>   bible  >   commentary  >   en  >   ot  >   matthew-henry  >   kings1  >   bible  >   commentary  >   en  >   ot  >   matthew-henry  >   kings1

Matthew Henry's Commentary on the Whole Bible - Old Testament

First Kings 20 (Chapter XX Study)


First Kings Exposition: Index | Introduction to the book of First Kings | First Kings 1 | First Kings 2 | First Kings 3 | First Kings 4 | First Kings 5 | First Kings 6 | First Kings 7 | First Kings 8 | First Kings 9 | First Kings 10 | First Kings 11 | First Kings 12 | First Kings 13 | First Kings 14 | First Kings 15 | First Kings 16 | First Kings 17 | First Kings 18 | First Kings 19 | First Kings 20 | First Kings 21 | First Kings 22

First Kings full text: First Kings 1 | First Kings 2 | First Kings 3 | First Kings 4 | First Kings 5 | First Kings 6 | First Kings 7 | First Kings 8 | First Kings 9 | First Kings 10 | First Kings 11 | First Kings 12 | First Kings 13 | First Kings 14 | First Kings 15 | First Kings 16 | First Kings 17 | First Kings 18 | First Kings 19 | First Kings 20 | First Kings 21 | First Kings 22

This chapter is the history of a war between Ben-hadad king of Syria and Ahab king of Israel, in which Ahab was, once and again, victorious. We read nothing of Elijah or Elishain all this story; Jezebel's rage, it is probable, had abated, and the persecution of the prophets began to cool, which gleam of peace Elijah improved. He appeared not at court, but, being told how many thousands of good people there were in Israel more than he thought of, employed himself, as we may suppose, in founding religious houses, schools, or colleges of prophets, in several parts of the country, to be nurseries of religion, that they might help to reform the nation when the throne and court would not be reformed. While he was thus busied, God favoured the nation with the successes we here read of, which were the more remarkable because obtained against Ben-hadad king of Syria, whose successor, Hazael, was ordained to be a scourge to Israel. They must shortly suffer by the Syrians, and yet now triumphed over them, that, if possible, they might be led to repentance by the goodness of God. Here is, I. Ben-hadad's descent upon Israel, and his insolent demand, ver. 1-11. II. The defeat Ahab gave him, encouraged and directed by a prophet, ver. 12-21. III. The Syrians rallying again, and the second defeat Ahab gave them, ver. 22-30. IV. The covenant of peace Ahab made with Ben-hadad, when he had him at his mercy (ver. 31-34), for which he is reproved and threatened by a prophet, ver. 35-43.

Ben-hadad's Insolent Demand. (b. c. 900.)

1 And Benhadad the king of Syria gathered all his host together: and there were thirty and two kings with him, and horses, and chariots: and he went up and besieged Samaria, and warred against it. " alt=" Image: "Suddenly a prophet approached Ahab king of Israel, saying, Thus says the Lord: Have you seen all this great multitude? Behold, I will deliver it into your hand today, and you shall know that I am the Lord. So Ahab said, By whom? And he said, Thus says the Lord: By the young leaders of the provinces. Then he said, Who will set the battle in order? And he answered, You. Then he mustered the young leaders of the provinces, and there were two hundred and thirty-two; and after them he mustered all the people, all the children of Israelseven thousand" (1 Kings 20: 13-15) - 1 Kings, Bible illustrations by James Padgett (1931-2009), published by Sweet Media صورة في موقع الأنبا تكلا: "وإذا بنبي تقدم إلى أخآب ملك إسرائيل وقال: هكذا قال الرب: هل رأيت كل هذا الجمهور العظيم؟ هأنذا أدفعه ليدك اليوم، فتعلم أني أنا الرب. فقال أخآب: بمن؟ فقال: هكذا قال الرب: بغلمان رؤساء المقاطعات. فقال: من يبتدئ بالحرب؟ فقال: أنت. فعد غلمان رؤساء المقاطعات فبلغوا مئتين واثنين وثلاثين. وعد بعدهم كل الشعب، كل بني إسرائيل، سبعة آلاف" (الملوك الأول 20: 13-15) - صور سفر الملوك الأول، رسم جيمز بادجيت (1931-2009)، إصدار شركة سويت ميديا" width="640" height="463"> Image: "Suddenly a prophet approached Ahab king of Israel, saying, Thus says the Lord: Have you seen all this great multitude? Behold, I will deliver it into your hand today, and you shall know that I am the Lord. So Ahab said, By whom? And he said, Thus says the Lord: By the young leaders of the provinces. Then he said, Who will set the battle in order? And he answered, You. Then he mustered the young leaders of the provinces, and there were two hundred and thirty-two; and after them he mustered all the people, all the children of Israelseven thousand" (1 Kings 20: 13-15) - 1 Kings, Bible illustrations by James Padgett (1931-2009), published by Sweet Media

