1 Kings 20

s 20:13-19 . The Syrians are discomfited, and Ben-hadad scarcely escapes, 1Kgs 20:20 , 1Kgs 20:21 . The prophet warns Ahab to be on his guard, for the Syrians would return next year, 1Kgs 20:22 . The counsellors of the king of Syria instruct him how he may successfully invade Israel, 1Kgs 20:23-25 . He leads an immense army to Aphek, to fight with Ahab, 1Kgs 20:26 , 1Kgs 20:27 . A man of God encourages Ahab, who attacks the Syrians, and kills one hundred thousand of them, 1Kgs 20:28 , 1Kgs 20:29 . They retreat to Aphek, where twenty-seven thousand of them are slain by a casualty, 1Kgs 20:30 . Ben-hadad and his courtiers, being closely besieged in Aphek, and unable to escape, surrender themselves with sackcloth on their loins, and halters on their heads; the king of Israel receives them in a friendly manner, and makes a covenant with Ben-hadad, 1Kgs 20:31-34 . A prophet, by a symbolical action, shows him the impolicy of his conduct in permitting Ben-hadad to escape, and predicts his death and the slaughter of Israel, 1Kgs 20:35-43 . Verse 1 Ben-hadad - Several MSS., and some early printed editions, have Ben-hadar, or the son of Hadar, as the Septuagint. He is supposed to be the same whom Asa stirred up against the king of Israel, 1Kgs 15:18 ; or, as others, his son or grandson. Thirty and two kings - Tributary chieftains of Syria and the adjacent countries. In former times every town and city had its independent chieftain. Both the Septuagint and Josephus place this war after the history of Naboth. Verse 4 I am thine, and all that I have - He probably hoped by this humiliation to soften this barbarous king, and perhaps to get better conditions. Verse 6 Whatsoever is pleasant in thine eyes - It is not easy to discern in what this second requisition differed from the first; for surely his silver, gold, wives, and children, were among his most pleasant or desirable things. Jarchi supposes that it was the book of the law of the Lord which Ben-hadad meant, and of which he intended to deprive Israel. It is however evident that Ben-hadad meant to sack the whole city, and after having taken the royal treasures and the wives and children of the king, to deliver up the whole to be pillaged by his soldiers. Verse 8 Hearken not unto him - The elders had every thing at stake, and they chose rather to make a desperate defense than tamely to yield to such degrading and ruinous conditions. Verse 10 If the dust of Samaria shall suffice - This is variously understood. Jonathan translates thus: "If the dust of Shomeron shall be sufficient for the soles of the feet of the people that shall accompany me;" i.e., I shall bring such an army that there will scarcely be room for them to stand in Samaria and its vicinity. Verse 11 Let not him that girdeth on - This was no doubt a proverbial mode of expression. Jonathan translates, "Tell him, Let not him who girds himself and goes down to the battle, boast as he who has conquered and returned from it. Verse 12 In the pavilions - This word comes from papilio, a butterfly, because tents, when pitched or spread out, resembled such animals; partly because of the mode of their expansion, and partly because of the manner in which they were painted. Set yourselves in array - The original word, שימו simu, which we translate by this long periphrasis, is probably a military term for Begin the attack, Invest the city, Every man to his post, or some such like expression. Verse 13 There came a prophet - Who this was we cannot tell; Jarchi says it was Micaiah, son of Imlah. It is strange that on such an occasion we hear nothing of Elijah or Elisha. Is it not possible that this was one of them disguised? Verse 14 By the young men of the princes of the provinces - These were probably some chosen persons out of the militia of different districts, raised by the princes of the provinces; the same as we would call lord-lieutenants of counties. Verse 15 Two hundred and thirty-two - These were probably the king's life or body guards; not all the militia, but two hundred and thirty of them who constituted the royal guard in Samaria. They were therefore the king's own regiment, and he is commanded by the prophet to put himself at their head. Seven thousand - How low must the state of Israel have been at this time! These Jarchi thinks were the seven thousand who had not bowed the knee to Baal. Verse 18 Take them alive - He was confident of victory. Do not slay them; bring them to me, they may give us some useful information. Verse 20 The Syrians fled - They were doubtless panic-struck. Verse 23 Their gods are gods of the hills - It is very likely that the small Israelitish army availed itself of the heights and uneven ground, that they might fight with greater advantage against the Syrian cavalry, for Ben-hadad came up against Samaria with horses and chariots, 1Kgs 20:1 . These therefore must be soon thrown into confusion when charging in such circumstances; indeed, the chariots must be nearly useless. Let us fight against them in the plain - There our horses and chariots will all be able to bear on the enemy, and there their gods, whose influence is confined to the hills, will not be able to help them. It was a general belief in the heathen world that each district had its tutelary and protecting deity, who could do nothing out of his own sphere. Verse 24 Take the kings away - These were not acquainted with military affairs, or they had not competent skill. Put experienced captains in their place, and fight not but on the plains, and you will be sure of victory. Verse 26 Ben-hadad numbered the Syrians, and went up to Aphek - There were several towns of this name; see the notes on Jos 12:18 . It is supposed that the town mentioned here was situated in Libanus, upon the river Adonis, between Heliopolis and Biblos. Verse 28 Because the Syrians have said - God resents their blasphemy, and is determined to punish it. They shall now be discomfited in such a way as to show that God's power is every where, and that the multitude of a host is nothing against him. Verse 29 Slew a hundred thousand footmen in one day - This number is enormous; but the MSS. and versions give no various reading. Verse 30 A wall fell upon twenty and seven thousand - From the first view of this text it would appear that when the Syrians fled to Aphek, and shut themselves within the walls, the Israelites immediately brought all hands, and sapped the walls, in consequence of which a large portion fell, and buried twenty-seven thousand men. But perhaps the hand of God was more immediately in this disaster; probably a burning wind is meant. See at the end of the chapter, 1Kgs 20:43 (note). Came into the city, into an inner chamber - However the passage above may be understood, the city was now, in effect, taken; and Ben-hadad either betook himself with his few followers to the citadel or to some secret hiding-place, where he held the council with his servants immediately mentioned. Verse 31 Put sackcloth on our loins, and ropes upon our heads - Let us show ourselves humbled in the deepest manner, and let us put ropes about our necks, and go submitting to his mercy, and deprecating his wrath. The citizens of Calais are reported to have acted nearly in the same way when they surrendered their city to Edward III., king of England, in 1346. See at the end, 1Kgs 20:43 (note). Verse 32 Thy servant Ben-hadad - See the vicissitude of human affairs! A little before he was the haughtiest of all tyrants, and Ahab calls him his lord; now, so much is he humbled, that he will be glad to be reputed Ahab's slave! Verse 33 Did hastily catch it - They were watching to see if any kind word should be spoken by him, from which they might draw a favorable omen; and when they heard him use the word brother, it gave them much encouragement. Verse 34 Thou shalt make streets for thee in Damascus - It appears that it was customary for foreigners to have a place assigned to them, particularly in