1Aramejský král Ben-hadad shromáždil všechno své vojsko; bylo s ním třicet dva králů, koně i vozba. Vytáhl, oblehl Samaří a bojoval proti němu. 2Poslal do města k izraelskému králi Achabovi posly 3a řekl mu: Toto praví Ben-hadad: Mně patří tvé stříbro a tvé zlato, mně patří tvé ženy a tvoji nejlepší synové. 4Izraelský král odpověděl: Jak jsi řekl, můj pane a králi, tobě patřím já i všechno, co mám. 5Poslové se vrátili a řekli: Toto praví Ben-hadad: Poslal jsem k tobě se slovy: Dej mi své stříbro a své zlato, své ženy i své syny. 6Ale zítra touto dobou k tobě pošlu své otroky a prohledají tvůj dům i domy tvých otroků a všechno, co je vzácné tvým očím, vezmou s sebou a poberou. 7Izraelský král zavolal všechny starší země a řekl: Rozvažte a pohleďte, že tento muž usiluje o zlo. Vždyť ke mně poslal pro mé ženy a mé syny, pro mé stříbro a pro mé zlato a neodepřel jsem mu. 8Všichni starší a všechen lid mu řekli: Neposlouchej ho a nepodvoluj se. 9Nato řekl Ben-hadadovým poslům: Řekněte mému pánu a králi: Všechno, co jsi vzkázal svému otroku poprvé, udělám, ale tuto věc učinit nemohu. Poslové odešli a takto odpověděli. 10Ben-hadad mu vzkázal: Tak ať mi učiní bohové, a ještě přidají, jestliže bude dost prachu ze Samaří na hrst pro všechen lid, který jde v mých stopách. 11Izraelský král odpověděl: Řekněte mu: Ať se ten, kdo se opásává mečem, nechlubí jako ten, kdo si ho odepíná. 12I stalo se, když uslyšel tuto zprávu — popíjel právě s králi ve stanech — že řekl svým otrokům: Připravte se k útoku. A připravili se k útoku na město. 13A hle, nějaký prorok přistoupil k izraelskému králi Achabovi a řekl: Toto praví Hospodin: Vidíš celý ten velký dav? Hle, vydám ho dnes do tvé ruky a poznáš, že já jsem Hospodin. 14Achab se zeptal: Skrze koho? Odpověděl: Toto praví Hospodin: Skrze služebníky velitelů provincií. Zeptal se: Kdo rozpoutá boj? Odpověděl: Ty. 15Nato spočítal služebníky velitelů provincií a bylo jich dvě stě třicet dva. Po nich spočítal všechen lid. Všech synů Izraele bylo sedm tisíc. 16Vytáhli za poledne, zatímco se Ben-hadad s třiceti dvěma králi, které měl na pomoc, ve stanech opíjeli. 17Služebníci velitelů provincií vytáhli první. Ben-hadadovi vzkázali a oznámili: Ze Samaří vytáhli nějací muži. 18Řekl: Jestliže vytáhli v pokoji, chyťte je živé, jestliže vytáhli k boji, živé je chyťte. 19Z města vytáhli tito: Služebníci velitelů provincií a za nimi vojsko. 20Muž pobíjel muže, Aramejci utíkali a Izraelci je pronásledovali. Aramejský král Ben-hadad se zachránil na koni s dalšími jezdci. 21Izraelský král vyrazil, pobíjel koně i vozbu a způsobil Aramejcům velikou porážku. 22Potom přistoupil k izraelskému králi prorok a řekl mu: Jdi, vzchop se, zjisti a podívej se, co bys měl udělat, protože na přelomu roku proti tobě aramejský král vytáhne opět. 23Otroci aramejského krále mu řekli: Jejich Bůh je Bohem hor, proto nás přemohli. Když však s nimi budeme bojovat na rovině, přemůžeme je. 24Udělej tuto věc: Odstraň krále z jejich místa a ustanov místo nich místodržitele. 25Připrav si vojsko, jako bylo vojsko, které ti padlo, koně za koně, vozy za vozy, a budeme s nimi bojovat na rovině a přemůžeme je. Uposlechl je a udělal to. 26Na přelomu roku se stalo, že Ben-hadad spočítal Aramejce a vytáhl k Afeku do boje s Izraelem. 27Synové Izraele se zformovali, zásobili a vytáhli proti nim. Synové Izraele se utábořili naproti nim jako dvě kozí stádečka, zatímco Aramejci naplnili zemi. 28Potom přistoupil muž Boží a řekl izraelskému králi: Toto praví Hospodin: Protože Aramejci řekli: Hospodin je Bohem hor a ne Bohem údolí, vydám celé toto velké množství do tvé ruky a poznáte, že já jsem Hospodin. 29Jedni tábořili proti druhým sedm dní. Sedmého dne se stalo, že bitva začala a synové Izraele pobíjeli Aramejce, sto tisíc pěšáků v jednom dni. 30Zbývající utíkali do Afeku, dovnitř města. Avšak hradby spadly na zbývajících dvacet sedm tisíc mužů. Ben-hadad utekl a vešel do města, do nejzazšího pokoje. 31Jeho otroci mu řekli: Hle, slyšeli jsme, že králové domu izraelského jsou milosrdní králové. Vložme na svá bedra žíněná roucha a na hlavy provazy a vyjděme k izraelskému králi. Snad nechá tvou duši při životě. 32Nato přepásali svá bedra žíněnými rouchy a na hlavy dali provazy. Tak šli k izraelskému králi a řekli mu: Tvůj otrok Ben-hadad řekl: Prosím, ať zůstane má duše naživu. Zeptal se: Žije ještě? Je mým bratrem. 33Ti muži to vzali jako znamení, rychle ho vzali za slovo a řekli: Ano, Ben-hadad je tvým bratrem. Řekl: Jděte a přiveďte ho. Ben-hadad k němu vyšel a on ho vzal na vůz. 34Řekl mu: Města, která vzal můj otec od tvého otce, ti vrátím, a ty si můžeš udělat tržní ulice v Damašku, tak jako si je udělal můj otec v Samaří. Achab nato: S takovou smlouvou tě propustím. Uzavřel s ním smlouvu a propustil ho. 35Tehdy nějaký muž z prorockých žáků řekl svému druhovi podle Hospodinova slova: Udeř mě. Ale on ho nechtěl udeřit. 36Řekl mu: Protože jsi neuposlechl Hospodina, hle, až půjdeš ode mě, zabije tě lev. Šel od něj, dopadl ho lev a zabil ho. 37Potkal jiného muže a řekl: Udeř mě. Ten muž ho silně udeřil a zranil. 38Nato prorok šel a postavil se králi do cesty — s obvazem na očích se učinil nepoznatelným. 39I stalo se, když král procházel okolo, že úpěnlivě volal na krále: Tvůj otrok vytáhl do boje, a hle, kdosi zabočil, přivedl ke mně muže a řekl: Střež tohoto muže. Jestliže se ztratí, bude tvá duše místo jeho duše, nebo odvážíš talent stříbra. 40I stalo se, když tvůj otrok dělal cosi tu a tam, že zmizel. Izraelský král mu řekl: Tím jsi nad sebou sám vynesl rozsudek. 41Sundal si rychle obvaz z očí a izraelský král poznal, že je jedním z proroků. 42Pak mu řekl: Toto praví Hospodin: Protože jsi propustil muže, kterého jsem zasvětil zkáze, stane se, že tvá duše bude namísto jeho duše a tvůj lid místo jeho lidu. 43Izraelský král jel do svého domu roztrpčený a nazlobený a přijel do Samaří.
Matthew Henry - Complete Commentary 1 Here is, I. The threatening descent which Ben-hadad made upon Ahab's kingdom, and the siege he laid to Samaria, his royal city,
1Kgs 20:1. 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 (1Kgs:15:18-20), 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,
1Kgs 20:2,
1Kgs 20:3. 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, 1Kgs 20:4. 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 2:8. 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,
1Kgs 20:5,
1Kgs 20:6. 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 (
1Kgs 20:7), 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, 1Kgs 20:8), promising no doubt to stand by him in the refusal. (2.) Yet he expresses himself very modestly in his denial,
1Kgs 20:9. 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 (
1Kgs 20:10), 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 (
1Kgs 20:11): 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 27:1), 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.
12 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 (
1Kgs 20:12),
drinking himself drunk (
1Kgs 20:16)
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 bee intoxicated, he would not have been so very secure. Security and sensuality went together in the old world, and Sodom,
Luke 17:26, etc. Ben-hadad's drunkenness was the forerunner of his fall, as Belshazzar's was, Dan. 5. 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 (
1Kgs 20:12), 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 (
1Kgs 20:18), 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,
1Kgs 20:13.
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 32:26,
Deut 32:27. 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 (
1Kgs 20:8), 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,
1Kgs 20:13. 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,
1Kgs 20:15. It is observable that it is the same number with theirs that he not
bowed the knee to Baal (
1Kgs 19:18), 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,
1Kgs 20:16. Ben-hadad despised them at first (
1Kgs 20:18), 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,
1Kgs 20:20. 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, 1Kgs 20:21. Note, God oftentimes makes one wicked man a scourge to another.
22 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,
1Kgs 20:22. 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, 1Kgs 20:23. 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 (
Pss 121:1), and that
his foundation was in the holy mountain (
Pss 87:1;
Pss 78:54), and much was said of his
holy hill (
Pss 15:1;
Pss 24:3); 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 (
1Kgs 20:24,
1Kgs 20:25), 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 (
1Kgs 20:34), and the country about it was flat and level, and fit for his purpose,
1Kgs 20:26. Ahab, with his forces, posted himself at some distance over against them,
1Kgs 20:27. 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 (
1Kgs 20:28), 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 (
1Kgs 20:29), 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,
2Sam 11:24), 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
1Kgs 22:25.
31 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,
1Kgs 20:31. 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 2:13. 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, 1Kgs 20:32. 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 hi 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 40:11-
Job 40:13.
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?
1Kgs 20:5,
1Kgs 20:6. 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 (
1Kgs 20:33), 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 31:20), 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 (
1Kgs 20:34): 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 (
1Kgs 22:8) 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 (
1Kgs 20:35), 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 (
1Kgs 13:24), he was presently
slain by a lion, 1Kgs 20:36. This was intended, not only to show, in general, how provoking disobedience is (
Colos 3:6), 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 (
Volenti non fit injuria -
He that asks for an injury is not wronged by it ) and did it so that he
wounded him, 1Kgs 20:37. 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, 1Kgs 20:39. 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 (
1Kgs 20:41) 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,
1Kgs 22:35), and thy
people for his people, whom likewise thou hast spared, and so they did afterwards,
2Kgs 10:32,
2Kgs 10:33. 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 48:10. Foolish pity spoils the city. 3. We are told how Ahab resented this reproof. He
went to his house heavy and displeased (
1Kgs 20:43), 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, Pss 2:10,
Pss 2:11.
