1 Kings 13:2

And he cried against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord [This apostrophe of the altar is very striking and significant. It is as if the prophet disdained to notice the royal but self-constituted priest; as if it were useless to appeal to him; as if his person was of little consequence compared with the religious system he was inaugurating, the system of which the altar was the centre and embodiment]; Behold a child shall be born unto the house of David, Josiah by name [This particular mention of the Reformer by name was formerly regarded, as by many it is still, as a remarkable instance of prophetic foresight. But the tendency of late, even amongst orthodox theologians, has been to doubt the authenticity of these two words, on the ground that it is unlike Scripture prophecy in general to descend to such details, which rather belong to soothsaying than prediction. Prophecy concerns itself not with names, times, and similar particulars, but with the "progressive development of the kingdom of God in its general features" (Keil). It is not for a moment denied that the prophet could just as easily, speaking "in the word of the Lord," have mentioned the name of Josiah, as the circumstance that a son of the house of David would utterly destroy the worship of calves. But it is alleged that the latter prediction is quite in accordance with Scripture usage, and the former altogether contrarient thereto. The case of Cyrus ( Isaiah 44:28 ; Isaiah 45:1 ), it is true, is an exception to the rule, unless כֹרֶשׁ (which means the sun ) is, like Pharaoh and Hadad, a name of office, a title of the Persian kings. The instances of Isaac ( Genesis 17:19 ) and Solomon ( 1 Chronicles 22:9 ) are not parallels, as in both these cases the name was highly significant, and each was mentioned, not by way of prophecy, but as a direction to bestow that name on a child shortly about to be born. And it is certainly noticeable—though the argument e silentio is necessarily a precarious one—"that where this narrative is again referred to ( 2 Kings 23:15-18 ) there is no allusion to the fact that the man of God had prophesied of Josiah by name " (Rawlinson). On the whole, therefore, it seems probable that the two words יֹאשׁיָּהוּ שְׁמוֹ were no part of the original prophecy, but a marginal note which in course of time found its way accidentally into the text. The idea of Keil, that "Josiah" is mentioned here not as a proper name, but as an appellation, "he whom Jehovah sustains," is hardly worthy of serious consideration. It may be allowed, however, that the meaning of the name affords some slender reason for its mention]; and upon thee shall he offer [lit; sacrifice ] the priests of the high places [see on 1 Kings 12:32 ] that burn incense upon thee, and men's bones [Heb. bones of man, i.e; human bones. Nothing could more completely foreshadow the future desecration of the altar. The presence in the congregation of a living man who had merely touched a dead body and had not been purified, defiled the tabernacle ( Numbers 19:13 ), how much more the dead body itself, burnt on the very altar. The Samaritan who once strewed the temple with human ashes (Jos; Ant. 18.2. 2) knew that he took the most effectual way to pollute it] shall be burnt [Heb. shall they burn ] upon thee. [For the fulfilment, see 2 Kings 23:20 , "At the ground of this judgment, as of the whole theocratic law, lies the jus talionis".]

It is worthy of note how completely this brief protest proclaimed to Jeroboam the utter and shameful overthrow, both of his political and religious systems. A child of the rival house of David should stand where he then stood, his successors extinct or powerless to prevent him, and should cover this new cultus with disgrace and contempt. The man of God, he must have felt, has proclaimed in few words the fall of his dynasty, the triumph of his rival, and the failure of all his schemes.