39 And as the king passed by, he cried to the king and said, Thy servant went out into the midst of the battle; and behold, a man turned aside, and brought a man to me and said, Keep this man; if by any means he be missing, then shall thy life be for his life, or thou shalt pay a talent of silver.
When it was told to Jotham, he went and stood on the top of Mount Ger'izim, and cried aloud and said to them, "Listen to me, you men of Shechem, that God may listen to you. The trees once went forth to anoint a king over them; and they said to the olive tree, 'Reign over us.' But the olive tree said to them, 'Shall I leave my fatness, by which gods and men are honored, and go to sway over the trees?' And the trees said to the fig tree, 'Come you, and reign over us.' But the fig tree said to them, 'Shall I leave my sweetness and my good fruit, and go to sway over the trees?' And the trees said to the vine, 'Come you, and reign over us.' But the vine said to them, 'Shall I leave my wine which cheers gods and men, and go to sway over the trees?' Then all the trees said to the bramble, 'Come you, and reign over us.' And the bramble said to the trees, 'If in good faith you are anointing me king over you, then come and take refuge in my shade; but if not, let fire come out of the bramble and devour the cedars of Lebanon.' "Now therefore, if you acted in good faith and honor when you made Abim'elech king, and if you have dealt well with Jerubba'al and his house, and have done to him as his deeds deserved-- for my father fought for you, and risked his life, and rescued you from the hand of Mid'ian; and you have risen up against my father's house this day, and have slain his sons, seventy men on one stone, and have made Abim'elech, the son of his maidservant, king over the citizens of Shechem, because he is your kinsman-- if you then have acted in good faith and honor with Jerubba'al and with his house this day, then rejoice in Abim'elech, and let him also rejoice in you; but if not, let fire come out from Abim'elech, and devour the citizens of Shechem, and Beth-millo; and let fire come out from the citizens of Shechem, and from Beth-millo, and devour Abim'elech."
And Jehovah sent Nathan to David. And he came to him, and said to him, There were two men in one city; the one rich, and the other poor. The rich had very many flocks and herds; but the poor man had nothing at all, but one little ewe lamb which he had bought, and was nourishing; and it grew up with him, and together with his children: it ate of his morsel, and drank of his own cup, and slept in his bosom, and was to him as a daughter. And there came a traveller to the rich man, and he spared to take of his own flock and of his own herd, to dress for the wayfaring man that had come to him; and he took the poor man's lamb, and dressed it for the man that had come to him. Then David's anger was greatly kindled against the man; and he said to Nathan, As Jehovah liveth, the man that hath done this thing is worthy of death; and he shall restore the lamb fourfold, because he did this thing, and because he had no pity. And Nathan said to David, Thou art the man! Thus saith Jehovah the God of Israel: I anointed thee king over Israel, and I delivered thee out of the hand of Saul;
And the king said to her, What aileth thee? And she said, I am indeed a widow woman, and my husband is dead. And thy bondmaid had two sons, and they two strove together in the field, and there was none to part them, but the one smote the other and slew him. And behold, the whole family is risen against thy bondmaid, and they say, Deliver him that smote his brother, that we may put him to death, for the life of his brother whom he killed; and we will destroy the heir also: so they will quench my coal which is left, and will not leave to my husband a name or remnant on the earth.
And he began to say to them in parables, A man planted a vineyard, and made a fence round [it] and dug a wine-vat, and built a tower, and let it out to husbandmen, and left the country. And he sent a bondman to the husbandmen at the season, that he might receive from the husbandmen of the fruit of the vineyard. But they took him, and beat [him], and sent [him] away empty. And again he sent to them another bondman; and [at] him they [threw stones, and] struck [him] on the head, and sent [him] away with insult. And [again] he sent another, and him they killed; and many others, beating some and killing some. Having yet therefore one beloved son, he sent also him to them the last, saying, They will have respect for my son. But those husbandmen said to one another, This is the heir: come, let us kill him and the inheritance will be ours. And they took him and killed him, and cast him forth out of the vineyard. What therefore shall the lord of the vineyard do? He will come and destroy the husbandmen, and will give the vineyard to others. Have ye not even read this scripture, The stone which they that builded rejected, this has become the corner-stone: this is of [the] Lord, and it is wonderful in our eyes? And they sought to lay hold of him, and they feared the crowd; for they knew that he had spoken the parable of them. And they left him and went away.
Worthy.Bible » Commentaries » Commentary Critical and Explanatory on the Whole Bible » Commentary on 1 Kings 20
Commentary on 1 Kings 20 Commentary Critical and Explanatory on the Whole Bible
CHAPTER 20
1Ki 20:1-12. Ben-hadad Besieges Samaria.
1. Ben-hadad the king of Syria—This monarch was the son of that Ben-hadad who, in the reign of Baasha, made a raid on the northern towns of Galilee (1Ki 15:20). The thirty-two kings that were confederate with him were probably tributary princes. The ancient kings of Syria and Phœnicia ruled only over a single city, and were independent of each other, except when one great city, as Damascus, acquired the ascendency, and even then they were allied only in time of war. The Syrian army encamped at the gates and besieged the town of Samaria.
2-12. Thus said Ben-hadad, Thy silver and thy gold is mine—To this message sent him during the siege, Ahab returned a tame and submissive answer, probably thinking it meant no more than an exaction of tribute. But the demand was repeated with greater insolence; and yet, from the abject character of Ahab, there is reason to believe he would have yielded to this arrogant claim also, had not the voice of his subjects been raised against it. Ben-hadad's object in these and other boastful menaces was to intimidate Ahab. But the weak sovereign began to show a little more spirit, as appears in his abandoning "my lord the king" for the single "tell him," and giving him a dry but sarcastic hint to glory no more till the victory is won. Kindling into a rage at the cool defiance, Ben-hadad gave orders for the immediate sack of the city.
