TRV
Translation
King James Version
And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt.
Complete Jewish Bible
In time, people passed by and saw the corpse lying in the road with the lion standing next to it; and they came and told about it in the city where the old prophet lived.
Berean Standard Bible
And there were men passing by who saw the body lying in the road with the lion standing beside it, and they went and reported this in the city where the old prophet lived.
American Standard Version
And, behold, men passed by, and saw the body cast in the way, and the lion standing by the body; and they came and told it in the city where the old prophet dwelt.
World English Bible Messianic
Behold, men passed by, and saw the body thrown on the path, and the lion standing by the body; and they came and told it in the city where the old prophet lived.
Geneva Bible (1599)
And beholde, men that passed by, sawe the carkeis cast in the way, and the lion standing by the corps: and they came and tolde it in ye towne where the olde Prophet dwelt.
Young's Literal Translation
And lo, men are passing by, and see the carcase cast in the way, and the lion standing near the carcase, and they come and speak of it in the city in which the old prophet is dwelling.
See also
See on the biblical-era map
In the KJVVerse 9,210 of 31,102
Study This Verse
Commentary on 1 Kings 13 verses 23–34
23 ¶ And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back.
24 And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase.
25 And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt.
26 And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the LORD: therefore the LORD hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the LORD, which he spake unto him.
27 And he spake to his sons, saying, Saddle me the ass. And they saddled him.
28 And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass.
29 And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him.
30 And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother!
31 And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones:
32 For the saying which he cried by the word of the LORD against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass.
33 After this thing Jeroboam returned not from his evil way, but made again of the lowest of the people priests of the high places: whosoever would, he consecrated him, and he became one of the priests of the high places.
34 And this thing became sin unto the house of Jeroboam, even to cut it off, and to destroy it from off the face of the earth.
Here is, I. The death of the deceived disobedient prophet. The old prophet that had deluded him, as if he would make him some amends for the wrong he had done him or help to prevent the mischief threatened him, furnished him with an ass to ride home on; but by the way a lion set upon him, and killed him, Kg1 13:23, Kg1 13:24. He did but return back to refresh himself when he was hungry, and behold he must die for it; see Sa1 14:43. But we must consider, 1. That his offence was great, and it would by no means justify him that he was drawn into it by a lie; he could not be so certain of the countermand sent by another as he was of the command given to himself, nor had he any ground to think that the command would be recalled, when the reason of it remained in force, which was that he might testify his detestation of the wickedness of that place. He had great reason to suspect the honesty of this old prophet, who did not himself bear his testimony, nor did God think fit to make use of him as a witness against the idolatry of the city he lived in. However, he should have taken time to beg direction from God, and not have complied so soon. Did he think this old prophet's house safer to eat in than other houses at Beth-el, when God had forbidden him to eat in any? That was to refine upon the command, and make himself wiser than God. Did he think to excuse himself that he was hungry? Had he never read that man lives not by bread alone? 2. That his death was for the glory of God; for by this it appeared, (1.) That nothing is more provoking to him than disobedience to an express command, though in a small matter, which makes his proceedings against our first parents, for eating the forbidden fruit, the easier to be accounted for. (2.) That God is displeased at the sins of his own people, and no man shall be protected in disobedience by the sanctity of his profession, the dignity of his office, his nearness to God, or any good services he has done for him. Perhaps God by this intended, in a way of righteous judgment, to harden Jeroboam's heart, since he was not reformed by the withering of his hand; for he would be apt to make a bad use of it, and to say that the prophet was well enough served for meddling with his altar, he had better have staid at home; any, he would say that Providence had punished him for his insolence, and the lion had done that which his withered hand might not do. However, by this God intended to warn all those whom he employs strictly to observe their orders, at their peril.
II. The wonderful preservation of his dead body, which was a token of God's mercy remembered in the midst of wrath. The lion that gently strangled him, or tore him, did not devour his dead body, nor so much as tear the ass, Kg1 13:24, Kg1 13:25, Kg1 13:26. Nay, what was more, he did not set upon the travellers that passed by and saw it, nor upon the old prophet (who had reason enough to fear it) when he came to take up the corpse. His commission was to kill the prophet; hitherto he should go, but no further. Thus God showed that, though he was angry with him, his anger was turned away, and the punishment went no further than death.