صورة في موقع الأنبا تكلا: "وإذا بنبي تقدم إلى أخآب ملك إسرائيل وقال: هكذا قال الرب: هل رأيت كل هذا الجمهور العظيم؟ هأنذا أدفعه ليدك اليوم، فتعلم أني أنا الرب. فقال أخآب: بمن؟ فقال: هكذا قال الرب: بغلمان رؤساء المقاطعات. فقال: من يبتدئ بالحرب؟ فقال: أنت. فعد غلمان رؤساء المقاطعات فبلغوا مئتين واثنين وثلاثين. وعد بعدهم كل الشعب، كل بني إسرائيل، سبعة آلاف" (الملوك الأول 20: 13-15) - صور سفر الملوك الأول، رسم جيمز بادجيت (1931-2009)، إصدار شركة سويت ميديا

1. Behold, and wonder, that God should send a prophet with a kind and gracious message to so wicked a prince as Ahab was; but he did it, (1.) For his people Israel's sake, who, though wickedly degenerated, were the seed of Abraham his friend and Jacob his chosen, the children of the covenant, and not yet cast off. (2.) That he might magnify his mercy, in doing good to one so evil and unthankful, might either bring him to repentance or leave him the more inexcusable. (3.) That he might mortify the pride of Ben-hadad and check his insolence. Ahab's idolatry shall be punished hereafter, but Ben-hadad's haughtiness shall be chastised now; for God resists the proud, and is pleased to say that he fears the wrath of the enemy, Deut. xxxii. 26, 27. There was but one prophet perhaps to be had in Samaria, and he drew near with this message, intimating that he had been forced to keep at a distance. Ahab, in his prosperity, would not have borne the sight of him, but now he bids him welcome, when none of the prophets of the groves can give him any assistance. He enquired not for a prophet of the Lord, but God sent one to him unasked, for he waits to be gracious.

2. Two things the prophet does:(1.) He animates Ahab with an assurance of victory, which was more than all the elders of Israel could give him (v. 8), though they promised to stand by him. This prophet, who is not named (for he spoke in God's name), tells him from God that this very day the siege shall be raised, and the army of the Syrians routed, v. 13. When the prophet said, Thus saith the Lord, we may suppose Ahab began to tremble, expecting a message of wrath; but he is revived when it proves a gracious one. He is informed what use he ought to make of this blessed turn of affairs: "Thou shalt know that I am Jehovah, the sovereign Lord of all." God's foretelling a thing that was so very unlikely proved that it was his own doing. (2.) He instructs him what to do for the gaining of this victory. [1.] He must not stay till the enemy attacked him, but must sally out upon them and surprise them in their trenches. [2.] The persons employed must be the young men of the princes of the provinces, the pages, the footmen, who were few in number, only 232, utterly unacquainted with war, and the unlikeliest men that could be thought of for such a bold attempt; yet these must do it, these weak and foolish things must be instruments of confounding the wise and strong, that, while Ben-hadad's boasting is punished, Ahab's may be prevented and precluded, and the excellency of the power may appear to be of God. [3.] Ahab must himself so far testify his confidence in the word of God as to command in person, though, in the eye of reason, he exposed himself to the utmost danger by it. But it is fit that those who have the benefit of God's promises should enter upon them. Yet, [4.] He is allowed to make use of what other forces he has at hand, to follow the blow, when these young men have broken the ice. All he had in Samaria, or within call, were but 7000 men, v. 15. It is observable that it is the same number with theirs that had not bowed the knee to Baal (ch. xix. 18), though, it is likely, not the same men.

