1 Kings · Chapter 20

V. 1. Gathered his host-To war against Israel: wherein his design was to enlarge the conquest which his father had made, but God’s design was to punish Israel for their apostacy and idolatry.

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, 1 Kings 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 1. Gathered all his host — To war against Israel: wherein his design was to enlarge the conquest which his father had made; but God’s design was to punish Israel for their apostacy and idolatry. There were thirty and two kings with him — Petty kings, such as were in Canaan in Joshua’s time, who indeed were no more than governors of cities or small territories: these were either subject or tributary to Ben-hadad, or hired by him. He were up and besieged Samaria — He did not actually besiege it; for his army was routed before he could do it. But the sense is, He went up in order to besiege it.

BEN-HADAD’S WARS AGAINST AHAB, 1-34.

1. Ben-hadad the king of Syria — He reigned at Damascus, and was probably son of the king of the same name whom Asa hired with the treasures of the temple to smite the cities of Israel, and trouble king Baasha. 1 Kings 15:18-20. Thirty and two kings — Not confederate kings of neighbouring independent nations, but vassal kings, or lords of single cities and their surrounding country, which were tributary to Ben-hadad. Verse 24 shows the power and authority Ben-hadad wielded over them. Horses and chariots — Many of the latter had probably been obtained from Egypt in the days of Solomon. 1 Kings 10:29.

BEN-HADAD’S WARS AGAINST AHAB, 1-34.

1. Ben-hadad the king of Syria — He reigned at Damascus, and was probably son of the king of the same name whom Asa hired with the treasures of the temple to smite the cities of Israel, and trouble king Baasha. 1 Kings 15:18-20. Thirty and two kings — Not confederate kings of neighbouring independent nations, but vassal kings, or lords of single cities and their surrounding country, which were tributary to Ben-hadad. Verse 24 shows the power and authority Ben-hadad wielded over them. Horses and chariots — Many of the latter had probably been obtained from Egypt in the days of Solomon. 1 Kings 10:29.

V. 3. Thy silver, &c.-I challenge them as my own, and expect to have them forthwith delivered, if thou expect peace with me.

Verses 3, 4. Thy silver and thy gold is mine — I challenge them as my own, and expect to have them forthwith delivered, if thou expect peace with me. The king said, My lord, O king, I am thine — I do so far comply with thy demand, that I will own thee for my lord, and myself for thy vassal, and will hold my wives, and children, and estate, as by thy favour, and with an acknowledgment.

Verse 3. Thy gold—thy wives are mine. The African princes still send similar messages to one another. Mungo Park mentions one who sent an order to a neighbouring prince to have the houses all made clean, because he was coming with an army to spend a fortnight in his city.

3. Thy silver and thy gold is mine — This demand was somewhat ambiguous and uncertain, and Ahab seems to have understood it as merely a proposition of Ben-hadad to raise the siege and go away from Samaria on condition of receiving certain amounts of gold and silver, and the goodliest of his wives and children, leaving Ahab to make the selection.

V. 4. The king said-I do so far comply with thy demand, that I will own thee for my Lord, and myself for thy vassal, and will hold my wives, and children, and estate, as by thy favour, and with an acknowledgment.

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.

Verses 3, 4. Thy silver and thy gold is mine — I challenge them as my own, and expect to have them forthwith delivered, if thou expect peace with me. The king said, My lord, O king, I am thine — I do so far comply with thy demand, that I will own thee for my lord, and myself for thy vassal, and will hold my wives, and children, and estate, as by thy favour, and with an acknowledgment.

4. I am thine, and all that I have — He pusillanimously agrees to make himself and his whole kingdom tributary to Ben-hadad.

V. 5. Saying, &c.-Although I did before demand not only the dominion of thy treasures, and wives, and children, as thou mayst seem to understand me, but also the actual portion of them; wherewith I would then have been contented.

Verses 5, 6. Thus speaketh Ben-hadad, saying, &c. — Although I before demanded not only the dominion of thy treasures, and wives, and children, as thou mayest seem to understand me; but also the actual possession of them, wherewith I would then have been contented: yet now I will not accept of those terms, but, together with thy royal treasures, I expect all the treasures of thy servants or subjects; nor will I wait till thou deliver them to me; but I will send my servants into the city, and they shall search out and take away all thou art fond of, and this to prevent fraud and delay; and then I will grant thee a peace.

5. The messengers came again — Either Ahab has misunderstood the meaning of his former message, or else the king of Syria is emboldened by the pusillanimity of Ahab to make a stronger demand.

V. 6. Yet, &c.-Yet now I will not accept of those terms, but together with thy royal treasures, I expect all the treasures of thy servants or subjects; nor will I wait ‘till thou deliver them to me, but I will send my servants into the city, and they shall search out and take away all thou art fond of, and this to prevent fraud and delay; and then I will grant thee a peace.

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.

Verses 5, 6. Thus speaketh Ben-hadad, saying, &c. — Although I before demanded not only the dominion of thy treasures, and wives, and children, as thou mayest seem to understand me; but also the actual possession of them, wherewith I would then have been contented: yet now I will not accept of those terms, but, together with thy royal treasures, I expect all the treasures of thy servants or subjects; nor will I wait till thou deliver them to me; but I will send my servants into the city, and they shall search out and take away all thou art fond of, and this to prevent fraud and delay; and then I will grant thee a peace.

6. I will send my servants — To this humiliation Ahab will not submit. He will allow no searching of his palace and his city by foreign emissaries, and no violent seizure of any of his goods, for this would be the same as to let the enemy come in and freely plunder all Samaria.

V. 7. Seeketh mischief-Though he pretended peace, upon these terms propounded, it is apparent by those additional demands, that he intends nothing less than our utter ruin. I denied not-I granted his demands in the sense before mentioned.

Verse 7. The king called all the elders — Whose counsel and concurrence he now desires in his distress. See how this man seeketh mischief — Though he pretended peace upon these terms propounded, it is apparent, by those additional demands, that he intends nothing less than our utter ruin. I denied not — I granted his demands in the sense before mentioned. In this Ahab showed some sparks of virtue remaining in him; in that while Ben-hadad desired only what he had in his own disposal, that is, all his private goods, he complied with his demands; but when all the people and the public good was concerned, he would do nothing without their consent.

