1 Kings (3 Kings) 13
Commentary from 8 fathers
And behold, there came a man of God out of Juda by the word of the Lord to Baethel, and Jeroboam stood at the altar to sacrifice.
ΚΑΙ ἰδοὺ ἄνθρωπος τοῦ Θεοῦ ἐξ ᾿Ιούδα παρεγένετο ἐν λόγῳ Κυρίου εἰς Βαιθήλ, καὶ ῾Ιεροβοὰμ εἱστήκει ἐπὶ τὸ θυσιαστήριον ἐπιθῦσαι.
И҆ сѐ, человѣ́къ бж҃їй прїи́де ѿ і҆ꙋ́ды по словесѝ гдⷭ҇ню въ веѳи́ль, и҆ і҆еровоа́мъ стоѧ́ше на ѻ҆лтарѝ свое́мъ жре́ти хотѧ̀:
And he cried against the altar by the word of the Lord, and said, O altar, altar, thus saith the Lord, Behold, a son is [to be] born to the house of David, Josias by name; and he shall offer upon thee the priests of the high places, [even] of them that sacrifice upon thee, and [he] shall burn men’s bones upon thee.
καὶ ἐπεκάλεσε πρὸς τὸ θυσιαστήριον ἐν λόγῳ Κυρίου καὶ εἶπε· θυσιαστήριον θυσιαστήριον, τάδε λέγει Κύριος· ἰδοὺ υἱὸς τίκτεται τῷ οἴκῳ Δαυίδ, ᾿Ιωσίας ὄνομα αὐτῷ, καὶ θύσει ἐπὶ σὲ τοὺς ἱερεῖς τῶν ὑψηλῶν τοὺς ἐπιθύοντας ἐπὶ σὲ καὶ ὀστᾶ ἀνθρώπων καύσει ἐπὶ σέ.
и҆ воззва̀ ко ѻ҆лтарю̀ сло́вомъ гдⷭ҇нимъ и҆ речѐ: ѻ҆лтарю̀, ѻ҆лтарю̀, си́це гл҃етъ гдⷭ҇ь: сѐ, сы́нъ ражда́етсѧ до́мꙋ даві́довꙋ, і҆ѡсі́а и҆́мѧ є҆мꙋ̀, и҆ пожре́тъ на тебѣ̀ жерцы̀, и҆̀же на высо́кихъ жрꙋ́щыѧ на тебѣ̀, и҆ кѡ́сти человѣ́чєскїѧ сожже́тъ на тебѣ̀.
And in that day one shall give a sign, saying, This [is] the word which the Lord has spoken, saying, Behold, the altar is rent, and the fatness upon it shall be poured out.
καὶ δώσει ἐν τῇ ἡμέρᾳ ἐκείνῃ τέρας λέγων· τοῦτο τὸ ῥῆμα ὃ ἐλάλησε Κύριος λέγων· ἰδοὺ τὸ θυσιαστήριον ρήγνυται, καὶ ἐκχυθήσεται ἡ πιότης ἡ ἐπ᾿ αὐτῷ.
И҆ да́стъ въ де́нь то́й чꙋ́до, глаго́лѧ: се́й гл҃го́лъ, є҆го́же речѐ гдⷭ҇ь, гл҃ѧ: сѐ, ѻ҆лта́рь разсѧ́детсѧ, и҆ и҆злїе́тсѧ тꙋ́къ и҆́же на не́мъ.
And the altar was rent, and the fatness was poured out from the altar, according to the sign which the man of God gave by the word of the Lord.
καὶ τὸ θυσιαστήριον ἐρράγη, καὶ ἐξεχύθη ἡ πιότης ἀπὸ τοῦ θυσιαστηρίου κατὰ τὸ τέρας, ὃ ἔδωκεν ὁ ἄνθρωπος τοῦ Θεοῦ ἐν λόγῳ Κυρίου.
и҆ ѻ҆лта́рь разсѣ́десѧ, и҆ и҆злїѧ́сѧ тꙋ́къ ѿ ѻ҆лтарѧ̀, по чꙋдесѝ, є҆́же дадѐ человѣ́къ бж҃їй сло́вомъ гдⷭ҇нимъ.
And king Jeroboam said to the man of God, Intreat the Lord thy God, and let my hand be restored to me. And the man of God intreated the Lord, and he restored the king’s hand to him, and it became as before.
καὶ εἶπεν ὁ βασιλεὺς ῾Ιεροβοὰμ τῷ ἀνθρώπῳ τοῦ Θεοῦ· δεήθητι τοῦ προσώπου Κυρίου τοῦ Θεοῦ σου, καὶ ἐπιστρεψάτω ἡ χείρ μου πρὸς ἐμέ. καὶ ἐδεήθη ὁ ἄνθρωπος τοῦ Θεοῦ τοῦ προσώπου Κυρίου, καὶ ἐπέστρεψε τὴν χεῖρα τοῦ βασιλέως πρὸς αὐτόν, καὶ ἐγένετο καθὼς τὸ πρότερον.
И҆ речѐ ца́рь і҆еровоа́мъ человѣ́кꙋ бж҃їю: помоли́сѧ нн҃ѣ пред̾ лице́мъ гдⷭ҇а бг҃а твоегѡ̀, дабы̀ возврати́ласѧ рꙋка̀ моѧ̀ ко мнѣ̀. И҆ помоли́сѧ человѣ́къ бж҃їй пред̾ лице́мъ гдⷭ҇нимъ, и҆ возврати́сѧ рꙋка̀ царѧ̀ къ немꙋ̀, и҆ бы́сть ꙗ҆́коже пре́жде.
