I Kings 13:27-30 · Bible study
1 Kings 13:27-30 Commentary: The Old Prophet Buried Him
Hebrew · 8 what the commentators say
Meaning in one sentence
Examine why the old prophet who deceived the man of God later retrieved his body, buried him, and mourned 'Alas, my brother!'
Research Summary
- Meaning: The old prophet's burial of the man of God underscores God's judgment and the seriousness of obedience, while also showing the hope of shared testimony.
- Key words: נְבֵלָה (carcass), אִישׁ הָאֱלֹהִים (man of God), עֹמְדִים (standing), לֹא אָכַל (not eaten).
- Main debate: Is the old prophet a true prophet acting honorably after a mistake, or a false prophet covering his tracks?
- Theological theme: God's word cannot be thwarted; even in death, the man of God's prophecy is confirmed.
- Best use: A cautionary tale about obedience and a demonstration of how God's purposes advance through imperfect people.
Translation Comparison
BSB Berean Standard Bible 2020
27Then the old prophet instructed his sons, “Saddle the donkey for me.” So they saddled it,
28and he went and found the body lying in the road, with the donkey and the lion standing beside it. The lion had not eaten the body or mauled the donkey.
29So the old prophet lifted up the body of the man of God, laid it on the donkey, and brought it back to his own city to mourn for him and bury him.
30Then he laid the body in his own tomb, and they lamented over him, “Oh, my brother!”
WEB World English Bible 2000
27He said to his sons, saying, “Saddle the donkey for me,” and they saddled it.
28He went and found his body thrown on the path, and the donkey and the lion standing by the body. The lion had not eaten the body nor mauled the donkey.
29The prophet took up the body of the man of God, and laid it on the donkey, and brought it back. He came to the city of the old prophet to mourn, and to bury him.
30He laid his body in his own grave; and they mourned over him, saying, “Alas, my brother!”
KJV King James Version 1769
27And he spake to his sons, saying, Saddle me the ass. And they saddled him.
28And 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.
29And 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.
30And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother!
ASV American Standard Version 1901
27And he spake to his sons, saying, Saddle me the ass. And they saddled it.
28And he went and found his body cast in the way, and the ass and the lion standing by the body: the lion had not eaten the body, nor torn the ass.
29And the prophet took up the body of the man of God, and laid it upon the ass, and brought it back; and he came to the city of the old prophet, to mourn, and to bury him.
30And he laid his body in his own grave; and they mourned over him, saying, Alas, my brother!
YLT Young's Literal Translation 1898
27And he speaketh unto his sons saying, `Saddle for me the ass,' and they saddle it .
28And he goeth and findeth his carcase cast in the way, and the ass and the lion are standing near the carcase--the lion hath not eaten the carcase nor destroyed the ass.
29And the prophet taketh up the carcase of the man of God, and placeth it on the ass, and bringeth it back, and the old prophet cometh in unto the city to mourn and to bury him,
30and he placeth his carcase in his own grave, and they mourn for him, `Oh, my brother!'
Darby Darby Bible 1890
27And he spoke to his sons saying, Saddle me the ass; and they saddled it.
28And he went and found his corpse cast in the way, and the ass and the lion standing by the corpse: the lion had not eaten the corpse, nor torn the ass.
29And the prophet took up the corpse of the man of God, and laid it upon the ass, and brought it back; and the old prophet came into the city, to mourn and to bury him.
30And he laid his corpse in his own sepulchre; and they mourned over him [saying], Alas, my brother!
Douay-Rheims Douay-Rheims Bible 1899
27And he said to his sons: Saddle me an ass. And when they had saddled it,
28And he was gone, he found the dead body cast in the way, and the ass and the lion standing by the carcass: the lion had not eaten of the dead body, nor hurt the ass.
29And the prophet took up the body of the man of God, and laid it upon the ass, and going back brought it into the city of the old prophet, to mourn for him.