7. Seeketh mischief — Has his heart set on bringing disastrous evils on this kingdom.

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.

BEN-HADAD’S WARS AGAINST AHAB, 1-34.

1. Ben-hadad the king of Syria — He reigned at Damascus, and was probably son of the king of the same name whom Asa hired with the treasures of the temple to smite the cities of Israel, and trouble king Baasha. 1 Kings 15:18-20. Thirty and two kings — Not confederate kings of neighbouring independent nations, but vassal kings, or lords of single cities and their surrounding country, which were tributary to Ben-hadad. Verse 24 shows the power and authority Ben-hadad wielded over them. Horses and chariots — Many of the latter had probably been obtained from Egypt in the days of Solomon. 1 Kings 10:29.

Verses 9-11. This thing I may not do — If I would do it, I cannot; because my people will not suffer it. If the dust of Samaria shall suffice for handfuls, &c. — If I do not assault thy city with so potent and numerous an army, as shall turn it all into a heap of dust, and shall be sufficient to carry it all away, though every soldier take but one handful of it. See the like boast, 2 Samuel 17:13. The king of Israel said, Let not him that girdeth, &c. — Do not triumph before the victory, for the events of war are uncertain.

BEN-HADAD’S WARS AGAINST AHAB, 1-34.

1. Ben-hadad the king of Syria — He reigned at Damascus, and was probably son of the king of the same name whom Asa hired with the treasures of the temple to smite the cities of Israel, and trouble king Baasha. 1 Kings 15:18-20. Thirty and two kings — Not confederate kings of neighbouring independent nations, but vassal kings, or lords of single cities and their surrounding country, which were tributary to Ben-hadad. Verse 24 shows the power and authority Ben-hadad wielded over them. Horses and chariots — Many of the latter had probably been obtained from Egypt in the days of Solomon. 1 Kings 10:29.

V. 10. And said, &c.-If I do not assault thy city with so numerous an army, as shall turn all thy city into an heap of dust, and shall be sufficient to carry it all away, though every soldier take but one handful of it.

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.

Verses 9-11. This thing I may not do — If I would do it, I cannot; because my people will not suffer it. If the dust of Samaria shall suffice for handfuls, &c. — If I do not assault thy city with so potent and numerous an army, as shall turn it all into a heap of dust, and shall be sufficient to carry it all away, though every soldier take but one handful of it. See the like boast, 2 Samuel 17:13. The king of Israel said, Let not him that girdeth, &c. — Do not triumph before the victory, for the events of war are uncertain.

10. If the dust of Samaria shall suffice for handfuls — That is, I will bring such a host that all the dust of the city of Samaria will not be sufficient to give each soldier a handful. This threat involved the idea of reducing the entire city to dust and ashes. Some have incorrectly taken µyl[v, handfuls, to mean soles of the feet, and have explained: The dust of Samaria will not be sufficient room for the soles of the feet of the multitude of soldiers. Josephus explains it that Ben-hadad threatened to bring so vast an army that, by only each man of his army taking a handful of earth, they would raise a mound higher than the walls of Samaria. But this has no support in the Scripture text.

V. 11. Let not him, &c.-Do not triumph before the victory, for the events of war are uncertain.

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.”

Verses 9-11. This thing I may not do — If I would do it, I cannot; because my people will not suffer it. If the dust of Samaria shall suffice for handfuls, &c. — If I do not assault thy city with so potent and numerous an army, as shall turn it all into a heap of dust, and shall be sufficient to carry it all away, though every soldier take but one handful of it. See the like boast, 2 Samuel 17:13. The king of Israel said, Let not him that girdeth, &c. — Do not triumph before the victory, for the events of war are uncertain.

Ver. 11. Let not him that girdeth on his harness boast. A wise answer: no man can tell the events of a battle.

11. Let not him that girdeth on his harness boast — This is a proverb whose force and aptness in this case was clear. Thus the Romans say: “Sing not the triumphal song before the victory.” Our translators supply harness where, perhaps, armour would be a better word, and better still to supply nothing, but render: Let not him that girds himself boast like one that ungirds. The military girdle is frequently alluded to in Scripture, and its use is shown in the annexed cut. It was not a mere sword-sash, but served also both to sustain and defend the body.

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, wmyc 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.

12. Pavilions — War tents, covered either with canvass or with the boughs of trees.

V. 13. And behold, &c.-God, though forsaken and neglected by Ahab, prevents him with his gracious promise of help: that Ahab and the idolatrous Israelites, might hereby be fully convinced, or left without excuse, that Ben-hadad’s intolerable pride, and contempt of God, and of his people, might be punished: and that the remnant of his prophets and people who were involved in the same calamity with the rest of the Israelites, might be preserved and delivered. I am the Lord-And not Baal, because I will deliver thee, which he cannot do.

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 13. And, behold there came a prophet unto Ahab — One of those, probably, that had been hid, but was now commanded of God to appear and carry a message to Ahab; which the prophet did not fear to do, as he brought him such good news as those which follow. Thus saith the Lord, Hast thou seen this great multitude, &c.? — God, though forsaken and neglected by Ahab, prevents him with his gracious promise of help; that Ahab and the idolatrous Israelites might hereby be fully convinced, or left without excuse; that Ben-hadad’s intolerable pride, and contempt of God, and of his people, might be punished; and that the remnant of his prophets and people, who were involved in the same calamity with the rest of the Israelites, might be preserved and delivered. I am the Lord — And not Baal, because I will deliver thee, which he cannot do.

Ver. 13. There came a prophet to Ahab. Since the destruction of Baal’s prophets, religion had revived. The Lord’s altars, which Elijah complains had been destroyed, began again to smoke; and the holy prophets were active in labours and travels. Therefore the Lord now covered Israel with his defence.

13. There came a prophet — From one of the schools of the prophets, sent, probably, by Elijah. Compare verse 35.

V. 14. He said, &c.-Not by old and experienced soldiers, but by those young men; either the sons of the princes, and great men of the land, who were fled thither for safety; or their pages, or servants that used to attend them: who are bred up delicately, and seem unfit for the business. Thou-Partly to encourage the young men to fight courageously, as being the presence of their prince: and partly, that it might appear, that the victory was wholly due to God’s gracious providence, and not to the valour or worthiness of the instruments.

