(42) A man whom I appointed—properly, a man under my curse. The rash action of Ahab, like the deliberate disobedience of Saul (1 Samuel 15), may have been due partly to compassion, partly to weakness. In either case it had no right to stand unauthorised between God’s judgment and him on whom it was pronounced; for even soft-heartedness, as in the case of Eli, may be treason to the cause of righteousness. The prophet (like Elisha, in 2Kings 13:19) speaks partly as a patriot, jealous—and, as the event proved, with a sagacious jealousy—of the lenity which left the deadly enemy of Israel unsubdued; but he speaks also as the representative of God’s stern and righteous judgment. which Ahab, after signal deliverance, had treated as of no account. (For the fulfilment of his words, see 1Kings 22:34-36.)

1 Kings 20:42. Thus saith the Lord, Because, &c. — “What was the great sin of Ahab in this action, for which God so severely punished him?” The great dishonour hereby done to God, in suffering so horrid a blasphemer to go unpunished, which was contrary to an express law, Leviticus 24:16. And God had delivered him into Ahab’s hand, for his blasphemy, as he promised to do, (1 Kings 20:28,) by which act of his providence, compared with that law, it was most evident that this man was appointed by God to destruction. But Ahab was so far from punishing this blasphemer, that he did not so much as rebuke him, but dismissed him upon easy terms, and took not the least care for the reparation of God’s honour. And the people were punished for their own sins, which were many and great; though God took this occasion to inflict the punishment. The former part of this decree of God, Thy life shall go for his life, was fulfilled three years after, when Ahab was killed in a battle against the Syrians, 1 Kings 22:1-40. But the latter, And thy people for his people, was deferred till the reign of Hazael, who fulfilled it by the wars he had with the Israelites, and the slaughter he made of them, 2 Kings 10:32-33.

20:31-43 This encouragement 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? That is gospel repentance, which flows from an apprehension of the mercy of God, in Christ; there is forgiveness with him. What a change is here! The most haughty in prosperity often are most abject in adversity; an evil spirit will thus affect a man in both these conditions. There are those on whom, like Ahab, success is ill bestowed; they know not how to serve either God or their generation, or even their own true interests with their prosperity: Let favour be showed to the wicked, yet will he not learn righteousness. The prophet designed to reprove Ahab by a parable. If a good prophet were 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. Ahab went to his house, heavy and displeased, not truly penitent, or seeking to undo what he had done amiss; every way out of humour, notwithstanding his victory. Alas! many that hear the glad tidings of Christ, are busy and there till the day of salvation is gone.A man whom I appointed to utter destruction - or to חרם chērem, i. e., a man on whom My curse had been laid (Leviticus 27:28 note). 39. a talent of silver—£342. Quest. What was the great sin of Ahab in this action for which God so severely punisheth him?

Answ. The great dishonour hereby done to God in suffering so horrid a blasphemer, 1 Kings 20:23, to go unpunished, which was, contrary to an express law, Leviticus 24:16.

Object. What is this to Ben-hadad, seeing that law concerned Israelites only?

Answ. It reached both to them that were born in the land, and (as is there expressed) unto strangers that were among them, and in their power, which was Ben-hadad’s case; for God had delivered him into Ahab’s hand for his blasphemy, as he promised to do, 1 Kings 20:28, by which act of his providence, especially compared with that law, it was most evident that this man was appointed by God to destruction, as is here said. But Ahab was so far from punishing this blasphemer, that he doth not so much as rebuke him, but treats him like a friend and a brother; dismisseth him upon easy terms, and takes his word for the performance, and takes not the least care for the reparation of God’s honour, but only for the amplification of his own power.

Thy people for his people.

Quest. Why were the people punished for Ahab’s sin?

Answ. 1. Because Ahab was punished in the loss of his people.

2. The people were punished for their own sins, which were many and great; though God took this occasion to inflict it.

3. The great injury and mischief was hereby done to his own people, who by this most foolish and wicked act were exposed to all those rapines and slaughters which Ben-hadad either did commit, or might have committed, against them afterwards; of which consequently Ahab was guilty. And it must be considered that all the Israelites were the Lord’s peculiar people; nor did their apostacy from God deprive God of his right; and the kings of Israel and Judah had these committed to them, in way of trust, to be governed and protected by them. And therefore Ahab for this gross breach of his trust was justly liable, though not to the censures of his people, yet to the hand of God, who was his King and Governor.

And he said unto him, thus saith the Lord,.... He spake not his own sense, and in his own words, but in the name of the Lord, for which he had authority, that it might have the greater weight with Ahab:

because thou hast let go out of thy hand a man whom I appointed to utter destruction; meaning Benhadad; or "the man of my anathema or curse" (w); cursed of God for his blasphemy of him, and devoted by him to ruin on that account; or "of my net" (x), being by his providence brought into a net or noose at Aphek, out of which he could not have escaped, had not Ahab let him go:

therefore thy life shall go for his life; as it shortly did, and that by the hand of a Syrian soldier, 1 Kings 22:34,

and thy people for his people; which was fulfilled by Hazael king of Syria, the sins of Israel rendering them deserving of the calamities they endured by his means, see 2 Kings 8:12.

(w) "vir anathematis mei", Montanus, Piscator. (x) "Vir retis mei"; so some in Vatablus.

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.