1 Kings CHAP. XX.

THIS Chapter is a Narrative of Ahab's two great Victories over the Syrians for two years together: First, of the first Victory, in which the Antecedents, Concomitants and Consequents are remarkable.

Remarks first upon the Antecedents: As, 1. Benhadad (the Son of him who had spoil∣ed sundry Cities in Israel, chap. 15.20. and the same whom Hazael murdered and suc∣ceeded, 2 Kings 8.15.) waged War against Ahab. The Cause of this War is variously assigned: As, (1.) The Syrians above thirty years before had been invited in by Asa, to assist him against Baasha, and then conquering some Cities, 1 Kings 15.17, 18. they had felt the sweetness of the Soil of Israel, and now they would have all. N.B. This is oft the fate of calling in Forein Powers for the suppression of an home-bred Enemy. The Remedy oft proves worse than the Disease. The 2d. Cause (saith P. Martyr) was Ahab's refusing to pay Tribute to Benhadad, which before he had paid him for those Cities that had been taken from Baasha, and some also from Omri Ahab's Father, not mention'd in sacred Story, but implied here, ver. 34. But the 3d. and true Cause of this War, was God's great displeasure against Israel for their Idolatry and Apostasie, and Benhadad's Ambition (in amplifying those Conquests his Father had made, chap. 15.20.) was but the Rod in God's hand to chastize the Impiety of his Children.

Remark the Second; Benhadad gathers a vast Host, consisting of thirty two Kings, &c. wherewith he comes up and besieged Samaria the Metropolis of the Ten Tribes, designing to catch and conquer that Kingdom wholly to himself, ver. 1. Hereupon he sends his Embassadors from the Siege into the City, to demand all Ahab's Treasures, his Wives and Children, &c. ver. 2, 3. or expect no Peace, but a sudden Assault.

Remark the Third; Timorous Ahab, finding himself not only hard pressed with a close Siege without, but also worse oppressed with a guilty Conscience within, makes a most pu∣sillanimous Truckle to Benhadad's insolent Demands, saying, [I am thine, and all that I have] ver. 4. An evil Conscience was the cause of this Cowardice. N.B. Some indeed more charitably call this Prudence in Ahab, that by a soft Answer he might mollifie the mind of a Barbarian King, so saith Menochius; and that he spake not this seriously, but on∣ly officiously to pacifie Benhadad; nor would such a proud Imperious Dame (as was Jezebel) suffer him to do otherwise, as loth enough to be delivered up into the hands of Barba∣rous Benhadad. And Dr. Hall saith, that Ahab did wisely, (like a Reed in the Tempest) stoop to this violent Charge of so potent an Enemy, he being but half a King, while the Kingdom of Judah was divided from him, and Benhadad had two and thirty Kings in conjunction with him. It is not for the over-powered to expostulate in Capitula∣tions; weakness must not argue, but yield. Might many times runs down Right.

Remark the Fourth; Benhadad insolently incroacheth upon this first submission of Ahab, ver. 5, 6. Ahab offers to be a Tributary King to him, and to hold his All in Ho∣mage and Fealty under him; so the propriety and present possession might be but his. No, saith Benhadad, in his second Message, I will not only have Dominion over thy All, but I will have present possession of thy All, without any subordinate Interest reserved to thy self, and not of thy All only, but the All of all thy Subjects shall be mine in hold also: Thus Insolency is both unsatiable and unreasonable too; The unjust knows no shame, Zeph. 3.5. he will have his Jezebel too, together with the Treasure of the City, as well as the Royal City, and all the Cash, Jewels, Plate and portable goods of the Citizens; All shall be actually mine (saith he); nor will I stay till thou deliver them, but I will send to fetch them.