And the king said to the man of God, Enter with me into the house, and dine, and I will give thee a gift.
καὶ ἐλάλησεν ὁ βασιλεὺς πρὸς τὸν ἄνθρωπον τοῦ Θεοῦ· εἴσελθε μετ᾿ ἐμοῦ εἰς οἶκον καὶ ἀρίστησον, καὶ δώσω σοι δόμα.
И҆ глаго́ла ца́рь къ человѣ́кꙋ бж҃їю: вни́ди со мно́ю въ до́мъ, и҆ ѡ҆бѣ́дай, и҆ да́мъ тѝ да́ръ.
And the man of God said to the king, If thou shouldest give me the half of thine house, I would not go in with thee, neither will I eat bread, neither will I drink water in this place; for thus the Lord charged me by [his] word, saying,
καὶ εἶπεν ὁ ἄνθρωπος τοῦ Θεοῦ πρὸς τὸν βασιλέα· ἐὰν δῷς μοι τὸ ἥμισυ τοῦ οἴκου σου, οὐκ εἰσελεύσομαι μετὰ σοῦ οὐδὲ μὴ φάγω ἄρτον οὐδὲ μὴ πίω ὕδωρ ἐν τῷ τόπῳ τούτῳ·
И҆ речѐ человѣ́къ бж҃їй къ царе́ви: а҆́ще да́си мѝ по́лъ до́мꙋ твоегѡ̀, не вни́дꙋ съ тобо́ю, нижѐ ꙗ҆́мъ хлѣ́ба, нижѐ пїю̀ воды̀ на мѣ́стѣ се́мъ,
Eat no bread, and drink no water, and return not by the way by which thou camest.
ὅτι οὕτως ἐνετείλατό μοι Κύριος ἐν λόγῳ λέγων· μὴ φάγῃς ἄρτον καὶ μὴ πίῃς ὕδωρ καὶ μὴ ἐπιστρέψῃς ἐν τῇ ὁδῶ, ᾗ ἐπορεύθης ἐν αὐτῇ.
ꙗ҆́кѡ та́кѡ заповѣ́да мѝ гдⷭ҇ь сло́вомъ, гл҃ѧ: ни ꙗ҆́ждь хлѣ́ба, ни пі́й воды̀, нижѐ возврати́сѧ пꙋте́мъ, и҆́мже ше́лъ є҆сѝ.
So he departed by another way, and returned not by the way by which he came to Baethel.
καὶ ἀπῆλθεν ἐν ὁδῷ ἄλλῃ καὶ οὐκ ἀνέστρεψεν ἐν τῇ ὁδῷ, ᾗ ἦλθεν ἐν αὐτῇ εἰς Βαιθήλ.
И҆ ѿи́де пꙋте́мъ и҆ны́мъ, и҆ не возврати́сѧ пꙋте́мъ, и҆́мже прїи́де во веѳи́ль.
And there dwelt an old prophet in Baethel; and his sons came and told him all the works that the man of God did on that day in Baethel, and the words which he spoke to the king: and they turned the face of their father.
Καὶ προφήτης εἷς πρεσβύτης κατῴκει ἐν Βαιθήλ, καὶ ἔρχονται οἱ υἱοὶ αὐτοῦ καὶ διηγήσαντο αὐτῷ πάντα τὰ ἔργα, ἃ ἐποίησεν ὁ ἄνθρωπος τοῦ Θεοῦ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐν Βαιθήλ, καὶ τοὺς λόγους, οὓς ἐλάλησε τῷ βασιλεῖ· καὶ ἐπέστρεψαν τὸ πρόσωπον τοῦ πατρὸς αὐτῶν.
И҆ проро́къ є҆ди́нъ ста́ръ живѧ́ше въ веѳи́ли, и҆ прїидо́ша сы́нове є҆гѡ̀ и҆ повѣ́даша є҆мꙋ̀ всѧ̑ дѣла̀, ꙗ҆̀же сотворѝ человѣ́къ бж҃їй въ де́нь то́й въ веѳи́ли, и҆ словеса̀, ꙗ҆̀же глаго́ла царе́ви, повѣ́даша ѻ҆тцꙋ̀ своемꙋ̀.
Some authors assert that [the old prophet] was not an impostor but invited [the true prophet] to eat out of human sympathy in order to refresh and thank him for admonishing Jeroboam. And that is why God did not harm him as a consequence of this. According to others, he was a false prophet because, if he had been a true prophet, as others maintained, he would have not seduced a true prophet, and his children would not have served in a house of idols; therefore it was in order to seduce him that he went to meet the prophet.
Books of Sessions 1 Kings 13:11
And their father spoke to them, saying, Which way went he? and his sons shew him the way by which the man of God who came out of Juda went up.
καὶ ἐλάλησε πρὸς αὐτοὺς ὁ πατὴρ αὐτῶν λέγων· ποίᾳ ὁδῷ πεπόρευται; καὶ δεικνύουσιν αὐτῷ οἱ υἱοὶ αὐτοῦ τὴν ὁδόν, ἐν ᾗ ἀνῆλθεν ὁ ἄνθρωπος τοῦ Θεοῦ ὁ ἐλθὼν ἐξ ᾿Ιούδα.