maritime towns, where they might deposit and vend their merchandise. This was the very origin of European settlements in Asiatic countries: "The people gave an inch to those strangers; and in consequence they took an ell." Under the pretense of strengthening the place where they kept their wares, to prevent depredations, they built forts, and soon gave laws to their entertainers. In vain did the natives wish them away; they had got power, and would retain it; and at last subjected these countries to their own dominion. It was customary also, in the time of the crusades, to give those nations which were engaged in them streets, churches, and post dues, in those places which they assisted to conquer. The Genoese and Venetians had each a street in Accon, or St. Jean d'Acre, in which they had their own jurisdiction; with oven, mill, bagnio, weights, and measures. - See William of Tyre, and Harmer's Observations. He made a covenant with him - According to the words recited above, putting him under no kind of disabilities whatsoever. Verse 35 In the word of the Lord - By the word or command of the Lord; that is, God has commanded thee to smite me. Refusing to do it, this man forfeited his life, as we are informed in the next verse. By this emblematical action he intended to inform Ahab that, as the man forfeited his life who refused to smite him when he had the Lord's command to do it; so he (Ahab) had forfeited his life, because he did not smite Ben-hadad when he had him in his power. Verse 36 A lion found him, and slew him - This seems a hard measure, but there was ample reason for it. This person was also one of the sons of the prophets, and he knew that God frequently delivered his counsels in this way, and should have immediately obeyed; for the smiting could have had no evil in it when God commanded it, and it could be no outrage or injury to his fellow when he himself required him to do it. Verse 38 Disguised himself with ashes upon his face - It does not immediately appear how putting ashes upon his face could disguise him. Instead of אפר apher, dust, Houbigant conjectures that it should be אפד aphad, a fillet or bandage. It is only the corner of the last letter which makes the difference; for the ד daleth and ר resh are nearly the same, only the shoulder of the former is square, the latter round. That bandage, not dust, was the original reading, seems pretty evident from its remains in two of the oldest versions, the Septuagint and the Chaldee; the former has Και κατεδησατο εν τελαμωνι τους οφθαλμους αυτου, "And he bound his eyes with a fillet." The latter has וכריך במעפריאעינוהי ukerich bemaaphira einohi; "And he covered his eyes with a cloth." The MSS. of Kennicott and De Rossi contain no various reading here; but bandage is undoubtedly the true one. However, in the way of mortification, both the Jews and Hindoos put ashes upon their heads and faces, and make themselves sufficiently disgusting. Verse 39 Keep this man - The drift of this is at once seen; but Ahab, not knowing it, was led to pass sentence on himself. Verse 41 Took the ashes away - He took the bandage from off his eyes: see on 1Kgs 20:38 (note). It was no doubt of thin cloth, through which he could see, while it served for a sufficient disguise. Verse 42 Thy life shall go for his life - This was fulfilled at the battle of Ramoth-gilead, where he was slain by the Syrians; see 1Kgs 22:34 , 1Kgs 22:35 . Verse 43 Heavy and displeased - Heavy or afflicted, because of these dreadful tidings; and displeased with the prophet for having announced them. Had he been displeased with himself, and humbled his soul before God, even those judgments, so circumstantially foretold, might have been averted. 1. We have already seen, in 1Kgs 20:30 , that according to our text, twenty-seven thousand men were slain by the falling of a wall. Serious doubts are entertained concerning the legitimacy of this rendering. I have, in the note, given the conjecture concerning sapping the foundation of the wall, and thus overthrowing them that were upon it. If instead of חומה chomah, a wall, we read חומה confusion or disorder, then the destruction of the twenty-seven thousand men may appear to have been occasioned by the disorganized state into which they fell; of which their enemies taking advantage, they might destroy the whole with ease. But חומה chomah, a wall, becomes, as Dr. Kennicott has observed, a very different word when written without the ו vau, חמה which signifies heat; sometimes the sun, vehement heat, or the heat of the noon-day sun; and also the name of a wind, from its suffocating, parching quality. The same noun, from יחם yacham, Dr. Castel explains by excandescentia, furor, venenum; burning, rage, poison. These renderings, says Dr. Kennicott, all concur to establish the sense of a burning wind, eminently blasting and destructive. I shall give a few instances from the Scripture: - We read in Job 27:21 : The east wind carrieth him away; where the word קדים kadim is καυσων, burning, in the Septuagint; and in the Vulgate, ventus urens, a burning wind. In Eze 19:12 : She was plucked up בחמה she was cast down to the ground, and the east wind dried up her fruit; her strong rods were withered, and the fire consumed them. Hosea ( Hos 13:15 ) mentions the desolation brought by an east wind, the wind of the Lord. What in Amo 4:9 is, I have smitten you with blasting, in the Vulgate is, in vento vehemente, "with a vehement wind;" and in the Syriac, with a hot wind. Let us apply these to the history: when Ben-hadad, king of Syria, was besieging Samaria the second time, the Israelites slew of the Syrians one hundred thousand footmen in one day; and it follows, that when the rest of the army fled to Aphek, twenty-seven thousand of the men that were left were suddenly destroyed by החומה hachomah, or החמה hachamah, a burning wind. That such is the true interpretation, will appear more clearly if we compare the destruction of Ben-hadad's army with that of Sennacherib, whose sentence is that God would send upon him a Blast, רוח ruach, a wind; doubtless such a wind as would be suddenly destructive. The event is said to be that in the night one hundred and eighty-five thousand Assyrians were smitten by the angel of the Lord, 2Kgs 19:7 , 2Kgs 19:35 . The connection of this sentence with the execution of it is given by the psalmist, who says, Psa 104:4 : God maketh his angels רחות ruchoth, winds; or, maketh the winds his angels, i.e., messengers for the performance of his will. In a note on Psa 11:6 , Professor Michaelis has these words: Ventus Zilgaphoth, pestilens eurus est, orientalibus notissimus, qui obvia quaevis necat; "The wind Zilgaphoth is a pestilent east wind, well known to the Asiastics, which suddenly kills those who are exposed to it." Thevenot mentions such a wind in 1658, that in one night suffocated twenty thousand men. And the Samiel he mentions as having, in 1665, suffocated four thousand persons. "Upon the whole, I conclude," says the doctor, 'that as Thevenot has mentioned two great multitudes destroyed by this burning wind, so has holy Scripture recorded the destruction of two much greater multitudes by a similar cause; and therefore we should translate the words thus: But the rest fled to Aphek, into the city; and The Burning Wind fell upon the twenty and seven thousand of the men that were left." 2. On the case of Ben-hadad and his servants coming out to Ahab with sackcloth on their loins and ropes about their necks, 1Kgs 20:31 , I have referred to that of the six citizens of Calais, in the time of Edward III. I shall give this affecting account from Sir John Froissart, who lived in that time, and relates the story circumstantially, and with that simplicity and detail that give it every appearance of truth. He is the only writer, of all his contemporaries, who gives the relation; and as it is not only illustrative of the text in question, but also very curious and affecting, I will give it in