III. The care which the old prophet took of his burial. When he heard of this unusual accident, he concluded it was the man of God, who was disobedient to his Master (and whose fault was that?), therefore the Lord has delivered him to the lion, Kg1 13:26. It would well have become him to ask why the lion was not sent against him and his house, rather than against the good man whom he had cheated. He took up the corpse, Kg1 13:29. If there by any truth in the vulgar opinion, surely the corpse bled afresh when he touched it, for he was in effect the murderer, and it was but a poor reparation for the injury to inter the dead body. Perhaps when he cheated him into his ruin he intended to laugh at him; yet now his conscience so far relents that he weeps over him, and, like Joab at Abner's funeral, is compelled to be a mourner for him whom he had been the death of. They said, Alas! my brother, Kg1 13:30. The case was indeed very lamentable that so good a man, a prophet so faithful, and so bold in God's cause, should, for one offence, die as a criminal, while an old lying prophet lives at ease and an idolatrous prince in pomp and power. Thy way, O God! is in the sea, and thy path in the great waters. We cannot judge of men by their sufferings, nor of sins by their present punishments; with some the flesh is destroyed that the spirit may be saved, while with others the flesh is pampered that the soul may ripen for hell.
IV. The charge which the old prophet gave his sons concerning his own burial, that they should be sure to bury him in the same grave where the man of God was buried (Kg1 13:3): "Lay my bones beside his bones, close by them, as near as may be, so that my dust may mingle with his." Though he was a lying prophet, yet he desired to die the death of a true prophet. "Gather not my soul with the sinners of Beth-el, but with the man of God." The reason he gives is because what he cried against the altar of Beth-el, that men's bones should be burnt upon it, shall surely come to pass, Kg1 13:32. Thus, 1. He ratifies the prediction, that out of the mouth of two witnesses (and one of them such a one as St. Paul quotes, Tit 1:12, one of themselves, even a prophet of their own) the word might be established, if possible to convince and reclaim Jeroboam. 2. He does honour to the deceased prophet, as one whose word would not fall to the ground, though he did. Ministers die, die prematurely it may be; but the word of the Lord endures for ever, and does not die with them. 3. He consults his own interest. It was foretold that men's bones should be burnt upon Jeroboam's altar: "Lay mine (says he) close to his, and then they will not be disturbed;" and it was, accordingly, their security, as we find, Kg2 23:18. Sleeping and waking, living and dying, it is safe being in good company. No mention is made here of the inscription on the prophet's tomb; but it is spoken of Kg2 23:17, where Josiah asks, What title is that? and is told, It is the sepulchre of the man of God that came from Judah, who proclaimed these things which thou hast done; so that the epitaph upon the prophet's grave preserved the remembrance of his prophecy, and was a standing testimony against the idolatries of Beth-el, which it would not have been so remarkably if he had died and been buried elsewhere. The cities of Israel are here called cities of Samaria, though that name was not yet known; for, however the old prophet spoke, the inspired historian wrote in the language of his own time.
V. The obstinacy of Jeroboam in his idolatry (Kg1 13:33): He returned not from his evil way; some hand was found that durst repair the altar God had rent, and then Jeroboam offered sacrifice on it again, and the more boldly because the prophet who disturbed him before was in his grave (Rev 11:10) and because the prophecy was for a great while to come. Various methods had been used to reclaim him, but neither threats nor signs, neither judgments nor mercies, wrought upon him, so strangely was he wedded to his calves. He did not reform, no, not his priesthood, but whoever would, he filled his hand, and made him priest, though ever so illiterate or immoral, and of what tribe soever; and this became sin, that is, a snare first, and then a ruin, to Jeroboam's house, to cut if off, Kg1 13:34. Note, The diminution, disquiet, and desolation of families, are the fruit of sin; he promised himself that the calves would secure the crown to his family, but it proved they lost it, and sunk his family. Those betray themselves that think by any sin to support themselves.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 23–34. Public domain.
Copy as
Augustine of HippoAD 430
On the Care of the Dead 7.9
It is not to be imagined that one has been so annihilated by the teeth of a beast that his soul has then been snatched away to infernal punishment, since the same lion who killed his very body guarded it. Even the beast of burden on which the man had been riding was unhurt and with great courage stood in the presence of the wild beast at the destruction of his master. By this miraculous sign it is made clear that the man of God was corrected temporarily even at the point of death rather than that he was punished after death. On this subject the apostle Paul, when he had made mention of certain unpleasant infirmities and death experienced by many, said, “But if we judged ourselves, we should not thus be judged by the Lord. But when we are judged, we are being chastised by the Lord, that we may not be condemned with the world.”
