would not keep the treaty which had been wrung from him by force, as was indeed very speedily proved (see 1Ki 22:1).
Verses 35-36
1Ki 20:35-36The verdict of God upon Ahab's conduct towards Benhadad. - 1Ki 20:35, 1Ki 20:36. A disciple of the prophets received instructions from God, to announce to the king that God would punish him for letting Benhadad go, and to do this, as Nathan had formerly done in the case of David (2Sa 12:1.), by means of a symbolical action, whereby the king was led to pronounce sentence upon himself. The disciples of the prophets said to his companion, “in the word of Jehovah,” i.e., by virtue of a revelation from God (see at 1Ki 13:2), “Smite me;” and when the friend refused to smite him, he announced to him that because of this disobedience to the voice of the Lord, after his departure from him a lion would meet him and smite him, i.e., would kill him; a threat which was immediately fulfilled. This occurrence shows with how severe a punishment all opposition to the commandments of God to the prophets was followed, as a warning for others; just as in the similar occurrence in 1Ki 13:24.
Verse 37
The disciple of the prophets then asked another to smite him, and he smote him, “smiting and wounding,” i.e., so that he not only smote, but also wounded him (vid., Ewald, §280, a.). He wished to be smitten and wounded, not to disguise himself, or that he might be able to appeal loudly to the king for help to obtain his rights, as though he had suffered some wrong (Ewald), nor merely to assume the deceptive appearance of a warrior returning from the battle (Thenius), but to show to Ahab symbolically what he had to expect from Benhadad whom he had released (C. a Lap., Calm., etc.).
Verse 38
With these wounds he placed himself in the king's path, and disguised himself (יתחפּשׂ as in 1Sa 28:8) by a bandage over his eyes. אפר does not mean ashes (Syr., Vulg., Luth., etc.), but corresponds to the Chaldee מעפרא, head-band, τελαμών (lxx).
Verses 39-40
When the king passed by, he cried out to him and related the following fictitious tale: He had gone to the war, and a man had come aside to him (סוּר as in Exo 3:3; Jdg 14:8, etc.), and had given a man (a prisoner) into his care with this command, that he was to watch him, and if he should be missing he was to answer for his life with his own life, or to pay a talent of silver (as a punishment). The rest may be easily imagined, namely the request