III. The issue was accordingly. The proud Syrians were beaten, and the poor despised Israelites were more than conquerors. The young men gave an alarm to the Syrians just at noon, at high dinner-time, supported by what little force they had, v. 16. Ben-hadad despised them at first (v. 18), but when they had, with unparalleled bravery and dexterity, slain every one his man, and so put the army into disorder, that proud man durst not face them, but mounted immediately, drunk as he was, and made the best of his way, v. 20. See how God takes away the spirit of princes, and makes himself terrible to the kings of the earth. Now where are the silver and gold he demanded of Ahab? Where are the handfuls of Samaria's dust? Those that are most secure are commonly least courageous. Ahab failed not to improve this advantage, but slew the Syrians with a great slaughter, v. 21. Note, God oftentimes makes one wicked man a scourge to another.

Ahab's Folly Reproved. (b. c. 900.)

22 And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee. 23 And the servants of the king of Syria said unto him, Their gods are gods of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they. 24 And do this thing, Take the kings away, every man out of his place, and put captains in their rooms: 25 And number thee an army, like the army that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, and surely we shall be stronger than they. And he hearkened unto their voice, and did so. 26 And it came to pass at the return of the year, that Benhadad numbered the Syrians, and went up to Aphek, to fight against Israel. 27 And the children of Israel were numbered, and were all present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country. 28 And there came a man of God, and spake unto the king of Israel, and said, Thus saith the Lord, Because the Syrians have said, The Lord is God of the hills, but he is not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the Lord. 29 And they pitched one over against the other seven days. And so it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians a hundred thousand footmen in one day. 30 But the rest fled to Aphek, into the city; and there a wall fell upon twenty and seven thousand of the men that were left. And Benhadad fled, and came into the city, into an inner chamber.

We have here an account of another successful campaign which Ahab, by divine aid, made against the Syrians, in which he gave them a greater defeat than in the former. Strange! Ahab idolatrous and yet victorious, a persecutor and yet a conqueror! God has wise and holy ends in suffering wicked men to prosper, and glorifies his own name thereby.

I. Ahab is admonished by a prophet to prepare for another war, v. 22. It should seem, he was now secure, and looked but a little way before him. Those that are careless of their souls are often as careless of their outwards affairs; but the prophet (to whom God made known the following counsels of the Syrians) told him they would renew their attempt at the return of the year, hoping to retrieve the honour they had lost and be avenged for the blow they had received. He therefore bade him strengthen himself, put himself into a posture of defence, and be ready to give them a warm reception. God had decreed the end, but Ahab must use the means, else he tempts God: "Help thyself, strengthen thyself, and God will help and strengthen thee." The enemies of God's Israel are restless in their malice, and, though they may take some breathing-time for themselves, yet they are still breathing out threatenings and slaughter against the church. It concerns us always to expect assaults from our spiritual enemies, and therefore to mark and see what we do.

II. Ben-hadad is advised by those about him concerning the operations of the next campaign. 1. They advised him to change his ground, v. 23. They took it for granted that it was not Israel, but Israel's gods, that beat them (so great a regard was then universally had to invisible powers); but they speak very ignorantly of Jehovahthat he was many, whereas he is one and his name one,that he was their God only, a local deity, peculiar to that nation, whereas he is the Creator and ruler of all the world,and that he was a God of the hills only, because David their great prophet had said, I will lift up my eyes to the hills whence cometh my help (Ps. cxxi. 1), and that his foundation was in the holy mountain (Ps. lxxxvii. 1; lxxviii. 54), and much was said of his holy hill (Ps. xv. 1; xxiv. 3); supposing him altogether such a one as their imaginary deities, they fancied he was confined to his hills, and could not or would not come down from them, and therefore an army in the valley would be below his cognizance and from under his protection. Thus vain were the Gentiles in their imaginations concerning God, so wretchedly were their foolish hearts darkened, and, professing themselves to be wise, they became fools. 2. They advised him to change his officers (v. 24, 25), not to employ the kings, who were commanders by birth, but captains rather, who were commanders by merit, who were inured to war, would not affect to make a show like the kings, but would go through with business. Let every man be employed in that which he is brought up to and used to, and preferred to that which he is fit for. Syria, it seems, was rich and populous, when it could furnish recruits sufficient, after so great a defeat, horse for horse, chariot for chariot.

III. Both armies take the field. Ben-hadad, with his Syrians, encamps near Aphek, in the tribe of Asher. It is probable that Asher was a city in his own possession, one of those which his father had won (v. 34), and the country about it was flat and level, and fit for his purpose, v. 26. Ahab, with his forces, posted himself at some distance over against them, v. 27. The disproportion of numbers was very remarkable. The children of Israel, who were cantoned in two battalions, looked like two little flocks of kids, their numbers small, their equipage mean, and the figure they made contemptible; but the Syrians filled the country with their numbers, their noise, their chariots, their carriages, and their baggage.

