1 Kings 13:30
Then he laid the body in his own tomb, and they lamented over him, "Oh, my brother!"
Then he laid the body
This phrase marks a significant moment of respect and honor. The act of laying a body in a tomb was a deeply personal and sacred duty, often reserved for family members. In the Hebrew context, the word for "laid" (שָׁכַב, shakab) can also mean to rest or to lie down, indicating a finality and peace in death. This action signifies a recognition of the prophet's role and the divine message he carried, despite his disobedience. It reflects the cultural importance of burial practices in ancient Israel, where proper burial was seen as a sign of respect and dignity.

in his own tomb
The phrase "in his own tomb" suggests a personal sacrifice and a deep sense of kinship. Tombs were often family-owned and reserved for one's own lineage. By placing the prophet in his own tomb, the man of God from Bethel acknowledges a spiritual brotherhood that transcends bloodlines. This act can be seen as a foreshadowing of the New Testament teaching of the unity of believers in Christ, where spiritual bonds often surpass familial ones. It also highlights the importance of honoring God's messengers, even when their earthly journey ends in tragedy.

and they lamented over him
Lamentation in ancient Israel was a profound expression of grief, often involving wailing, tearing of clothes, and other outward signs of mourning. The Hebrew root for "lamented" (סָפַד, saphad) conveys a deep, communal sorrow. This public mourning indicates the impact of the prophet's life and message, despite his failure. It serves as a reminder of the human condition, where even God's chosen can falter, yet their contributions to God's plan remain significant. The lamentation also reflects the communal nature of Israelite society, where the death of one affected the whole community.

'Oh, my brother!'
This exclamation is a poignant expression of kinship and loss. The term "brother" (אָח, ach) in Hebrew signifies more than just a biological relationship; it denotes a close bond, often used to describe fellow believers or compatriots. This cry of "Oh, my brother!" underscores the spiritual connection between the two prophets, despite their different paths. It is a testament to the unity and love that should exist among God's people, reminding us of the call to mourn with those who mourn and to bear one another's burdens. This phrase encapsulates the heart of Christian fellowship, where love and compassion transcend personal failings and earthly ties.

Persons / Places / Events
1. The Old Prophet
An older prophet living in Bethel who deceives the man of God from Judah, leading to his death.

2. The Man of God from Judah
A prophet sent by God to Bethel to deliver a message against the altar King Jeroboam had set up.

3. Bethel
A significant location in the Northern Kingdom of Israel, where King Jeroboam established a center for idol worship.

4. The Tomb
The burial place of the man of God, which belonged to the old prophet, symbolizing respect and mourning.

5. Mourning Rituals
The act of mourning, as expressed by the old prophet, reflects a deep sense of loss and brotherhood.
Teaching Points
The Consequences of Disobedience
The man of God's death serves as a stark reminder of the importance of obedience to God's commands.

The Complexity of Human Relationships
The old prophet's actions show the complexity of human motives and relationships, even among those who serve God.

Respect for God's Messengers
Despite the man of God's failure, the old prophet's mourning indicates a respect for those who carry God's word.

The Importance of Discernment
The account emphasizes the need for discernment in spiritual matters, as deception can lead to dire consequences.

Legacy and Remembrance
The burial and mourning of the man of God highlight the lasting impact of one's actions and the importance of a godly legacy.
Bible Study Questions
1. What lessons can we learn from the man of God's disobedience, and how can we apply them to our own lives?

2. How does the old prophet's mourning reflect the complexity of human emotions and relationships in serving God?

3. In what ways does this account emphasize the importance of discernment in our spiritual journey?

4. How can we ensure that we respect and honor God's messengers in our communities today?

5. What steps can we take to leave a godly legacy that will be remembered positively by future generations?
Connections to Other Scriptures
1 Kings 13:1-32
Provides the full context of the account, detailing the mission of the man of God, his disobedience, and the consequences.

2 Kings 23:17-18
References the tomb of the man of God, showing the lasting impact of his actions and the respect given to him even after death.

Genesis 50:10
Describes mourning rituals, similar to the lamentation over the man of God, highlighting cultural practices of grief.

