TRV
Translation
King James Version
But camest back, and hast eaten bread and drunk water in the place, of the which the LORD did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
KJV (with Strong's)
Complete Jewish Bible
but came back and ate food and drank water in the place where he warned you not to eat food or drink water, your corpse will not arrive at the tomb of your ancestors."
Berean Standard Bible
but you went back and ate bread and drank water in the place where He told you not to do so, your body shall never reach the tomb of your fathers.’”
American Standard Version
but camest back, and hast eaten bread and drunk water in the place of which he said to thee, Eat no bread, and drink no water; thy body shall not come unto the sepulchre of thy fathers.
World English Bible Messianic
but came 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.’”
Geneva Bible (1599)
But camest backe againe, and hast eaten bread and drunke water in the place (whereof he did say vnto thee, Thou shalt eate no bread nor drinke any water) thy carkeis shall not come vnto the sepulchre of thy fathers.
Young's Literal Translation
and turnest back and dost eat bread and drink water in the place of which He said unto thee, Thou dost not eat bread nor drink water--thy carcase cometh not in unto the burying-place of thy fathers.'
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In the KJVVerse 9,207 of 31,102
Study This Verse
Commentary on 1 Kings 13 verses 11–22
11 ¶ Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father.
12 And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah.
13 And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon,
14 And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am.
15 Then he said unto him, Come home with me, and eat bread.
16 And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place:
17 For it was said to me by the word of the LORD, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest.
18 He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the LORD, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him.
19 So he went back with him, and did eat bread in his house, and drank water.
20 And it came to pass, as they sat at the table, that the word of the LORD came unto the prophet that brought him back:
21 And he cried unto the man of God that came from Judah, saying, Thus saith the LORD, Forasmuch as thou hast disobeyed the mouth of the LORD, and hast not kept the commandment which the LORD thy God commanded thee,
22 But camest back, and hast eaten bread and drunk water in the place, of the which the LORD did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers.
The man of God had honestly and resolutely refused the king's invitation, though he promised him a reward; yet he was over-persuaded by an old prophet to come back with him, and dine in Beth-el, contrary to the command given him. Here we find how dearly his dinner cost him. Observe with wonder,
I. The old prophet's wickedness. I cannot but call him a false prophet and a bad man, it being much easier to believe that from one of such a bad character should be extorted a confirmation of what the man of God said (as we find, Kg1 13:32) than that a true prophet, and a good man, should tell such a deliberate lie as he did, and father it upon God. A good tree could never bring forth such corrupt fruit. Perhaps he was trained up among the sons of the prophets, in one of Samuel's colleges not far off, whence he retained the name of a prophet, but, growing worldly and profane, the spirit of prophecy had departed from him. If he had been a good prophet he would have reproved Jeroboam's idolatry, and not have suffered his sons to attend his altars, as, it should seem, they did. Now, 1. Whether he had any good design in fetching back the man of God is not certain. One may hope that he did it in compassion to him, concluding he wanted refreshment, and out of a desire to be better acquainted with him and more fully to understand his errand than he could from the report of his sons; yet his sons having told him all that passed, and particularly that the prophet was forbidden to eat or drink there, which he had openly told Jeroboam, I suppose it was done with a bad design, to draw him into a snare, and so to expose him; for false prophets have ever been the worst enemies to the true prophets, usually aiming to destroy them, but sometimes, as here, to debauch them and draw them from their duty. Thus they gave the Nazarites wine to drink (Amo 2:12), that they might glory in their fall. But, 2. It is certain that he took a very bad method to bring him back. When the man of God had told him, "I may not, and therefore I will not, return to eat bread with thee" (his resolutions concurring with the divine command, Kg1 13:16, Kg1 13:17), he wickedly pretended that he had an order from heaven to fetch him back. He imposed upon him by asserting his quondam character as a prophet: I am a prophet also as thou art; he pretended he had a vision of an angel that sent him on this errand. But it was all a lie; it was a banter upon prophecy, and profane in the highest degree. When this old prophet is spoken of (Kg2 23:18) he is called the prophet that came out of Samaria, whereas there was no such place as Samaria till long after, Kg1 16:24. Therefore I take it he is so called there, though he was of Beth-el, because he was like those who were afterwards the prophets of Samaria, who caused God's people Israel to err, Jer 23:13.