his own words; only observing that, King Edward having closely invested the city in 1346, and the king of France having made many useless attempts to raise the siege, at last withdrew his army, and left it to its fate. "Then," says Froissart, chap. cxliv., "after the departure of the king of France with his army, the Calesians saw clearly that all hopes of succor were at an end; which occasioned them so much sorrow and distress that the hardiest could scarcely support it. They entreated therefore, most earnestly, the lord Johns de Vienne, their governor, to mount upon the battlements, and make a sign that he wished to hold a parley. "The king of England, upon hearing this, sent to him Sir Walter Manny and Lord Basset. When they were come near, the lord de Vienne said to them: 'Dear gentlemen, you, who are very valiant knights, know that the king of France, whose subjects we are, has sent us hither to defend this town and castle from all harm and damage. This we have done to the best of our abilities; all hopes of help have now left us, so that we are most exceedingly straitened; and if the gallant king, your lord, have not pity upon us, we must perish with hunger. I therefore entreat that you would beg of him to have compassion upon us, and to have the goodness to allow us to depart in the state we are in; and that he will be satisfied with having possession of the town and castle, with all that is within them, as he will find therein riches enough to content him.' To this Sir Walter Manny replied: 'John, we are not ignorant of what the king our lord's intentions are, for he has told them to us; know then, that it is not his pleasure that you should get off so, for he is resolved that you surrender yourselves wholly to his will, to allow those whom he pleases their ransom, or to be put to death; for the Calesians have done him so much mischief, and have, by their obstinate defense, cost him so many lives, and so much money, that he is mightily enraged.' "The lord de Vienne answered: 'These conditions are too hard for us; we are but a small number of knights and squires, who have loyally served our lord and master, as you would have done, and have suffered much ill and disquiet: but we will endure more than any men ever did in a similar situation, before we consent that the smallest boy in the town should fare worse than the best. I therefore once more entreat you, out of compassion, to return to the king of England, and beg of him to have pity on us; he will, I trust, grant you this favor; for I have such an opinion of his gallantry as to hope that, through God's mercy, he will alter his mind.' "The two lords returned to the king and related what had passed. The king said: 'He had no intention of complying with the request, but should insist that they surrendered themselves unconditionally to his will.' Sir Walter replied: 'My lord, ye may be to blame in this, as you will set us a very bad example; for if you order us to go to any of your castles, we shall not obey you so cheerfully if you put these people to death, for they will retaliate upon us in a similar case.' "Many barons who were present supported this opinion; upon which the king replied: 'Gentlemen, I am not so obstinate as to hold my opinion alone against you all. Sir Walter, you will inform the governor of Calais, that the only grace he is to expect from me is, that six of the principal citizens of Calais march out of the town with bare heads and feet, with ropes round their necks, and the keys of the town and castle in their hands. These six persons shall be at my absolute disposal, and the remainder of the inhabitants pardoned.' "Sir Walter returned to the lord de Vienne, who was waiting for him on the battlements, and told him all that he had been able to gain from the king. 'I beg of you,' replied the governor, 'that you would be so good as to remain here a little, whilst I go and relate all that has passed to the townsmen; for, as they have desired me to undertake this it is but proper that they should know the result of it.' "He went to the market place, and caused the bell to be rung; upon which all the inhabitants, men and women, assembled in the town-hall. He then related to them what he had said, and the answers he had received, and that he could not obtain any conditions more favorable; to which they must give a short and immediate answer. "This information caused the greatest lamentations and despair, so that the hardest heart would have had compassion on them; even the lord de Vienne wept bitterly. "After a short time the most wealthy citizen of the town, by name Eustace de St. Pierre, rose up and said: 'Gentlemen, both high and low, it would be a very great pity to suffer so many people to die through famine, if any means could be found to prevent it; and it would be highly meritorious in the eyes of our Savior, if such misery could be averted. I have such faith and trust in finding grace before God, if I die to save my townsmen, that I name myself as first of the six.' "When Eustace had done speaking, they all rose up and almost worshipped him: many cast themselves at his feet with tears and groans. Another citizen, very rich and respected, rose up and said, 'He would be the second to his companion Eustace;' his name was John Daire. After him James Wisant, who was very rich in merchandise and lands, offered himself as companion to his two cousins, as did Peter Wisant, his brother. Two others then named themselves, which completed the number demanded by the king of England. The lord John de Vienne then mounted a small hackney, for it was with difficulty he could walk, (he had been wounded in the siege), and conducted them to the gate. There was the greatest sorrow and lamentation over all the town; and in such manner were they attended to the gate, which the governor ordered to be opened and then shut upon him and the six citizens, whom he led to the barriers, and said to Sir Walter Manny, who was there waiting for him, 'I deliver up to you, as governor of Calais, with the consent of the inhabitants, these six citizens; and I swear to you that they were, and are at this day, the most wealthy and respectable inhabitants of Calais. I beg of you, gentle sir, that you would have the goodness to beseech the king that they may not be put to death.' 'I cannot answer for what the king will do with them,' replied Sir Walter; 'but you may depend that I will do all in my power to save them.' "The barriers were opened, when these six citizens advanced towards the pavilion of the king, and the lord de Vienne re-entered the town. "When Sir Walter Manny had presented these six citizens to the king, they fell upon their knees, and with uplifted hands said: 'Most gallant king, see before you six citizens of Calais, who have been capital merchants, and who bring you the keys of the castle and of the town. We surrender ourselves to your absolute will and pleasure, in order to save the remainder of the inhabitants of Calais, who have suffered much distress and misery. Condescend, therefore, out of your nobleness of mind, to have mercy and compassion upon us.' All the barons knights, and squires, that were assembled there in great numbers, wept at this sight. "The king eyed them with angry looks, (for he hated much the people of Calais, for the great losses he had formerly suffered from them at sea), and ordered their heads to be stricken off. All present entreated the king that he would be more merciful to them, but he would not listen to them. Then Sir Walter Manny said: 'Ah, gentle king, let me beseech you to restrain your anger; you have the reputation of great nobleness of soul, do not therefore tarnish it by such an act as this, nor allow any one to speak in a disgraceful manner of you. In this instance all the world will say you have acted cruelly, if you put to death six such respectable persons, who of their own free will have surrendered themselves to your mercy, in order to save