84. Benhadad Returns. Ahab's Covenant with him. 1. Kings xx. 26-43. Benhadad returned as the prophet had predicted, at the end of the year, and went up to "Aphek to fight against Israel. And the army of the children of Israel was like 'two little flocks of kids; but the Syrians filled the country. A man of God came and said to Ahab, "Thus saith the LORD, 'Because the Syrians have said, The LORD is God of the hills, but he is not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the LORD." And they encamped over against each other for seven days; and on the seventh day the two armies joined in battle; the Israelites slew of the Syrians 100,000 footmen that day; but the rest fled into Aphek, and there a wall fell upon 27,000 of the men that were left. Benhadad fled, and hid himself in an inner chamber in the city. The servants of Benhadad 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." 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." 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. 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,57 as my father made in Samaria."78 Then said Ahab, "I will send thee away with this covenant. So he made a covenant with him, and sent him away. One of the sons of the prophets waited for the king by the way, and disguised himself with ashes on his face. 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. 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. And he hasted and took the ashes away from his face; and the king of Israel discerned him that he was of the prophets. 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." And the king of Israel came to Samaria, and went to his house heavy and displeased. GEOGRAPHICAL NOTE. Arhek-There are several cities of this name mentioned in the Bible. Aphek in Syria was one of the chief cities in the kingdom of Benhadad. Les. 53. EXPLANATIONS. two little flocks, &c.—so insignificant were the two bands of the army of Israel, in comparison with the numbers and military equipment of the Syrians. Because the Syrians, &c.-though Israel were undeserving of God's special interposition, he would prove that the idols of the heathen were vanity, and thus avenge the insult of Benhadad and his tributary princes. merciful kings-notwithstanding the sad degeneracy of Israel from the ways of true religion, it is evident that the influence of the laws of Moses in forming the national character on the basis of humanity was not yet wholly lost. What must have been the tyranny of heathen nations when such a man as Ahab was regarded as a 'merciful' king. sackcloth-a coarse material made of black goat's hair, which was worn in seasons of affliction. It was put on by Benhadad and his courtiers as an outward sign of humiliation and sorrow. ropes on their heads-these ropes were placed round their necks as a token of their submission as suppliants to Ahab. Thus they placed their lives in his hands to spare or destroy them at his pleasure. let me live-the right of the conqueror to take the life of his captive is here admitted, and the desperate condition to which the king of Syria was reduced is shown. he is my brother-in the sense of brother king, and also as an Edomite; both being descendants of Isaac. 1 will restore-we should make restitution from a sense of justice, not from necessity when brought into circumstances of helplessness and shame. How frequently has it happened that at the close of a bloody war, the mutual restoration of conquests is made the basis of peace after incalculable loss and injury has been inflicted upon both parties. make streets-it is the practice in Eastern towns for persons of the same business, nation, or religion to occupy distinct localities; but it would appear that up to this period no such privilege was conceded to the Israelites in Syria owing to the hostility which existed between the two nations. The concession, therefore, offered by Benhadad implied the establishment of friendly relations between Israel and Syria. as my father-the reign of Omri, which extended over 12 years is dismissed in a few words by the sacred historian, hence there is no mention of the transaction here referred to. with this covenant-by this treaty Ahab was to gain the territory which his father had lost, and the privilege to trade in Damascus. the sons, &c.-schools for the sons of the thy life shall go, &c.—Ahab lost his life in opinion that God interfered? Show me how the honour of the True God was involved in that mistaken opinion. To what influence may we trace the character for humanity which Israeleven in its degenerate condition, had maintained? Explain fully the symbolic acts of Benhadad's servants when they came to supplicate Ahab's mercy. Why did Ahab call Benhadad his brother? What eastern custom is referred to by Ben hadad when he conceded to Ahab the privilege of making streets in Damascus? PRECEPTIVE LESSONS. We are taught. 1. That a power more than human often frustrates the best concerted plans. 2. That such power is sometimes ascribed to other causes than the direct interference of "the God of the earth." 3. That God will assert his own honour irrespective of the worthiness of his creatures; had not the Syrians blasphemed the God of Israel it is probable that Ahab might have been left to himself. 