II. The good prophet's weakness, in suffering himself to be thus imposed upon: He went back with him, Kg1 13:19. He that had resolution enough to refuse the invitation of the king, who promised him a reward, could not resist the insinuations of one that pretended to be a prophet. God's people are more in danger of being drawn from their duty by the plausible pretences of divinity and sanctity than by external inducements; we have therefore need to beware of false prophets, and not believe every spirit.
III. The proceedings of divine justice hereupon; and here we may well wonder that the wicked prophet, who told the lie and did the mischief, went unpunished, while the holy man of God, that was drawn by him into sin, was suddenly and severely punished for it. What shall we make of this! The judgments of God are unfathomable. The deceived and the deceiver are his, and he giveth not account of any of his matters. Certainly there must be a judgment to come, when these things will be called over again, and when those that sinned most and suffered least, in this world, will receive according to their works. 1. The message delivered to the man of God was strange. His crime is recited, Kg1 13:21, Kg1 13:22. It was, in one word, disobedience to an express command. Judgment is given upon it: Thy carcase shall not come to the sepulchre of thy fathers, that is, "Thou shalt never reach thy own house, but shalt be a carcase quickly, nor shall thy dead body be brought to the place of thy fathers' sepulchres, to be interred." 2. Yet it was more strange that the old prophet himself should be the messenger. Of this we can give no account but that God would have it so, as he spoke to Balaam by his ass and read Saul his doom by the devil in Samuel's likeness. We may think God designed hereby, (1.) To startle the lying prophet, and make him sensible of his sin. The message could not but affect him the more when he himself had the delivering of it, and had so strong an impression made upon his spirit by it that he cried out, as one in an agony, Kg1 13:21. He had reason to think, if he must die for his disobedience in a small matter who sinned by surprise, of how much sorer punishment he should be thought worthy who had belied an angel of God and cheated a man of God by a deliberate forgery. If this were done to the green tree, what shall be done to the dry? Perhaps it had a good effect upon him. Those who preach God's wrath to others have hard hearts indeed if they fear it not themselves. (2.) To put the greater mortification upon the prophet that was deceived, and to show what those must expect who hearken to the great deceiver. Those that yield to him as a tempter will be terrified by him as a tormentor; whom he now fawns upon he will afterwards fly upon, and whom he now draws into sin he will do what he can to drive to despair.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–22. Public domain.
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Augustine of HippoAD 430
On the Care of the Dead 7.9
Yet from that love of the human heart, because of which "no one ever hated his own flesh," if people believe that anything would be lacking to their bodies after death that in their own people or country the solemnity of burial demands, they become sad ..., and before death they fear for their bodies that which has no effect on them after death. Thus we read in the book of Kings that God through a prophet threatens another prophet who transgressed his word, that his body should not be returned to the sepulcher of his ancestors. Scripture records it in these words: "Thus says the Lord: Because you have not been obedient to the Lord and have not kept the commandment that the Lord your God commanded you, and [you] have returned and eaten bread and drunk water in the place where he commanded you that you should not eat bread or drink water, your dead shall not be brought in the sepulcher of your ancestors." If we consider the extent of this punishment according to the Evangelist, where we learn that after the body has been slain there is no occasion to fear that the lifeless members will suffer, it should not be called punishment. But, if we consider it in relation to the love of a person for his own flesh, then he might have been frightened and saddened while living at what he was not to feel when dead. This, then, was the nature of the punishment: The soul grieved that something would happen to its body, although, when it did happen, the soul did not grieve. Only to this extent did the Lord wish to punish his servant, for it was not from his own obstinacy that he refused to carry out the command, but, because of the deceit of another person who was deceiving him, he thought he obeyed when he did not obey.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
