I Kings 13:31 · Bible study
1 Kings 13:31 Commentary: Old Prophet's Request for Union in Death
Hebrew · 8 what the commentators say
Meaning in one sentence
Examine the old prophet's command to be buried beside the disobedient man of God, his motives, and how this ties to prophecy fulfilled in 2 Kings 23.
Research Summary
- Meaning: The old prophet commands his sons to bury him in the same tomb as the man of God, linking his own destiny with the prophecy against Bethel.
- Key words: qavur (buried, passive participle, a state of rest); hannichu (place, Hiphil imperative, a command to set down with care); etsel (beside, implying close proximity).
- Main debate: The old prophet's motive: hope in a resurrection (Clarke, Keil), a desire to avoid having his bones disturbed in judgment (Gill), or a superstitious desire for blessing (Jamieson-Fausset-Brown).
- Theological theme: The power of God's word to outlast human failure and the desire to be identified with God's true servants even in death.
- Best use: Explain how an apparently minor verse ties together a complex narrative of obedience, deception, judgment, and mercy, and leads directly to fulfillment in Josiah's reform.
Translation Comparison
BSB Berean Standard Bible 2020
After he had buried him, the prophet said to his sons, “When I die, you must bury me in the tomb where the man of God is buried. Lay my bones beside his bones,
WEB World English Bible 2000
After he had buried him, he spoke to his sons, saying, “When I am dead, bury me in the tomb in which the man of God is buried. Lay my bones beside his bones.
KJV King James Version 1769
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:
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
And it cometh to pass, after his burying him, that he speaketh unto his sons, saying, `At my death--ye have buried me in the burying-place in which the man of God is buried; near his bones place my bones;
Darby Darby Bible 1890
And it came to pass after he had buried him, that he spoke to his sons saying, When I am dead, bury me in the sepulchre in which the man of God is buried; lay my bones beside his bones.
Douay-Rheims Douay-Rheims Bible 1899
And when they had mourned over him, he said to his sons: When I am dead, bury me in the sepulchre wherein the man of God is buried: lay my bones beside his bones.
Translations in other languages (10 available)
Y después que le hubieron enterrado, habló á sus hijos, diciendo: Cuando yo muriere, enterradme en el sepulcro en que está sepultado el varón de Dios; poned mis huesos junto á los suyos.
E depois que lhe houveram enterrado, falou a seus filhos, dizendo: Quando eu morrer, enterrai-me no sepulcro em que está sepultado o homem de Deus; ponde meus ossos junto aos seus.
Après l’ avoir enterré, il dit à ses fils: Quand je serai mort, vous m’ enterrerez dans le sépulcre où est enterré l’ homme de Dieu, vous déposerez mes os à côté de ses os.
Und da sie ihn begraben hatten, sprach er zu seinen Söhnen: Wenn ich sterbe, so begrabt mich in dem Grabe, darin der Mann Gottes begraben ist, und legt mein Gebein neben sein Gebein.
Het geschiedde nu, nadat hij hem begraven had, dat hij sprak tot zijn zonen, zeggende: Als ik zal gestorven zijn, zo begraaft mij in dat graf, waarin de man Gods begraven is, en legt mijn beenderen bij zijn beenderen.
“Ahi fratel mio!” E quando l’ebbe seppellito, il vecchio profeta disse ai suoi figliuoli: “Quando sarò morto, seppellitemi nel sepolcro dov’è sepolto l’uomo di Dio; ponete le ossa mie accanto alle sue.
A pochowawszy go, rzekł do synów swoich: Gdy ja umrę. pochowajcie mię w tym grobie, w którym jest mąż Boży pochowany; podle kości jego połóżcie kości moje,
После погребения его он сказал сыновьям своим: когда я умру, похороните меня в гробнице, в которой погребен человек Божий; подле костей его положите кости мои;
安葬 之後，老先知 對 他兒子們 說：「我死了，你們要葬 我 在神 人 的墳墓裡， 使 我的屍骨 靠近 他的屍骨，
And when he had put it to rest, he said to his sons, When I am dead, then you are to put my body into the earth with the body of this man of God, and put me by his bones so that my bones may be kept safe with his bones.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · I Kings 13:31
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree the old prophet honored the man of God by burying him in his own grave and then commanding that his own bones rest beside the prophet's. Keil and Delitzsch argue this act shows he confirmed the prophecy against Bethel as true and wanted to be associated with the man of God even in death. Gill's Exposition notes a practical motive: when Josiah later burned the bones of priests at the high places, the old prophet's bones, mingled with the man of God's, would be spared, and this is exactly what happened (2 Kings 23:18). Adam Clarke sees a deeper theological hope: the old prophet wished to have a share in the general resurrection with this faithful though disobedient servant. The consensus holds that the request is sincere, but the precise motive, whether practical preservation, superstitious hope, or genuine faith, remains a point of discussion.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Pious provision for preservation: The LXX addition and Gill: the old prophet wants to avoid his bones being scattered in judgment.