И҆ речѐ къ ни̑мъ ѻ҆те́цъ и҆́хъ, глаго́лѧ: кі́имъ пꙋте́мъ и҆́де; И҆ показа́ша є҆мꙋ̀ сы́нове є҆гѡ̀ пꙋ́ть, и҆́мже и҆́де человѣ́къ бж҃їй и҆зше́дый ѿ і҆ꙋ́ды.
And he said to his sons, Saddle me the ass: and they saddled him the ass, and he mounted it,
καὶ εἶπε τοῖς υἱοῖς αὐτοῦ· ἐπισάξατέ μοι τὸν ὄνον· καὶ ἐπέσαξαν αὐτῷ τὸν ὄνον, καὶ ἐπέβη ἐπ᾿ αὐτόν.
И҆ речѐ сынѡ́мъ свои̑мъ: ѡ҆сѣдла́йте мѝ ѻ҆слѧ̀. И҆ ѡ҆сѣдла́ша є҆мꙋ̀ ѻ҆слѧ̀, и҆ всѣ́де на нѐ,
and went after the man of God, and found him sitting under an oak: and he said to him, Art thou the man of God that came out of Juda? And he said to him, I [am].
καὶ ἐπορεύθη κατόπισθεν τοῦ ἀνθρώπου τοῦ Θεοῦ καὶ εὗρεν αὐτὸν καθήμενον ὑπὸ δρῦν καὶ εἶπεν αὐτῷ· εἰ σὺ εἶ ὁ ἄνθρωπος τοῦ Θεοῦ ὁ ἐληλυθὼς ἐξ ᾿Ιούδα; καὶ εἶπεν αὐτῷ· ἐγώ.
и҆ и҆́де в̾слѣ́дъ человѣ́ка бж҃їѧ, и҆ ѡ҆брѣ́те є҆го̀ под̾ дꙋ́бомъ сѣдѧ́ща, и҆ речѐ є҆мꙋ̀: ты́ ли є҆сѝ человѣ́къ бж҃їй прише́дый ѿ і҆ꙋ́ды; И҆ речѐ є҆мꙋ̀: а҆́зъ.
And he said to him, Come with me, and eat bread.
καὶ εἶπεν αὐτῷ· δεῦρο μετ᾿ ἐμοῦ καὶ φάγε ἄρτον.
И҆ речѐ є҆мꙋ̀: грѧдѝ со мно́ю, и҆ ꙗ҆́ждь хлѣ́бъ.
And he said, I shall not by any means be able to return with thee, neither will I eat bread, neither will I drink water in this place.
καὶ εἶπεν· οὐ μὴ δύνωμαι τοῦ ἐπιστρέψαι μετὰ σοῦ οὐδὲ μὴ φάγομαι ἄρτον οὐδὲ πίομαι ὕδωρ ἐν τῷ τόπῳ τούτῳ·
И҆ речѐ є҆мꙋ̀: не могꙋ̀ возврати́тисѧ съ тобо́ю, нижѐ ꙗ҆́мъ хлѣ́ба, ни пїю̀ воды̀ на мѣ́стѣ се́мъ,
For thus the Lord commanded me by word, saying, Eat not bread there, and drink not water, and return not thither by the way by which thou camest.
ὅτι οὕτως ἐντέταλταί μοι ἐν λόγῳ Κύριος λέγων· μὴ φάγῃς ἄρτον ἐκεῖ καὶ μὴ πίῃς ὕδωρ καὶ μὴ ἐπιστρέψῃς ἐκεῖ ἐν τῇ ὁδῷ, ᾗ ἐπορεύθης ἐν αὐτῇ.
ꙗ҆́кѡ та́кѡ заповѣ́да мѝ гдⷭ҇ь сло́вомъ, гл҃ѧ: не ꙗ҆́ждь хлѣ́ба та́мѡ, нижѐ пі́й воды̀ та́мѡ, и҆ да не возврати́шисѧ пꙋте́мъ тѣ́мъ, и҆́мже ше́лъ є҆сѝ.
And he said to him, I also am a prophet as thou [art]; and an angel spoke to me by the word of the Lord, saying, Bring him back to thee into thy house, and let him eat bread and drink water: but he lied to him.
καὶ εἶπε πρὸς αὐτόν· κἀγὼ προφήτης εἰμὶ καθὼς σύ, καὶ ἄγγελος λελάληκε πρός με ἐν ρήματι Κυρίου λέγων· ἐπίστρεψον αὐτὸν πρὸς σεαυτὸν εἰς τὸν οἶκόν σου, καὶ φαγέτω ἄρτον, καὶ πιέτω ὕδωρ· καὶ ἐψεύσατο αὐτῷ.
И҆ речѐ къ немꙋ̀: и҆ а҆́зъ проро́къ є҆́смь ꙗ҆́коже ты̀, и҆ а҆́гг҃лъ глаго́ла ко мнѣ̀ сло́вомъ гдⷭ҇нимъ, глаго́лѧ: возвратѝ є҆го̀ къ себѣ̀ въ до́мъ тво́й, да снѣ́стъ хлѣ́ба и҆ пїе́тъ во́дꙋ. И҆ солга̀ є҆мꙋ̀,
And he brought him back, and he ate bread and drank water in his house.
καὶ ἐπέστρεψεν αὐτὸν καὶ ἔφαγεν ἄρτον καὶ ἔπιεν ὕδωρ ἐν τῷ οἴκῳ αὐτοῦ.