their fellow citizens.' Upon this the king gave a wink, saying, Be it so, and ordered the headsman to be sent for; for that the Calesians had done him so much damage, it was proper they should suffer for it. "The queen of England, who was at that time very big with child, fell on her knees, and with tears said: 'Ah, gentle sir, since I have crossed the sea with great danger to see you, I have never asked you one favor; now I most humbly ask as a gift, for the sake of the Son of the blessed Mary, and for your love to me, that you will be merciful to these six men.' The king looked at her for some time in silence, and then said: 'Ah, lady, I wish you had been any where else than here; you have entreated in such a manner that I cannot refuse you; I therefore give them to you, to do as you please with them.' "The queen conducted the six citizens to her apartments, and had the halters taken from round their necks, new clothed, and served them with a plentiful dinner; she then presented each with nobles, and had them escorted out of the camp in safety." This is the whole of this affecting account, which is mentioned by no other writer, and has been thought a proper subject for the pen of the poet, the pencil of the painter, and the burin of the engraver; and which has seldom been fairly represented in the accounts we have of it from our historians." The translation I have borrowed from the accurate edition of Froissart, by Mr. Johns, of Hafod; and to his work, vol. i., p. 367, I must refer for objections to the authenticity of some of the facts stated by the French historian. We see in Eustace de St. Pierre and his five companions the portrait of genuine patriotism. - a principle, almost as rare in the world as the Egyptian phoenix, which leads its possessors to devote their property and consecrate their lives to the public weal; widely different from that spurious birth which is deep in the cry of My country! while it has nothing in view but its places, pensions, and profits. Away with it! Introduction Ahab covets the vineyard of Naboth, and wishes to have it either by purchase or exchange, 1Kgs 21:1 , 1Kgs 21:2 . Naboth refuses to alienate it on any account, because it was his inheritance from his fathers, 1Kgs 21:3 . Ahab becomes disconsolate, takes to his bed, and refuses to eat, 1Kgs 21:4 . Jezebel, finding out the cause, promises to give him the vineyard, 1Kgs 21:5-7 . She writes to the nobles of Jezreel to proclaim a fast, to accuse Naboth of blasphemy, carry him out, and stone him to death; wh

1 And Benhadad the king of Syria gathered all his host together: and there were thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it. 2 And he sent messengers to Ahab king of Israel into the city, and said unto him, Thus saith Benhadad, 3 Thy silver and thy gold is mine; thy wives also and thy children, even the goodliest, are mine. 4 And the king of Israel answered and said, My lord, O king, according to thy saying, I am thine, and all that I have. 5 And the messengers came again, and said, Thus speaketh Benhadad, saying, Although I have sent unto thee, saying, Thou shalt deliver me thy silver, and thy gold, and thy wives, and thy children; 6 Yet I will send my servants unto thee to morrow about this time, and they shall search thine house, and the houses of thy servants; and it shall be, that whatsoever is pleasant in thine eyes, they shall put it in their hand, and take it away. 7 Then the king of Israel called all the elders of the land, and said, Mark, I pray you, and see how this man seeketh mischief: for he sent unto me for my wives, and for my children, and for my silver, and for my gold; and I denied him not. 8 And all the elders and all the people said unto him, Hearken not unto him, nor consent. 9 Wherefore he said unto the messengers of Benhadad, Tell my lord the king, All that thou didst send for to thy servant at the first I will do: but this thing I may not do. And the messengers departed, and brought him word again. 10 And Benhadad sent unto him, and said, The gods do so unto me, and more also, if the dust of Samaria shall suffice for handfuls for all the people that follow me. 11 And the king of Israel answered and said, Tell him, Let not him that girdeth on his harness boast himself as he that putteth it off. Here is, I. The threatening descent which Ben-hadad made upon Ahab's kingdom, and the siege he laid to Samaria, his royal city, v. 1 . What the ground of the quarrel was we are not told; covetousness and ambition were the principle, which would never want some pretence or other. David in his time had quite subdued the Syrians and made them tributaries to Israel, but Israel's apostasy from God makes them formidable again. Asa had tempted the Syrians to invade Israel once ( ch. xv. 18-20 ), and now they did it of their own accord. It is dangerous bringing a foreign force into the country: posterity may pay dearly for it. Ben-hadad had with him thirty-two kings, who were either tributaries to him, and bound in duty to attend him, or confederates with him, and bound in interest to assist him. How little did the title of king look when all these poor petty governors pretended to it! II. The treaty between these two kings. Surely Israel's defence had departed from them, or else the Syrians could not have marched so readily, and with so little opposition, to Samaria, the head and heart of the country, a city lately built, and therefore, we may suppose, not well fortified, but likely to fall quickly into the hands of the invaders; both sides are aware of this, and therefore, 1. Ben-hadad's proud spirit sends Ahab a very insolent demand, v. 2, 3 . A parley is sounded, and a trumpeter (we may suppose) is sent into the city, to let Ahab know that he will raise the siege upon condition that Ahab become his vassal (Nay, his villain ), and not only pay him a tribute out of what he has, but make over his title to Ben-hadad, and hold all at his will, even his wives and children, the godliest of them. The manner of expression is designed to gall them; "All shall be mine, without exception." 2. Ahab's poor spirit sends Ben-hadad a very disgraceful submission. It is general indeed (he cannot mention particulars in his surrender with so much pleasure as Ben-hadad did in his demand), but it is effectual: I am thine, and all that I have, v. 4 . See the effect of sin. (1.) If he had not by sin provoked God to depart from him, Ben-hadad could not have made such a demand. Sin brings men into such straits, by putting them out of divine protection. If God may not rule us, our enemies shall. A rebel to God is a slave to all besides. Ahab had prepared his silver and gold for Baal, Hos. ii. 8 . Justly therefore is it taken from him; such an alienating amounts to a forfeiture. (2.) If he had not by sin wronged his own conscience, and set that against him, he could not have made such a mean surrender. Guilt dispirits men, and makes them cowards. He knew Baal could not help, and had no reason to think that God would, and therefore was content to buy his life upon any terms. Skin for skin, and all that is dear to him, he will give for it; he will rather live a beggar than not die a prince. 