- Hope in resurrection fellowship: Adam Clarke and Keil: the old prophet wanted to share in the general resurrection with the man of God.
- Superstitious confidence in relics: Jamieson-Fausset-Brown: he had a superstitious hope of being benefited by closeness to a holy man.
What is clear: The old prophet honored the Judean prophet after death, linked his own burial to the man of God's, and this resulted in his bones being spared in the fulfillment 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 first deceived the Judean prophet but later retrieved his body, buried him, and confirmed his prophecy. | Some ancient interpreters (Josephus, most Rabbins, some earlier Catholic and Protestant commentators) saw him as a false prophet who set a trap. Others (Ephraim Syrus, Theodore, Hengstenberg, Keil) see him as a true prophet who made a genuine mistake and later repented. |
| Motivation for burial request | The request shows the old prophet valued being associated with the man of God even after death. | Was the motive practical (to avoid desecration when judgment came, as in Gill), superstitious (seeking blessing from proximity to a holy man, as in Jamieson-Fausset-Brown), or spiritual (hope in a shared resurrection, as in Adam Clarke and Keil)? |
| Fulfillment in 2 Kings 23:18 | The bones of both the man of God and the old prophet were left undisturbed during Josiah's reforms, exactly as the old prophet anticipated. | Whether this fulfillment proves the old prophet was inspired or simply a shrewd guess is debated. The text presents it as a direct consequence of Josiah learning whose tomb it was. |
Historical & Cultural Context
The setting is the divided kingdom under Jeroboam I, who set up golden calves at Dan and Bethel to prevent Israel from worshipping in Jerusalem. A man of God from Judah arrived at Bethel and pronounced judgment against Jeroboam's altar, which was then torn down by divine sign. After the king's hand withered and was restored, the prophet refused an invitation to eat, as God had commanded him not to eat or drink in that place.
An old prophet living in Bethel pursued the Judean and deceived him into coming home for a meal. During that meal, the old prophet received a true word from the Lord: the Judean would die for his disobedience. On his way home, a lion struck him down but did not eat the body or harm the donkey. The old prophet heard, retrieved the body, and buried it in his own tomb.
This is the moment in verse 31: he instructs his sons to let his own bones rest beside the man of God's. The old prophet affirms in verse 32 that the word spoken against Bethel and the high places will surely come to pass. Centuries later, during King Josiah's reforms (2 Kings 23:15-18), the prophecy was fulfilled. Josiah destroyed the altar, saw the tomb, and upon learning it held the prophet who had foretold these things, he commanded that the bones be left undisturbed. The old prophet's request for proximity in death ensured that his remains were also spared.
Burial beside a noted holy man was a significant sign of honor and hope in ancient Israel. It implied a shared destiny at the resurrection (Numbers 23:10; Luke 16:22-23). The old prophet, who had compromised earlier, staked his final rest on the truth of the Judean's message.
Textual Notes
The consulted sources note one significant variant in the Septuagint (LXX). After “Lay my bones beside his bones,” the LXX adds: “in order that my bones may be preserved along with his bones.” Josephus expands this idea, explaining that the old prophet feared his bones would be unrecognized and thus outraged after death. The Masoretic Text lacks this addition; it is preserved only in the Greek tradition. No other textual variants affecting meaning are identified in the supplied materials.
Reception History
Early Jewish tradition, reflected in Josephus (Antiquities 8.236, 240), interpreted the old prophet as a wicked and impious figure who tried to discredit the man of God even after his death, though Josephus also records the burial request. Rabbinic commentators divided: some saw the old prophet as a false prophet, others as genuinely repentant. In Christian exegesis, Ephraim Syrus and Theodore of Mopsuestia defended the old prophet as a true but flawed servant. Protestant Reformers like Calvin and Matthew Henry likewise regarded him as a true prophet who honored God's word at the end. Adam Clarke, writing in the Wesleyan tradition, praised the old prophet's desire for the resurrection fellowship. Across traditions, the verse has been used to illustrate the certainty of God's word and the power of final acts of faith.
Preaching This Verse
Three-point outline
- Honor beyond death: The old prophet took the body of the man of God who had been deceived by him and gave him an honorable burial. This shows that even when a faithful servant falls, God's name and Word remain worthy of honor.
- Clinging to God's Word: The old prophet confirms the prophecy and makes his own burial an act of trust that God's word will stand. He stakes his legacy on the message preached against the altar.
- A shared hope: By requesting his bones lie beside the prophet's, the old prophet looks beyond death. Whether for preservation from judgment or for fellowship in resurrection, he chooses to be linked with God's man.
Five-point outline
- Disobedience brings consequences: The Judean prophet's story warns that God expects obedience even when tested by others speaking in God's name.