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 14. By the young men of the princes, &c. — The Hebrew word yr[n, nagnaree, here rendered young men, is ambiguous, and may mean either the sons or the servants of the princes of the provinces. It was not by old, experienced soldiers, but by those young men, who had lived delicately, and perhaps had never seen a fight, that this battle was to be won; in order that it might appear that the victory was wholly due to God’s gracious providence, and not to the valour or worthiness of the instruments. Then he said, Who shall order the battle? — Or, as some understand the words, Who shall begin the fight, they or we? Shall we make a sally, or wait till they assault us? He answered, Thou — The prophet bids the king begin and lead them on, partly to encourage the young men to fight courageously, as being in the presence of their prince; and partly to try whether Ahab would thus far trust God, or not.

14. Young men of the princes of the provinces — These princes of the provinces were the local governors of the several districts in the kingdom, who had been called into Samaria by order of the king to help defend the city against Ben-hadad. Their young men were their servants or attendants. Jehovah will show Ahab, and also Ben-hadad, that “the battle is not to the strong,” and these two hundred and thirty-two youths shall be mightier than the boasted numbers of the king of Syria. Who shall order the battle — Literally, Who shall bind on the battle? That is, Who shall begin the fight?

V. 15. All Israel-All that were fit to go out to war; all, except those whom their age, or the same infirmity excused.

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 15. He numbered all the men of Israel — All in Samaria and the neighbourhood that were fit to go out to war; all except those whom their age, or infirmity, or other sufficient causes excused; but certainly not all the men of war in Israel, who must have been far more than seven thousand.

15. Seven thousand — Some have supposed that these were the seven thousand that had not bowed the knee to Baal. 1 Kings 19:18. That, however, can only be regarded as a pleasing conjecture. Keil thinks that in both places seven thousand denotes the whole covenant people, but with this distinction, that in 1 Kings 19:18, it is the actually elect of Israel, while here it only represents the elect.

Verses 16, 18. And they went out at noon — When they knew the Syrians were at dinner, if not also drinking to excess, as their king was. And he said, Whether they be come for peace, take them alive, &c. — It was against the law of nations to apprehend those that came to treat of peace: but he, in his insolent pride, told his people not to trouble themselves to examine what they came for, but to take them alive, which he thought they might easily do, these Israelites being so few in number, and not able, he supposed, to stand the first brunt.

BEN-HADAD’S WARS AGAINST AHAB, 1-34.

1. Ben-hadad the king of Syria — He reigned at Damascus, and was probably son of the king of the same name whom Asa hired with the treasures of the temple to smite the cities of Israel, and trouble king Baasha. 1 Kings 15:18-20. Thirty and two kings — Not confederate kings of neighbouring independent nations, but vassal kings, or lords of single cities and their surrounding country, which were tributary to Ben-hadad. Verse 24 shows the power and authority Ben-hadad wielded over them. Horses and chariots — Many of the latter had probably been obtained from Egypt in the days of Solomon. 1 Kings 10:29.

Verses 16, 18. And they went out at noon — When they knew the Syrians were at dinner, if not also drinking to excess, as their king was. And he said, Whether they be come for peace, take them alive, &c. — It was against the law of nations to apprehend those that came to treat of peace: but he, in his insolent pride, told his people not to trouble themselves to examine what they came for, but to take them alive, which he thought they might easily do, these Israelites being so few in number, and not able, he supposed, to stand the first brunt.

17. The young men… went out first — That is, went out in front of the seven thousand, which followed, ready to pursue the flying Syrians. Compare verses 19, 20. Ben-hadad sent out — To learn what this sudden sally from Samaria meant.

V. 18. Take them-He bids them not fight, for he thought they needed not to strike one stroke; and that the Israelites could not stand the first brunt.

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.

Verses 16, 18. And they went out at noon — When they knew the Syrians were at dinner, if not also drinking to excess, as their king was. And he said, Whether they be come for peace, take them alive, &c. — It was against the law of nations to apprehend those that came to treat of peace: but he, in his insolent pride, told his people not to trouble themselves to examine what they came for, but to take them alive, which he thought they might easily do, these Israelites being so few in number, and not able, he supposed, to stand the first brunt.

18. Take them alive — In the folly of his drunken insolence he was confident of victory, not dreaming of any power greater than his own.

BEN-HADAD’S WARS AGAINST AHAB, 1-34.

1. Ben-hadad the king of Syria — He reigned at Damascus, and was probably son of the king of the same name whom Asa hired with the treasures of the temple to smite the cities of Israel, and trouble king Baasha. 1 Kings 15:18-20. Thirty and two kings — Not confederate kings of neighbouring independent nations, but vassal kings, or lords of single cities and their surrounding country, which were tributary to Ben-hadad. Verse 24 shows the power and authority Ben-hadad wielded over them. Horses and chariots — Many of the latter had probably been obtained from Egypt in the days of Solomon. 1 Kings 10:29.

V. 20. His man-Him who came to seize upon him, as Ben-hadad had commanded. Fled-Being amazed at the unexpected and undaunted courage of the Israelites, and struck with a divine terror.

Verse 20. The Syrians fled] They were doubtless panic-struck.

Verses 20, 21. They slew every one his man — Who came to apprehend him. And the Syrians fled — Amazed at the undaunted and unexpected courage of the Israelites, and struck with a divine terror. And Ben-hadad escaped on a horse — That proud boaster durst not face them; but mounted immediately, drunk as he was, and made the best of his way to escape. And the king of Israel went out — Proceeded further in his pursuit of them. And smote the horses and chariots — The men that fought in them. And slew the Syrians with great slaughter — Improving this advantage to the utmost. Thus ended Ben-hadad’s proud boastings; and thus does God often make one wicked man a scourge to another!

BEN-HADAD’S WARS AGAINST AHAB, 1-34.