3. Ben-hadad's proud spirit rises upon his submission, and becomes yet more insolent and imperious, v. 5, 6 . Ahab had laid his all at his feet, at his mercy, expecting that one king would use another generously, that this acknowledgment of Ben-hadad's sovereignty would content him, the honour was sufficient for the present, and he might hereafter make use of it if he saw cause ( Satis est prostrasse leoni — It suffices the lion to have laid his victim prostrate ); but this will not serve. (1.) Ben-hadad is as covetous as he is proud, and cannot go away unless he have the possession as well as the dominion. He thinks it not enough to call it his, unless he have it in his hands. He will not so much as lend Ahab the use of his own goods above a day longer. (2.) He is as spiteful as he is haughty. Had he come himself to select what he had a mind for, it would have shown some respect to a crowned head; but he will send his servants to insult the prince, and hector over him, to rifle the palace, and strip it of all its ornaments; nay, to give Ahab the more vexation, they shall be ordered, not only to take what they please, but, if they can learn which are the persons or things that Ahab is in a particular manner fond of, to take those: Whatsoever is pleasant in thy eyes they shall take away. We are often crossed in that which we most dote upon; and that proves least safe which is most dear. (3.) He is as unreasonable as he is unjust, and will construe the surrender Ahab made for himself as made for all his subjects too, and will have them also to lie at his mercy: "They shall search, not only thy house, but the houses of thy servants too, and plunder them at discretion." Blessed be God for peace and property, and that what we have we can call our own. 4. Ahab's poor spirit begins to rise too, upon this growing insolence; and, if it becomes not bold, yet it becomes desperate, and he will rather hazard his life than give up all thus. (1.) How he takes advice of his privy-council, who encourage him to stand it out. He speaks but poorly ( v. 7 ), appeals to them whether Ben-hadad be not an unreasonable enemy, and do not seek mischief. What else could he expect from one who, without any provocation given him, had invaded his country and besieged his capital city? He owns to them how he had truckled to him before, and will have them advise him what he should do in this strait; and they speak bravely ( Hearken not to him, nor consent, v. 8 ), promising no doubt to stand by him in the refusal. (2.) Yet he expresses himself very modestly in his denial, v. 9 . He owns Ben-hadad's dominion over him: " Tell my lord the king I have no design to affront him, nor to receded from the surrender I have already made; what I offered at first I will stand to, but this thing I may not do; I must not give what is none of my own." It was a mortification to Ben-hadad that even such an abject spirit as Ahab's durst deny him; yet it should seem, by his manner of expressing himself, that he durst not have done it if his people had not animated him. 5. Ben-hadad proudly swears the ruin of Samaria. The threatening waves of his wrath, meeting with this check, rage and foam, and make a noise. In his fury, he imprecates the impotent revenge of his gods, if the dust of Samaria serve for handfuls for his army ( v. 10 ), so numerous, so resolute, an army will be bring into the field against Samaria, and so confident is he of their success; it will be done as easily as the taking up of a handful of dust; all shall be carried away, even the ground on which the city stands. Thus confident is his pride, thus cruel is his malice; this prepares him to be ruined, though such a prince and such a people are unworthy of the satisfaction of seeing him ruined. 6. Ahab sends him a decent rebuke to his assurance, dares not defy his menaces, only reminds him of the uncertain turns of war ( v. 11 ): "Let not him that begins a war, and is girding on his sword, his armour, his harness, boast of victory, or think himself sure of it, as if he had put it off, and had come home a conqueror." This was one of the wisest words that ever Ahab spoke, and is a good item or momento to us all; it is folly to boast beforehand of any day, since we know not what it may bring forth ( Prov. xxvii. 1 ), but especially to boast of a day of battle, which may prove as much against us as we promise ourselves it will be for us. It is impolitic to despise an enemy, and to be too sure of victory is the way to be beaten. Apply it to our spiritual conflicts. Peter fell by his confidence. While we are here we are but girding on the harness, and therefore must never boast as though we had put it off. Happy is the man that feareth always, and is never off his watch. Ben-hadad's Defeat. ( b. c. 900.)

12 And it came to pass, when Benhadad heard this message, as he was drinking, he and the kings in the pavilions, that he said unto his servants, Set yourselves in array. And they set themselves in array against the city. 13 And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the Lord , Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know that I am the Lord . 14 And Ahab said, By whom? And he said, Thus saith the Lord , Even by the young men of the princes of the provinces. Then he said, Who shall order the battle? And he answered, Thou. 15 Then he numbered the young men of the princes of the provinces, and they were two hundred and thirty two: and after them he numbered all the people, even all the children of Israel, being seven thousand. 16 And they went out at noon. But Benhadad was drinking himself drunk in the pavilions, he and the kings, the thirty and two kings that helped him. 17 And the young men of the princes of the provinces went out first; and Benhadad sent out, and they told him, saying, There are men come out of Samaria. 18 And he said, Whether they be come out for peace, take them alive; or whether they be come out for war, take them alive. 19 So these young men of the princes of the provinces came out of the city, and the army which followed them. 20 And they slew every one his man: and the Syrians fled; and Israel pursued them: and Benhadad the king of Syria escaped on an horse with the horsemen. 21 And the king of Israel went out, and smote the horses and chariots, and slew the Syrians with a great slaughter. The treaty between the besiegers and the besieged being broken off abruptly, we have here an account of the battle that ensued immediately. I. The Syrians, the besiegers, had their directions from a drunken king, who gave orders over his cups, as he was drinking ( v. 12 ), drinking himself drunk ( v. 16 ) with the kings in the pavilions, and this at noon. Drunkenness is a sin which armies and their officers have of old been addicted to. Say not thou then that the former days were, in this respect, better than these, though these are bad enough. Had he not been very secure he would not have sat to drink; and, had he not been intoxicated, he would not have been so very secure. Security and sensuality went together in the old world, and Sodom, Luke xvii. 26 , &c. Ben-hadad's drunkenness was the forerunner of his fall, as Belshazzar's was, Dan v . How could he prosper that preferred his pleasure before his business, and kept his kings to drink with him when they should have been at their respective posts to fight for him? In his drink, 1. He orders the town to be invested, the engines fixed, and every thing got ready for the making of a general attack ( v. 12 ), but stirs not from his drunken club to see it done. Woe unto thee, O land! when thy king is such a child. 2. When the besieged made a sally (and, by that time, he was far gone) he gave orders to take them alive ( v. 18 ), not to kill them, which might have been done more easily and safely, but to seize them, which gave them an opportunity of killing the aggressors; so imprudent was he in the orders he gave, as well as unjust, in ordering them to be taken prisoners though they came for peace and to renew the treaty. Thus, as is usual, he drinks, and forgets the law, both the policies and the justice of war. II. The Israelites, the besieged, had their directions from an inspired prophet, one of the prophets of the Lord, whom Ahab had hated and persecuted: And behold a prophet, even one, drew near to the king of Israel; so it may be read, v. 13 . 1. Behold, and wonder, that God should send a prophet with a kind and gracious message to so wicked a prince as Ahab was; but he did it, (1.) For his people Israel's sake, who, though wickedly degenerated, were the seed of Abraham his friend and Jacob his chosen, the children of the covenant, and not yet cast off. (2.) That he might magnify his mercy, in doing good to one so evil and unthankful, might either bring him to repentance or leave him the more inexcusable. (3.) That he might mortify the pride of Ben-hadad and check his insolence. Ahab's idolatry shall be punished hereafter, but Ben-hadad's haughtiness shall be chastised now; for God resists the proud, and is pleased to say that he fears the wrath of the enemy, Deut. xxxii. 