Then the king of Israel called all the elders of the land, and said, Mark, I pray you, and see how this man seeketh mischief: for he sent unto me for my wives, and for my children, and for my silver, and for my gold; and I denied him not. Jump to: Barnes • Benson • BI • Cambridge • Clarke • Darby • Ellicott • Expositor's • Exp Dct • Gaebelein • GSB • Gill • Gray • Guzik • Haydock • Hastings • Homiletics • JFB • KD • King • Lange • MacLaren • MHC • MHCW • Parker • Poole • Pulpit • Sermon • SCO • TTB • WES • TSK EXPOSITORY (ENGLISH BIBLE) 1 Kings 20:7. The king called all the elders — Whose counsel and concurrence he now desires in his distress. See how this man seeketh mischief — Though he pretended peace upon these terms propounded, it is apparent, by those additional demands, that he intends nothing less than our utter ruin. I denied not — I granted his demands in the sense before mentioned. In this Ahab showed some sparks of virtue remaining in him; in that while Ben-hadad desired only what he had in his own disposal, that is, all his private goods, he complied with his demands; but when all the people and the public good was concerned, he would do nothing without their consent.20:1-11 Benhadad sent Ahab a very insolent demand. Ahab sent a very disgraceful submission; sin brings men into such straits, by putting them out of the Divine protection. If God do not rule us, our enemies shall: guilt dispirits men, and makes them cowards. Ahab became desperate. Men will part with their most pleasant things, those they most love, to save their lives; yet they lose their souls rather than part with any pleasure or interest to prevent it. Here is one of the wisest sayings that ever Ahab spake, and it is a good lesson to all. It is folly to boast of any day to come, since we know not what it may bring forth. Apply it to our spiritual conflicts. Peter fell by self-confidence. Happy is the man who is never off his watch.The political institution of a Council of elders (Exodus 3:16, etc.), which had belonged to the undivided nation from the sojourn in Egypt downward, had therefore been continued among the ten tribes after their separation, and still held an important place in the system of Government. The Council was not merely called together when the king needed it, but held its regular sittings at the seat of government; and hence, "all the elders of the land" were now present in Samaria. On the "elders of towns," see 1 Kings 21:8-14. Apparently the king had not thought it necessary to summon the Council when the first terms were announced to him, inasmuch as they touched only himself. The fresh demands affected the people at large, and it became necessary, or at any rate fitting, that "the elders" should be consulted. 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. The elders of the land; whose counsel and concurrence he now desires in his distress.See how this man seeketh mischief; though he pretended peace, and a friendly agreement upon these terms propounded, it is apparent by those additional demands that he intends nothing less than our utter ruin. I denied him not; I granted his demands in the sense before mentioned. Then the King of Israel called all the elders of the land,.... His poor sneaking spirit was a little aroused with the last message, and therefore called a council of the elders of the people upon it, which was a piece of wisdom in him: and said, mark, I pray you, and see how this man seeketh mischief; nothing less than the entire ruin of the nation: for he sent unto me for my wives, and for my children, and for my silver, and for my gold, and I denied him not; in the sense he understood him, which was, that he was to be a vassal, and tributary to him, for the sake of holding these, which yet was very mean; but he wanted to have these in hand, and not them only, but the pillaging of all his subjects. Then the king of Israel called all the elders of the land, and said, Mark, I pray you, and see how this man seeketh mischief: for he sent unto me for my wives, and for my children, and for my silver, and for my gold; and I denied him not.EXEGETICAL (ORIGINAL LANGUAGES) 7. called all the elders of the land] It was more than a gathering of the chief men of the city. Probably at such a crisis many of the principal persons who dwelt at other times away from the fortified cities would have gathered in Samaria for safety. It was with all these that Ahab conferred. Josephus represents the king as gathering τὸ πλῆθος, ‘the bulk of the people.’ This can hardly have been thought necessary, nor is it at all after the manner of Eastern monarchs. The treasures which were now threatened would be the possessions of the principal men, and to them the king would appeal for advice. It is however mentioned in 1 Kings 20:8 that all the people agreed to the decision that Ben-hadad’s demand should be rejected. Ahab’s sentence is left unconcluded, but the conclusion suggests itself without being spoken. It would have run somewhat thus, “But now he threatens to seize your treasures as well as mine, tell me what answer I shall send to him.”Verse 7. - Then the king of Israel called all the elders of the land [Bahr remarks that this expression, compared with "the elders of the city" (1 Kings 21:8, etc.), suggests either that these nobles, as the highest officials, had their residences at the court, or upon the approach of Ben-hadad had betaken themselves thither with their treasures. Rawlinson builds on this slender basis the conclusion that the council of elders which, he says, belonged to the undivided kingdom, had been continued among the ten tribes, had an important place in the government, and held regular sittings at the capital] and said, Mark, I pray you, and see how this man [or fellow. The זֶה expresses either hatred or contempt. Cf. 1 Kings 22:27; Luke 23:2, 18, etc.] seeketh mischief [the purport of Ahab's address is not, "Ben-hadad is not satisfied with my treasures; he wants yours also" (Bahr), for there is no reference whatsoever to their property, but, "See how he is determined on our ruin. Nothing short of our destruction will suffice him. He is bent on provoking an encounter, that he may plunder the city at pleasure." The salient word is the רָעָה]: far he sent unto me for my wives, and for my children [LXX. περι τῶν υἱῶν μου. This shows clearly that "the most eminent young men "cannot be meant in ver. 3], and for my silver and for my gold: and I dented him not. [What these words mean depends on what ver. 4 (where see note) means. It is difficult to conceive that any monarch could gravely proclaim his own shame to his counsellors; could confess, that is, that he had consented to surrender his children and concubines without a struggle.] 1 Kings 20:7During the siege Benhadad sent messengers into the city to Ahab with this demand: "Thy silver and thy gold are mine, and the best of thy wives and thy sons are mine;" and Ahab answered with pusillanimity: "According to thy word, my lord king, I and all that is mine are thine." Benhadad was made still more audacious by this submissiveness, and sent messengers the second time with the following notice (1 Kings 20:6): "Yea, if I send my servants to thee to-morrow at this time, and they search thy house and thy servants' houses, all that is the pleasure of thine eyes they will put into their hands and take." אם כּי does not mean "only equals certainly" here (Ewald, 356, b.), for there is neither a negative clause nor an oath, but אם signifies if and כּי introduces the statement, as in 1 Kings 20:5; so that it is only in the repetition of the כּי that the emphasis lies, which can be expressed by yea. The words of Ahab in 1 Kings 20:9 show unquestionably that Benhadad demanded more the second time than the first. The words of the first demand, "Thy silver and thy gold," etc., were ambiguous. According to 1 Kings 20:5, Benhadad meant that Ahab should give him all this; and Ahab had probably understood him as meaning that he was to give him what he required, in order to purchase peace; but Benhadad had, no doubt, from the very first required an unconditional surrender at discretion. He expresses this very clearly in the second demand, since he announces to Ahab the plunder of his palace and also of the palaces of his nobles. כּל־מחמד עניך, all thy costly treasures. It was from this second demand that Ahab first perceived what Benhadad's intention had been; he therefore laid the matter before the elders of the land, i.e., the king's counsellors, 1 Kings 20:7 : "Mark and see that this man seeketh evil," i.e., that he is aiming at our ruin, since he is not contented with the first demand, which I did not refuse him. 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