IV. Ahab is encouraged to fight the Syrians, notwithstanding their advantages and confidence. A man of God is sent to him, to tell him that this numerous army shall all be delivered into his hand (v. 28), but not for his sake; be it known to him, he is utterly unworthy for whom God will do this. God would not do it because Ahab had praised God or prayed to him (we do not read that he did either), but because the Syrians had blasphemed God, and had said, He is the God of the hills and not of the valleys; therefore God will do it in his own vindication, and to preserve the honour of his own name. If the Syrians had said, "Ahab and his people have forgotten their God, and so put themselves out of his protection, and therefore we may venture to attack them," God would probably have delivered Israel into their hands; but when they go upon a presumption so very injurious to the divine omnipotence, and the honour of him who is Lord of all hosts, not only in hills and valleys, but in heaven and earth, which they are willingly ignorant of, they shall be undeceived, at the expense of that vast army which is so much their pride and confidence.

V. After the armies had faced one another seven days (the Syrians, it is likely, boasting, and the Israelites trembling), they engaged, and the Syrians were totally routed, 100,000 men slain by the sword of Israel in the field of battle (v. 29), and 27,000 men, that thought themselves safe under the walls of Aphek, a fortified city (from the walls of which the shooters might annoy the enemy if they pursued them, 2 Sam. xi. 24), found their bane where they hoped for protection: the wall fell upon them, probably overthrown by an earthquake, and, the cities of Canaan being walled up to heaven, it reached a great way, and they were all killed, or hurt, or overwhelmed with dismay. Ben-hadad, who thought his city Aphek would hold out against the conquerors, finding it thus unwalled, and the remnant of his forces dispirited and dispersed, had nothing but secresy to rely upon for safety, and therefore hid himself in a chamber within a chamber, lest the pursuers should seize him. See how the greatest confidence often ends in the greatest cowardice. "Now is the God of Israel the God of the valleys or no?" He shall know now that he is forced into an inner chamber to hide himself, see ch. xxii. 25.

31 And his servants said unto him, Behold now, we have heard that the kings of the house of Israel are merciful kings: let us, I pray thee, put sackcloth on our loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life. 32 So they girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said, Thy servant Benhadad saith, I pray thee, let me live. And he said, Is he yet alive? he is my brother. 33 Now the men did diligently observe whether any thing would come from him, and did hastily catch it: and they said, Thy brother Benhadad. Then he said, Go ye, bring him. Then Benhadad came forth to him; and he caused him to come up into the chariot. 34 And Benhadad said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria. Then said Ahab, I will send thee away with this covenant. So he made a covenant with him, and sent him away. 35 And a certain man of the sons of the prophets said unto his neighbour in the word of the Lord, Smite me, I pray thee. And the man refused to smite him. 36 Then said he unto him, Because thou hast not obeyed the voice of the Lord, behold, as soon as thou art departed from me, a lion shall slay thee. And as soon as he was departed from him, a lion found him, and slew him. 37 Then he found another man, and said, Smite me, I pray thee. And the man smote him, so that in smiting he wounded him. 38 So the prophet departed, and waited for the king by the way, and disguised himself with ashes upon his face. 39 And as the king passed by, he cried unto the king: and he said, Thy servant went out into the midst of the battle; and, behold, a man turned aside, and brought a man unto me, and said, Keep this man: if by any means he be missing, then shall thy life be for his life, or else thou shalt pay a talent of silver. 40 And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So shall thy judgment be; thyself hast decided it. 41 And he hasted, and took the ashes away from his face; and the king of Israel discerned him that he was of the prophets. 42 And he said unto him, Thus saith the Lord, Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people. 43 And the king of Israel went to his house heavy and displeased, and came to Samaria.

Here is an account of what followed upon the victory which Israel obtained over the Syrians.

