1 Kings 13:28

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.

EXPOSITORY (ENGLISH BIBLE)

Benson Commentary

1 Kings 13:28. He found, &c. — Here was a concurrence of miracles: that the ass did not run away from the lion, according to his nature, but boldly stood still, as waiting to carry the prophet to his burial; that the lion did not devour his prey, nor tear the ass, nor meddle with the travellers that passed by, nor hurt the old prophet, when he came to the spot, nor his ass; nor yet go away, when he had done his work, but stood still, as if, 1st, To preserve the carcass of the prophet, whom he had slain, from other wild beasts or fowls: 2d, As an evidence that the prophet’s death was not casual, nor the effect of a lion’s ravenous disposition, but of God’s singular and just judgment, who had directed the lion, by a supernatural power, how far to go, and where to stop; and, consequently, that the prophet’s prediction was divine, and would be infallibly accomplished in its proper time: and 3d, As a token of God’s favour to the deceased prophet, of whose very carcass he took such special care; thereby signifying, that, although for wise and just reasons he thought fit to take away his life, yet his remains were precious to him.

Matthew Henry's Concise Commentary

13:23-34 God is displeased at the sins of his own people; and no man shall be protected in disobedience, by his office, his nearness to God, or any services he has done for him. God warns all whom he employs, strictly to observe their orders. We cannot judge of men by their sufferings, nor of sins by present punishments; with some, the flesh is destroyed, that the spirit may be saved; with others, the flesh is pampered, that the soul may ripen for hell. Jeroboam returned not from his evil way. He promised himself that the calves would secure the crown to his family, but they lost it, and sunk his family. Those betray themselves who think to support themselves by any sin whatever. Let us dread prospering in sinful ways; pray to be kept from every delusion and temptation, and to be enabled to walk with self-denying perseverance in the way of God's commands.

Barnes' Notes on the Bible

The lion had not eaten the carcase, nor torn the ass - These strange circumstances were of a nature to call men's attention to the matter, and cause the whole story to be bruited abroad. By these means an incident, which Jeroboam would have wished hushed up, became no doubt the common talk of the whole people.

Jamieson-Fausset-Brown Bible Commentary

24. a lion met him by the way, and slew him—There was a wood near Beth-el infested with lions (2Ki 2:24). This sad catastrophe was a severe but necessary judgment of God, to attest the truth of the message with which the prophet had been charged. All the circumstances of this tragic occurrence (the undevoured carcass, the untouched ass, the passengers unmolested by the lion, though standing there) were calculated to produce an irresistible impression that the hand of God was in it.

Matthew Poole's Commentary

Here was a concurrence of miracles: That the ass did not run away from the lion, according to his nature and custom, but boldly stood still, as reserving himself for the carrying of the prophet to his burial; that the lion did not devour its prey, as the manner is; nor yet go away when he had done his work which he was sent for, but stood still; partly, to preserve the carcass of the prophet from other wild beasts or fowls, which would quickly have eaten it; partly, as an evidence that the prophet’s death was not casual, nor the effect of a lion’s hungry and ravenous disposition, but of God’s singular and just judgment; and consequently, that this prediction was Divine, and should be infallibly accomplished in its proper time; and partly, as a token of God’s favour to the deceased prophet, of whose very carcas: he took such special care; thereby signifying, that although for wise and just reasons he thought fit to take away his life, yet his remains were precious to him, and his soul did live in his sight.

Gill's Exposition of the Entire Bible

And he went and found his carcass cast in the way, and the ass and the lion standing by the carcass,.... As before described:

the lion had not eaten the carcass, nor torn the ass; both which were very marvellous; as also that the ass should stand so quietly, and without fear, by the carcass along with the lion and not run away; but here both stayed till the prophet came to take care of the carcass, which shows the singular providence of God in this affair; and that though he chastised the man of God with a temporal judgment for his offence, yet he was dear to him, and even his carcass precious in his sight.

Geneva Study Bible

And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had {l} not eaten the carcase, nor torn the ass.

(l) To declare that this was only the judgment of God: for if the lion had done it for hunger, he would also have devoured the body.

EXEGETICAL (ORIGINAL LANGUAGES)

Pulpit Commentary

Verse 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 [Heb. broken, as in ver. 26] the ass. 1 Kings 13:28

Keil and Delitzsch Biblical Commentary on the Old Testament

He thereupon had his ass saddled, and went and found the corpse and the ass standing by it, without the lion having eaten the corpse or torn the ass in pieces; and he lifted the corpse upon his ass, and brought it into his own city, and laid the corpse in his grave with the customary lamentation: אחו הוי, alas, my brother! (cf., Jeremiah 22:18), and then gave this command to his sons: "When I die, bury me in the grave in which the man of God is buried, let my bones rest beside his bones; for the word which he proclaimed in the word of Jehovah upon the altar at Bethel and upon all the houses of the high places in the cities of Samaria will take place" (i.e., will be fulfilled). The expression "cities of Samaria" belongs to the author of these books, and is used proleptically of the kingdom of the ten tribes, which did not receive this name till after the building of the city of Samaria as the capital of the kingdom and the residence of the kings of Israel (1 Kings 16:24). There is a prophetic element in the words "upon all the houses of the high places," etc., inasmuch as the only other erection at that time beside the one at Bethel was a temple of the high places at Dan. But after such a beginning the multiplication of them might be foreseen with certainty, even without any higher illumination.