12. as he was drinking, he and the kings in the pavilions—booths made of branches of trees and brushwood; which were reared for kings in the camp, as they still are for Turkish pashas or agas in their expeditions [Keil].
Set yourselves in array—Invest the city.
1Ki 20:13-20. The Syrians Are Slain.
13-21. behold, there came a prophet unto Ahab—Though the king and people of Israel had highly offended Him, God had not utterly cast them off. He still cherished designs of mercy towards them, and here, though unasked, gave them a signal proof of His interest in them, by a prophet's animating announcement that the Lord would that day deliver the mighty hosts of the enemy into his hand by means of a small, feeble, inadequate band. Conformably to the prophet's instructions, two hundred thirty-two young men went boldly out towards the camp of the enemy, while seven thousand more, apparently volunteers, followed at some little distance, or posted themselves at the gate, to be ready to reinforce those in front if occasion required it. Ben-hadad and his vassals and princes were already, at that early hour—scarcely midday—deep in their cups; and though informed of this advancing company, yet confiding in his numbers, or it may be, excited with wine, he ordered with indifference the proud intruders to be taken alive, whether they came with peaceful or hostile intentions. It was more easily said than done; the young men smote right and left, making terrible havoc among their intended captors; and their attack, together with the sight of the seven thousand, who soon rushed forward to mingle in the fray, created a panic in the Syrian army, who immediately took up flight. Ben-hadad himself escaped the pursuit of the victors on a fleet horse, surrounded by a squadron of horse guards. This glorious victory, won so easily, and with such a paltry force opposed to overwhelming numbers, was granted that Ahab and his people might know (1Ki 20:13) that God is the Lord. But we do not read of this acknowledgment being made, or of any sacrifices being offered in token of their national gratitude.
22-26. the prophet came to the king of Israel, and said—The same prophet who had predicted the victory shortly reappeared, admonishing the king to take every precaution against a renewal of hostilities in the following campaign.
at the return of the year—that is, in spring, when, on the cessation of the rainy season, military campaigns (2Sa 11:1), were anciently begun. It happened as the prophet had forewarned. Brooding over their late disastrous defeat, the attendants of Ben-hadad ascribed the misfortune to two causes—the one arose from the principles of heathenism which led them to consider the gods of Israel as "gods of the hills"; whereas their power to aid the Israelites would be gone if the battle was maintained on the plains. The other cause to which the Syrian courtiers traced their defeat at Samaria, was the presence of the tributary kings, who had probably been the first to take flight; and they recommended "captains to be put in their rooms." Approving of these recommendations, Ben-hadad renewed his invasion of Israel the next spring by the siege of Aphek in the valley of Jezreel (compare 1Sa 29:1, with 1Sa 28:4), not far from En-dor.
27-31. like two little flocks of kids—Goats are never seen in large flocks, or scattered, like sheep; and hence the two small but compact divisions of the Israelite force are compared to goats, not sheep. Humanly speaking, that little handful of men would have been overpowered by numbers. But a prophet was sent to the small Israelite army to announce the victory, in order to convince the Syrians that the God of Israel was omnipotent everywhere, in the valley as well as on the hills. And, accordingly, after the two armies had pitched opposite each other for seven days, they came to an open battle. One hundred thousand Syrians lay dead on the field, while the fugitives took refuge in Aphek, and there, crowding on the city walls, they endeavored to make a stand against their pursuers; but the old walls giving way under the incumbent weight, fell and buried twenty-seven thousand in the ruins. Ben-hadad succeeded in extricating himself, and, with his attendants, sought concealment in the city, fleeing from chamber to chamber; or, as some think it, an inner chamber, that is, a harem; but seeing no ultimate means of escape, he was advised to throw himself on the tender mercies of the Israelitish monarch.
32-34. put ropes on their heads—Captives were dragged by ropes round their necks in companies, as is depicted on the monuments of Egypt. Their voluntary attitude and language of submission flattered the pride of Ahab, who, little concerned about the dishonor done to the God of Israel by the Syrian king, and thinking of nothing but victory, paraded his clemency, called the vanquished king "his brother," invited him to sit in the royal chariot, and dismissed him with a covenant of peace.
34. streets for thee in Damascus—implying that a quarter of that city was to be assigned to Jews, with the free exercise of their religion and laws, under a judge of their own. This misplaced kindness to a proud and impious idolater, so unbecoming a theocratic monarch, exposed Ahab to the same censure and fate as Saul (1Sa 15:9, &c.). It was in opposition to God's purpose in giving him the victory.
1Ki 20:35-42. A Prophet Reproves Him.
35-38. Smite me—This prophet is supposed (1Ki 20:8) to have been Micaiah. The refusal of his neighbor to smite the prophet was manifestly wrong, as it was a withholding of necessary aid to a prophet in the discharge of a duty to which he had been called by God, and it was severely punished [1Ki 20:36], as a beacon to warn others (see on 1Ki 13:2-24). The prophet found a willing assistant, and then, waiting for Ahab, leads the king unconsciously, in the parabolic manner of Nathan (2Sa 12:1-4), to pronounce his own doom; and this consequent punishment was forthwith announced by a prophet (see on 1Ki 21:17).
39. a talent of silver—£342.