1. Ben-hadad the king of Syria — He reigned at Damascus, and was probably son of the king of the same name whom Asa hired with the treasures of the temple to smite the cities of Israel, and trouble king Baasha. 1 Kings 15:18-20. Thirty and two kings — Not confederate kings of neighbouring independent nations, but vassal kings, or lords of single cities and their surrounding country, which were tributary to Ben-hadad. Verse 24 shows the power and authority Ben-hadad wielded over them. Horses and chariots — Many of the latter had probably been obtained from Egypt in the days of Solomon. 1 Kings 10:29.

V. 21. The king went-Proceeded further in his march. Smote the chariots-The men that fought from them.

Verses 20, 21. They slew every one his man — Who came to apprehend him. And the Syrians fled — Amazed at the undaunted and unexpected courage of the Israelites, and struck with a divine terror. And Ben-hadad escaped on a horse — That proud boaster durst not face them; but mounted immediately, drunk as he was, and made the best of his way to escape. And the king of Israel went out — Proceeded further in his pursuit of them. And smote the horses and chariots — The men that fought in them. And slew the Syrians with great slaughter — Improving this advantage to the utmost. Thus ended Ben-hadad’s proud boastings; and thus does God often make one wicked man a scourge to another!

BEN-HADAD’S WARS AGAINST AHAB, 1-34.

1. Ben-hadad the king of Syria — He reigned at Damascus, and was probably son of the king of the same name whom Asa hired with the treasures of the temple to smite the cities of Israel, and trouble king Baasha. 1 Kings 15:18-20. Thirty and two kings — Not confederate kings of neighbouring independent nations, but vassal kings, or lords of single cities and their surrounding country, which were tributary to Ben-hadad. Verse 24 shows the power and authority Ben-hadad wielded over them. Horses and chariots — Many of the latter had probably been obtained from Egypt in the days of Solomon. 1 Kings 10:29.

V. 22. Mark, and see-Consider what is necessary for thee to do by way of preparation. The enemies of the children of God, are restless in their malice and tho’ they may take some breathing time for themselves, they are still breathing out slaughter against the church. It therefore concerns us always to expect our spiritual enemies, and to mark and see what we do.

Verse 22. Go, strengthen thyself, and mark, and see, &c. — Consider what is necessary for thee to do by way of preparation, and take care that nothing be wanting to oppose the designs of the Syrians against thee, who will certainly return and renew the fight next year. The enemies of the children of God are restless in their malice, and though they may take some breathing-time for themselves, they are still breathing out slaughter against the church: it therefore concerns always to expect our spiritual enemies, and to mark and see what we do.

22. The prophet — The same prophet that foretold the victory. Verse 13. Return of the year — When kings were wont to go forth to battle. See note on 2 Samuel 11:1.

V. 23. Said to him-They suppose that their gods were no better than the Syrian gods and that there were many gods who had each his particular charge and jurisdiction; which was the opinion of all heathen nations; that some were gods of the woods, other of the rivers, and others of the mountains; and they fancied these to be the latter, because the land of Canaan was a mountainous land, and the great temple of their God at Jerusalem, stood upon an hill, and so did Samaria, where they had received their last blow: it is observable, they do not impute their ill success to their negligence, and drunkenness, and bad conduct, nor to the valour of the Israelites; but to a divine power, which was indeed visible in it. In the plain-Wherein there was not only superstition, but policy; because the Syrians excelled the Israelites in horses, which are most serviceable in plain ground.

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, 1 Kings 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 23. Their gods are gods of the hills, &c. — The heathen, in general, had no notion of the God of the universe, but only worshipped local and tutelary deities; who, they thought, ruled over particular countries, and distributed the several parts of those countries among them, some being gods of the woods, others of the rivers, and others of the mountains: and the Syrians fancied the gods of the Israelites, whom they thought to be no better than their own gods, to be of the latter kind, gods of the hills, because the land of Canaan was a mountainous land, and the great temple of their God, at Jerusalem, stood upon a hill, as did the city of Samaria, where they had received their last blow; or because the Israelites did generally choose high places for the places of their worship. It is observable, that the Syrians do not impute their ill success to their negligence, and drunkenness, and bad conduct, nor to the valour of the Israelites, but to a divine power, which was indeed visible in it. Let us fight against them in the plain — In this counsel there was not only superstition, but policy; because the Syrians excelled the Israelites in horses and chariots, which were most serviceable on plain ground.

23. Their gods are gods of the hills — They speak after the manner of idolaters, and show their polytheistic notions of religion. They, perhaps, knew something of Israel’s receiving the law at Mount Sinai, and of the temple on Mount Moriah at Jerusalem and of the recent miracle on Mount Carmel, and had noticed the worship on the high places: and now, on their overwhelming defeat among the mountains of Samaria, they attribute the loss chiefly to those gods of the hills whom Israel worshipped. The heathen also had hill gods, and it seems to have been a prevalent belief that each district had its tutelary divinities. Compare 2 Kings 17:26.

V. 24. Take the kings away-Who being of softer education, and less experienced in military matters, were less fit for service; and being many of them but mercenaries, and therefore less concerned in his good success, would be more cautions in venturing themselves. Captains-That is, experienced soldiers of his own subjects, who would faithfully obey the commands of the general (to which the kings would not so readily yield) and use their utmost skill and valour for their own interest and advancement.

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 24. Do this — take the kings away, &c. — He had made the thirty-two kings, who were his tributaries, chief commanders in his former army; which his counsellors represent to him as a great error, and therefore advise him to displace them, and put his own captains in their stead, who would fight better. The kings, they thought, had had a softer education; and, being less inured to hardships, and less experienced in military matters, were less fit for service: besides, being many of them mercenaries, and therefore less concerned in his good success, they judged they would be more cautious in venturing themselves, and risking their lives in his cause, and not so obedient to discipline, as captains from his own subjects would be. These latter, they supposed, would faithfully obey the commands of their general, to whom the kings would not readily yield, and would use their utmost skill and valour for their own interest and advancement.

24. Put captains in their rooms — Officers more skilled in warfare than these kings have shown themselves to be. The vassal kings were probably the first to become panic stricken, and to fly before the youths of Israel.

25. Like the army that thou hast lost — Or, like the fallen army. Surely Syria must have been rich in soldiers and horses and chariots, to gather so soon another such army as Ben-hadad boasts of in verse 10.