4. That the most haughty in prosperity are commonly the most abject in adversity; "The lofty looks of man shall be humbled, and the haughtiness of men shall be bowed down." 5. That some people do not know how to improve success or prosperity; it was neither for Israel's interest nor God's glory that Benhadad should be suffered to escape. 6. That God can turn a victory into gloominess; one king's pride was mortified, while another was sent home "displeased." 85. Ahab covets Naboth's Vineyard. 1. Kings. xxi. Near Ahab's palace in **Jezreel, a man named Naboth had a 'vineyard. Ahab wanted it for a garden of herbs, so he offered Naboth a better vineyard for it, or its worth in money. Naboth refused to sell it, because it was the inheritance of his fathers; so Ahab came to his house, and he laid him down upon his bed, and would eat no bread. But Jezebel, when she knew the cause of Ahab's grief, promised to procure him the vineyard. She wrote letters to the elders43 and to the nobles of the city, saying. "Proclaim a fast, and set Naboth on high among the people: and set two men, sons of Belial, before him, to bear witness against him, saying, Thou didst blaspheme God and the king. And then carry him out, and *stone him, that he may die." And the elders and the nobles did as Jezebel had sent unto them; they proclaimed a fast, and set Naboth on high among the people. And there came in two men, children of Belial, and sat before him, and they witnessed against Naboth, in the presence of the people saying, "Naboth did blaspheme God and the king." Then they carried him forth out of the city, and stoned him with stones, that he died. The men of the city then sent to Jezebel, saying, "Naboth is stoned, and is dead." When Jezebel heard this, she said unto Ahab, “Arise, take possession of the vineyard, which Naboth refused to give thee for he is not alive but dead." And Ahab arose, and went down to take possession of the vineyard. Elijah was then commanded to meet Ahab in the vineyard, and to make known to him that dogs should lick his blood, as they had licked the blood of Naboth-that the dogs should eat Jezebel, by the wall of Jezreel-and that his whole family should perish. When Ahab saw Elijah he said, "Hast thou found me, O mine enemy?" And he answered, "I have found thee; because thou hast 'sold thyself to work evil in the sight of the LORD." He then declared the sentence which the Lord had passed on him; "Him that dieth of Ahab in the city the dogs shall eat; and him that dieth in the field shall the fowls of the air eat." But there was none like unto Ahab, which did sell himself to work wickedness in the sight of the Lord, whom Jezebel his wife stirred up. And he did very abominably in following idols according to all things as did the Amorites, 27 whom the LORD cast out before the children of Israel. When Ahab heard this sentence he rent his clothes, put on sackcloth, fasted,43 and went softly. Then God said unto Elijah, Seest thou how Ahab humbleth himself before me? because he humbleth himself before me, I will not bring 'the evil in his days; but in his son's days will I bring the evil upon his house." GEOGRAPHICAL NOTE. Jezreel-a celebrated city in the valley of Jezreel in the tribe of Issachar. Ahab had a residence there which was near Naboth's vineyard. The valley of Jezreel was also called the plain of Esdraelon; a portion of it was called the valley of Megiddo. EXPLANATIONS. vineyard-this term is commonly used in the Bible in contradistinction from the field, and is sometimes employed when only ordinary gardens are intended. The Israelites were remarkable for their attention to the cultivation of the vine. because it was, &c.-it was not lawful for him to alienate that inheritance which had been originally assigned to his fathers when the land was divided in the time of Joshua. God had expressly forbidden the disposal of a family inheritance. (Lev. xxv. 25-28.) And the king ought not to have asked that which would be a sin against God as well as against Naboth's posterity: wrote letters, &c.-bearing the marks of royal authority, for they were sealed with the king's own signet. Proclaim a fast-this at once took the inhabitants by surprise; for some fearful crime or calamity must have occurred to require a national humiliation. The plan was devised to make a popular impression unfavourable to Naboth, and to effect his destruction before a calm in vestigation could take place. on high-in a prominent place. He was treated with a show of respect to quell any suspicion of unfair dealing. men were sons of Belial-worthless procured, who for a pecuniary recompense were willing to swear away the life of a man, whose possessions would thus be alienated from his posterity and forfeited to the king who wanted them. blaspheme God-this was a capital crime, Les. 24. but its punishment did not include confiscation of property. and the king-this offence was usually esteemed capital, and involved the forfeiture to the king of such estates as the offender possessed at the time of his death. stone him, &c.-the witnesses were first to engage in this fearful act; these men first witnessed to a lie, and then deliberately engaged in the execution of Naboth and his sons for a crime of which they were quite innocent. sent to Jezebel-what base men these elders and nobles were! At the desire of a wicked queen they imbrue their hands in the blood of a fellow citizen-a relative, under the cloak of religion and justice. But God the righteous Judge was witness to their crime. Arise, take possession, &c.