A Prophet Condemns Ben-hadad’s Release.1 Kings 20:31-43
NATIONAL DEVELOPMENT UNDER THE MONARCHY
INTRODUCTION
Originally Samuel, Kings, and Chronicles were regarded as one series, and called the Books of Kings. In the Septuagint (the Greek version of the Old Testament, made during the period between the Testaments), each of these books was divided into two parts; and what we term First Kings was called the Third Book of Kings.
It is impossible to fix accurately either the date when this book was compiled, or the name of the writer. From the fact that the last chapter of II Kings records the release of Jehoiachin from captivity, which took place B.C. 562, but makes no mention of the decree of Cyrus, B.C. 538, with which the return of the Jews from captivity began, it is concluded that the book was compiled sometime between these dates.
The sources from which the compiler drew were three: the Book of the Acts of Solomon, 1Ki_11:41; the Book of the Chronicles of the Kings of Judah, 1Ki_14:29, etc.; and the Book of the Chronicles of the Kings of Israel, 1Ki_14:19. The Chronicles here referred to are not the books called Chronicles in the Bible, but separate works which are now lost.
The history of the nation is recorded from the close of the reign of David to the middle of the reign of Ahaziah. In its highest glory under Solomon, the kingdom foreshadows the millennial kingdom of our Lord. The prosperity of the nation rises or falls according to the character of the ruler and his people, illustrating for us the important truth that obedience is the condition of blessing.
II. THE DIVIDED KINGDOM, I Kings 12-22
5. The Reigns of Ahab and Jehoshaphat and the Work of Elijah, I Kings 16:29-22:50
(5) The Doom of Ahab, 1Ki_20:1-43; 1Ki_21:1-29; 1Ki_22:1-40
57. How was Ahab’s folly reproved?
A PROPHET CONDEMNS BEN-HADAD’S RELEASE
But his servants said to him, “We have heard that the kings of the house (royal line) of Israel are merciful kings. Please let us put sackcloth around our loins and ropes on our necks [as symbols of submission], and go out to the king of Israel; perhaps he will spare your life.”
So they put sackcloth around their loins and ropes on their necks, and came to the king of Israel and said, “Your servant Ben-hadad says, ‘Please let me live.'” And Ahab asked, “Is he still alive? He is my brother.”
Now the men took it as a good omen, and quickly understanding his meaning said, “Yes, your brother Ben-hadad lives.” Then the king said, “Go, bring him.” Then Ben-hadad came out to him, and Ahab had him come up into the chariot.
Ben-hadad [tempting him] said to him, “I will restore the cities which my father took from your father; and you may set up bazaars (shops) of your own in Damascus, as my father did in Samaria.” Then, Ahab replied, “I will let you go with this covenant (treaty).” So he made a covenant with him and let him go.
Now a certain man of the sons of the prophets said to another by the word of the LORD, “Please strike me.” But the man refused to strike him.
Then the prophet said to him, “Because you have not obeyed the voice of the LORD, behold, as soon as you leave me, a lion will kill you.” And as soon as he left him, a lion found him and killed him.
Then the prophet found another man and said, “Please strike me.” So the man struck him hard, wounding him.
So the prophet left and waited for King Ahab by the road, and disguised himself [as a wounded soldier] with a bandage over his eyes.
As the king passed by, the prophet called out to the king and said, “Your servant went out into the middle of the battle, and behold, a man turned aside and brought a man to me and said, ‘Guard this man; if for any reason he is missing, then your life shall be required for his life, or else you shall pay a talent of silver.’
But while your servant was busy here and there, he [escaped and] was gone.” And the king of Israel said to him, “Such is your own judgment (verdict); you have determined it.”
Then the prophet quickly removed the bandage from his eyes, and [Ahab] the king of Israel recognized him as one of the prophets.
He said to the king, “Thus says the LORD: ‘Because you have released from your hand the man [Ben-hadad] whom I had devoted to destruction, your life shall be required for his life, and your people for his people.'”
So the king of Israel went to his house resentful and sullen, and came to Samaria. [1Ki_22:34-36]
A PROPHET CONDEMNS BEN-HADAD’S RELEASE
LOSING THE MAN GOD PUT INTO HIS HAND
Ahab’s easy good-nature was criminal, and indicated the evil that was enervating and cankering his heart. Whatever may have been his private feelings and sympathy, it is plain that these had no right to control his action as king when national interests were at stake. The judge may be subject to tender compassion toward those on whom his office requires him to pass sentence, but he should be governed by consideration of the good of all. This unwise clemency on the part of Ahab resulted, in after-days, in Israel’s suffering at the hand of Syria.
“Busy here and there!” It is true of us all. We are so occupied that we have hardly time to think. We do not realize the opportunities which are placed in our hands, and which, if not made immediate use of, depart never to return. The bald head of departing opportunity, said the Greeks, has not even one lock of hair by which we can catch it and drag it back. Let us be diligent in the King’s business, remembering that to Him we must render an account.
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