TRV
Translation
King James Version
And the king of Israel went to his house heavy and displeased, and came to Samaria.
American Standard Version
And the king of Israel went to his house heavy and displeased, and came to Samaria.
World English Bible Messianic
The king of Israel went to his house sullen and angry, and came to Samaria.
Geneva Bible (1599)
And the King of Israel went to his house heauie and in displeasure, and came to Samaria.
Young's Literal Translation
and the king of Israel goeth unto his house, sulky and wroth, and cometh in to Samaria.
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In the KJVVerse 9,452 of 31,102
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Commentary on 1 Kings 20 verses 31–43
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, 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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Ephrem the SyrianAD 373
ON THE FIRST BOOK OF KINGS 20:1
In the course of these events Ahab’s indulgence toward a man who was notoriously impious and an open and arrogant despiser of divine majesty fully deserved to be condemned, just as Saul’s clemency toward the king of the Amalekites was reproached with good reason by Samuel; this is especially true if, as some commentators assert, the same prophet who had promised the victory in the name of God prescribed that a punishment was to be inflicted on Ben-hadad. On the other hand, a mild punishment should have been inflicted on Ahab and his subjects, if they were completely unaware of the will of God. But they could not ignore God’s will at all, because the prophet had told them ahead of time that the Arameans would be handed over to them, after the Arameans had violated the majesty of God with their impious insults.
John ChrysostomAD 407
DISCOURSE AGAINST JUDAIZING CHRISTIANS 4.2.3-7
After the second man had struck and wounded him, the prophet bound his own head with a bandage, covered his eyes and disguised himself. Why did he do this? He was going to accuse the king and condemn him for saving the life of the king of the Syrians. Now Ahab was an impious man and always a foe to the prophets. The prophet did not wish Ahab to recognize him and then drive him from his sight; if the king drove him away, he would not hear the prophet’s words of correction. So the prophet concealed his face and any statement of his business in the hope that this would give him the advantage when he did speak and that he might get the king to agree to the terms he wanted.When the king was passing by, the prophet called aloud to him and said, “Your servant went forth to the campaign of war. Behold, a man brought another man to me and said to me: ‘Guard this man for me. If he shall leap away and bound off, it will be your life for his life, or you will pay a talent of silver.’ And it happened that as your servant turned his eyes this way and that, the man was not there.” And the king of Israel said to him: “This is your judgment before me: You killed the man.” And the prophet hurried to take the bandage from his eyes, and the king of Israel recognized that he was one of the sons of the prophets. And he said to the king: “So says the Lord: ‘Because you let go from your hand a man worthy of death, it will be your life for his life, and our people for his people.’ ”
Do you see how not only God but also people make this kind of judgment because both God and people heed the end and the causes rather than the nature of what is done? Certainly even the king said to him, “This is your judgment before me: you killed the man.” You are a murderer, he said, because you let an enemy go. The prophet put on the bandage and presented the case as if it were not the king but somebody else on trial, so that the king might pass the proper sentence. And, in fact, this did happen. So after the king condemned him, the prophet tore off the bandage and said, “Because you let go from your hand a man worthy of death, it will be your life for his life and your people for his people.” Did you see what a penalty the king paid for his act of kindness? And what punishment he endured in return for his untimely sparing of his foe? The one who spared a life is punished; another, who killed a man, was held in esteem. Phinehas certainly killed two people in a single moment of time—a man and his wife; and after he killed them, he was given the honor of the priesthood. His act of bloodshed did not defile his hand; it even made them cleaner. So you see that he who struck him perishes; you see that he who spared a man’s life is punished, while he who refused to spare a life is held in esteem. Therefore, always look into the decrees of God before you consider the nature of your own actions. Whenever you find something that accords with his decree, approve that—and only that.