-he probably had continued in the sullen mood which Naboth's refusal had thrown him into to this moment. He arose, he probably went in state, for some years after Jelu remembered that he and Bidkar accompanied him. Les.95. 'remember how.' was then commanded, &c.—it would appear that Elijah had just returned from Mount Horeb. Omine enemy-this is the character which every wicked man gives of him who reproves him. sold thyself, &c.- so as to be a continual slave to the perpetration of gross crimes, as if in defiance of the most High. rent his clothes-as a sign of grief. "Rend your heart and not your garments," saith the Lord. went softly-moved about with the quiet and humble gait of a man filled with shame and remorse. the evil, &c.-the thorough destruction of his family. Les. 95 QUESTIONS. Narrate the circumstances which led to the unjust execution of Naboth. Why did Naboth refuse to gratify his king! Point out the share which each party had in this infamous transaction-the queen -the nobles-the witnesses. What object had these murderers in view when they proclaimed a fast? Why was Naboth stoned? Why was his property forfeited? Who opportunely came to Jezreel? Where did he meet Ahab? What awful message was he commissioned to bear to this wicked man? What effect had it on Ahab? How do you understand the promise "I will not bring &c." PRECEPTIVE LESSONS. The example of selfishness and unlawful desire which grudges the comforts of others, should lead us to say, " Incline my heart to thy testimonies, and not to covetousness." We see manifested by Naboth, a conscientious regard to posterity. Had he sold his vineyard to the king it would not have returned to his children in the year of Jubilee. We learn that those princes are truly unfortunate whose counsellors show them how to abuse the power they possess, and that wicked sovereigns and wicked subjects mutually add to each other's crimes. We also see that the most heinous wickedness is perpetrated under the pretence of religious zeal and a regard for justice-that injustice is sometimes seated in the place of judgment, and iniquity in the place of righteousness; and that that man is in a miserable condition who regards God's prophets as his enemies. 86. Battle at Ramoth-gilead. 2 Chron. xviii. 1 Kings xxii. 3-40. And the king of Israel said unto his servants, "Know ye that "Ramoth in Gilead is our's, and we be still, and take it not out of the hand of the king of Syria?" Now for three years there was no war between Syria38 and Israel.73 And in the third year, Jehoshaphat, the king of Judah, came down to the king of Israel. Now Jehoshaphat had riches and honour in abundance, and joined affinity with Ahab. And Ahab killed sheep and oxen for him in abundance, and for the people that he had with him. And Ahab said unto Jehoshaphat, "Wilt thou go with me to Ramoth-gilead?" And he answered him, "I am as thou art, and my people as thy people; and we will be with thee in the war." The prophets were consulted, and they said, "Go up, for God will deliver it into the king's hand." Jehoshaphat then inquired for a prophet of the Lord; and Ahab answered that there was none but Micaiah, and he always prophesied evil of him. When he came he answered 'in the words of the prophets of Ahab. The king saw that Micaiah's answer was contrary to his knowledge, and adjured him to say nothing but what was true. Micaiah then foretold Ahab's death, saying, "I saw all Israel scattered upon the hills, as sheep that have not a shepherd; . . . let them return every man to his house in peace." And Ahab said unto Jehoshaphat, "Did I not tell thee that he would prophesy no good concerning me, but evil ?" And he said, "Hear thou therefore the word of the LORD; I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left. And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner. And there came forth a spirit, and stood before the LORD, and said, I will persuade him. And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade him, and prevail also; go forth, and do so. Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee." But Zedekiah, the son of Chenaanah, went near and smote Micaiah on the cheek, and said, "Which way went the spirit of the LORD from me to speak unto thee?" And Micaiah said, "Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself." Ahab ordered Micaiah into prison,14 there to be fed with bread of affliction and water of affliction till his return in peace. Micaiah said, "If thou return at all in peace, the LORD hath not spoken by me." The kings of Israel and Judah 'went up against Ramoth-gilead. Ahab disguised himself, but Jehoshaphat was in his robes. During the battle a certain man drew a bow at a venture, and smote Ahab, who commanded the driver of his chariot67 to take him out from the battle. His blood flowed into his chariot, and he died. His chariot was washed in the pool of Samaria. The dogs licked up his blood, and the prediction of Elijah was thus fulfilled. GEOGRAPHICAL NOTE. Ramoth-gilead- -a celebrated city in the mountains of Gilead, belonging to the tribe of Gad, and sometimes called Ramoth-mizpeh. |