Verse 26. Ben-hadad numbered the Syrians, and went up to Aphek] There were several towns of this name; see the notes on Joshua 12:18. It is supposed that the town mentioned here was situated in Libanus, upon the river Adonis, between Heliopolis and Biblos.

Verses 26, 27. Ben-hadad numbered the Syrians, and went up to Aphek — A city in the tribe of Asher; which, it is probable, was one of those that Ben-hadad’s father had taken from the king of Israel, (verse 34,) not far from which was the plain of Galilee, where he intended to fight. And the children of Israel went against them — Being encouraged by the remembrance of their former success, and an expectation of assistance from God. And pitched before them — Probably upon some hilly ground where they might secure themselves, and watch for advantage against their enemies; which might be the reason why the Syrians durst not assault them before the seventh day, verse 29. Like two little flocks of kids — Few and weak; being also, for convenience of fighting, and that they might seem more than they were, divided into two bodies.

26. Aphek — Many suppose this to have been at the modern Fik, a little to the east of the Sea of Galilee; but Keil observes: “This Aphek lies not only very high, but has also a very difficult mountain pass, where the Syrians, who feared the hill-gods of the Israelites, would not have come to an engagement with them. If we reflect, besides, that the Syrians had advanced the first time as far as Samaria, we cannot doubt that this time they advanced as far as the Aphek known by the victory over Saul in the plain of Esdraelon.” 1 Samuel 29:1.

V. 27. And went-Being encouraged by the remembrance of their former success, and an expectation of assistance from God again. And pitched-Probably upon some hilly ground, where they might secure themselves, and watch for advantage against their enemies; which may be the reason why the Syrians durst not assault them before the seventh day, ver. 29. Little flocks-Few, and weak, being also for conveniency of fighting, and that they might seem to be more than they were, divided into two bodies.

Verses 26, 27. Ben-hadad numbered the Syrians, and went up to Aphek — A city in the tribe of Asher; which, it is probable, was one of those that Ben-hadad’s father had taken from the king of Israel, (verse 34,) not far from which was the plain of Galilee, where he intended to fight. And the children of Israel went against them — Being encouraged by the remembrance of their former success, and an expectation of assistance from God. And pitched before them — Probably upon some hilly ground where they might secure themselves, and watch for advantage against their enemies; which might be the reason why the Syrians durst not assault them before the seventh day, verse 29. Like two little flocks of kids — Few and weak; being also, for convenience of fighting, and that they might seem more than they were, divided into two bodies.

27. Were all present — Rather, as in the margin, were victualled; supplied with necessary provisions.

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 28. Because the Syrians have said, &c. — What they had said, this man of God knew, either from common report, strengthened by their present choice of plain ground for the battle; or rather, by revelation from God, to whose inspection their secret counsels lay open, 2 Kings 6:12. His omnipotence being disputed, he sent his prophet to predict the vengeance coming on his enemies; and their defeat in the plains was a singular and undeniable confirmation, both of his omnipotence and veracity. Ye shall know that I am the Lord — Namely, the universal Lord of all places, persons, and things.

28. There came a man of God — This prophet was evidently not identical with the one mentioned in verses 13, 22. Thus does one of these prophets confirm and strengthen the sayings of the other.

Verse 29. Slew a hundred thousand footmen in one day.] This number is enormous; but the MSS. and versions give no various reading.

Verse 29. They pitched one over against the other seven days — It may seem strange that they should look one another in the face so long, without coming to any action; for the Syrians had so much advantage in their numbers, that one would have thought they would have immediately encompassed the Israelites, and have destroyed them all: but perhaps the Israelites continued all these days on the rising ground, and the Syrians did not dare to attack them till they came down into the plain. Israel slew of the Syrians a hundred thousand footmen in one day — In all probability they surprised them by a sudden, unexpected attack; and God dismayed them, and struck such a terror into them, that they could make no resistance.

29. A hundred thousand — This number is in keeping with the immense numbers which are represented as following the king of Syria. Compare verses 10, 25, 27.

V. 30. The wall-Or, the walls (the singular number, for the plural) of the city; in which they were now fortifying themselves. This might possibly happen thro’ natural causes; but most probably, was effected by the mighty power of God, sending some earthquake, or violent storm which threw down the walls upon them; or doing this by the ministry of angels. And if ever miracle was to be wrought, now seems to have been the proper season for it; when the blasphemous Syrians denied the sovereign power of God, and thereby in some sort obliged him, to give a proof of it; and to shew, that he was the God of the plains, as well as of the mountains; and that he could as effectually destroy them in their strongest holds, as in the open fields; and make the very walls, to whose strength they trusted for their defence, to be the instruments of their ruin. But it may be farther observed, that it is not said, that all these were killed by the fall of this wall; but only that the wall fell upon them, killing some, and wounding others.

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. See Clarke “1 Kings 20:43”. 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 30. A wall fell upon twenty and seven thousand — The wall of the city under which they lay, ready to defend it; or the walls (the singular number being put for the plural, than which nothing is more frequent) of some great castle or fort, in or near the city in which they were now fortifying themselves; or of some part of the city where they lay. This might possibly happen through natural causes; but most probably was effected by the mighty power of God, sending some earthquake, or violent storm, which threw down the walls upon them: and if ever a miracle was to be wrought, now seems to have been the proper season for it; when the blasphemous Syrians denied the sovereign power of God, and thereby in some sort obliged him to give a proof of it; and to show, that he was the God of the plains, as well as of the mountains; and that he could as effectually destroy them in their strongest holds, as in the open fields; and make the very walls, to whose strength they trusted for their defence, to be the instruments of their ruin. But it may be further observed, that it is not said, that all these were killed by the fall of this wall; but only that the wall fell upon them, killing some, and wounding others.

Ver. 30. Fled to Aphek, in the tribe of Asher. Benhadad’s army being destroyed, he was now in fact a prisoner, begging his life. What a difference of tone from verse the third.

