1 Kings 20:35

Translation
King James Version
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.
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KJV (with Strong's)
And a certain H259 man H376 of the sons H1121 of the prophets H5030 said H559 unto his neighbour H7453 in the word H1697 of the LORD H3068, Smite H5221 me, I pray thee. And the man H376 refused H3985 to smite H5221 him.
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Complete Jewish Bible
One of the members of the prophets' guild said to another one, by the word of ADONAI, "Hit me!" But the man refused to hit him.
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Berean Standard Bible
Meanwhile, by the word of the LORD, one of the sons of the prophets said to his companion, “Strike me, please!” But the man refused to strike him.
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American Standard Version
And a certain man of the sons of the prophets said unto his fellow by the word of Jehovah, Smite me, I pray thee. And the man refused to smite him.
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World English Bible Messianic
A certain man of the sons of the prophets said to his fellow by the LORD’s word, “Please strike me!” The man refused to strike him.
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Geneva Bible (1599)
Then a certaine man of the children of the Prophets sayd vnto his neighbour by the comandement of the Lord, Smite me, I pray thee. But the man refused to smite him.
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Young's Literal Translation
And a certain man of the sons of the prophets said unto his neighbour by the word of Jehovah, `Smite me, I pray thee;' and the man refuseth to smite him,
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See also
2 Kings 2:151 Kings 13:171 Kings 13:182 Kings 2:32 Kings 2:71 Kings 20:371 Kings 20:38
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City Plan: Jerusalem in the Time of Solomon
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Ahab and Ben-Hadad
Ahab and Ben-Hadad View full PDF

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In the KJVVerse 9,444 of 31,102

Study This Verse

SUMMARY

This verse introduces a pivotal and enigmatic moment in the narrative of King Ahab's reign, immediately following his surprising victory over Ben-Hadad of Syria. It depicts a prophet, identified as one of the "sons of the prophets," who, under divine command, asks a fellow individual to strike him. The neighbor's refusal to obey this seemingly unusual but divinely mandated request sets the stage for a dramatic illustration of the severe consequences of disobedience to God's explicit word, foreshadowing Ahab's own failure to fully execute God's will concerning Ben-Hadad.

CONTEXT

  • Literary Context: This verse is strategically placed at the beginning of a crucial prophetic interlude in 1 Kings 20. It immediately follows Ahab's unexpected and divinely granted victory over Ben-Hadad of Aram (Syria) and his subsequent, ill-advised treaty with the defeated king. The prophet's symbolic action, initiated by the command to be struck, serves as a dramatic prophetic parable designed to confront Ahab with his own disobedience. The refusal of the first man to strike the prophet, and the subsequent divine judgment upon him in 1 Kings 20:36, directly parallels and foreshadows the judgment that will fall upon Ahab for his similar failure to obey God's command regarding Ben-Hadad, a consequence explicitly stated in 1 Kings 20:42. This prophetic encounter thus frames the preceding narrative of victory and the subsequent narrative of Ahab's judgment, emphasizing the critical importance of absolute obedience to divine directives.
  • Historical & Cultural Context: The "sons of the prophets" were recognized prophetic guilds or schools in ancient Israel, often associated with prominent figures like Elijah and Elisha. They lived in communities, dedicated to studying and serving the LORD, and occasionally acted as divine messengers. Their actions, though sometimes unconventional (e.g., 2 Kings 4:38-41), were understood as divinely inspired and carried significant weight. In the ancient Near East, prophetic acts were not merely verbal pronouncements but often involved powerful symbolic performances designed to convey God's message memorably and with dramatic impact. The concept of a prophet being "smitten" or wounded for a divine purpose was not entirely alien, as it could signify identification with suffering or a preparation for a specific prophetic role, as seen in the later suffering servant passages (e.g., Isaiah 53:4). The setting is Israel during the reign of Ahab, a period marked by significant spiritual decline due to the promotion of Baal worship, yet also by God's continued intervention through His faithful prophets.
  • Key Themes: The central theme introduced here is the absolute necessity of obedience to divine command, even when the command appears unusual, difficult, or counter-intuitive from a human perspective. The prophet's request, being "in the word of the LORD," elevates it from a mere personal plea to a divine mandate, making the neighbor's refusal an act of direct disobedience against God Himself. This episode also highlights prophetic symbolism and action, where physical acts serve as powerful visual sermons to convey God's will and impending judgment. The prophet's need to be wounded is crucial for the subsequent parable he presents to Ahab, symbolizing the wounds Ahab should have inflicted upon Ben-Hadad. Furthermore, the immediate and severe consequences of disobedience are starkly illustrated, serving as a warning not only to the neighbor but, more significantly, to King Ahab. This passage underscores God's unwavering divine authority and the gravity with which He views the disregard of His explicit instructions, whether by a common individual or a king.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Word (Hebrew, dâbâr', H1697): The phrase "in the word of the LORD" (בִּדְבַר יְהוָה, bid'var Yahweh) is crucial. Dâbâr (H1697) means "a word; by implication, a matter (as spoken of) or thing; adverbially, a cause." When combined with "of the LORD" (יהוה, Yahweh), it unequivocally signifies a divine utterance or command. It emphasizes that the prophet's instruction was not his own whim or a personal request but a direct, authoritative mandate from God, carrying the full weight of divine authority and demanding immediate obedience.
  • LORD (Hebrew, Yᵉhôvâh', H3068): The term "LORD" (H3068, Yᵉhôvâh) is the Jewish national name of God, signifying "the self-Existent or Eternal." Its inclusion here underscores the divine origin and absolute authority of the command given to the prophet. The neighbor's refusal was therefore not merely against a man, but a direct affront to the sovereign, self-existent God of Israel, whose word is immutable and whose commands require unqualified submission.
  • Smite (Hebrew, nâkâh', H5221): The Hebrew verb nâkâh (H5221) means "to strike (lightly or severely, literally or figuratively); beat, kill, make (slaughter), smite." It implies a forceful, intentional blow, often with the intent to injure or create a specific outcome. In this context, it indicates that the prophet needed to be physically harmed, likely to simulate the wounds of battle or a specific prophetic sign, thereby preparing him for the symbolic role he was to play in confronting Ahab. The refusal to "smite" was a refusal to participate in a divinely ordained prophetic act that was essential for the subsequent message.