The conduct of the old prophet at Bethel appears so strange, that Josephus and the Chald., and most of the Rabbins and of the earlier commentators both Catholic and Protestant, have regarded him as a false prophet, who tried to lay a trap for the prophet from Judah, in order to counteract the effect of his prophecy upon the king and the people. But this assumption cannot be reconciled with either the divine revelation which came to him at the table, announcing to the Judaean prophet the punishment of his transgression of the commandment of God, and was so speedily fulfilled (1 Kings 13:20-24); or with the honour which he paid to the dead man after this punishment had fallen upon him, by burying him in his own grave; and still less with his confirmation of his declaration concerning the altar at Bethel (1 Kings 13:29-32). We must therefore follow Ephr. Syr., Theodor., Hengstenberg, and others, and regard the old prophet as a true prophet, who with good intentions, and not "under the influence of human envy" (Thenius), but impelled by the desire to enter into a closer relation to the man of God from Judah and to strengthen himself through his prophetic gifts, urged him to enter his house. The fact that he made use of sinful means in order to make more sure of securing the end desired, namely, of the false pretence that he had been directed by an angel to do this, may be explained, as Hengstenberg suggests (Dissert. vol. ii. p. 149), on the ground that when Jeroboam introduced his innovations, he had sinned by keeping silence, and that the appearance of the Judaean prophet had brought him to a consciousness of this sin, so that he had been seized with shame on account of his fall, and was anxious to restore himself to honour in his own eyes and those of others by intercourse with this witness to the truth. But however little the lie itself can be excused or justified, we must not attribute to him alone the consequences by which the lie was followed in the case of the Judaean prophet. For whilst he chose reprehensible means of accomplishing what appeared to be a good end, namely, to raise himself again by intercourse with a true prophet, and had no wish to injure the other in any way, the Judaean prophet allowed himself to be seduced to a transgression of the clear and definite prohibition of God simply by the sensual desire for bodily invigoration by meat and drink, and had failed to consider that the divine revelation which he had received could not be repealed by a pretended revelation from an angel, because the word of God does not contradict itself. He was therefore obliged to listen to a true revelation from God from the moth of the man whose pretended revelation from an angel he had too carelessly believed, namely, to the announcement of punishment for his disobedience towards the commandment of God, which punishment he immediately afterwards endured, "for the destruction of the flesh, but for the preservation of the spirit: 1 Corinthians 15:5" (Berleb. Bible). That the punishment fell upon him alone and not upon the old prophet of Bethel also, and that for apparently a smaller crime, may be accounted for "not so much from the fact that the old prophet had lied with a good intention (this might hold good of the other also), as from the fact that it was needful to deal strictly with the man who had just received a great and holy commission from the Lord" (O. v. Gerlach). It is true that no bodily punishment fell upon the old prophet, but this punishment he received instead, that with his lie he was put to shame, and that his conscience must have accused him of having occasioned the death of the man of God from Judah. He was thereby to be cured of his weakness, that he might give honour to the truth of the testimony of God. "Thus did the wondrous providence of God know how to direct all things most gloriously, so that the bodily destruction of the one contributed to the spiritual and eternal preservation of the soul of the other" (Berleb. Bible). - Concerning the design of these marvellous events, H. Witsius has the following remarks in his Miscell. ss. i. p. 118 (ed. nov. 1736): "So many wondrous events all occurring in one result caused the prophecy against the altar at Bethel to be preserved in the mouths and memories of all, and the mission of this prophet to become far more illustrious. Thus, although the falsehood of the old man of Bethel brought disgrace upon himself, it injured no one but the man of God whose credulity was too great; and, under the overruling providence of God, it contributed in the most signal manner to the confirmation and publication of the truth."

(Note: Compare with this the remark of Theodoret in his quaest. 43 in 3 libr. Reb.: "In my opinion this punishment served to confirm the declaration concerning the altar. For it was not possible for the statement of such a man to be concealed: and this was sufficient to fill with terror those who heard it; for if partaking of food contrary to the command of God, and that not of his own accord, but under a deception, brought such retribution upon a righteous man, to what punishments would they be exposed who had forsaken the God who made them, and worshipped the likenesses of irrational creatures?")

The heaping up of the marvellous corresponded to the great object of the mission of the man of God out of Judah, through which the Lord would enter an energetic protest against the idolatrous worship of Jeroboam at its first introduction, to guard those who feared God in Israel, of whom there were not a few (2 Chronicles 11:16; 2 Kings 18:3; 2 Kings 19:18), from falling away from Him by joining in the worship of the calves, and to take away every excuse from the ungodly who participated therein.