Remark the Fifth, Upon the Antecedents; Ahab now consults with the Elders (whose wealth was now equally involved and incroached upon with his own, ver. 7. P. Martyr marks well here, that Ahab neither consulted God at this pinch, nor acknowledged the true cause of it. He tells those Elders, I have not denied to become his Vassal, but no∣thing will satisfie him, save the plundering of our Houses, the ravishing of our Wives, and the spoiling us of our All that is comfortable. This over-strained subjection turns de∣sperate, and hereupon the Elders advise him to a Denial, and rather stand it out to the Issue of a bloody War, ver. 8. Then Ahab gave in his Denial but faintly, in saying, [I may not do it] ver. 9. whereas a right generous Spirit would have said [I will not do it] thy incroaching Terms (required) are worse than death, &c. N.B. Ahab was of such an Abject Temper, that he would have submitted to the second Message (saith P. Martyr) but that he feared a Sedition among his Subjects, sending his Answer in such a sordid Page  504dress [Tell my Lord the King, that thy Servant will do all demanded at first.] He might as well have said, [and the second too, but my Subjects will not suffer me.]

Remark the Sixth; Ahab's Denial puts Benhadad into a desperate Out-rage, ver. 10. He stamps and stares, he brags and threats, yea and swears by his Gods, that he would im∣mediately turn the City Samaria into a Dust-heap: And tho' every of his Souldiers should but each take up one hand-full, they shall be sufficient to carry the whole City out of its place. N.B. Such prodigious Pride and Presumption usually precedes utter Destruction, which all Benhadad's Dunghil-Deities could not deliver from. Now indeed Ahab answered wisely, ver. 11. and a little more couragiously than before, leaving out that slavish Title [My Lord] but useth a Proverbial speech [Let not him that girds on his Armour▪ boast as he that puts it off. N.B. 'Tis sublime folly, to sound a Trumpet before a Victory be won: Events of War are uncertain, and therefore not to be sworn before∣hand, but rather sedulously to be Atchieved. He is a confident fool that sells the Hide, before the Beast be taken, and accordingly it proved; for Benhadad himself had much ado to save his own Skin by flight, which many of his Souldiers lost with their lives, not taking an hand-f•ll of Samaria's dust with them.

The second part of the first War, is the Concomitants thereof.

Remarks upon it are, First, Bragging Benhadad receives Ahab's Denial of his Tyran∣nical Demands, with an outragious scorn: He and the Kings in the Pavilion with him, drank down all Anxiety about the Answer, as making themselves Cock-sure of the Victory, ver. 12. and Benhadad himself drank so freely of his Cups, until he was in∣toxicated ver. 16. as if Wine should make way for Blood; and instead of making good what he had Thrasonically boasted (to turn Samaria into a Dust-heap) behold he turns himself into a Beast, by being drunk. N.B. Drunkenness is one of the worst Counsellors; many men do that when they are drunk, for which they are hang'd, when they are so∣ber. Drunken Benhadad (now in his Altitudes of Pride and Presumption) became ripe for his own Ruine, however in contempt of the God of Israel, and in confidence of his own helpless Gods he had so lustily sworn by, ver. 10. he commands his battering En∣gines to be prepared, and his Army to make ready for Assaulting and Storming Samaria.