30And he laid his dead body in his own sepulchre: and they mourned over him, saying: Alas! alas, my brother.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Kings 13:27
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that the scene is filled with the supernatural. Adam Clarke notes that both the lion and the donkey were held in check by God: the lion did not devour its prey, and the ass did not flee, both stood as guardians of the fallen prophet. John Gill observes that the same providence that disciplined the man of God also protected his body, showing the fallen prophet was still precious in God's sight. Barnes adds that these strange circumstances drew public attention to the event, making the story known throughout Israel despite Jeroboam's wish to hide it. Keil and Delitzsch argue that the old prophet's actions, retrieving the body, burying it in his own tomb, and confirming the prophecy, show that he acted as a true prophet who honored God's word even after his own failure. The lament 'Alas, my brother' follows a standard formula seen in Jeremiah 22:18, and the burial in a rock-hewn tomb parallels Joseph of Arimathea's treatment of Jesus.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Old prophet as true prophet: His reception of divine revelation (1 Ki 13:20-22), honour shown to the fallen man (vv. 29-30), confirmation of the prophecy (vv. 31-32)
- Old prophet as false prophet: His initial lie (1 Ki 13:18), the suspicion of Josephus and many rabbis, the lack of explicit rebuke from God in the text
What is clear: The man of God died for his disobedience, and God used the old prophet to ensure proper burial and the continued testimony of the prophecy against Bethel.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| The old prophet's character | He was a prophet living in Bethel who spoke to the man of God and later retrieved his body. | Some (Josephus, many rabbis) see him as a false prophet who deliberately deceived the man of God; others (Ephrem Syrus, Theodore, Hengstenberg) regard him as a true prophet who acted with good intentions but sinned in deceiving, then repented. |
| The lion's restraint | The lion did not eat the body nor maul the donkey, an extraordinary event. | Some emphasize the miracle as a sign of God's control over nature and a means to spread the story (Barnes); others focus on it as evidence that God preserved the body for proper burial (Gill). |
| The lament 'Alas, my brother!' | This was a standard formula of mourning, also found in Jeremiah 22:18. | Adam Clarke suggests the old prophet may have spoken it partly out of guilt for his role; the Cambridge Bible treats it simply as a customary expression of grief. |
| Burial in the old prophet's own tomb | This was a significant honour, treating the man of God as family. | Some see it as a personal gesture of respect and fellowship in the hope of resurrection; others view it as a practical act to secure a known burial place and link their names after death. |
Historical & Cultural Context
The passage sits within the narrative of Israel's divided kingdom. Jeroboam had established golden calves at Bethel and Dan, setting up rival worship and appointing priests outside the Levitical line. A nameless man of God from Judah arrived at Bethel to pronounce judgment against the altar. After fulfilling that commission, he was deceived by an old prophet from Bethel into breaking God's direct command not to eat or drink in that region. The result was immediate: a lion killed the man of God on the road.
Verses 27-30 describe the old prophet's response. He had his donkey saddled and traveled to the spot. There he found the corpse thrown in the road, the donkey and the lion standing beside it, a tableau that the Hebrew participle ʿomdim (standing) emphasizes as a fixed, lingering scene. Both beasts remained, restrained from their natural instincts. The old prophet lifted the body onto the donkey and brought it to his own city for burial.
Burial customs in ancient Israel involved family tombs, often rock-hewn with multiple loculi (long narrow chambers for individual bodies). Barnes points out that the phrase 'his own grave' indicates the old prophet provided the man of God with a place prepared for his own family, the highest honour he could give. The prophet later requested that his own bones be laid beside those of the man of God when he died (v. 31), linking them in death as witnesses to the truth of the prophecy against Bethel.
The reference to 'cities of Samaria' in the passage's outlook (v. 32) is proleptic, as Keil and Delitzsch note: Samaria was not built until later (1 Ki 16:24). The wording anticipates the full scope of the coming judgment on the northern kingdom.
Textual Notes
The Cambridge Bible notes that the Septuagint (Vaticanus) omits the phrase 'to mourn and to bury him' in verse 29, though the Hebrew text includes it. No other significant variants are reported in the consulted sources.
Reception History
Early church figures such as Ephrem Syrus read the old prophet as a genuine prophet who later repented, a view echoed by Theodore and many Reformation commentators. Josephus and several rabbinic traditions, however, treated him as a false prophet who schemed to undo the man of God's work. The passage has been used throughout church history to discuss the nature of divine judgment, the seriousness of explicit commands, and the hope of resurrection, the burial together in one tomb was seen by some as a foreshadowing of the saints resting together in Christ. In modern preaching, the story challenges readers to consider both the cost of disobedience and the grace of a community that honours even its fallen members.
Preaching This Verse
Three-point outline
- The Supernatural Scene, The lion and donkey standing side by side, the body untouched, demonstrates God's sovereignty over creation and His continued care for His servant even in judgment.
- The Prophet's Response, The old prophet retrieves the body, buries it in his own tomb, and mourns. His actions show a turn from deception to honour, acknowledging the man's office and the seriousness of the word he carried.
- The Shared Hope, By requesting burial beside the man of God, the old prophet links his own future to the prophecy. He stakes his hope on the word that will surely come to pass.