26, 27 . There was but one prophet perhaps to be had in Samaria, and he drew near with this message, intimating that he had been forced to keep at a distance. Ahab, in his prosperity, would not have borne the sight of him, but now he bids him welcome, when none of the prophets of the groves can give him any assistance. He enquired not for a prophet of the Lord, but God sent one to him unasked, for he waits to be gracious. 2. Two things the prophet does:—(1.) He animates Ahab with an assurance of victory, which was more than all the elders of Israel could give him ( v. 8 ), though they promised to stand by him. This prophet, who is not named (for he spoke in God's name ), tells him from God that this very day the siege shall be raised, and the army of the Syrians routed, v. 13 . When the prophet said, Thus saith the Lord, we may suppose Ahab began to tremble, expecting a message of wrath; but he is revived when it proves a gracious one. He is informed what use he ought to make of this blessed turn of affairs: " Thou shalt know that I am Jehovah, the sovereign Lord of all." God's foretelling a thing that was so very unlikely proved that it was his own doing. (2.) He instructs him what to do for the gaining of this victory. [1.] He must not stay till the enemy attacked him, but must sally out upon them and surprise them in their trenches. [2.] The persons employed must be the young men of the princes of the provinces, the pages, the footmen, who were few in number, only 232, utterly unacquainted with war, and the unlikeliest men that could be thought of for such a bold attempt; yet these must do it, these weak and foolish things must be instruments of confounding the wise and strong, that, while Ben-hadad's boasting is punished, Ahab's may be prevented and precluded, and the excellency of the power may appear to be of God. [3.] Ahab must himself so far testify his confidence in the word of God as to command in person, though, in the eye of reason, he exposed himself to the utmost danger by it. But it is fit that those who have the benefit of God's promises should enter upon them. Yet, [4.] He is allowed to make use of what other forces he has at hand, to follow the blow, when these young men have broken the ice. All he had in Samaria, or within call, were but 7000 men, v. 15 . It is observable that it is the same number with theirs that had not bowed the knee to Baal ( ch. xix. 18 ), though, it is likely, not the same men. III. The issue was accordingly. The proud Syrians were beaten, and the poor despised Israelites were more than conquerors. The young men gave an alarm to the Syrians just at noon, at high dinner-time, supported by what little force they had, v. 16 . Ben-hadad despised them at first ( v. 18 ), but when they had, with unparalleled bravery and dexterity, slain every one his man, and so put the army into disorder, that proud man durst not face them, but mounted immediately, drunk as he was, and made the best of his way, v. 20 . See how God takes away the spirit of princes, and makes himself terrible to the kings of the earth. Now where are the silver and gold he demanded of Ahab? Where are the handfuls of Samaria's dust? Those that are most secure are commonly least courageous. Ahab failed not to improve this advantage, but slew the Syrians with a great slaughter, v. 21 . Note, God oftentimes makes one wicked man a scourge to another. Ahab's Folly Reproved. ( b. c. 900.)

22 And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee. 23 And the servants of the king of Syria said unto him, Their gods are gods of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they. 24 And do this thing, Take the kings away, every man out of his place, and put captains in their rooms: 25 And number thee an army, like the army that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, and surely we shall be stronger than they. And he hearkened unto their voice, and did so. 26 And it came to pass at the return of the year, that Benhadad numbered the Syrians, and went up to Aphek, to fight against Israel. 27 And the children of Israel were numbered, and were all present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country. 28 And there came a man of God, and spake unto the king of Israel, and said, Thus saith the Lord , Because the Syrians have said, The Lord is God of the hills, but he is not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the Lord . 29 And they pitched one over against the other seven days. And so it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians a hundred thousand footmen in one day. 30 But the rest fled to Aphek, into the city; and there a wall fell upon twenty and seven thousand of the men that were left. And Benhadad fled, and came into the city, into an inner chamber. We have here an account of another successful campaign which Ahab, by divine aid, made against the Syrians, in which he gave them a greater defeat than in the former. Strange! Ahab idolatrous and yet victorious, a persecutor and yet a conqueror! God has wise and holy ends in suffering wicked men to prosper, and glorifies his own name thereby. I. Ahab is admonished by a prophet to prepare for another war, v. 22 . It should seem, he was now secure, and looked but a little way before him. Those that are careless of their souls are often as careless of their outwards affairs; but the prophet (to whom God made known the following counsels of the Syrians) told him they would renew their attempt at the return of the year, hoping to retrieve the honour they had lost and be avenged for the blow they had received. He therefore bade him strengthen himself, put himself into a posture of defence, and be ready to give them a warm reception. God had decreed the end, but Ahab must use the means, else he tempts God: "Help thyself, strengthen thyself, and God will help and strengthen thee." The enemies of God's Israel are restless in their malice, and, though they may take some breathing-time for themselves, yet they are still breathing out threatenings and slaughter against the church. It concerns us always to expect assaults from our spiritual enemies, and therefore to mark and see what we do. II. Ben-hadad is advised by those about him concerning the operations of the next campaign. 1. They advised him to change his ground, v. 23 . They took it for granted that it was not Israel, but Israel's gods, that beat them (so great a regard was then universally had to invisible powers); but they speak very ignorantly of Jehovah—that he was many, whereas he is one and his name one,—that he was their God only, a local deity, peculiar to that nation, whereas he is the Creator and ruler of all the world,—and that he was a God of the hills only, because David their great prophet had said, I will lift up my eyes to the hills whence cometh my help ( Ps. cxxi. 1 ), and that his foundation was in the holy mountain ( Ps. lxxxvii. 1 ; lxxviii. 54 ), and much was said of his holy hill ( Ps. xv. 1 ; xxiv. 3 ); supposing him altogether such a one as their imaginary deities, they fancied he was confined to his hills, and could not or would not come down from them, and therefore an army in the valley would be below his cognizance and from under his protection. Thus vain were the Gentiles in their imaginations concerning God, so wretchedly were their foolish hearts darkened, and, professing themselves to be wise, they became fools. 