This verse delivers a solemn divine judgment upon the unnamed man of God from Judah, pronounced by the very old prophet who had tragically deceived him. It explicitly details the severe consequence of his disobedience: because he ate bread and drank water in Bethel, directly violating the Lord's clear command, his corpse would be denied burial in the sepulchre of his fathers. This prophetic curse serves as a stark testament to the inviolable nature of God's word and the profound repercussions of failing to adhere to His specific instructions, even when faced with deception or duress, underscoring the gravity of spiritual accountability.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage in 1 Kings 13:22 employs several potent literary devices that amplify its dramatic and theological impact. There is profound Irony in the fact that the old prophet, who was the very instrument of deception leading to the man of God's downfall, becomes the divinely appointed messenger of God's judgment against him. This unexpected reversal underscores God's absolute sovereignty, demonstrating His capacity to use even flawed or morally compromised individuals to accomplish His righteous purposes and pronounce His truth. The phrase "thy carcase shall not come unto the sepulchre of thy fathers" is a powerful example of Metonymy, where "carcase" stands for the entire person and their ultimate fate, and "sepulchre of thy fathers" symbolizes an honorable, peaceful death and the continuity of one's heritage. The denial of this sacred burial is a potent Symbolism of divine displeasure, a cursed end, and public disgrace. Furthermore, the direct quotation of God's original, clear command ("Eat no bread, and drink no water") serves as a form of Repetition and Emphasis, highlighting the clarity, immutability, and inviolability of the divine word that was so tragically violated. The entire narrative arc of 1 Kings 13 also functions as Foreshadowing, with this pronouncement of judgment immediately preceding its swift and dramatic fulfillment, reinforcing the certainty and inevitability of God's word.
THEOLOGICAL AND THEMATIC CONNECTIONS
The severe judgment pronounced in 1 Kings 13:22 serves as an enduring and stark reminder of the gravity of obedience and the severe consequences of spiritual compromise. It unequivocally underscores that God's commands are not mere suggestions but divine mandates, and even those specially called to serve Him are held to the highest standards of accountability. The narrative powerfully illustrates that while God is abundant in mercy, He is also perfectly just, and His word, once given, stands firm and unyielding regardless of human deception, rationalization, or the perceived "good intentions" of others. This incident highlights the critical importance of discerning truth, especially when confronted with conflicting spiritual claims, and prioritizing God's clear, revealed word above all other voices or perceived authorities. It teaches that even a single act of disobedience, particularly when it involves a direct and specific divine prohibition, can carry profound and lasting repercussions, impacting not only one's immediate life but also one's eternal legacy and standing before God.
REFLECTION AND APPLICATION
The tragic account of the man of God from Judah serves as a timeless and sobering cautionary tale for all who earnestly seek to follow the Lord. It compels us to deeply examine the sincerity of our own commitment to God's revealed word and to cultivate an unwavering vigilance against deception, whether it originates from external sources or from the subtle inclinations of our own hearts. In a world saturated with competing voices, conflicting claims of spiritual authority, and endless streams of information, the narrative of 1 Kings 13 calls us to cultivate radical discernment, grounding ourselves firmly and unshakeably in the clear, unchanging, and authoritative truth of Scripture. Our obedience is not merely a legalistic adherence to rules but a profound act of worship, trust, and love, demonstrating that we value God's wisdom, holiness, and supreme authority above all else. This story powerfully reminds us that even seemingly small compromises with God's truth can have disproportionately severe and devastating consequences, underscoring the absolute holiness of God and the seriousness with which He regards our faithfulness and integrity. We are called to walk in unwavering integrity, prioritizing steadfast and uncompromising obedience to the Lord, knowing that His commands are always for our ultimate good and His supreme glory.
Questions for Reflection
FAQ
Why was the punishment for the man of God's disobedience so severe?