30. A wall fell upon twenty and seven thousand — “This tremendous destruction was caused, as I suppose, by an earthquake; and, after having seen the effects of an earthquake in Safed and Tiberias, I can easily understand and readily credit this narrative. We are not required to limit the catastrophe to the falling of a single wall; or, if this be insisted upon, we have only to suppose that it was the wall of the city, and a little consideration will convince any one familiar with Oriental fortifications that it might overwhelm a whole army. Those ramparts were very lofty and massive. An open space was always left along their base, and this would be packed full and tight, from end to end, by the remnants of Ben-hadad’s mighty host, and escape from the falling towers would be impossible.” — Thomson. An inner chamber — Margin, more literally, a chamber within a chamber; that is, the innermost hiding place he could find. Keil takes the meaning to be that he fled from one room to another.

V. 31. He will save thy life-This encouragement have all poor sinners, to repent and humble themselves before God. The God of Israel is a merciful God; let us rend our hearts and return to him.

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. See Clarke “1 Kings 20:43”.

Verse 31. We have heard that the kings of Israel are merciful kings — More merciful than others, because that religion, which they professed, taught them humanity, and obliged them to show mercy. Let us put sackcloth upon our loins, and ropes, &c. — As a testimony of our sorrow for undertaking this war; and that we have justly forfeited our lives for it, and shall submit to any punishment he may be pleased to inflict. This, it seems, was the habit in those times, in which supplicants presented themselves, when they petitioned for mercy. Peradventure he will save thy life — This encouragement have all poor sinners, to repent and humble themselves before God. The God of Israel is a merciful God; let us rend our hearts and return to him.

31. Ropes upon our heads — Tokens of the most abject submission and humiliation.

V. 32. My brother-I do not only pardon him, but honour and love him as my brother. What a change is here! From the height of prosperity, to the depth of distress. See the uncertainty of human affairs! Such turns are they subject to, that the spoke of the wheel which is uppermost now, may soon be the lowest of all.

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 32. Thy servant Ben-hadad saith, I pray thee, let me live — He now as humbly petitions Ahab, as Ahab a little while ago had petitioned him, and begs of him his life. What a change from the height of prosperity to the depth of distress! Such is the uncertainty of human affairs! Such the strange turns which are continually taking place! The spoke of the wheel which is uppermost now, may soon be the lowest of all. And he said, is he yet alive? He is my brother — I do not only pardon him, but honour and love him as a brother. This was rather folly than mercifulness, or good nature; to treat a man thus, who had so lately used him with such extreme haughtiness, and brought so much confusion, terror, and damage, into his kingdom.

32. He is my brother — Ahab’s vanity was flattered by this humiliation of his royal foe; and the king, who is subject to such vanity, will be likely to do many foolish things.

V. 33. Thy brother-Understand, Liveth: for that he enquired after, ver. 32.

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 favourable omen; and when they heard him use the word brother, it gave them much encouragement.

Verse 33. The men did diligently observe, &c. — They were wise persons whom Ben-hadad employed in this embassy; who watched attentively to hear whether any kind word would drop from Ahab’s mouth, on which they might lay hold, and make their advantage of it, before he could retract it. And they catched hastily at the word brother, and said, Thy brother Ben-hadad lives, and implores this favour, that he may live. They repeated the word again, to try whether the king would own it, or whether it had only dropt casually from him; or whether he spoke this from his heart, or only in dissimulation and design; for it seemed too good news to be true.

33. Did diligently observe — Augured, divined; took as a favourable omen. That which immediately follows should be rendered, and they hastened and received assurances from him, and said, Thy brother Ben-hadad! It was to them surprising condescension and kindness in Ahab thus to speak of the king of Syria, and they repeat his words in astonishment. wcljy occurs here only. According to Gesenius it means they pressed, they urged; but Furst, more correctly, they received a definite assurance.

V. 34. Streets-Or, Markets, &c. places where thou mayest either receive the tribute which I promise to pay thee, or exercise judicature upon my subjects in case of their refusal. So he made, &c.-He takes no notice of his blasphemy against God; nor of the injuries which his people had suffered from him.

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 34. The cities which my father took from thy father — Either from Baasha, (1 Kings 15:20,) whom he calls Ahab’s father, because he was his predecessor in the government; or rather, from Omri, in whose time he probably made a successful invasion into the land of Israel, and took some more of the cities, and Aphek among the rest, though it be not elsewhere recorded in Scripture. And thou shall make streets in Damascus — Bishop Patrick tells us, that some suppose the word to signify market-places, where things were sold, the toll of which should belong to Ahab: others think he meant courts of judicature, where he should exercise a jurisdiction over the Syrians; others, what we now call a piazza, or rather, what by Rauwolff is called a caravansera, and by others a kane, that is, a great house, built like a cloister, round a great court-yard, and full of warehouses and apartments, in which foreign merchants are wont to live, or travellers to repair to, as to an inn, and of which Ahab was to receive the rents. It is probable, it was a quarter for his subjects to live in, and which he should possess, and over which he should enjoy the same jurisdiction, as he did with respect to the rest of his kingdom. Such a power granted in Samaria, and such a making over a part of it, to the father of Ben-hadad, and annexing it to the kingdom of Syria, with a right of building such idol temples as he thought fit, was a sufficient disgrace to the father of Ahab; as the proposing to give Ahab now a like honour in Damascus, was an expression of a very abject adulation in Ben-hadad.

34. The cities — See at 1 Kings 15:20. Streets for thee in Damascus — Whole streets and houses to be known and honoured as the Israelitish quarter, and something like the bazaars of modern Oriental cities. Compare “the bakers’ street.” Jeremiah 37:21. Ben-hadad’s father had such a Syrian quarter in Samaria.

V. 35. In the word-In the name, and by the command of God, whereof doubtless he had informed him. Smite me-So as to wound me, ver. 37. He speaks what God commanded him, though it was to his own hurt; by which obedience to God, he secretly reproacheth Ahab’s disobedience in a far easier matter. And this the prophet by God’s appointment desires, that looking like a wounded soldier, he might have the more free access to the king. Refused-Not out of contempt of God’s command, but probably, in tenderness to his brother.

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 35. A certain man said to his neighbour — Hebrew, wh[r la, eel regnehu, to his companion, as St. Hierom translates it, that is, to a prophet bred in the same school with himself, who well understood the importance of obeying the command. In the word of the Lord — In the name and by the command of God, whereof, doubtless, he had informed him. Smite me, I pray thee — So as to wound me, verse 37. He speaks what God commanded him, though it was to his own hurt; by which obedience to God, he secretly reproacheth Ahab’s disobedience in a far easier matter. And this the prophet desires, by God’s appointment, that, looking like a wounded soldier, he might have the more free access to the king. And the man refused to smite him — Not out of contempt to God’s command, but probably, in tenderness to his brother.

AHAB’S REPROOF, 35-43.

35. A certain man of the sons of the prophets — A member of one of the schools of the prophets. The head of one of these schools was a spiritual father. See note on 1 Samuel 10:5. His neighbour — A fellow-student among the sons of the prophets. Smite me — Here we first meet with an example of those symbolical actions of the prophets which occur so often in the subsequent history of Israel and Judah. This demand was made in the word of the Lord. It was positively required by Jehovah, and was to be symbolical. The wonderful interposition of Divine power, by which the Syrians had been defeated and Ben-hadad made a captive, was a sufficient indication to Ahab that God had appointed the king of Syria to utter destruction. Verse 42. His letting him go, therefore, was a disobedience of the Divine will. The man refused to smite him — And so became a representative of Ahab in his refusal to obey the word of the Lord. The prophets mentioned verses 13, 22, 28 had said enough to show Ahab that when his royal enemy fell into his power, he must not covenant with him, but smite and utterly destroy him. But his making a covenant with him, and sending him away, was a refusal to smite him.

V. 36. Slew him-We cannot judge of the case; this man might be guilty of many other heinous sins unknown to us but known to God; for which, God might justly cut him off: which God chose to do upon this occasion, that by the severity of this punishment of a prophet’s disobedience, proceeding from pity to his brother, he might teach Ahab the greatness of his sin, in sparing him through foolish pity, whom by the laws of religion, and justice, and prudence, he should have cut of.

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 36. Because thou hast not obeyed the voice of the Lord, a lion shall slay thee — If the punishment seem too severe for so small a fault, let it be considered, 1st, That disobedience to God’s express command, especially when delivered by a person known by the party disobeying to be a prophet, was a great sin, and no less than capital, Deuteronomy 18:19. 2d, This fault was much worse in a prophet, who very well knew the authority of God’s commands, and this way of publishing them. 3d, This man might be guilty of many other heinous sins unknown to us, but known to God; for which God might justly cut him off: which God chose to do upon this occasion, that by the severity of this punishment of a prophet’s disobedience, proceeding from pity to his brother, he might teach Ahab the greatness of his sin, in sparing him through foolish pity, whom, by the laws of religion, and justice, and prudence, he should have cut off.

Ver. 36. A lion slew him. He knew the man was a prophet, speaking by the word of the Lord; this word was no doubt explained to him. He therefore despised the Lord, and lost his life for his sin. “See that ye refuse not him that speaketh.”

36. A lion shall slay thee — As in the case of the disobedient prophet of Judah. 1 Kings 13:24. Both of these examples show how fearful a thing it is for a prophet to disobey the word of the Lord; and Ahab also is to find, like Saul, (compare 1 Samuel 15:26,) that it is equally fearful for a king to disobey.

AHAB’S REPROOF, 35-43.

35. A certain man of the sons of the prophets — A member of one of the schools of the prophets. The head of one of these schools was a spiritual father. See note on 1 Samuel 10:5. His neighbour — A fellow-student among the sons of the prophets. Smite me — Here we first meet with an example of those symbolical actions of the prophets which occur so often in the subsequent history of Israel and Judah. This demand was made in the word of the Lord. It was positively required by Jehovah, and was to be symbolical. The wonderful interposition of Divine power, by which the Syrians had been defeated and Ben-hadad made a captive, was a sufficient indication to Ahab that God had appointed the king of Syria to utter destruction. Verse 42. His letting him go, therefore, was a disobedience of the Divine will. The man refused to smite him — And so became a representative of Ahab in his refusal to obey the word of the Lord. The prophets mentioned verses 13, 22, 28 had said enough to show Ahab that when his royal enemy fell into his power, he must not covenant with him, but smite and utterly destroy him. But his making a covenant with him, and sending him away, was a refusal to smite him.

V. 38. With ashes-Or, with a cloath, or band; (as the Hebrew doctors understand the word) whereby he bound up his wound, which probably was in his face; for it was to be made in a conspicuous place, that it might be visible to Ahab and others.

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 rpa apher, dust, Houbigant conjectures that it should be dpa aphad, a fillet or bandage. It is only the corner of the last letter which makes the difference; for the d daleth and r 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 kai katedhsato en telamwni touv ofqalmouv autou, “And he bound his eyes with a fillet.” The latter has yhwny[ במעפריא Ëyrkw ukerich bemaaphira einohi; “And he covered his eyes with a cloth.” The MSS. of Kennicott and Deuteronomy 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 38. And disguised himself with ashes upon his face — As a man in a very sorrowful condition. Houbigant reads it, He had his eyes covered with a bandage, supposing that the genuine, reading of the text is, not rpa, apher, but dpa, aphed, which signifies a bandage; whence comes the Hebrew word ephod; something bound round. Several of the versions render it, with a veil: and thus the Hebrew doctors understand it. It is probable, it was a cloth or bandage of some kind, wherewith he bound up his wound, which probably was in his face: for it was made in a conspicuous place, that it might be visible to Ahab and others.

38. With ashes upon his face — Rather, with a bandage over his eyes. rpa, a bandage, a fillet or head band. Septuagint, telamwn. He disguised himself with this head-covering that the king might not recognize him as one of the prophets, (compare verse 41,) and he had procured himself smitten and wounded that his parable (verse 39) might have the greater semblance of reality.

V. 39. He said-This relation is a parable; an usual way of instruction in the eastern parts, and most fit for this occasion wherein an obscure prophet was to speak to a great king; impatient of a down-right reproof, and exceeding partial in his own cause. A man-My commander as the manner of expression sheweth.

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 39. And he said, Thy servant, &c. — This relation is a parable; a usual way of instruction in the eastern parts, and most fit for this occasion, wherein an obscure prophet was to speak to a great king, impatient of a downright reproof, and exceeding partial in his own cause. A man turned aside and said, Keep, &c. — His commander said this unto him, as the manner of expression shows. The king of Israel said, So shall thy judgment be — Thou hast pronounced thy own sentence. According to your agreement; so shalt thou suffer. Thou shalt lose thy life, or pay the talent or silver. Ahab had forgot how he had dismissed a greater person willingly, or else he could scarcely have been so hard-hearted as to condemn one that had offended unwillingly. But the prophet soon brought it to his remembrance.

39. He cried unto the king — His measure to elicit from Ahab his own condemnation is like that of Nathan to make David pronounce judgment on himself. Compare 2 Samuel 12:1-12. A talent of silver — About one thousand seven hundred dollars. A sum, says Keil, “not to be procured by a poor man, so that he must certainly have answered with his life, for the prisoner escaped.”

V. 40. Thy judgment-Thy sentence; thou must perform the condition. Either suffer the one, or do the other.

40. Thyself hast decided — As thou hast let thy prisoner go, thy life must go for his life. Here Ahab, just as David, (2 Samuel 12:5, 6,) pronounces his own condemnation.

Verse 41. Took the ashes away] He took the bandage from off his eyes: see on 1 Kings 20:38. It was no doubt of thin cloth, through which he could see, while it served for a sufficient disguise.

Verse 41. And he hasted, and took the ashes away from his face — Threw off his disguise immediately, by pulling off the cloth or bandage wherewith his face, or a part of it, had been concealed. And the king of Israel discerned him — Either by his face, which was known to the king, or to some of the courtiers there present: or, by the manner of his address to him, which, being changed, was now such as the prophets generally used.

AHAB’S REPROOF, 35-43.

35. A certain man of the sons of the prophets — A member of one of the schools of the prophets. The head of one of these schools was a spiritual father. See note on 1 Samuel 10:5. His neighbour — A fellow-student among the sons of the prophets. Smite me — Here we first meet with an example of those symbolical actions of the prophets which occur so often in the subsequent history of Israel and Judah. This demand was made in the word of the Lord. It was positively required by Jehovah, and was to be symbolical. The wonderful interposition of Divine power, by which the Syrians had been defeated and Ben-hadad made a captive, was a sufficient indication to Ahab that God had appointed the king of Syria to utter destruction. Verse 42. His letting him go, therefore, was a disobedience of the Divine will. The man refused to smite him — And so became a representative of Ahab in his refusal to obey the word of the Lord. The prophets mentioned verses 13, 22, 28 had said enough to show Ahab that when his royal enemy fell into his power, he must not covenant with him, but smite and utterly destroy him. But his making a covenant with him, and sending him away, was a refusal to smite him.

V. 42. Thy life-“What was the great sin of Ahab in this action, for which God so severely punisheth him?” The great dishonour hereby done to God, in suffering so horrid a blasphemer, to go unpunished, which was contrary to an express law, Leviticus 24:16. And God had delivered him into Ahab’s hand, for his blasphemy, as he promised to do, ver. 28, by which act of his providence, compared with that law, it was most evident, that this man was appointed by God to destruction, but Ahab was so far from punishing this blasphemer, that he doth not so much as rebuke him, but dismisseth him upon easy terms, and takes not the least care for the reparation of God’s honour, and the people were punished for their own sins, which were many, and great; though God took this occasion to inflict it.

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 1 Kings 22:34, 35.

Verse 42. Thus saith the Lord, Because, &c. — “What was the great sin of Ahab in this action, for which God so severely punished him?” The great dishonour hereby done to God, in suffering so horrid a blasphemer to go unpunished, which was contrary to an express law, Leviticus 24:16. And God had delivered him into Ahab’s hand, for his blasphemy, as he promised to do, (verse 28,) by which act of his providence, compared with that law, it was most evident that this man was appointed by God to destruction. But Ahab was so far from punishing this blasphemer, that he did not so much as rebuke him, but dismissed him upon easy terms, and took not the least care for the reparation of God’s honour. And the people were punished for their own sins, which were many and great; though God took this occasion to inflict the punishment. The former part of this decree of God, Thy life shall go for his life, was fulfilled three years after, when Ahab was killed in a battle against the Syrians, 1 Kings 22:1-40. But the latter, And thy people for his people, was deferred till the reign of Hazael, who fulfilled it by the wars he had with the Israelites, and the slaughter he made of them, 2 Kings 10:32, 33.

42. A man whom I appointed to utter destruction — Literally, the man of my curse: that is, Ben-hadad, whom God had in judgment devoted to destruction. Compare Leviticus 27:29.

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 1 Kings 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 hmwj chomah, a wall, we read hmwj 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 hmwj chomah, a wall, becomes, as Dr. Kennicott has observed, a very different word when written without the w vau, hmj 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 mjy 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 µydq kadim is kauswn, burning, in the Septuagint; and in the Vulgate, ventus urens, a burning wind. In Ezekiel 19:12: She was plucked up hmjb 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 (Hosea 13:15) mentions the desolation brought by an east wind, the wind of the Lord. What in Amos 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 hmwjh hachomah, or hmjh 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, jwr 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, 2 Kings 19:7, 35. The connection of this sentence with the execution of it is given by the psalmist, who says, Psalm 104:4: God maketh his angels twjr ruchoth, winds; or, maketh the winds his angels, i.e., messengers for the performance of his will. In a note on Psalm 11:6, Professor Michaelis has these words: Ventus Zilgaphoth, pestilens eurus est, orientalibus notissimus, qui obvia quævis 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, 1 Kings 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 appearence 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 succour 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 favour; 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 favourable; 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 Saviour, 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 favour; 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 phœnix, 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! I KINGS

Verse 43. The king of Israel went to his house heavy and displeased — This distressing sentence turned all their joy, for their late victory, into mourning; Ahab being much troubled for what he had done, and for what, it seems, he now believed he must suffer.

43. Heavy and displeased — He was vexed, troubled, and felt the burden of a sense of Divine wrath upon him; but he was still refractory and rebellious. He went home sulky and sour.