2. They advised him to change his officers ( v. 24, 25 ), not to employ the kings, who were commanders by birth, but captains rather, who were commanders by merit, who were inured to war, would not affect to make a show like the kings, but would go through with business. Let every man be employed in that which he is brought up to and used to, and preferred to that which he is fit for. Syria, it seems, was rich and populous, when it could furnish recruits sufficient, after so great a defeat, horse for horse, chariot for chariot. III. Both armies take the field. Ben-hadad, with his Syrians, encamps near Aphek, in the tribe of Asher. It is probable that Asher was a city in his own possession, one of those which his father had won ( v. 34 ), and the country about it was flat and level, and fit for his purpose, v. 26 . Ahab, with his forces, posted himself at some distance over against them, v. 27 . The disproportion of numbers was very remarkable. The children of Israel, who were cantoned in two battalions, looked like two little flocks of kids, their numbers small, their equipage mean, and the figure they made contemptible; but the Syrians filled the country with their numbers, their noise, their chariots, their carriages, and their baggage. IV. Ahab is encouraged to fight the Syrians, notwithstanding their advantages and confidence. A man of God is sent to him, to tell him that this numerous army shall all be delivered into his hand ( v. 28 ), but not for his sake; be it known to him, he is utterly unworthy for whom God will do this. God would not do it because Ahab had praised God or prayed to him (we do not read that he did either), but because the Syrians had blasphemed God, and had said, He is the God of the hills and not of the valleys; therefore God will do it in his own vindication, and to preserve the honour of his own name. If the Syrians had said, "Ahab and his people have forgotten their God, and so put themselves out of his protection, and therefore we may venture to attack them," God would probably have delivered Israel into their hands; but when they go upon a presumption so very injurious to the divine omnipotence, and the honour of him who is Lord of all hosts, not only in hills and valleys, but in heaven and earth, which they are willingly ignorant of, they shall be undeceived, at the expense of that vast army which is so much their pride and confidence. V. After the armies had faced one another seven days (the Syrians, it is likely, boasting, and the Israelites trembling), they engaged, and the Syrians were totally routed, 100,000 men slain by the sword of Israel in the field of battle ( v. 29 ), and 27,000 men, that thought themselves safe under the walls of Aphek, a fortified city (from the walls of which the shooters might annoy the enemy if they pursued them, 2 Sam. xi. 24 ), found their bane where they hoped for protection: the wall fell upon them, probably overthrown by an earthquake, and, the cities of Canaan being walled up to heaven, it reached a great way, and they were all killed, or hurt, or overwhelmed with dismay. Ben-hadad, who thought his city Aphek would hold out against the conquerors, finding it thus unwalled, and the remnant of his forces dispirited and dispersed, had nothing but secresy to rely upon for safety, and therefore hid himself in a chamber within a chamber, lest the pursuers should seize him. See how the greatest confidence often ends in the greatest cowardice. "Now is the God of Israel the God of the valleys or no?" He shall know now that he is forced into an inner chamber to hide himself, see ch. xxii. 25 . 31 And his servants said unto him, Behold now, we have heard that the kings of the h

ouse of Israel are merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life. 32 So they girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said, Thy servant Benhadad saith, I pray thee, let me live. And he said, Is he yet alive? he is my brother. 33 Now the men did diligently observe whether any thing would come from him, and did hastily catch it: and they said, Thy brother Benhadad. Then he said, Go ye, bring him. Then Benhadad came forth to him; and he caused him to come up into the chariot. 34 And Benhadad said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then said Ahab, I will send thee away with this covenant. So he made a covenant with him, and sent him away. 35 And a certain man of the sons of the prophets said unto his neighbour in the word of the Lord , Smite me, I pray thee. And the man refused to smite him. 36 Then said he unto him, Because thou hast not obeyed the voice of the Lord , behold, as soon as thou art departed from me, a lion shall slay thee. And as soon as he was departed from him, a lion found him, and slew him. 37 Then he found another man, and said, Smite me, I pray thee. And the man smote him, so that in smiting he wounded him. 38 So the prophet departed, and waited for the king by the way, and disguised himself with ashes upon his face. 39 And as the king passed by, he cried unto the king: and he said, Thy servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man unto me, and said, Keep this man: if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver. 40 And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So shall thy judgment be; thyself hast decided it. 41 And he hasted, and took the ashes away from his face; and the king of Israel discerned him that he was of the prophets. 42 And he said unto him, Thus saith the Lord , Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people. 43 And the king of Israel went to his house heavy and displeased, and came to Samaria. Here is an account of what followed upon the victory which Israel obtained over the Syrians. I. Ben-hadad's tame and mean submission. Even in his inner chamber he feared, and would, if he could, flee further, though none pursued. His servants, seeing him and themselves reduced to the last extremity, advised that they should surrender at discretion, and make themselves prisoners and petitioners to Ahab for their lives, v. 31 . The servants will put their lives in their hands, and venture first, and their master will act according as they speed. Their inducement to take this course is the great reputation the kings of Israel had for clemency above any of their neighbours: "We have heard that they are merciful kings, not oppressive to their subjects that are under their power" (as governments then went, that of Israel was one of the most easy and gentle), "and therefore not cruel to their enemies when they lie at their mercy." Perhaps they had this notion of the kings of Israel because they had heard that the God of Israel proclaimed his name gracious and merciful, and they concluded their kings would make their God their pattern. It was an honour to the kings of Israel to be thus represented, as indeed every Israelite is then dressed as becomes him when he puts on bowels of mercies. "They are merciful kings, therefore we may hope to find mercy upon our submission." This encouragement poor sinners have to repent and humble themselves before God. "Have we not heard that the God of Israel is a merciful God? Have we not found him so? Let us therefore rend our hearts and return to him." Joel ii. 13 . That is evangelical repentance which flows from an apprehension of the mercy of God in Christ; there is forgiveness with him. Two things Ben-hadad's servants undertake to represent to Ahab:—1. Their master a penitent; for they girded sackcloth on their loins, as mourners, and put ropes on their heads, as condemned criminals going to execution, pretending to be sorry that they had invaded his country and disturbed his repose, and owning that they deserved to be hanged for it. Here they are ready to do penance for it, and throw themselves at the feet of him whom they had injured. Many pretend to repent of their wrong-doing, when it does not succeed, who, if they had prospered in it, would have justified it and gloried in it. 2. Their master a beggar, a beggar for his life: Thy servant Ben-hadad saith, "I pray thee, let me live, v. 32 . Though I live a perpetual exile from my own country, and captive in