и҆ возвратѝ є҆го̀: и҆ ꙗ҆дѐ хлѣ́бъ, и҆ пѝ во́дꙋ въ домꙋ̀ є҆гѡ̀.
For even if God does prefer the works of righteousness, still, these works are not without sacrifice, which represents a soul afflicted with fasts. He, at all events, is the God to whom neither a people incontinent of appetite nor a priest nor a prophet was pleasing. To this day the “monuments of concupiscence” remain, where the people, greedy of “flesh”—until, by devouring without digesting the quails, they brought on cholera—were buried. Eli breaks his neck before the temple doors, his sons fall in battle, his daughter-in-law expires in childbirth. For such was the blow that had been deserved at the hand of God by the shameless house, the defrauder of the fleshy sacrifices. Sameas, a man of God, after prophesying the issue of the idolatry introduced by king Jeroboam (the drying up and immediate restoration of that king’s hand; after the rending in two of the sacrificial altar), being on account of these signs invited [home] by the king by way of reward, plainly declined [for he had been prohibited by God] to touch food at all in that place. However, having presently afterwards rashly taken food from another old man who deceitfully professed himself a prophet, he was deprived of burial in his fathers’ sepulchers, in accordance with the word of God then and there uttered over the table. For he was felled by the rushing of a lion on him along the way and was buried among strangers; and thus he paid the penalty of his breach of fast. These will be warnings both to people and to bishops, even spiritual ones, in case they may ever have been guilty of not controlling their appetite.
On Fasting 16
And it came to pass while they were sitting at the table, that the word of the Lord came to the prophet that brought him back;
καὶ ἐγένετο αὐτῶν καθημένων ἐπὶ τῆς τραπέζης, καὶ ἐγένετο λόγος Κυρίου πρὸς τὸν προφήτην τὸν ἐπιστρέψαντα αὐτὸν
И҆ бы́сть и҆̀мъ сѣдѧ́щымъ на трапе́зѣ, и҆ бы́сть сло́во гдⷭ҇не ко проро́кꙋ возвра́щшемꙋ є҆го̀.
and he spoke to the man of God that came out of Juda, saying, Thus saith the Lord, Because thou hast resisted the word of the Lord, and hast not kept the commandment which the Lord thy God commanded thee,
καὶ εἶπε πρὸς τὸν ἄνθρωπον τοῦ Θεοῦ τὸν ἥκοντα ἐξ ᾿Ιούδα λέγων· τάδε λέγει Κύριος· ἀνθ᾿ ὧν παρεπίκρανας τὸ ρῆμα Κυρίου καὶ οὐκ ἐφύλαξας τὴν ἐντολήν, ἣν ἐνετείλατό σοι Κύριος ὁ Θεός σου,
И҆ речѐ къ человѣ́кꙋ бж҃їю прише́дшемꙋ ѿ і҆ꙋ́ды, глаго́лѧ: си́це гл҃етъ гдⷭ҇ь: поне́же преѡгорчи́лъ є҆сѝ гл҃го́лъ гдⷭ҇ень и҆ не сохрани́лъ є҆сѝ за́повѣди, ю҆́же заповѣ́да тебѣ̀ гдⷭ҇ь бг҃ъ тво́й,
but hast returned, and eaten bread and drunk water in the place of which he spoke to thee, saying, Thou shalt not eat bread, and shalt not drink water; [therefore] thy body shall in nowise enter into the sepulchre of thy fathers.
καὶ ἐπέστρεψας καὶ ἔφαγες ἄρτον καὶ ἔπιες ὕδωρ ἐν τῷ τόπῳ τούτῳ, ᾧ ἐλάλησε πρός σε λέγων· οὐ μὴ φάγῃς ἄρτον καὶ μὴ πίῃς ὕδωρ, οὐ μὴ εἰσέλθῃ τὸ σῶμά σου εἰς τὸν τάφον τῶν πατέρων σου.
и҆ возврати́всѧ ꙗ҆́лъ є҆сѝ хлѣ́бъ и҆ пи́лъ є҆сѝ во́дꙋ на мѣ́стѣ се́мъ, ѡ҆ не́мже речѐ къ тебѣ̀, гл҃ѧ: да не ꙗ҆́си хлѣ́ба и҆ не пїе́ши воды̀: сегѡ̀ ра́ди не вни́детъ во гро́бъ тѣ́ло твоѐ со ѻ҆тцы̑ твои́ми.
Yet from that love of the human heart, because of which "no one ever hated his own flesh," if people believe that anything would be lacking to their bodies after death that in their own people or country the solemnity of burial demands, they become sad ..., and before death they fear for their bodies that which has no effect on them after death. Thus we read in the book of Kings that God through a prophet threatens another prophet who transgressed his word, that his body should not be returned to the sepulcher of his ancestors. Scripture records it in these words: "Thus says the Lord: Because you have not been obedient to the Lord and have not kept the commandment that the Lord your God commanded you, and [you] have returned and eaten bread and drunk water in the place where he commanded you that you should not eat bread or drink water, your dead shall not be brought in the sepulcher of your ancestors." If we consider the extent of this punishment according to the Evangelist, where we learn that after the body has been slain there is no occasion to fear that the lifeless members will suffer, it should not be called punishment. But, if we consider it in relation to the love of a person for his own flesh, then he might have been frightened and saddened while living at what he was not to feel when dead. This, then, was the nature of the punishment: The soul grieved that something would happen to its body, although, when it did happen, the soul did not grieve. Only to this extent did the Lord wish to punish his servant, for it was not from his own obstinacy that he refused to carry out the command, but, because of the deceit of another person who was deceiving him, he thought he obeyed when he did not obey.