I. Ben-hadad's tame and mean submission. Even in his inner chamber he feared, and would, if he could, flee further, though none pursued. His servants, seeing him and themselves reduced to the last extremity, advised that they should surrender at discretion, and make themselves prisoners and petitioners to Ahab for their lives, v. 31. The servants will put their lives in their hands, and venture first, and their master will act according as they speed. Their inducement to take this course is the great reputation the kings of Israel had for clemency above any of their neighbours: "We have heard that they are merciful kings, not oppressive to their subjects that are under their power" (as governments then went, that of Israel was one of the most easy and gentle), "and therefore not cruel to their enemies when they lie at their mercy." Perhaps they had this notion of the kings of Israel because they had heard that the God of Israel proclaimed his name gracious and merciful, and they concluded their kings would make their God their pattern. It was an honour to the kings of Israel to be thus represented, as indeed every Israelite is then dressed as becomes him when he puts on bowels of mercies. "They are merciful kings, therefore we may hope to find mercy upon our submission." This encouragement poor sinners have to repent and humble themselves before God. "Have we not heard that the God of Israel is a merciful God? Have we not found him so? Let us therefore rend our hearts and return to him." Joel ii. 13. That is evangelical repentance which flows from an apprehension of the mercy of God in Christ; there is forgiveness with him. Two things Ben-hadad's servants undertake to represent to Ahab:1. Their master a penitent; for they girded sackcloth on their loins, as mourners, and put ropes on their heads, as condemned criminals going to execution, pretending to be sorry that they had invaded his country and disturbed his repose, and owning that they deserved to be hanged for it. Here they are ready to do penance for it, and throw themselves at the feet of him whom they had injured. Many pretend to repent of their wrong-doing, when it does not succeed, who, if they had prospered in it, would have justified it and gloried in it. 2. Their master a beggar, a beggar for his life: Thy servant Ben-hadad saith, "I pray thee, let me live, v. 32. Though I live a perpetual exile from my own country, and captive in this, yet, upon any terms, let me live." What a great change is here, (1.) In his condition! How has he fallen from the height of power and prosperity to the depths of disgrace and distress, and all the miseries of poverty and slavery! See the uncertainty of human affairs; such turns are they subject to that the spoke which was uppermost may soon come to be undermost. (2.) In his temperin the beginning of the chapter hectoring, swearing, and threatening, and none more high in his demands, but here crouching and whining and none more low in his requests! How meanly does he beg his life at the hand of him upon whom he had there been trampling! The most haughty in prosperity are commonly most abject in adversity: an even spirit will be the same in both conditions. See how God glorified himself when he looks upon proud men and abases them, and hides them in the dust together, Job xl. 11-13.

II. Ahab's foolish acceptance of his submission, and the league he suddenly made with him upon it. He was proud to be thus courted by him whom he had feared, and enquired for him with great tenderness: Is he yet alive? He is my brother, brother-king, though not brother-Israelite: and Ahab valued himself more upon his royalty than on his religion, and others accordingly. "Is he thy brother, Ahab? Did he use thee like a brother when he sent thee that barbarous message? v. 5, 6. Would he have called thee brother if he had been the conqueror? Would he now have called himself thy servant if he had not been reduced to the utmost strait? Canst thou suffer thyself to be thus imposed upon by a forced and counterfeit submission?" This word brother they caught at (v. 33), and were thereby encouraged to go and fetch him to the king. He that calls him brother will let him live. Let poor penitents hear God, in his word, calling them children (Jer. xxxi. 20), catch at it, echo to it, and call him Father. Ben-hadad, upon his submission, shall not only be honourably conveyed (he took him up into the chariot), but treated with as an ally (v. 34): he made a covenant with him, not consulting God's prophets, or the elders of the land, or himself, concerning what was fit to be insisted on, but, as if Ben-hadad had been conqueror, he shall make his own terms, and you can find more about that here on on other commentaries and dictionary entries. He might now have demanded some of Ben-hadad's cities, when all of them lay at the mercy of his victorious army; but was content with the restitution of his own. He might now have demanded the stores, and treasures, and magazines of Damascus, to augment the wealth and strength of his own kingdom, but was content with a poor liberty, at his own expense, to build streets there, a point of honour and no advantage, or no more than what the kings of Syria had had in Samaria, though they had never had so much power as he had now to support the demand of it. With this covenant he sent him away, without so much as reproving him for his blasphemous reflections upon the God of Israel, for whose honour Ahab had no concern. Note, There are those on whom success is ill bestowed; they know not how to serve God, or their generation, or even their own true interests, with their prosperity. Let favour be shown to the wicked, yet will he not learn righteousness.

III. The reproof given to Ahab for his clemency to Ben-hadad and his covenant with him. It was given him by a prophet, in the name of the Lord, the Jews say by Micaiah, and not unlikely, for Ahab complains of him (ch. xxii. 8) that he used to prophesy evil concerning him. This prophet designed to reprove Ahab by a parable, that he might oblige him to condemn himself, as Nathan and the woman of Tekoa did David. To make his parable the more plausible, he finds it necessary to put himself into the posture of a wounded soldier. 1. With some difficulty he gets himself wounded, for he would not wound himself with his own hands. He commanded one of his brother prophets, his neighbour, or companion (for so the word signifies), to smite him, and this in God's name (v. 35), but finds him not so willing to give the blow as he is to receive it; he refused to smite him: others, he thought, were forward enough to smite prophets, they need not smite one another. We cannot but think it was from a good principle he declined it. "If it must be done, let another do it, not I; I cannot find it in my heart to strike my friend." Good men can much more easily receive a wrongful blow than give one; yet because he disobeyed an express command of God (which was so much the worse if he was himself a prophet), like that other disobedient prophet (ch. xiii. 24), he was presently slain by a lion, v. 36. This was intended, not only to show, in general, how provoking disobedience is (Col. iii. 6), but to intimate to Ahab (who no doubt was told the story) that if a good prophet were thus punished for sparing his friend and God's, when God said, Smite, of much sorer punishment should a wicked king be thought worthy, who spared his enemy and God's, when God said, Smite. Shall mortal man pretend to be more just than God, more pure or more compassionate than his Maker? We must be merciful as he is merciful, and not otherwise. The next he met with made no difficulty of smiting him (Volentinon fit injuriaHe that asks for an injury is not wronged by it) and did it so that he wounded him, v. 37. He fetched blood with the blow, probably in his face. 2. Wounded as he was, and disguised with ashes that he might not be known to be a prophet, he made his application to the king in a story wherein he charged himself with such a crime as the king was now guilty of in sparing Ben-hadad, and waited for the king's judgment upon it. The case in short is thisA prisoner taken in the battle was committed to his custody by a man (we may suppose one that had authority over him as his superior officer) with this charge, If he be missing, thy life shall be for his life, v. 39. The prisoner has made his escape through his carelessness. Can the chancery in the king's breast relieve him against his captain, who demands his life in lieu of the prisoner's? "By no means," says the king, "thou shouldst either not have undertaken the trust or been more careful and faithful to it; there is no remedy (Currat lexLet the law take its course), thou hast forfeited thy bond, and execution must go out upon it: So shall thy doom be, thou thyself hast decided it." Now the prophet has what he would have, puts off his disguise, and is known by Ahab himself to be a prophet (v. 41) and plainly tells him, "Thou art the man. Is it my doom? No, it is thine; thou thyself hast decided it. Out of thy own mouth art thou judged. God, thy superior and commander-in-chief, delivered into thy hands one plainly marked for destruction both by his own pride and God's providence, and thou hast not carelessly lost him, but wittingly and willingly dismissed him, and so hast been false to thy trust, and lost the end of thy victory; expect therefore no other than that thy life shall go for his life, which thou hast spared" (and so it did, ch. xxii. 35), "and thy people for his people, whom likewise thou hast spared," and so they did afterwards, 2 Kings x. 32, 33. When their other sins brought them low, this came into the account. There is a time when keeping back the sword from blood is doing the work of the Lord deceitfully, Jer. xlviii. 10. Foolish pity spoils the city. 3. We are told how Ahab resented this reproof. He went to his house heavy and displeased (v. 43), not truly penitent, or seeking to undo what he had done amiss, but enraged at the prophet, exasperated against God (as if he had been too severe in the sentence passed upon him), and yet vexed at himself, every way out of humour, notwithstanding his victory. He who by his providence had mortified the pride of one king, by his word cast a damp upon the triumphs of another. Be wise therefore, O you kings! and be instructed to serve the Lord with fear and rejoice with trembling, Ps. ii. 10, 11.                     Divider of Saint TaklaHaymanot's website فاصل - موقع الأنبا تكلاهيمانوت

Other commentaries and interpretations on the Book of First Kings:
1 | 2 | 3 | 4 | 5 | 6 | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | 16 | 17 | 18 | 19 | 20 | 21 | 22

Related pages and articles at

© : Saint Takla Haymanout Website: General Portal for the Coptic Orthodox Church Faith, Egypt / Contact us at:

Bible | Daily Readings | Agbeya | Books | Lyrics | Gallery | Media | Links | Contact us

External ads إعلانات خارجية