Verse Breakdown

  • "And a certain man of the sons of the prophets": This clause identifies the speaker as a member of a prophetic guild (H1121, bên, "son"; H5030, nâbîyʼ, "prophet"). This designation lends immediate authority and divine connection to his subsequent request, indicating that he is acting not on his own accord but as a messenger within a recognized prophetic tradition devoted to Yahweh.
  • "said unto his neighbour in the word of the LORD": This is the critical declaration. It explicitly states that the prophet's request was not a personal favor from a "neighbour" (H7453, rêaʻ, "associate, friend") but a direct and authoritative command from God Himself (H1697, dâbâr, "word"; H3068, Yᵉhôvâh, "LORD"). This elevates the interaction from a mundane request to a profound test of obedience to divine revelation, making the neighbor's subsequent action a direct response to God's will.
  • "Smite me, I pray thee.": This is the direct, seemingly strange, command (H5221, nâkâh, "smite"). The prophet, acting as God's messenger, asks to be physically struck. This act was necessary for the prophet to fulfill his subsequent role in a prophetic parable against King Ahab, likely requiring him to appear wounded as if from battle, thereby embodying the message he was to deliver.
  • "And the man refused to smite him.": This simple statement records the neighbor's act of disobedience (H3985, mâʼên, "to refuse"). Despite the explicit declaration that the command was "in the word of the LORD," the neighbor chose not to comply, setting the stage for the immediate and severe consequences detailed in the following verse. This refusal highlights a critical failure of faith and an underestimation of the gravity of a divine command.

Literary Devices

The passage masterfully employs Foreshadowing and Symbolism. The refusal of the neighbor to strike the prophet, resulting in swift divine judgment, serves as a clear Foreshadowing of King Ahab's own disobedience in letting Ben-Hadad go free, and the subsequent judgment that will fall upon Ahab and his house. The prophet's request to be "smitten" is a powerful act of Symbolism, where his physical wounding would represent the wounds that Ahab should have inflicted upon Ben-Hadad, or the judgment that would now fall upon Israel because of Ahab's leniency. The entire episode functions as a Prophetic Parable, a dramatic, enacted message designed to convey a theological truth about obedience and consequences directly to Ahab. The contrast between the prophet's divine mandate and the neighbor's human refusal also highlights the Irony of a "neighbor" failing to help a "son of the prophets" in a divinely ordained task, leading to a tragic outcome.

THEOLOGICAL AND THEMATIC CONNECTIONS

This verse underscores a fundamental principle of biblical theology: the non-negotiable nature of obedience to God's explicit commands, regardless of their perceived difficulty, strangeness, or personal cost. God's word, when clearly given, demands absolute submission and trust in His sovereign wisdom. The neighbor's refusal, despite the explicit declaration "in the word of the LORD," demonstrates a profound failure of faith and an underestimation of divine authority. This act of disobedience, though seemingly minor in isolation, carries severe consequences because it is a direct affront to God's sovereignty and His revealed will. The passage serves as a powerful reminder that God often uses unconventional means and unexpected demands to test the hearts of His people and to advance His sovereign purposes, emphasizing that true faith is demonstrated by immediate and complete obedience.

REFLECTION AND APPLICATION

The refusal of the neighbor to obey a divinely mandated, albeit unusual, command serves as a stark and challenging mirror for believers today. It compels us to examine our own readiness to obey God's voice, particularly when His instructions diverge from our comfort zones, logical expectations, or personal preferences. God's ways are often higher than our ways, and His commands are always for our ultimate good and the advancement of His kingdom. This passage calls us to cultivate a posture of immediate and unquestioning obedience, trusting in the wisdom and authority of the One who speaks. It also reminds us that disobedience, even in seemingly small matters, can have far-reaching consequences, not only for ourselves but potentially for the broader unfolding of God's redemptive plan, as seen in the ripple effect from this neighbor's refusal to Ahab's judgment. Our willingness to obey, even when we do not fully understand, is a profound act of worship and trust.