On the Care of the Dead 7.9
And it came to pass after he had eaten bread and drunk water, that he saddled the ass for him, and he turned and departed.
καὶ ἐγένετο μετὰ τὸ φαγεῖν αὐτὸν ἄρτον καὶ πιεῖν ὕδωρ, καὶ ἐπέσαξεν αὐτῷ τὸν ὄνον, καὶ ἐπέστρεψε.
И҆ бы́сть по ꙗ҆де́нїи хлѣ́ба и҆ по питїѝ воды̀, и҆ ѡ҆сѣдла̀ ѻ҆слѧ̀ томꙋ̀ проро́кꙋ, и҆ возврати́сѧ, и҆ ѿи́де:
And a lion found him in the way, and slew him; and his body was cast out in the way, and the ass was standing by it, and the lion [also] was standing by the body.
καὶ ἀπῆλθε, καὶ εὗρεν αὐτὸν λέων ἐν τῇ ὁδῷ καὶ ἐθανάτωσεν αὐτόν, καὶ ἦν τὸ σῶμα αὐτοῦ ἐρριμμένον ἐν τῇ ὁδῷ, καὶ ὁ ὄνος εἱστήκει παρ᾿ αὐτό, καὶ ὁ λέων εἱστήκει παρὰ τὸ σῶμα.
и҆ ѡ҆брѣ́те є҆го̀ ле́въ на пꙋтѝ, и҆ ᲂу҆мертвѝ є҆го̀: и҆ бѣ̀ тѣ́ло є҆гѡ̀ пове́ржено на пꙋтѝ, и҆ ѻ҆се́лъ стоѧ́ше над̾ ни́мъ, и҆ ле́въ стоѧ́ше бли́з̾ тѣлесѐ (є҆гѡ̀):
24–28It is not to be imagined that one has been so annihilated by the teeth of a beast that his soul has then been snatched away to infernal punishment, since the same lion who killed his very body guarded it. Even the beast of burden on which the man had been riding was unhurt and with great courage stood in the presence of the wild beast at the destruction of his master. By this miraculous sign it is made clear that the man of God was corrected temporarily even at the point of death rather than that he was punished after death. On this subject the apostle Paul, when he had made mention of certain unpleasant infirmities and death experienced by many, said, “But if we judged ourselves, we should not thus be judged by the Lord. But when we are judged, we are being chastised by the Lord, that we may not be condemned with the world.”
On the Care of the Dead 7.9
24–28We know that even saintly men have been given over in the flesh to Satan and to great afflictions for some very slight faults, since the divine mercy will not tolerate the very least spot or stain to be found in them on the day of judgment, and purges away in this world every spot of their filth, as the prophet, or rather God himself says, in order that he may commit them to eternity as gold or silver refined and needing no penal purification. “And,” he says,“I will clean purge away your dross, and I will take away all your sin; and after this you will be called the city of the just, a faithful city.” And again: “Just as silver and gold are tried in the furnace, so the Lord chooses hearts.” 18 And again: “The fire tries gold and silver, but man is tried in the furnace of humiliation.” And this also: “For the Lord chastens those whom he loves, and he disciplines every son whom he receives.” We see a clear instance of this in the case of the prophet and man of God in the third book of Kings who was immediately destroyed by a lion for a single disobedience, in which he was implicated not of set purpose nor by the fault of his own will but by the enticement of another. As the Scripture says of him: “It is the man of God, who disobeyed the word of the Lord, and the Lord delivered him to the lion, and it killed him according to the word of the Lord, which he spoke.” The punishment for his present offense and his careless error—together with the reward for his righteousness—for which the Lord gave over his prophet in this world to the destroyer appeared in the moderation and abstinence of the beast of prey, when that most savage creature did not dare even to taste the carcass that was given over to him.
Conference 7.25-26
Seeing we find it written, that what death soever the just man dieth, that his justice shall not be taken from him: what hurt cometh to God's elect servants (walking no question the way to everlasting life), if for a little while they have some pitiful end? and perhaps it proceedeth from some small sin of theirs, which by such kind of death God's pleasure is that it should be purged. And hereof it cometh that reprobates receive superiority and power over others, who at their death be so much the more punished, for that they used their cruel authority against God's servants: as the foresaid wicked and wretched man, whom God suffered not to triumph over that venerable Deacon, though he permitted him to kill his body: which thing to be true we learn also out of holy scriptures. For that man of God which was sent against Samaria, because contrary to God's commandment he did eat in his journey, was slain by a lion; and yet in the same place we read, that the lion stood by the man's ass, and did not touch his dead body. By which we perceive that his sin of disobedience was by that his death pardoned: because the same lion that feared not to kill him, presumed not yet to touch his dead carcass: for licence he had for the one, but no leave was granted for the other, because he that was culpable in his life, having his sin of disobedience now punished, was just by his death; and therefore the lion that before slew the body of a sinner, preserved afterward the corpse of a just man.