John CassianAD 435
CONFERENCE 7.25-26
We know that even saintly men have been given over in the flesh to Satan and to great afflictions for some very slight faults, since the divine mercy will not tolerate the very least spot or stain to be found in them on the day of judgment, and purges away in this world every spot of their filth, as the prophet, or rather God himself says, in order that he may commit them to eternity as gold or silver refined and needing no penal purification. “And,” he says,“I will clean purge away your dross, and I will take away all your sin; and after this you will be called the city of the just, a faithful city.” And again: “Just as silver and gold are tried in the furnace, so the Lord chooses hearts.” 18 And again: “The fire tries gold and silver, but man is tried in the furnace of humiliation.” And this also: “For the Lord chastens those whom he loves, and he disciplines every son whom he receives.” We see a clear instance of this in the case of the prophet and man of God in the third book of Kings who was immediately destroyed by a lion for a single disobedience, in which he was implicated not of set purpose nor by the fault of his own will but by the enticement of another. As the Scripture says of him: “It is the man of God, who disobeyed the word of the Lord, and the Lord delivered him to the lion, and it killed him according to the word of the Lord, which he spoke.” The punishment for his present offense and his careless error—together with the reward for his righteousness—for which the Lord gave over his prophet in this world to the destroyer appeared in the moderation and abstinence of the beast of prey, when that most savage creature did not dare even to taste the carcass that was given over to him.
Gregory the DialogistAD 604
DIALOGUE 4.24-25
It is written in the Scriptures, “But the just man, though he die early, shall be at rest.” What, then, does it matter to the just if they undergo harsh treatment at death, since they are on their way to eternal life? Sometimes, perhaps, it is a fault of theirs, slight though it be, that has to be expiated by such a death. For this reason the reprobate are given power over the just while they are still alive. But, once the just have died, the wicked are punished all the more severely because of the cruel power they exercised against holy people. This is demonstrated in the case of the barbarian who was permitted by God to strike down the deacon but was not allowed to rejoice over his death. It is also verified in holy Scripture. The man of God, for instance, who was sent to Samaria stopped on the way for a meal, contrary to God’s command. For this disobedience he was killed by a lion. But Scripture at once adds that the donkey and the lion were standing by the dead prophet, and “the lion had not eaten of the dead body.” From this passage we see that the sin of disobedience was atoned for by his death, because the lion attacked the living prophet and killed him, yet did not dare touch him once he was dead. God allowed the beast to kill, but not to eat of its kill, because the prophet, though blameworthy in life, was sanctified in the death he suffered as a punishment for his disobedience. In the first instance the lion took away the life of a sinner; in the second he stood guard over the body of a just man.
Ishodad of MervAD 850
BOOKS OF SESSIONS 1 KINGS 13:24-28
Through the words “a lion killed him” [the Scripture] shows that [the lion] strangled and killed him according to God’s command. And through the sentence “it did not eat him,” it shows that [the animal] was not urged by hunger but acted in compliance with God’s order. And this was done in order that Jeroboam and his priests might understand that, if this had happened to the prophet just because he had eaten, something extremely more serious would happen to those who made offerings to the idols.
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.
Copy as
Continue studying 1 Kings 13:25 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
First Kings 13:25 graphically portrays the public discovery of the prophet from Judah's lifeless body, slain by a lion as a direct divine judgment for his disobedience. This scene, witnessed by ordinary passersby, powerfully underscores the immediate and undeniable consequences of defying God's explicit command, even for those called to serve Him. The highly unusual detail of the lion standing passively beside the carcass, without devouring it or harming the accompanying donkey, serves as a profound testament to the supernatural nature of the event, ensuring its public recognition and setting the stage for the old prophet's subsequent actions.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The narrative of 1 Kings 13:25 employs several potent literary devices. Irony is strikingly present, as a prophet, a direct messenger of God, is killed by a wild animal, yet the animal acts in a way that defies its natural instincts, serving as a controlled instrument of divine judgment rather than a random predator. This highlights the precise and supernatural nature of the punishment. Symbolism is also at play, with the lion representing God's sovereign power and His capacity to use any part of creation, even fearsome beasts, to enforce His will and execute judgment. The passive stance of the lion, alongside the unharmed donkey, creates a striking visual Paradox that emphasizes the supernatural orchestration of the event, setting it apart from a mere accident. Furthermore, the public discovery by "men passed by" and their subsequent report functions as a form of Public Proclamation, ensuring that the tragic consequences of disobedience and deception are not hidden but become a widely known testimony to God's unwavering justice.