Remark the Second, Brings in the [Behold] ver. 13. Oh the matchless Mercy of God, in sending a Prophet to Ahab, who had persecuted his Prophets, chap. 18.4, &c. P. Martyr makes this Divine Act of Grace marvelously remarkable, that one of God's Prophets (whom Ahab persecuted to death) should now be sent to him in his deepest Distress, to comfort him with Tidings of his Deliverance and Triumph after all his Miracles by Elijah (both of fetching Fire and Water from Heaven) were unprofitably spent upon him. Ahab had promised much (when he and all Israel saw enough to say [that the Lord was God, and not Baal] chap. 18.39.) but he had performed nothing, yet God destroys him not, but will here even Hire him to be good, that by a Victory he might better know that [the Lord is good, and the Lord of Hosts] and neither Baal nor the Golden Calves. Why God promises Victory to wicked Ahab here, P. Martyr renders these Reasons: 1. That Ahah might be left without the least excuse, and the Justice of God be the more illustrated thereby. 2. That God might shew how easily he can suppress the proudest and powerfullest of his Enemies, when it is his pleasure so to do. 3. God had respect to his seven thousand Servants, that kept tight in that corrupt time, and bowed not to Baal, &c. 4. Of all sorts of Sinners God cannot abide the proud and presumptuous Boasters. N.B. Such have Nemesin in tergo (as the Greeks call it) Vengeance upon their backs: God resisteth the prou, [〈 in non-Latin alphabet 〉] sets himself in Battle-array against such, Jame 4.6. as Benhadad here set himself in Battle-array against God; he Deified himself as if a God, and there∣fore God Desied him as an Invader of his Glory. Ahab indeed was very lewd, but Ben∣hadad was both more lewd, and more lofty; so God could not abide the sight of him, Psal. 138.6. but resolves to hurl this proud Luciser out of his supposed Heaven: As Ahab, be∣ing bad, shall be scourged with the Rod of Benhadad's fear; so Benhadad being far worse, shall be smitten (saith Dr. Hall) with the Sword of Ahab's Revenge, &c.

Remark the 3d. As bad as Ahab was, when in his Distress, He had called in vain (saith Sanctius) for help from Baal, &c. He can now listen to one of God's Prophets (whom he had persecuted) and begs direction from him how this Deliverance might be accom∣plished which the Prophet had promised from the true God, ver. 14. N.B. Even the worst of wicked men, when in desperate straits, and having but the Natural Conscience awaken∣ed thereby, will not disdain to desire help from God, as those poor Pagan Mariners in Jonah's Ship, under a most dismal Storm, every one of them cryed unto his God; and lest they should all miss the true God, they desired Jonah to call upon his God, Jonah 1. v. 4, 5, 6. and at last they all cry unto the true Jehovah, ver. 14. Jonah 1. So Ahab here Page  505hearkens to what this Prophet spake from the Lord, when all his Idols fail'd him.

Remark the Fourth; The Prophet tells him (not from himself, but) from the Lord, who should be the Instruments, and who should be their Captain: Ahab gives credit to God's Word, puts his Divine Direction into present Execution, ver. 15. wherein, tho' he was a wicked man, yet acts not like such an one. N.B. For some in such a case would have argued [Alas! those Young men of the Princes (Noble men's Sons) have been bred up in Delicacies, so are but fresh-water Souldiers, Carpet-Knights, fitter for a Canopy than for a Camp, and to Court fine Ladies, rather than to Encounter a fierce Enemy; they are not so well experienced in handling a Military Lance in War, as they are in tossing curious Court-Complements in Peace, &c.] Beside, Ahab might have objected against the Number of them, as well as against their Quality, saying, [What, are these two hundred and thirty Courtiers able to match Benhadad's so many more Kings and old experienced Captains and Commanders? and what can seven thousand Men (which is all we can muster) do against such a numberless number of the Syrian Army that doth besiege us, &c?] Not a word of any such murmuring nature do we hear from this Impious Ahab; no, he dis∣putes not, but dispatches God's Command. The Prophet had assured him before-hand, that by those very Men and Means Victory should be got, that when obtained, the Thanks for it might not be ascribed to Chance, Baal, or Calves, &c.

Remark the Fifth; Ahab having god God's Word for his Warrant, and God's Instru∣ments at his heels (both the 230 Captains, and the 7000 Souldiers, N.B. which Peter Martyr supposes to be those mentioned, chap. 19 18. that were faithful, and fled thither for Refuge, and all others not daring to adventure upon such a desperate Design) with those he marches forth, not staying to be assaulted by the Assaulting Syrians, but to Assault the Assaulters at Noon-time of day, ver. 16. when they were eating and drink∣ing, and secure from all fear and expectation of any Assault; and when Benhadad him∣self was so Jovial with his Kings, that he drank himself drunk with excessive drinking, so could not order or direct for any Defence.