Dialogues, Book 4, Chapter 24
24–28Through the words “a lion killed him” [the Scripture] shows that [the lion] strangled and killed him according to God’s command. And through the sentence “it did not eat him,” it shows that [the animal] was not urged by hunger but acted in compliance with God’s order. And this was done in order that Jeroboam and his priests might understand that, if this had happened to the prophet just because he had eaten, something extremely more serious would happen to those who made offerings to the idols.
Books of Sessions 1 Kings 13:24-28
And, behold, men [were] passing by, and saw the carcase cast in the way, and the lion was standing near the carcase: and they went in and spoke [of it] in the city where the old prophet dwelt.
καὶ ἰδοὺ ἄνδρες παραπορευόμενοι καὶ εἶδον τὸ θνησιμαῖον ἐρριμμένον ἐν τῇ ὁδῷ καὶ ὁ λέων εἱστήκει ἐχόμενα τοῦ θνησιμαίου· καὶ εἰσῆλθον καὶ ἐλάλησαν ἐν τῇ πόλει, οὗ ὁ προφήτης ὁ πρεσβύτης κατῴκει ἐν αὐτῇ.
и҆ сѐ, мꙋ́жїе мимоидꙋ́ще, и҆ ви́дѣша ме́ртва пове́ржена на пꙋтѝ и҆ льва̀ стоѧ́ща бли́з̾ ме́ртвагѡ: и҆ прїидо́ша, и҆ повѣ́даша во гра́дѣ, въ не́мже живѧ́ше проро́къ ста́рый.
And [the prophet] that turned him back out of the way heard, and said, This is the man of God who rebelled against the word of the Lord.
καὶ ἤκουσεν ὁ ἐπιστρέψας αὐτὸν ἐκ τῆς ὁδοῦ καὶ εἶπεν· ὁ ἄνθρωπος τοῦ Θεοῦ οὗτός ἐστίν, ὃς παρεπίκρανε τὸ ρῆμα Κυρίου.
И҆ ᲂу҆слы́ша (сїѐ проро́къ) возврати́вый є҆го̀ съ пꙋтѝ и҆ речѐ: человѣ́къ бж҃їи се́й є҆́сть, и҆́же престꙋпѝ гл҃го́лъ бж҃їй, и҆ предадѐ є҆го̀ гдⷭ҇ь львꙋ̀, и҆ сокрꙋшѝ є҆го̀, и҆ ᲂу҆мертвѝ є҆го̀ по гл҃ꙋ гдⷭ҇ню, є҆го́же речѐ є҆мꙋ̀.
[See Appendix ]
καὶ ἐλάλησεν πρὸς τοὺς υἱοὺς αὐτοῦ τῷ λέγειν ἐπισάξατέ μοι τὴν ὄνον, καὶ ἐπέσαξαν.
И҆ повелѣ̀ сынѡ́мъ свои̑мъ, глаго́лѧ: ѡ҆сѣдла́йте мѝ ѻ҆слѧ̀. И҆ ѡ҆сѣдла́ша.
And he went and found the body cast in the way, and the ass and the lion were standing by the body: and the lion had not devoured the body of the man of God, and had not torn the ass.
καὶ ἐπορεύθη καὶ εὗρε τὸ σῶμα αὐτοῦ ἐρριμμένον ἐν τῇ ὁδῷ, καὶ ὁ ὄνος καὶ ὁ λέων εἱστήκεισαν παρὰ τὸ σῶμα, καὶ οὐκ ἔφαγεν ὁ λέων τὸ σῶμα τοῦ ἀνθρώπου τοῦ Θεοῦ καὶ οὐ συνέτριψε τὸν ὄνον.
И҆ по́йде, и҆ ѡ҆брѣ́те тѣ́ло є҆гѡ̀ пове́ржено на пꙋтѝ, и҆ ѻ҆се́лъ и҆ ле́въ стоѧ́ста над̾ тѣ́ломъ, и҆ не снѣдѐ ле́въ тѣлесѐ человѣ́ка бж҃їѧ и҆ не сокрꙋшѝ ѻ҆сла̀.
Moreover, we know that even holy men have been given over bodily to Satan or to great sufferings on account of some slight sins. For the divine clemency does not permit the least blemish or stain to be found in them on the day of judgment. According to the words of the prophet, which are in fact God’s, he purges away all the dross of their uncleanness in the present so that he may bring them to eternity like fire-tried gold or silver, in need of no penal cleansing. “And I will,” he says, “utterly purge away your dross, and I will remove all your alloy. And after this you shall be called the city of the righteous, the faithful city.” And again: “Just as silver and gold are tried in a furnace, so the Lord chooses hearts.” And again: “Fire tries gold and silver, but a man is tried in the furnace of humiliation.” And this also: “The Lord chastises the one whom he loves, and he scourges every son whom he receives.” In the Third Book of Kings we see this clearly exemplified in the case of that prophet and man of God who was immediately destroyed by a lion because of a single sin of disobedience that he contracted not even out of the workings or the viciousness of his own will but through another’s deceptive behavior. Scripture says of him, “That is the man of God who was disobedient to the word of the Lord, and the Lord delivered him over to a lion, and it destroyed him, according to the word of the Lord which he spoke.” When this happened, the very sparingness and abstinence of the predator (for the voracious beast did not dare to eat anything at all of the corpse that had fallen to him) appeared as not only the punishment for his present offense and heedless error but also as the deserts of his righteousness, on account of which the Lord delivered over his prophet for a time to the tormenter. - "Conference 7.25.2-26.1"
Seeing we find it written, that what death soever the just man dieth, that his justice shall not be taken from him: what hurt cometh to God's elect servants (walking no question the way to everlasting life), if for a little while they have some pitiful end? and perhaps it proceedeth from some small sin of theirs, which by such kind of death God's pleasure is that it should be purged. And hereof it cometh that reprobates receive superiority and power over others, who at their death be so much the more punished, for that they used their cruel authority against God's servants: as the foresaid wicked and wretched man, whom God suffered not to triumph over that venerable Deacon, though he permitted him to kill his body: which thing to be true we learn also out of holy scriptures. For that man of God which was sent against Samaria, because contrary to God's commandment he did eat in his journey, was slain by a lion; and yet in the same place we read, that the lion stood by the man's ass, and did not touch his dead body. By which we perceive that his sin of disobedience was by that his death pardoned: because the same lion that feared not to kill him, presumed not yet to touch his dead carcass: for licence he had for the one, but no leave was granted for the other, because he that was culpable in his life, having his sin of disobedience now punished, was just by his death; and therefore the lion that before slew the body of a sinner, preserved afterward the corpse of a just man.