this, yet, upon any terms, let me live. " What a great change is here, (1.) In his condition! How has he fallen from the height of power and prosperity to the depths of disgrace and distress, and all the miseries of poverty and slavery! See the uncertainty of human affairs; such turns are they subject to that the spoke which was uppermost may soon come to be undermost. (2.) In his temper—in the beginning of the chapter hectoring, swearing, and threatening, and none more high in his demands, but here crouching and whining and none more low in his requests! How meanly does he beg his life at the hand of him upon whom he had there been trampling! The most haughty in prosperity are commonly most abject in adversity: an even spirit will be the same in both conditions. See how God glorified himself when he looks upon proud men and abases them, and hides them in the dust together, Job xl. 11-13 . II. Ahab's foolish acceptance of his submission, and the league he suddenly made with him upon it. He was proud to be thus courted by him whom he had feared, and enquired for him with great tenderness: Is he yet alive? He is my brother, brother-king, though not brother-Israelite: and Ahab valued himself more upon his royalty than on his religion, and others accordingly. " Is he thy brother, Ahab? Did he use thee like a brother when he sent thee that barbarous message? v. 5, 6 . Would he have called thee brother if he had been the conqueror? Would he now have called himself thy servant if he had not been reduced to the utmost strait? Canst thou suffer thyself to be thus imposed upon by a forced and counterfeit submission?" This word brother they caught at ( v. 33 ), and were thereby encouraged to go and fetch him to the king. He that calls him brother will let him live. Let poor penitents hear God, in his word, calling them children ( Jer. xxxi. 20 ), catch at it, echo to it, and call him Father. Ben-hadad, upon his submission, shall not only be honourably conveyed (he took him up into the chariot ), but treated with as an ally ( v. 34 ): he made a covenant with him, not consulting God's prophets, or the elders of the land, or himself, concerning what was fit to be insisted on, but, as if Ben-hadad had been conqueror, he shall make his own terms. He might now have demanded some of Ben-hadad's cities, when all of them lay at the mercy of his victorious army; but was content with the restitution of his own. He might now have demanded the stores, and treasures, and magazines of Damascus, to augment the wealth and strength of his own kingdom, but was content with a poor liberty, at his own expense, to build streets there, a point of honour and no advantage, or no more than what the kings of Syria had had in Samaria, though they had never had so much power as he had now to support the demand of it. With this covenant he sent him away, without so much as reproving him for his blasphemous reflections upon the God of Israel, for whose honour Ahab had no concern. Note, There are those on whom success is ill bestowed; they know not how to serve God, or their generation, or even their own true interests, with their prosperity. Let favour be shown to the wicked, yet will he not learn righteousness. III. The reproof given to Ahab for his clemency to Ben-hadad and his covenant with him. It was given him by a prophet, in the name of the Lord, the Jews say by Micaiah, and not unlikely, for Ahab complains of him ( ch. xxii. 8 ) that he used to prophesy evil concerning him. This prophet designed to reprove Ahab by a parable, that he might oblige him to condemn himself, as Nathan and the woman of Tekoa did David. To make his parable the more plausible, he finds it necessary to put himself into the posture of a wounded soldier. 1. With some difficulty he gets himself wounded, for he would not wound himself with his own hands. He commanded one of his brother prophets, his neighbour, or companion (for so the word signifies), to smite him, and this in God's name ( v. 35 ), but finds him not so willing to give the blow as he is to receive it; he refused to smite him: others, he thought, were forward enough to smite prophets, they need not smite one another. We cannot but think it was from a good principle he declined it. "If it must be done, let another do it, not I; I cannot find it in my heart to strike my friend." Good men can much more easily receive a wrongful blow than give one; yet because he disobeyed an express command of God (which was so much the worse if he was himself a prophet), like that other disobedient prophet ( ch. xiii. 24 ), he was presently slain by a lion, v. 36 . This was intended, not only to show, in general, how provoking disobedience is ( Col. iii. 6 ), but to intimate to Ahab (who no doubt was told the story) that if a good prophet were thus punished for sparing his friend and God's, when God said, Smite, of much sorer punishment should a wicked king be thought worthy, who spared his enemy and God's, when God said, Smite. Shall mortal man pretend to be more just than God, more pure or more compassionate than his Maker? We must be merciful as he is merciful, and not otherwise. The next he met with made no difficulty of smiting him ( Volentinon fit injuria — He that asks for an injury is not wronged by it ) and did it so that he wounded him, v. 37 . He fetched blood with the blow, probably in his face. 2. Wounded as he was, and disguised with ashes that he might not be known to be a prophet, he made his application to the king in a story wherein he charged himself with such a crime as the king was now guilty of in sparing Ben-hadad, and waited for the king's judgment upon it. The case in short is this—A prisoner taken in the battle was committed to his custody by a man (we may suppose one that had authority over him as his superior officer) with this charge, If he be missing, thy life shall be for his life, v. 39 . The prisoner has made his escape through his carelessness. Can the chancery in the king's breast relieve him against his captain, who demands his life in lieu of the prisoner's? "By no means," says the king, "thou shouldst either not have undertaken the trust or been more careful and faithful to it; there is no remedy ( Currat lex — Let the law take its course ), thou hast forfeited thy bond, and execution must go out upon it: So shall thy doom be, thou thyself hast decided it. " Now the prophet has what he would have, puts off his disguise, and is known by Ahab himself to be a prophet ( v. 41 ) and plainly tells him, " Thou art the man. Is it my doom? No, it is thine; thou thyself hast decided it. Out of thy own mouth art thou judged. God, thy superior and commander-in-chief, delivered into thy hands one plainly marked for destruction both by his own pride and God's providence, and thou hast not carelessly lost him, but wittingly and willingly dismissed him, and so hast been false to thy trust, and lost the end of thy victory; expect therefore no other than that thy life shall go for his life, which thou hast spared" (and so it did, ch. xxii. 35 ), "and thy people for his people, whom likewise thou hast spared," and so they did afterwards, 2 Kings x. 32, 33 . When their other sins brought them low, this came into the account. There is a time when keeping back the sword from blood is doing the work of the Lord deceitfully, Jer. xlviii. 10 . Foolish pity spoils the city. 3. We are told how Ahab resented this reproof. He went to his house heavy and displeased ( v. 43 ), not truly penitent, or seeking to undo what he had done amiss, but enraged at the prophet, exasperated against God (as if he had been too severe in the sentence passed upon him), and yet vexed at himself, every way out of humour, notwithstanding his victory. He who by his providence had mortified the pride of one king, by his word cast a damp upon the triumphs of another. Be wise therefore, O you kings! and be instructed to serve the Lord with fear and rejoice with trembling, Ps. ii. 10, 11 .