Remark the Sixth; This Hand full of Israel, God blesseth with a compleat Victory over the vast Host of Syria, ver. 17, to 21.

Mark 1. The young Princes went out first as a Forlorn-Hope, to make the first On-set upon the Syrians. Such Courage had the Lord of Hosts given them to embolden their followers, ver. 17.

Mark 2. Benhadad's Scouts espied them first coming out of the City; they tell their King, he commands in his Cups [take them Alive] ver. 18. he saith not [fight them] for he thought (saith Grotius) they needed not strike one stroke; the notion of his drunken Noddle was, that he had Victory in his own hands. Besides, suppose they had come forth to treat for Peace, the Law of Nations was broke (saith P. Martyr) in lay∣ing violent hands upon Embassadors. This drunken, confident fool thought to win the Field by a word.

Mark 3. The Noon-day Security of the Syrians in the midst of their surfeiting and drunkenness, exposed them to destruction, insomuch that those seven thousand two hun∣dred thirty two of Israelites, slew at the least, so many of those Syrians that were sent to apprehend them: Every one slew his man, ver. 18, 19.

Mark 4. This first Success of Israel against the Syrians, daunted the whole Host, espe∣cially the Lord of Hosts striking them with a Panick fear, they all under consternation forsook the Field, and fled in dreadful confusion; yea, boasting Benhadad and his Kings (saith Dr Hall) were more beholden to their Horses, than to their Gods, or to them∣selves for safety, ver. 20.

Mark 5. Then the King of Israel went out, ver. 21. which expression causeth Vatablus to think that Ahab went forth in the last place, and not till he saw the Syrians put to flight. However, he Rallied what Troops he had, and made a farther pursuit of the Vi∣ctory, slaying those that were attempting to escape by Horses and Chariots, many of which, being amazed with that cowardly passion of fear (wherewith the Lord had smitten them) made themselves a prey to the pursuers, and so came to pass the great Slaughter, v. 21.

The third part of this first Battle, is the Consequents of it, ver. 22.

Mark 1. The same Prophet that had foretold Ahab of the former Victory (whom some suppose to be Micaiab, or one of those hid by Obadiah) cometh again, and foretells him by a Divine Revelation of the purposes of those conquered Syrians, concerning a second Re-encounter at the year's return. Here P. Martyr admires the free Mercy of God, thus to warn a wicked King again.

Mark 2. We hear nothing of Ahab's publick Thanksgiving for his great Victory, or any Reformation of his life. This Prophet bids him, prepare for another Brush, and strengthen Page  506thy self, and mind thy hits. Here was fair Caution for Ahab to Repent of his Idolatry, and to be reconciled unto God; What means might more strengthen him than his so doing?

Mark 3. An Enemy once foil'd (saith Peter Martyr) ought not to be contemned; he may Recruit (as here) and make another on set: So our spiritual Adversaries alway hate us, though once quell'd, depart only for a season, Luke 4.13. prepare therefore for renewed Rallyings, and new Attempts, &c.

Ahab's Second War with Benhadad, wherein are remarkable also, Antecedents, Conco∣mitants and consequents

First the Antecedents afford the first Remarks, as, First, The Syrians Consultation about renewing the War, for recovering their lost Reputation, as well as Riches, Arms and Lives in their former foul Defeat, ver. 23. wherein they consult first about the Place of their former fight, as altogether inconvenient, saying, [Israel's Gods are Gods of the Hills, &c.] Indeed the Idolatry of Israel at this time had given those blind Pagans too much cause to imagin, that Israel's Gods were no better than the Syrian Idols. N B. Pa∣ganism had taught all gentile Nations, that there were some Gods of the Woods, some of the Rivers, others of the Valleys, and others of the Mountains; and they fancied those to be the Gods of Israel; because, 1. it was a Mountainous Country, Deut 12.2▪ 2. Solo∣mon's Temple stood upon Mount Sion: 3. Samaria (where they had their late Defeat) was built upon an Hill, &c. 4. Israel generally chused High Places for the Worship of their Gods: Therefore will the Syrians chuse the plain Champain Country wherein to fight the second Battle, and this would be grateful to the Syrian Gods, which were Gods of the Valleys. Not a word all this time do they tell Benhadad of his Drunkenness, and of their own Cowardice, which were the true Causes of their late Miscarriage: They on∣ly tell the King a Tale of their Tutelar Gods, which (had they been Gods indeed, Benha∣dad had notoriously disoblig'd, by his so emphatically Swearing by them, that he would turn Samaria into a dust-heap, yet so dastardly running away without so much as one handful of its dust either in his own, or in any of his Souldiers Hands. N. B. Sure I am, either he grosly shirk'd his Gods, or his Gods did shirk him: The truth is, because the Syrian Army abounded with Horsemen, a Champain Country was more commo∣dious for them.

Remark the Second; They consult about the Persons (as well as Place) who should be chief Commanders, ver. 24, 25. They liked not that their Kings should go again as Captains, looking upon them as of too soft an Education, and unexperienced in Mi∣litary Matters, better at tossing a Pot than a Pike, and fitter (as one saith) to be Knights of Venus than of Bellona: In their steads they must have expert Captains of his own Sub∣jects, that would be truly valorous for their own Advancement, and better obey the General's Commands than Kings will do, &c.

Remark the Third; Benhadad the King complies and concurs with the Counsel of those his Counsellors, ver. 26. An Army is prepared number for number like the first, and they went to fight against Israel in Aphek, night to which was the great Plain of Ga∣li•ce, and one of the Cities which Benhadad's Father had taken from Israel, ver. 34. whither the Syrians might retreat in case they were worsted: Then the former Army of Israel (the Seven thousand, and the two hundred and thirty two Nobles in two di∣stinct Bodies) Incamped upon the hilly Ground adjacent, where they might the better secure themselves, ver. 27. and those look'd like to two little Flocks of Kids (little for their number, and Kids for their wanting Warlike Provisions) compared with the bet∣ter furni•h'd Syrians, who filled the Country. Yet because this few, weak and heartless Flock of Kids seem'd to be more than indeed they were upon high ground, and because the Syrians had no encouragement from their Gods of the Valleys (as they esteemed them) to assault this feeble Flock of Israel while they kept upon the Hills, this might be the reason why they faced one another for seven days, ver. 29.

Remark the Fourth, The God of Israel, out of his compassion to Israel (under so vast a disadvantage of inequality, as well as such notorious unworthiness through Idolatry) sends the same Man of God again to comfort their bad King, ver. 28. saying, [Because the Syrians have so undervalued the true Jehovah, as if he were not the Ʋniversal Lord of all Places, Persons and Things; though they have changed their Kings into Cap∣tains, and their Hills into Valleys, &c. yet shall they find more Graves in the Plains, than they did in the Mountains before, and more prodigious Destruction shall now befal them, that Ahab and Israel (tho' Idolatrous) may know that the Lord, and not Baal, is the true God, for God will work for his own great Name's sake, but not for your sake, Ezek. 20.8, 14, 22, 24. and 36.21, 22.

Now come the Concomitants, the second Part, in which there be,

Page  507 Remark the First, The Battle joins, after they had stood in Battle aray each against other for seven days, upon the seventh day, ver. 29. From whence it is manifest (saith P. Martyr) that they exercised Military Matters upon their Sabbath day, as they had done at Jericho's Siege, Josh▪ 6.15. at least one of those seven Days was the Sabbath: Then did this handful of Israel (having the God of Israel, the Lord of Hosts with them) fall on and slew an Hundred thousand Syrians, which was manifold more than every one his Man, as they had done in the first Battle, ver. 20.