Five-point outline
- God's Providence in the Details, The lion does not eat; the donkey does not flee. Every detail serves to preserve the body and publicise the event.
- Recognition of Sin and Judgment, The old prophet's first words (v. 26) show he understands the cause: disobedience to Yahweh's command.
- Honour Showed to the Fallen, Lifting the corpse onto the donkey, bringing it to the city, and burying it in a personal tomb all treat the dead man with respect.
- Community Lament, 'Alas, my brother!' is not just personal grief; it is a formula that draws the community into acknowledgment of the loss.
- The Enduring Word, The prophecy against the altar and the high places will not fail. The burial confirms that the man of God spoke truly, even if he died prematurely.
Illustration hooks
- A person who caused a friend's accident through bad advice later visits the hospital daily, paying medical bills and sitting by the bedside.
- When a public figure dies, even former opponents attend the funeral out of respect for their office or shared history.
- A parent who once led a child into trouble later sacrifices to give that child a proper burial and restore family honour.
Questions your congregation is asking
- Why would God punish the man of God so severely for one mistake?
- What does this story teach about how to treat people we have wronged?
- How can I know if a prophet or teacher is speaking from God when they seem sincere?
Leading a Discussion
This passage confronts us with a difficult question: how should we act after our mistakes have led to harm? The old prophet who deceived the man of God now becomes the one who honours him in death. As you read the story together, notice the small but powerful details, the lion that does not eat, the donkey that stands still, the lifted body, the shared tomb.
Discussion questions
- What details in verses 27-30 strike you as unusual or significant?
- Why do you think the old prophet decides to retrieve the body himself instead of sending servants?
- Read verse 26. How does the old prophet interpret what happened? Does he seem repentant or merely resigned?
- The lion and donkey stand as witnesses. What might they represent about God's control over events?
- How does the lament 'Alas, my brother!' function here, is it personal guilt, standard ritual, or both? See Jeremiah 22:18.
- The old prophet later asks to be buried with the man of God (v. 31). What does this request reveal about his faith?
- In what ways can we 'bury' someone we have wronged, that is, restore their honour or continue their legacy?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Leviticus 10:2 | Fire came out from before Yahweh, and devoured them, and they died before Yahweh. |
| Leviticus 10:5 | So they came near, and carried them in their tunics out of the camp, as Moses had said. |
| I Kings 17:4 | You shall drink from the brook. I have commanded the ravens to feed you there.” |
| I Kings 17:6 | The ravens brought him bread and meat in the morning, and bread and meat in the evening; and he drank from the brook. |
| Job 38:11 | and said, ‘You may come here, but no further. Your proud waves shall be stopped here’? |
| Psalms 148:7 | Praise Yahweh from the earth, you great sea creatures, and all depths, |
| Psalms 148:8 | lightning and hail, snow and clouds, stormy wind, fulfilling his word, |
| Jeremiah 5:22 | Don’t you fear me?’ says Yahweh; ‘Won’t you tremble at my presence, who have placed the sand for the bound of the sea by a perpetual decree, that it can’t pass it? Though its waves toss themselves, yet they can’t prevail. Though they roar, they still can’t pass over it.’ |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
5 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights the supernatural scene: the lion that killed the prophet neither eats him nor touches the nearby donkey. Both animals stand as guards, not predators. The brief lament may refer to the old prophet's own guilt or simply be the repeated refrain of a funeral song.
Barnes' Notes on the Bible Protestant 1832
Barnes draws attention to the lion's refusal to eat the carcass as an extraordinary sign that forced the incident into public knowledge, preventing Jeroboam from silencing it. He also compares the man's burial in his own rock-hewn tomb to Joseph of Arimathaea's burial of Jesus, noting such tombs were common among Jewish families.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the phrase about mourning and burying him is absent in the Septuagint manuscript. It sees the wording "in his own grave" as treating the dead man with the honor of a family member, and "Alas, my brother" as a standard funeral cry used in ancient lament.
Gill's Exposition of the Bible Baptist 1748
Gill sees the lion not eating the carcass or harming the ass as a striking sign of God's careful providence. Even though God chastised the man of God with a temporal death, he remained precious to him, and the remarkable behavior of the animals shows that God guarded his servant's body until it could be properly buried.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argues that the old prophet of Bethel was a true prophet, not a false one. He lied with good intentions, hoping to connect with the man of God, but the judgment for disobedience fell only on the man of God, who should not have believed a supposed angelic revelation contradicting God's clear command.