Answer: The severity of the punishment for the man of God's disobedience in 1 Kings 13:22 underscores several crucial theological principles. Firstly, he was a prophet, a direct messenger and representative of God, and thus held to an exceptionally high standard of accountability. His initial mission was to confront Jeroboam's profound idolatry, a direct affront to God's covenant and holiness. His subsequent disobedience, even if induced by deception, fundamentally undermined the very authority and integrity of the divine word he was sent to proclaim. God's specific command not to eat or drink was not arbitrary; it was a symbolic act of complete separation from the defiled land of Bethel and a powerful testament to the purity and distinctness of his divine mission. Breaking this command, therefore, was not a minor transgression but a profound failure of integrity and a public compromise of divine authority. God's immediate and harsh judgment demonstrated His absolute holiness, the immutability of His commands, and the seriousness with which He treats disobedience, particularly from those who bear His name and represent Him. It served as a powerful, undeniable lesson to a nation already steeped in idolatry about the non-negotiable nature of God's word and the dire consequences of spiritual compromise.
Was the old prophet, who deceived the man of God, also punished?
Answer: The biblical text of 1 Kings 13 does not explicitly state a direct, immediate physical punishment for the old prophet in the same manner as the man of God. However, his role in the narrative is complex and morally ambiguous. He is the one through whom God's final, true judgment is pronounced (1 Kings 13:21-22), suggesting that he was still capable of receiving and delivering authentic divine messages, despite his earlier deceptive act. His later actions, such as mourning the man of God, retrieving his body, and requesting to be buried in his tomb (1 Kings 13:30-31), strongly imply a recognition of his own culpability, the man of God's prophetic authenticity, and the tragic consequences of his deception. While he escaped immediate physical judgment, his complicity in leading a fellow prophet astray and the subsequent tragic outcome would have carried significant spiritual and moral weight, likely impacting his standing before God and his community, even if the specific details of his ultimate judgment are not explicitly detailed in this narrative.
What does this story teach us about discerning spiritual messages and authority today?
Answer: The story of the man of God and the old prophet in 1 Kings 13 offers crucial and enduring lessons for discerning spiritual messages and authority in any age. Firstly, it emphatically teaches that God's clear, revealed word in Scripture always takes absolute precedence over any new, unverified claims, even if those claims originate from someone who appears to be a spiritual authority, or even purports to have received angelic revelation. The man of God's fatal error was accepting a new message that directly contradicted a clear, previously established divine command without independent verification. Secondly, it highlights the profound danger of spiritual deception, which can arise from unexpected sources, even from within the community of faith or from those who claim to speak for God. We are therefore called to "test the spirits" (1 John 4:1) and diligently examine all teachings and prophecies against the unchanging standard of God's written Word (Acts 17:11). Finally, it underscores the paramount importance of personal responsibility and individual discernment. While deception can be powerfully insidious, ultimately, each individual is accountable for their obedience to God's known will. We must cultivate a deep and abiding knowledge of God's word and a constant reliance on the Holy Spirit for discernment, rather than blindly following any human authority, no matter how charismatic or seemingly spiritual.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of the man of God in 1 Kings 13 finds its profound and glorious Christ-centered fulfillment in the perfect, unwavering obedience of Jesus Christ. Unlike the man of God who succumbed to deception and disobeyed a clear divine command, leading to his demise, Jesus consistently and perfectly fulfilled every word of His Father's will, even unto the agonizing death on the cross. Where the man of God's disobedience led to a dishonorable death and exclusion from his ancestral sepulchre, symbolizing divine judgment and separation, Jesus' perfect obedience led to His own sacrificial death, which absorbed the full weight of the judgment for our disobedience. His burial was not one of shame or divine displeasure, but a necessary step towards His glorious resurrection, which utterly conquered death and the power of sin. Through Christ's perfect obedience, believers are not denied burial with their fathers in shame, but are instead "buried with him by baptism into death, in order that, just as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life" (Romans 6:4). He is the true and faithful Prophet, Priest, and King who perfectly upheld God's word, offering Himself as the Lamb of God who takes away the sin of the world, thereby granting us access not to an earthly sepulchre, but to eternal life and an imperishable inheritance with Him in the heavenly kingdom (Ephesians 1:11). His perfect obedience reverses the curse of disobedience, offering grace, reconciliation, and new life where the law brought condemnation.