Dialogues, Book 4, Chapter 24
And the prophet took up the body of the man of God, and laid it on his ass; and the prophet brought him back to his city, to bury him in his own tomb,
καὶ ᾖρεν ὁ προφήτης τὸ σῶμα τοῦ ἀνθρώπου τοῦ Θεοῦ καὶ ἐπέθηκεν αὐτὸ ἐπὶ τὸν ὄνον, καὶ ἐπέστρεψεν αὐτὸν εἰς τὴν πόλιν ὁ προφήτης τοῦ θάψαι αὐτὸν
И҆ взѧ̀ проро́къ тѣ́ло человѣ́ка бж҃їѧ, и҆ возложѝ є҆̀ на ѻ҆слѧ̀, и҆ возвратѝ є҆̀ проро́къ, и҆ вни́де во гра́дъ погребстѝ є҆го̀,
and they bewailed him, [saying], Alas, brother.
ἐν τῷ τάφῳ ἑαυτοῦ, καὶ ἐκόψαντο αὐτόν· οὐαὶ ἀδελφέ.
и҆ положѝ тѣ́ло є҆гѡ̀ во гро́бѣ свое́мъ, и҆ рыда́ше по не́мъ: ᲂу҆вы̀, бра́те.
And it came to pass after he had lamented him, that he spoke to his sons, saying, Whenever I die, bury me in this tomb wherein the man of God is buried; lay me by his bones, that my bones may be preserved with his bones.
καὶ ἐγένετο μετὰ τὸ κόψασθαι αὐτὸν καὶ εἶπε τοῖς υἱοῖς αὐτοῦ λέγων· ἐὰν ἀποθάνω, θάψατέ με ἐν τῷ τάφῳ τούτῳ οὗ ὁ ἄνθρωπος τοῦ Θεοῦ τέθαπται ἐν αὐτῷ· παρὰ τὰ ὀστᾶ αὐτοῦ θέτε με, ἵνα σωθῶσι τὰ ὀστᾶ μου μετὰ τῶν ὀστῶν αὐτοῦ·
И҆ бы́сть по рыда́нїи ѡ҆ не́мъ, и҆ речѐ къ сынѡ́мъ свои̑мъ, глаго́лѧ: а҆́ще ᲂу҆мрꙋ̀, погреби́те мѧ̀ во гро́бѣ се́мъ, и҆дѣ́же человѣ́къ бж҃їй погребе́нъ є҆́сть, при косте́хъ є҆гѡ̀ положи́те мѧ̀, да спасꙋ́тсѧ кѡ́сти моѧ̑ съ костьмѝ є҆гѡ̀,
While this old man insists in saying to his sons that he wants them to bury him, their father, in the grave of the prophet Shemaiah and hopes that his bones will find peace, he represents the allegorical type of an ancient Adam who exhorts and even urges his sons to lower him into baptism, which is the grave of the Emmanuel. Through him all those who have been buried with him through baptism certainly hope for peace and life. On the other hand, when this same old man lies and deceives the other prophet, he represents the Jewish people, about whom we read in the psalm: “But they flattered him with their mouths; they lied to him with their tongues.”
On the First Book of Kings 13:20
Well did the man who had deceived the man of God bury him with honor in his own tomb and give orders that he himself should be buried next to his bones, hoping thus to spare his own bones. He knew that the time would come according to the prophecy of that man of God when Josiah, king of the Jews, would dig up in the land the bones of many dead and with them defile the sacrilegious altars that had been set up for graven images. He spared that tomb where the prophet lay who more than three hundred years before had predicted these things. And because of him the burying place of the man who deceived him was not violated. By that love because of which no one ever hated his own flesh, he provided for his own corpse, while he had slain his soul by deceit. From this fact, then, because each one naturally loves his own flesh, it was punishment for him to learn that he would not be in the tomb of his fathers. So he took care that his bones be spared by burying them next to him whose tomb no one would violate.
On the Care of the Dead 7.9
For the word will surely come to pass which he spoke by the word of the Lord against the altar in Baethel, and against the high houses in Samaria.
ὅτι γινόμενον ἔσται τὸ ρῆμα, ὃ ἐλάλησεν ἐν λόγῳ Κυρίου ἐπὶ τὸ θυσιαστήριον ἐν Βαιθὴλ καὶ ἐπὶ τοὺς οἴκους τοὺς ὑψηλοὺς τοὺς ἐν Σαμαρείᾳ.
