray that his sin might be pardoned, and his heart changed, but only that his hand might be restored. He seemed affected for the present with both the judgment and the mercy, but the impression wore off. God forbade his messenger to eat or drink in Bethel, to show his detestation of their idolatry and apostacy from God, and to teach us not to have fellowship with the works of darkness. Those have not learned self-denial, who cannot forbear one forbidden meal.For so it was charged me by the word of the Lord,.... The command of the Lord, by which he came to Bethel, and cried against the altar there, 1 Kings 13:1.

saying, eat no bread, nor drink water, nor turn again by the same way that thou camest: signifying that no communion was to be had with idolaters, nor any example to be set and followed; but the way to them, and to their idolatry, was to be shunned and avoided.