Then behold a man of God. This was Yeddo.¹

footnotes: ¹ See II Divrei Hayomim 9:29.

Altar, altar. [The one] in Beis Eil and [the one] in Dan.²

footnotes: ² Alternatively, it is common to use repetition when summoning, i.e., “Avrohom, Avrohom [Bereishis 22:1],” etc.—Radak

And the bones of human beings. This refers to Yerovom’s [bones], but he [the prophet] treated him with respect.³

footnotes: ³ Indeed he was prophesying that Yerovom’s bones will be burnt on the same altar where he was standing now and offering sacrifices. However the Torah demands that a king be treated with respect. See Shemos 11:8 and Rashi there.

And he gave on that day. The prophet [gave] a sign on the day that he prophesied, [saying,] “This is your sign, the altar will split by itself today, and the ashes will be spilled onto the ground.”

But his hand dried up [stiffened]. The Holy One Blessed Is He, avenged the honor of a righteous person more than His own honor. [When] he was standing and offering sacrifices to idols, his hand did not stiffen, yet, because of slandering the righteous person, his hand stiffened.⁴

footnotes: ⁴ I.e., his hand became paralyzed. Yerovom had stretched out his hand to signal his servants to seize the man of God.—Metzudas Dovid

Your God. But not my God, because he was still in a state of rebellion.

As it was originally. Standing and burning sacrifices to idols.⁵

footnotes: ⁵ Yerovom did not deserve to be healed, but God healed his hand as an incentive for him to repent.—Ralbag

And have a meal. [And] eat.

An old prophet. A false prophet.⁶

footnotes: ⁶ According to some opinions the prophet was Michah. Others opine it was either Amatzyah, or Yiddo, or Yonoson the son of Gershom.—Radak

Who lived in Beis Eil. But he was not from there, but he came from Shomron, and so it is stated in the section dealing with Yoshiyahu, “his bones with the bones of the prophet who had come from Shomron.”⁷

footnotes: ⁷ II Melochim 23:18.

To the prophet. The false prophet.

That caused him to return. To the man of God. From here they [the Rabbis] deduced that [offering] refreshment is a great thing, for it causes the Divine Presence to rest on the prophets of the Baal.⁸

footnotes: ⁸ The simple act of hospitality can have great and far reaching consequences. See Maseches Sanhedrin 103b-104a.

And he called. The old prophet called the man of God.⁹

footnotes: ⁹ Alternatively, and “he prophesied about the prophet of God.”—Targum Yonoson

For the prophet that he brought back. Whom this one [had brought] there, for the man of God to ride upon.

In his own grave. In the graveyard belonging to the false prophet in the city.¹⁰

footnotes: ¹⁰ Alternatively, “in the grave that he had dug for himself.”—Metzudas Dovid

For [the message] will certainly come to pass, etc. Perhaps his bones will rescue my bones.¹¹

footnotes: ¹¹ This is indeed what happened. See below, II Melochim 23:18.

[Even] after all that transpired. That he saw this wonder and heard the words of the prophet, and he, nevertheless, did not repent. And our Rabbis expounded, “After the Holy One Blessed Is He, grasped him by his garment and said to him, ‘Repent, and I and you and the son of Yishay will stroll in the Garden of Eden.’”¹²

footnotes: ¹² See Maseches Sanhedrin 102a. The conversation continued, “Yerovom said, ‘Who will walk in front?’ [and the reply was,] ‘The son of Yishy.’ [Yerovom responded,] ‘If so, I want no part of it.’”