ꙗ҆́кѡ сбꙋ́детсѧ глаго́лъ, є҆го́же глаго́ла сло́вомъ гдⷭ҇нимъ ѡ҆ ѻ҆лтарѝ, и҆́же во веѳи́ли, и҆ ѡ҆ домѣ́хъ высо́кихъ, и҆̀же въ самарі́и.
And after this Jeroboam turned not from his sin, but he turned and made of part of the people priests of the [high places]: whoever would, he consecrated him, and he became a priest for the high places.
καὶ μετὰ τὸ ρῆμα τοῦτο οὐκ ἐπέστρεψεν ῾Ιεροβοὰμ ἀπὸ τῆς κακίας αὐτοῦ, καὶ ἐπέστρεψε καὶ ἐποίησεν ἐκ μέρους τοῦ λαοῦ ἱερεῖς ὑψηλῶν· ὁ βουλόμενος ἐπλήρου τὴν χεῖρα αὐτοῦ, καὶ ἐγίνετο ἱερεὺς εἰς τὰ ὑψηλά.
И҆ по глаго́лѣ се́мъ не ѡ҆брати́сѧ і҆еровоа́мъ ѿ ѕло́бы своеѧ̀, и҆ возврати́сѧ, и҆ сотворѝ ѿ ча́сти є҆ди́ныѧ люді́й жерцы̀ высо́кихъ: и҆́же хотѧ́ше, и҆сполнѧ́ше рꙋ́кꙋ свою̀, и҆ быва́ше жре́цъ на высо́кихъ.
For you know undoubtedly that those that are by us named bishops, and presbyters, and deacons, were made by prayer, and by the laying on of hands; and that by the difference of their names is showed the difference of their employments. For not every one that will is ordained, as the case was in that spurious and counterfeit priesthood of the calves under Jeroboam; [1 Kings 13:33] but he only who is called of God. For if there were no rule or distinction of orders, it would suffice to perform all the offices under one name. But being taught by the Lord the series of things, we distributed the functions of the high-priesthood to the bishops, those of the priesthood to the presbyters, and the ministration under them both to the deacons; that the divine worship might be performed in purity. For it is not lawful for a deacon to offer the sacrifice, or to baptize, or to give either the greater or the lesser blessing. Nor may a presbyter perform ordination; for it is not agreeable to holiness to have this order perverted. For "God is not the God of confusion," [1 Corinthians 14:33] that the subordinate persons should tyrannically assume to themselves the functions belonging to their superiors, forming a new scheme of laws to their own mischief, not knowing that "it is hard for them to kick against the pricks;" [Acts 26:14] for such as these do not fight against us, or against the bishops, but against the universal Bishop and the High Priest of the Father, Jesus Christ our Lord. High priests, priests, and Levites were ordained by Moses, the most beloved of God.
(Book 8), Section 5, XLVI
And this thing became sin to the house of Jeroboam, even to its destruction and its removal from the face of the earth.
καὶ ἐγένετο τὸ ρῆμα τοῦτο εἰς ἁμαρτίαν τῷ οἴκῳ ῾Ιεροβοὰμ καὶ εἰς ὄλεθρον καὶ εἰς ἀφανισμὸν ἀπὸ προσώπου τῆς γῆς.
И҆ бы́сть глаго́лъ се́й въ прегрѣше́нїе до́мꙋ і҆еровоа́млю, и҆ на и҆спроверже́нїе, и҆ на и҆счезнове́нїе ѿ лица̀ землѝ.
And it came to pass when king Jeroboam heard the words of the man of God who called on the altar that was in Baethel, that the king stretched forth his hand from the altar, saying, Take hold of him. And, behold, his hand, which he stretched forth against him, withered, and he could not draw it back to himself.
καὶ ἐγένετο ὡς ἤκουσεν ὁ βασιλεὺς ῾Ιεροβοὰμ τῶν λόγων τοῦ ἀνθρώπου τοῦ Θεοῦ τοῦ ἐπικαλεσαμένου ἐπὶ τὸ θυσιαστήριον τὸ ἐν Βαιθήλ, καὶ ἐξέτεινεν ὁ βασιλεὺς τὴν χεῖρα αὐτοῦ ἀπὸ τοῦ θυσιαστηρίου λέγων· συλλάβετε αὐτόν· καὶ ἰδοὺ ἐξηράνθη ἡ χεὶρ αὐτοῦ, ἣν ἐξέτεινεν ἐπ᾿ αὐτόν, καὶ οὐκ ἐδυνήθη ἐπιστρέψαι αὐτὴν πρὸς αὐτόν,
И҆ бы́сть є҆гда̀ ᲂу҆слы́ша ца́рь і҆еровоа́мъ словеса̀ человѣ́ка бж҃їѧ воззва́вшагѡ ко ѻ҆лтарю̀ и҆́же въ веѳи́ли, и҆ прострѐ ца́рь рꙋ́кꙋ свою̀ ѿ ѻ҆лтарѧ̀, глаго́лѧ: и҆ми́те є҆го̀. И҆ сѐ, ᲂу҆́сше рꙋка̀ є҆гѡ̀, ю҆́же прострѐ на́нь, и҆ не можа́ше возврати́ти ю҆̀ къ себѣ̀: