Being secure as to himself, because so many others had been there without any harm; and because he perceived the prophets death was a judgment of God, and that for special reasons. <\/P> <\/p>\n
And he spoke to his sons, saying, saddle me the ass<\/strong>,…. For it seems he had more than one, for he had sent away the man of God with one before: and they saddled him; the ass he commonly rode on.<\/p>\n 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: , alas, my brother! (cf., Jer 22:18<\/span>), 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 (1Ki 16:24<\/span>). 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.<\/p>\n 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 (1Ki 13:20-24<\/span>); 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 (1Ki 13:29-32<\/span>). 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<\/em>. 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: 1Co 15:5<\/span>” ( Berleb. Bible<\/em>). 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<\/em>). – Concerning the design of these marvellous events, H. Witsius has the following remarks in his Miscell. ss<\/em>. 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.”<\/p>\n (Note: Compare with this the remark of Theodoret in his quaest<\/em>. 43 in 3 libr. Reb<\/em>.: “ 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? ” ) <\/p>\n 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 (2Ch 11:16<\/span>; 2Ki 18:3<\/span>; 2Ki 19:18<\/span>), 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.<\/p>\n D. THE LAMENTATION FOR THE MAN OF GOD 13:2732<\/p>\n TRANSLATION<\/strong><\/p>\n (27) Then he spoke unto his sons, saying, saddle for me the donkey, and they saddled it. (28) And he went and found his carcass cast in the way with the donkey and the lion standing beside the carcass; the lion had not eaten the carcass nor torn the donkey. (29) And the prophet lifted up the carcass of the man of God and laid it on the donkey, and brought it back and came unto the city of the old prophet to mourn and to bury it. (30) And he laid the carcass in his own grave, and he lamented over him, Alas my brother! (31) And it came to pass after he buried him, that he said unto his sons, saying, When I die bury me in the grave where the man of God is buried; cause my bones to rest beside his bones. (32) For the word which he cried in the word of the LORD against the altar which was in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass.<\/strong><\/p>\n COMMENTS<\/strong><\/p>\n Immediately the old prophet ordered his sons to saddle his donkey (1Ki. 13:27<\/span>), and he went to the spot where the man of God had fallen. A strange sight that was! His mouth having been sealed by the hand of God, the lion simply was standing by the body of the man of God. Contrary to his carnivorous instincts, the lion had not mangled the body of the man of God, nor had it attacked the donkey (1Ki. 13:28<\/span>).<\/p>\n The prophet had no trouble shooing the docile lion from the scene. He then tenderly took up the body of the man of God and draped it over the donkey that was idly standing by. With great sorrow the old prophet brought the corpse back to Bethel (1Ki. 13:29<\/span>). There he bestowed profound respect upon that corpse by burying it in his own grave. Seeing that the old prophet was responsible for his death, he could hardly have done less! Outside the sepulcher the man of God was mourned with a customary lamentation formula: Alas, my brother! (1Ki. 13:30<\/span>). Thus the old prophet felt keenly the loss of the man of God and mourned his death as a relative or dear friend (cf. Jer. 22:18<\/span>). The sudden death of the man of God authenticated the oracle spoken in the temple. The tomb where he was buried was still known in the time of Josiah (2Ki. 23:17<\/span>).<\/p>\n Following the funeral, the Bethel prophet instructed his sons to bury him upon his death alongside of the man of God (1Ki. 13:31<\/span>). The old prophet was now convinced that the predictions of the man of God regarding the Bethel altar and houses of the high places would certainly come to pass. All the houses of the high places suggests that other sanctuaries besides those at Dan and Bethel were springing up. On the other hand, it is possible that the old prophet foresaw that such sanctuaries would be multiplied in the North and knew that all such sanctuaries would meet the fate pronounced against the Bethel altar. The phrase cities of Samaria (1Ki. 13:32<\/span>) is prophetical, for the city of Samaria owes its existence and name to King Omri (1Ki. 16:24<\/span>).<\/p>\n 27<\/strong>. <\/strong> Saddle me the ass <\/strong> Another ass, belonging probably to the sons of the old prophet.<\/p>\n 1Ki 13:27 And he spake to his sons, saying, Saddle me the ass. And they saddled [him].<\/p>\n Ver. 27. And they saddled him.<\/strong> ] See 1Ki 13:13<\/span> .<\/p>\n Reciprocal: 1Ki 13:13 – General<\/p>\n And he spoke to his sons, saying, Saddle me the ass. And they saddled [him]. Being secure as to himself, because so many others had been there without any harm; and because he perceived the prophets death was a judgment of God, and that for special reasons. Fuente: English Annotations on the Holy Bible by … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 13:27”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9223","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9223","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=9223"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/9223\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=9223"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=9223"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=9223"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"