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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SUMMARY
First Kings 20:43 concludes a pivotal narrative by depicting King Ahab's sullen and resentful reaction to the prophetic word delivered by an unnamed prophet of God. Instead of exhibiting repentance or humility after being rebuked for his disobedience in sparing Ben-hadad, Ahab retreats to his royal palace in Samaria, consumed by anger and profound displeasure. This verse underscores the king's hardened heart, setting a somber tone for the remainder of his reign and foreshadowing the escalating divine judgment against him and his dynasty.
CONTEXT
Literary Context: This verse serves as the immediate conclusion to the dramatic events of 1 Kings chapter 20. The chapter begins with King Ahab of Israel facing a formidable siege by Ben-hadad, king of Aram (Syria). Through two miraculous divine interventions, God grants Ahab decisive victories, demonstrating His power and faithfulness to Israel despite Ahab's idolatry. After the second victory, Ahab, against God's implicit command to utterly destroy such enemies (a principle seen in the laws of holy war, e.g., Deuteronomy 20:16-18), makes a covenant with Ben-hadad, releasing him in exchange for cities and trade concessions. An unnamed prophet then confronts Ahab, using a parable of a soldier who failed to guard a prisoner entrusted to him, to illustrate Ahab's failure. The prophet declares God's judgment: "Because you have let go out of your hand a man whom I appointed to utter destruction, therefore your life shall go for his life, and your people for his people" (1 Kings 20:42). Verse 43 records Ahab's immediate, unrepentant response to this severe pronouncement, linking directly to the subsequent narrative of Naboth's vineyard in 1 Kings chapter 21.
Historical & Cultural Context: The period of Ahab's reign (c. 874-853 BC) was marked by significant political and religious tension in the Northern Kingdom of Israel. Ahab, influenced by his Phoenician wife Jezebel, had actively promoted the worship of Baal and Asherah, leading to widespread apostasy. Despite this, God continued to intervene on behalf of Israel, as seen in the victories against Aram, demonstrating His covenant faithfulness even to a disobedient people. The conflict with Aram was a recurring geopolitical struggle, as both kingdoms vied for regional dominance. Kings in the ancient Near East were expected to be decisive in war and uphold divine decrees. Ahab's decision to spare Ben-hadad, while perhaps appearing pragmatic from a human perspective (seeking tribute and trade benefits), was a direct violation of God's command for total destruction of certain enemies, particularly those who threatened Israel's spiritual purity and existence. The prophet's confrontation was a bold act, challenging royal authority in the name of divine sovereignty, a common theme in the prophetic literature of Israel, where prophets often served as God's conscience to the kings.
Key Themes: 1 Kings 20:43 powerfully encapsulates several key themes prevalent throughout the book of Kings and the broader Deuteronomistic History. Firstly, it highlights Disobedience and its Inevitable Consequences. Ahab's actions directly defied God's explicit will, leading to a pronouncement of severe judgment, emphasizing that even seemingly "merciful" or pragmatic human decisions can incur divine wrath when they contradict God's commands. Secondly, the verse underscores the theme of Pride and Lack of Repentance. Instead of humility, remorse, or a turning back to God, Ahab's reaction is one of sullen anger and vexation, demonstrating a heart hardened against divine correction. This unrepentant spirit is a recurring motif in Ahab's life, notably seen again in his covetousness and subsequent actions regarding Naboth's vineyard in 1 Kings 21:4. Finally, the verse powerfully affirms the Sovereignty and Authority of God's Word. Despite Ahab's powerful position as king, the prophet's word, which is God's word, stands firm and inescapable. Ahab's emotional state ("heavy and displeased") underscores the futility of resisting divine judgment when God's commands are disregarded, illustrating that no human authority can ultimately thwart God's purposes.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse effectively employs Characterization through indirect means, revealing Ahab's unrepentant and stubborn nature not through direct description but through his emotional reaction and subsequent action. His being "heavy and displeased" immediately after a divine rebuke vividly portrays his hardened heart and resistance to God's will. There is also a strong element of Foreshadowing present. Ahab's unrepentant anger here directly anticipates his similar sullenness in 1 Kings 21:4 concerning Naboth's vineyard, and ultimately, the fulfillment of the prophet's judgment against him and his house, culminating in his death in 1 Kings 22:37-38. The Irony is also palpable: Ahab, the victor of a divinely granted battle, returns home not in triumph but in a state of bitter resentment, having turned God's victory into a cause for personal judgment due to his disobedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse profoundly illustrates the theological truth that God's word, once spoken, demands a response, and that resistance to divine revelation leads to spiritual hardening and judgment. Ahab's "heavy and displeased" state is a stark contrast to the "godly sorrow" that leads to repentance, as described by Paul in 2 Corinthians 7:10. His reaction reveals a heart more concerned with personal affront and thwarted plans than with obedience to God's explicit commands. This highlights the dangers of self-will and the tragic consequences of prioritizing human expediency over divine decree. The narrative further reinforces the consistent biblical theme of divine sovereignty over human kings, demonstrating that God's judgment will ultimately prevail, regardless of the power or disposition of earthly rulers.