Matthew 23:29-31
Jesus speaks about honoring prophets after their death, which can be related to the old prophet's actions.
Disobedience in One PointF. F. Emerson.1 Kings 13:11-32
Disobedience VisitedSketches of Sermons1 Kings 13:11-32
On the Character of the Man of God that Came from JudahJ. Puckle, M. A.1 Kings 13:11-32
The Disobedient ProphetR. Jones, M. A.1 Kings 13:11-32
The Disobedient ProphetT. Grantham.1 Kings 13:11-32
The Disobedient ProphetH. P. Liddon, D. D.1 Kings 13:11-32
The Disobedient ProphetG. Hunsworth, M. A.1 Kings 13:11-32
The Disobedient Prophet of JudahJ. O. Coghlan, D. D.1 Kings 13:11-32
The Fatal Result of DisobedienceW. A. Griffiths.1 Kings 13:11-32
The Law of ObedienceN. D. Hillis, D. D.1 Kings 13:11-32
The Nameless ProphetA. Rowland, B. A.1 Kings 13:11-32
The Penalty of DisobedienceR. W. Evans, B. D.1 Kings 13:11-32
The Prophet's Temptation and FallT. H. Barnet.1 Kings 13:11-32
Judgment and its ResultJ. Urquhart 1 Kings 13:23-34
On the Character of the Old Prophet of BethelJ. Puckle, M. A.1 Kings 13:26-32
The Grave and its EpitaphA. Whyte, D. D.1 Kings 13:26-32
The Law of ExtremityJ.A. Macdonald 1 Kings 13:30-34
People
David, Jeroboam, Josiah
Places
Bethel, Samaria
Topics
Alas, Body, Brother, Carcase, Carcass, Corpse, Grave, Laid, Lamentation, Mourn, Mourned, O, Oh, Placeth, Ready, Resting-place, Saying, Sepulchre, Sorrowing, Tomb, Weeping
Dictionary of Bible Themes
1 Kings 13:29-30

     5661   brothers

Library
Whether Christ Took Flesh of the Seed of David?
Objection 1: It would seem that Christ did not take flesh of the seed of David. For Matthew, in tracing the genealogy of Christ, brings it down to Joseph. But Joseph was not Christ's father, as shown above ([4138]Q[28], A[1], ad 1,2). Therefore it seems that Christ was not descended from David. Objection 2: Further, Aaron was of the tribe of Levi, as related Ex. 6. Now Mary the Mother of Christ is called the cousin of Elizabeth, who was a daughter of Aaron, as is clear from Lk. 1:5,36. Therefore,
Saint Thomas Aquinas—Summa Theologica

Interpretation of Prophecy.
1. The scriptural idea of prophecy is widely removed from that of human foresight and presentiment. It is that of a revelation made by the Holy Spirit respecting the future, always in the interest of God's kingdom. It is no part of the plan of prophecy to gratify vain curiosity respecting "the times or the seasons which the Father hath put in his own power." Acts 1:7. "Comfort ye, comfort ye my people, saith your God"--this is its key-note. In its form it is carefully adapted to this great end.
E. P. Barrows—Companion to the Bible

And Yet, by Reason of that Affection of the Human Heart...
9. And yet, by reason of that affection of the human heart, whereby "no man ever hateth his own flesh," [2731] if men have reason to know that after their death their bodies will lack any thing which in each man's nation or country the wonted order of sepulture demandeth, it makes them sorrowful as men; and that which after death reacheth not unto them, they do before death fear for their bodies: so that we find in the Books of Kings, God by one prophet threatening another prophet who had transgressed
St. Augustine—On Care to Be Had for the Dead.

The Prophet Hosea.
GENERAL PRELIMINARY REMARKS. That the kingdom of Israel was the object of the prophet's ministry is so evident, that upon this point all are, and cannot but be, agreed. But there is a difference of opinion as to whether the prophet was a fellow-countryman of those to whom he preached, or was called by God out of the kingdom of Judah. The latter has been asserted with great confidence by Maurer, among others, in his Observ. in Hos., in the Commentat. Theol. ii. i. p. 293. But the arguments
Ernst Wilhelm Hengstenberg—Christology of the Old Testament

Paul's Departure and Crown;
OR, AN EXPOSITION UPON 2 TIM. IV. 6-8 ADVERTISEMENT BY THE EDITOR How great and glorious is the Christian's ultimate destiny--a kingdom and a crown! Surely it hath not entered into the heart of man to conceive what ear never heard, nor mortal eye ever saw? the mansions of the blest--the realms of glory--'a far more exceeding and eternal weight of glory.' For whom can so precious an inheritance be intended? How are those treated in this world who are entitled to so glorious, so exalted, so eternal,
John Bunyan—The Works of John Bunyan Volumes 1-3

Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.),
John Edgar McFadyen—Introduction to the Old Testament

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