TRV
Translation
Berean Standard Bible
Then the old prophet instructed his sons, “Saddle the donkey for me.” So they saddled it,
American Standard Version
And he spake to his sons, saying, Saddle me the ass. And they saddled it.
World English Bible Messianic
He spoke to his sons, saying, “Saddle the donkey for me.” They saddled it.
Geneva Bible (1599)
And he spake to his sonnes, saying, Saddle me the asse. And they sadled him.
Young's Literal Translation
And he speaketh unto his sons saying, `Saddle for me the ass,' and they saddle it .
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In the KJVVerse 9,212 of 31,102
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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.
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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.
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SUMMARY
First Kings 13:27 captures the somber command of the old prophet from Bethel to his sons: "Saddle me the ass." This seemingly simple instruction is fraught with profound significance, as it immediately follows the news of the man of God's tragic death, a direct divine judgment for his disobedience. The act of preparing the donkey initiates the old prophet's journey to retrieve and bury the deceased prophet, underscoring his complex mix of remorse, responsibility, and perhaps a belated recognition of the gravity of God's word and the consequences of his own deception.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent literary devices. Foremost is Irony, as the old prophet, whose deceptive words directly led to the man of God's demise, is now the one taking responsibility for his burial. This stark reversal of roles underscores the complex moral landscape and the weight of consequence. There is also a strong element of Foreshadowing, as the old prophet's earlier, genuine prophecy of judgment against the disobedient man of God (1 Kings 13:21-22) is now being fulfilled, and his actions in this verse prepare for his role in the solemn aftermath. The Symbolism of the ass is also significant; it is the animal that carried the man of God to his doom, yet it is also the animal that carries the old prophet to the scene of judgment, thus linking the two prophets and their intertwined fates. The lion, which killed the man of God but miraculously did not harm the ass or consume the body, serves as a powerful symbol of divine judgment and control, emphasizing that the death was not a random act but a precise, divinely orchestrated execution of God's word.
THEOLOGICAL AND THEMATIC CONNECTIONS
The old prophet's command to saddle the ass in 1 Kings 13:27 is more than a mundane instruction; it is deeply interwoven with the narrative's profound theological message concerning the absolute necessity of unwavering obedience to God's explicit commands and the severe, non-negotiable consequences of disobedience. The old prophet's subsequent actions, following the man of God's tragic death, underscore the gravity of divine judgment and the solemn certainty with which God's word, once spoken, is fulfilled. This incident also touches upon the complex theme of prophetic responsibility, even for those who, like the old prophet, contribute to another's downfall through deception. It serves as a stark and enduring reminder that God's word is not to be trifled with, and even His chosen servants are held to account for their precise adherence to His instructions.
REFLECTION AND APPLICATION
The poignant scene in 1 Kings 13:27, where the old prophet prepares to retrieve the body of the man of God he tragically deceived, offers profound and sobering lessons for contemporary believers. It confronts us with the stark reality of divine judgment for disobedience, even when that disobedience is influenced by deception or a perceived "higher" spiritual authority. This narrative challenges us to cultivate an unshakeable commitment to God's revealed word, diligently discerning between truth and falsehood, and prioritizing direct divine commands above all human counsel or persuasion. It also compels us to deeply consider the weight of our own words and actions, particularly when we hold positions of spiritual influence or mentorship over others. The old prophet's belated remorse, evidenced by his actions, reminds us that even those who err can acknowledge their part in tragedy and seek to honor the truth, albeit after significant consequence. Our ultimate safety, spiritual flourishing, and true wisdom lie not in human cleverness or persuasive rhetoric, but in unwavering, wholehearted, and precise obedience to the Lord.
Questions for Reflection
FAQ
Why was the man of God punished so severely for what seemed like a minor act of disobedience?
Answer: The severity of the man of God's punishment underscores the absolute importance of obedience to God's direct commands, particularly for those in prophetic ministry. His instruction not to eat or drink in Bethel was not a minor suggestion but a specific, non-negotiable test of his fidelity to God's word, given the deeply idolatrous context of Jeroboam's altar (1 Kings 13:1-3). His failure, even under the guise of deception from another prophet, represented a profound breach of trust and a compromise of prophetic integrity. God's judgment was swift, public, and dramatic to demonstrate His holiness, the seriousness of His word, and the non-negotiable nature of His commands, especially in a time when Israel was deeply entrenched in idolatry and desperately needed clear examples of divine authority and the consequences of sin. For a prophet, perfect obedience to God's explicit word (1 Kings 13:9) was paramount, and his transgression was far from "minor" in God's eyes.
CHRIST-CENTERED FULFILLMENT
The tragic narrative of 1 Kings 13, culminating in the old prophet's somber command to saddle the ass, powerfully foreshadows the ultimate obedience and judgment found in Christ. The man of God's fatal failure to perfectly obey a divine command highlights humanity's inherent inability to meet God's righteous standards, inevitably leading to judgment and death. In stark contrast, Jesus Christ, the true Man of God and the ultimate Prophet, perfectly fulfilled every command of His Father, demonstrating unwavering obedience even to the point of sacrificial death on a cross (Philippians 2:8). Where the man of God was deceived and fell, Christ resisted all temptation and deception, remaining steadfast in His mission and perfectly executing the Father's will (Matthew 4:1-11). The judgment that fell upon the disobedient prophet points to the greater judgment for sin that Christ bore on our behalf, becoming the spotless Lamb of God who takes away the sin of the world (John 1:29). The old prophet's act of saddling the ass to retrieve the body can be seen as a dim, human shadow of the Father's loving and proactive provision for our redemption, sending His Son to retrieve fallen humanity from the clutches of death and sin, not through judgment upon us, but through His substitutionary atonement. Christ's perfect obedience and sacrificial death fulfill the law's demands and offer true life and righteousness to all who believe, providing the perfect righteousness that no human prophet or individual could ever achieve (Romans 5:19).