REFLECTION AND APPLICATION
King Ahab's reaction in 1 Kings 20:43 serves as a powerful and sobering mirror for contemporary believers. It challenges us to examine our own hearts when confronted with God's truth, especially when that truth exposes our shortcomings or calls us to uncomfortable obedience. Do we respond with humility and a desire for repentance, or with resentment and a hardened spirit? The temptation to compromise God's standards for perceived personal or strategic gain is ever-present, whether in our professional lives, relationships, or personal ethics. Ahab's story reminds us that such compromises, far from bringing peace or advantage, often lead to deeper spiritual distress and inevitable divine judgment. True wisdom lies not in resisting God's word when it pricks our conscience, but in embracing it, allowing it to transform us, and aligning our will with His, even when it means sacrificing our own desires or plans. Our response to divine correction is a crucial indicator of the true state of our faith and our submission to Christ's Lordship.
Questions for Reflection
FAQ
What was the specific "disobedience" of King Ahab that led to the prophet's condemnation in 1 Kings 20?
Answer: King Ahab's specific disobedience was his failure to utterly destroy King Ben-hadad of Aram, whom God had "appointed to utter destruction" (1 Kings 20:42). Despite God granting Israel two miraculous victories over the powerful Aramean army, Ahab chose to make a covenant with Ben-hadad, releasing him in exchange for cities and trade concessions. This act violated the principles of holy war, where God's enemies were to be completely vanquished, and demonstrated a prioritizing of political expediency over divine command. It was a clear act of defiance against God's will, similar to King Saul's disobedience in sparing King Agag and the best of the Amalekite livestock in 1 Samuel 15.
CHRIST-CENTERED FULFILLMENT
King Ahab's sullen retreat in 1 Kings 20:43 starkly contrasts with the perfect obedience and ultimate sacrifice of Jesus Christ. Ahab, the earthly king, rejected the word of God spoken through His prophet, choosing instead to harbor resentment and pride, leading to his eventual downfall and judgment. This highlights humanity's pervasive sin problem: our natural inclination to resist divine authority and to prioritize our own will over God's. In profound contrast, Jesus, the true and eternal King, perfectly embodied obedience, even to the point of death on a cross (Philippians 2:8). He did not come to be served, but to serve, and to give His life as a ransom for many (Mark 10:45). While Ahab's unrepentance brought judgment upon himself and his kingdom, Christ's perfect obedience and atoning work offer forgiveness and reconciliation to all who believe. He is the Lamb of God who takes away the sin of the world (John 1:29), bearing the divine judgment that disobedient humanity deserves, so that we might receive grace and eternal life. His coming fulfills the prophetic warnings against sin and offers the ultimate answer to humanity's rebellion, inviting us not to sullenness, but to joyful repentance and new life in Him (Acts 3:19).