THEOLOGICAL AND THEMATIC CONNECTIONS
The scene in 1 Kings 13:25 serves as a stark theological declaration of God's absolute holiness and the non-negotiable nature of His commands. It underscores that disobedience, even when stemming from deception, carries severe consequences, especially for those entrusted with divine revelation. The controlled nature of the lion's action—killing but not consuming, and sparing the donkey—highlights God's precise justice, demonstrating that His judgment is not random but purposeful, designed to uphold His word and reveal His sovereignty. This event serves as a solemn warning against both willful transgression and the dangers of spiritual deception, reminding believers to hold fast to the clear word of God above all other voices, testing all claims of divine revelation against established truth.
REFLECTION AND APPLICATION
The tragic narrative of the prophet from Judah, culminating in his public discovery in 1 Kings 13:25, offers profound and enduring lessons for believers today. It is a sobering reminder that God's commands are not arbitrary suggestions but divine directives, and disobedience carries real, often severe, consequences, even for those who have previously served Him faithfully. This account challenges us to cultivate a deep and unwavering commitment to God's revealed Word, discerning all counsel, even from seemingly spiritual sources, against the unchanging truth of Scripture. It compels us to be vigilant against deception, recognizing that even well-intentioned individuals can be misled or become instruments of falsehood. Ultimately, it calls us to a life of humble obedience, trusting in God's perfect wisdom and justice, and to understand that our spiritual walk is not a private affair but often bears public witness to the character of God, impacting both our own lives and the perception of God by others.
Questions for Reflection
FAQ
Why didn't the lion eat the prophet's body or harm the donkey?
Answer: The lion's unusual behavior—killing but not consuming the body, and not harming the accompanying donkey—is a critical detail that underscores the supernatural nature of the event. This was not a random act of predation but a divinely orchestrated judgment. The lion acted as an instrument of God's will, specifically tasked with executing the judgment for the prophet's disobedience (as foretold in 1 Kings 13:24). Its passive stance and the safety of the donkey served as a clear sign to all who witnessed the scene that this was an act of God, not a natural occurrence, thereby validating the prophet's original message and the severity of the divine command. It ensured that the public understood this was a direct consequence of defying God's word.
What was the significance of the public discovery of the prophet's body?
Answer: The public discovery by "men passed by" was highly significant. It ensured that the prophet's death and the unusual circumstances surrounding it became widely known, especially in "the city where the old prophet dwelt." This public revelation served multiple purposes. First, it validated the prophet's initial, authentic message against Jeroboam's altar, as God's judgment on His disobedient messenger demonstrated the seriousness of His word. Second, it exposed the consequences of the old prophet's deception, bringing his complicity into the light. Third, it acted as a powerful, visible warning to all about the dangers of disobedience to God's explicit commands and the perils of false prophecy. God often uses public displays to teach profound spiritual truths and to confirm His authority, as seen in other biblical accounts (e.g., Numbers 16:31-35).
CHRIST-CENTERED FULFILLMENT
The tragic narrative of the prophet from Judah, culminating in his public demise in 1 Kings 13:25, powerfully underscores the gravity of divine command and the dire consequences of disobedience. While the prophet's failure highlights humanity's inherent inability to perfectly obey God's law, it simultaneously points to the ultimate fulfillment found in Jesus Christ. Unlike the prophet who succumbed to deception and disobedience, Jesus lived a life of perfect, unwavering obedience to His Father's will, even to the point of death on the cross (Philippians 2:8). Where the prophet faced judgment for his transgression, Christ, the true Lamb of God, bore the judgment for the sins of humanity, becoming the ultimate sacrifice that takes away the sin of the world (John 1:29). The lion in 1 Kings 13 acted as an instrument of divine judgment, but Christ, the Lion of the Tribe of Judah, is the One who has triumphed over sin and death, offering salvation and eternal life to all who believe (Revelation 5:5). The public display of the prophet's death served as a warning; the public display of Christ's crucifixion and resurrection serves as the ultimate declaration of God's justice satisfied and His boundless love revealed, inviting all to find reconciliation and life in Him (Romans 5:8).