Questions for Reflection

  • What are some areas in my life where God's commands might seem "strange" or counter-intuitive to my human reasoning?
  • How readily do I obey God's clear instructions from Scripture or through the Holy Spirit, even when they require personal sacrifice or discomfort?
  • What are the potential consequences, both personal and communal, of my disobedience to God's revealed will?
  • How can I cultivate a deeper trust in God's wisdom that enables more immediate and courageous obedience?

FAQ

Why would God command such a strange thing as "Smite me"?

Answer: God often used symbolic actions and prophetic parables in the Old Testament to convey His messages powerfully and memorably. For instance, Jeremiah broke a potter's vessel to symbolize God's judgment on Judah, and Isaiah walked naked and barefoot to represent the captivity of Egypt and Cush. In this case, the prophet needed to appear wounded, as if from battle, to effectively present his prophetic message to King Ahab. The physical injury was not for its own sake but served as a visual aid to illustrate the judgment Ahab should have inflicted on Ben-Hadad, and the judgment that would now fall on Ahab for his disobedience (as explained in 1 Kings 20:41-42). It was a dramatic, divinely orchestrated object lesson designed to confront the king with the gravity of his actions.

CHRIST-CENTERED FULFILLMENT

While 1 Kings 20:35 highlights the severe consequences of disobedience to God's explicit commands, its Christ-centered fulfillment points to the ultimate obedience of Jesus Christ and the redemptive nature of His suffering. The prophet's willingness to be "smitten" for a divine purpose foreshadows the infinitely greater suffering of the Lamb of God, who was "smitten by God" and "pierced for our transgressions". Unlike the neighbor who refused to strike, God Himself "laid on him the iniquity of us all" (Isaiah 53:6). Jesus perfectly fulfilled the divine will, demonstrating unparalleled obedience even to the point of death on a cross (Philippians 2:8). His perfect obedience, in stark contrast to the neighbor's refusal and Ahab's disobedience, secured salvation for humanity. Furthermore, the episode's emphasis on the absolute authority of "the word of the LORD" finds its ultimate expression in Christ, who is the Living Word (John 1:1), and whose commands are not burdensome but lead to life (John 14:15). The judgment faced by the disobedient neighbor and Ahab underscores the necessity of a Savior who perfectly obeyed and bore the judgment we deserved, inviting us to live in the new obedience found only in Him (Romans 5:19).

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Commentary on 1 Kings 20 verses 31–43

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, Kg1 20:31. 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." Joe 2:13. 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, Kg1 20:32. 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 temper - in 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 hi 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 40:11-13.

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? Kg1 20:5, Kg1 20:6. 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 (Kg1 20:33), 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 31:20), 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 (Kg1 20:34): 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. 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 (Kg1 22:8) 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 (Kg1 20:35), 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 (Kg1 13:24), he was presently slain by a lion, Kg1 20:36. This was intended, not only to show, in general, how provoking disobedience is (Col 3:6), 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 (Volenti non fit injuria - He that asks for an injury is not wronged by it) and did it so that he wounded him, Kg1 20:37. 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 this - A 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, Kg1 20:39. 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 lex - Let 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 (Kg1 20:41) 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, Kg1 22:35), "and thy people for his people, whom likewise thou hast spared," and so they did afterwards, Kg2 10:32, Kg2 10:33. 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 48:10. Foolish pity spoils the city. 3. We are told how Ahab resented this reproof. He went to his house heavy and displeased (Kg1 20:43), 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, Psa 2:10, Psa 2:11.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 31–43. Public domain.
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John ChrysostomAD 407
DISCOURSE AGAINST JUDAIZING CHRISTIANS 4.2.1-2
Ahab once captured a king of Syria and, contrary to God’s decree, saved his life. He had the Syrian king enjoy a seat by his side and sent him off with great honor. About that time a prophet came to his companion and said to him, “In the word of the Lord, strike me.” But his companion was not willing to strike him. And the prophet said to him, “Because you would not listen to the word of the Lord, behold, you will depart from me, and a lion will strike you.” And he departed from him, and the lion found him and struck him. Then the prophet found another man and said, “Strike me.” And the man did strike him and wounded him, and the prophet bandaged up his own face.What greater paradox than this could there be? The man who struck the prophet was saved; the one who spared the prophet was punished. Why? That you may learn that when God commands, you must not question too much the nature of the action; you have only to obey. So that the first man might not spare him out of reverence, the prophet did not simply say “strike me” but said “strike me, in the word of God.” That is, God commands it; seek no further. It is the King who ordains it; reverence the rank of him who commands and with all eagerness heed his word. But the man lacked the courage to strike him and, on this account, he paid the ultimate penalty. But by the punishment he subsequently suffered, he encourages us to yield and obey God’s every command.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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