- God's word cannot be overturned: Despite deception, the prophecy against the altar remained sure. It was fulfilled centuries later.
- True repentance honors what it once betrayed: The old prophet earlier lied; now he buries the man he misled and guards his memory.
- Faith can grow after failure: The old prophet's actions at the end of his life show a man who learned from his mistake.
- Death does not end our testimony: The bones remained as a witness and were preserved when judgment came.
Illustration hooks
- A last will: Someone asks to be buried near a faithful relative or pastor, not merely out of sentiment but as a statement about what they valued in life. The gravesite becomes a sermon.
- Weathered monument: An old cathedral's cornerstone bears the name of a builder who died before it was finished, yet his vision outlasted him. The old prophet aligned himself with a word that would outlast both his own life and the kingdom of Israel.
- Prejudice undone: A football fan who initially booed a player later remembers his clutch play and makes sure his jersey hangs in the team hall of fame. The old prophet moved from opposing the man of God to honoring him permanently.
Questions your congregation is asking
- Why did God allow a true prophet to be deceived and killed? Was that fair?
- What does this story say about listening to wrong advice, even from religious people?
- Why does the old prophet get a pass? He lied and helped cause a death, yet he is honored in burial and his bones are spared.
Leading a Discussion
This short verse sits at a turning point. The old prophet who once deceived now protects. The future judgment he confirms will come. Read together 1 Kings 13:31-32 and consider what it tells us about honoring God's word even after we have failed. Not all decisions we make in life can be undone; but the way we end can still show faith.
Discussion questions
- What does the old prophet's request reveal about his final assessment of the man of God? Compare verse 31 with verse 18.
- Why is the naming of bones important? What cultural significance does burial with a notable person carry in the Old Testament world?
- The old prophet joined his bones with a man who died in disobedience. How does this affect our view of God's mercy and judgment?
- Read 2 Kings 23:17-18. How does that later passage confirm that the old prophet's request was not forgotten?
- If you were to choose a final resting place that communicated a message about your faith, what would it say? How does this verse challenge our sense of legacy?
- The old prophet did not apologize to the man of God while he was alive. Was his burial act enough? What does that say about making things right after it is too late?
- How do you reconcile the old prophet's earlier deception (v.18) with his later faithfulness (v.31-32)? Is it possible for someone to serve God genuinely after a serious moral failure?
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)
| Numbers 23:10 | Who can count the dust of Jacob, or count the fourth part of Israel? Let me die the death of the righteous! Let my last end be like his!” |
| II Kings 23:17 | Then he said, “What monument is that which I see?” The men of the city told him, “It is the tomb of the man of God who came from Judah and proclaimed these things that you have done against the altar of Bethel.” |
| II Kings 23:18 | He said, “Let him be! Let no one move his bones.” So they let his bones alone, with the bones of the prophet who came out of Samaria. |
| Psalms 26:9 | Don’t gather my soul with sinners, nor my life with bloodthirsty men |
| Ecclesiastes 8:10 | So I saw the wicked buried. Indeed they came also from holiness. They went and were forgotten in the city where they did this. This also is vanity. |
| Luke 16:22 | The beggar died, and he was carried away by the angels to Abraham’s bosom. The rich man also died and was buried. |
| Luke 16:23 | In Hades, he lifted up his eyes, being in torment, and saw Abraham far off, and Lazarus at his bosom. |
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
7 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke sees the old prophet's request to be buried beside the man of God as evidence of deep conviction. He believed this prophet was genuinely holy, and by lying near his bones he expressed hope of rising together with him at the general resurrection.
Cambridge Bible for Schools and Colleges Anglican 1880
The Cambridge Bible notes that the Septuagint and Josephus emphasize the old prophet's cunning self-interest: he asks to be buried beside the man of God so his own bones would be protected by association. Josephus then portrays him actively undermining the miracle by lying to Jeroboam, explaining away the signs as mere accidents.
Geneva Bible Notes Reformed 1599
The Geneva Notes point out that Elisha insisted on being buried in the same tomb as the man of God he had buried, with his bones placed directly beside the other prophet's bones. This request shows Elisha's desire to share in the same honor and rest alongside God's servant even after death.
Gill's Exposition of the Bible Baptist 1748
Gill points out that the old prophet's request was strategic: he wanted his bones to be spared when Josiah later burned the bones of the priests. By being buried next to the man of God, his remains would be mingled together and treated the same way, ensuring they were left untouched.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB points to two possible motives behind this burial request. It may have been a practical precaution to keep his remains undisturbed during the prophesied events, or it may reflect a superstitious hope of gaining some advantage at the resurrection by lying near a holy man.
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.
Lange's Commentary Reformed 1857
Lange reads this account as bearing clear marks of oral tradition written down much later. He points to the naming of King Josiah three centuries in advance and the reference to "cities of Samaria" before Samaria existed as evidence that the story was shaped by later retelling, not contemporary record.