Remark the Second; The rest ran to Aphek for Refuge, ver. 30. but no place can secure Blasphemers from the stroke of divine Vengeance, the very Walls of that City (under which they shelter'd themselves) were over-turn'd by an Earthquake (as Jeri∣cho's Walls had been before) and destroyed twenty and seven thousand more by falling upon them: Thus the Lord's hand supplied the few hands of Israel.

The Third Part is the Consequents of this Fight, from ver. 31, to ver. 43. wherein is a Narrative in general, of the base abuse Ahab made of this glorious Victory; he being the Conquering King, most fordidly made a League with Benhadad the Conquered King.

Remarks upon it are, First, The making of this League, wherein,

Mark 1. The moving Cause; Proud Benhadad (that had boasted such big words of the Dust of Samaria, and swore by his Gods he would kill and conquer all before him,) is now glad to hide his haughty Head in the darkest hole he could find in Aphek; his Courtiers come and finding his pride turned into fear, they comfort him with hope of Mercy from the fame [That the Kings of Israel were merciful Kings, &c.] ver 31. Indeed David and Solomon were so, but Baasha, Zimri, &c. were not so. However, sure I am, the God of Israel is so to such as are truly penitent, which we have heard and seen, &c.

Mark 2. The Vicissitude of Human Affairs (saith P. Martyr:) Ahab had called this proud Man his Lord, &c. ver. 4.9 but now it is [Thy Servant Benhadad] ver. 32. His Crown is turned into a Rope, and Robes into Sack cloth; 'twas [Thy Lord Benhadad saith] now 'tis [Thy Servant Benhadad saith, Let me live, &c.]

Mark 3. This humble seeking of mercy in so submissive a manner, created in Ahab a credulous and foolish courtesie, ver. 33. saying, [He is my Brother]; Was he not slain a∣mong the Multitude? I will embrace him as my Brother; yet this Brother fought with Ahab for his Life not long after, Chap. 22.31.

Mark 4. The Messengers catch at this word [Brother] as the drowning man snatches at any twig; N. B. So ought we to do at any Promise, hearkning what God will speak to our distressed Spirits, Psal. 85.8. They bring to him this Brother, ver. 33. the Covenant is struck, ver. 34. which Benhadad kept not, for Ramoth Gilead was not restored, Chap. 22.4. Benhadad escapes Ahab, but not Hazael, 2 Kings 8.15. His Preservation from present evil, was but his Reservation for greater, &c.

Remark the Second, is, Ahab's Reproof for making a League with Benhadad.

Mark 1. A Seer disguiseth himself like a Soldier, and bids one of his Brother-Seers in the Name of the Lord to smite him, that he might be a Sign to Ahab, ver. 35. but because he refused it (being disobedient to the word of the Lord wherewith he was acquainted) a Lion slew him, ver. 36.

Mark 2. But the second Son of the Prophets he spake to for the same end, did not dare to disobey the Word of the Lord, though it seemed unreasonable to human Reason, seeing many smite the Prophets at the Devil's bidding, when God forbids it [do my Prophets no harm, Psal. 105.15.] but this was when God commanded, and therefore he obeys, and not only smites but wounds him, ver. 37. fearing that Instance of Disobe∣dience, chap. 13.24. and here also.

Mark 3. This wounded Seer then slurried his Face with Ashes cast upon the blood that ran out of his slashed Cheeks, way-lays Ahab, who had he appear'd as a Prophet, would not have heard him, especially now when so flushed with his Victory, but he seeming one of his wounded Souldiers, had Audience, ver. 38.

Mark 4. He propounds his Parable much like to Nathan's, 2 Sam. 12.2, 3, 4. where∣by he made Ahab judge against himself, as David had been, ver. 39, 40. there wanted only this here that was there, [Thou art the Man] dismissing Benhadad.

Mark 5. The seeming Souldier discovers himself a real Seer, saying to Ahab [Thy Life shall go for his, and thy People for his,] ver. 41, 42. Saul spared Agag, and thou sparedst a Blasphemer, ver. 28. (such are dead by Law, Levit. 24.16.) and one whom God had plagu'd with two Defeats.

Mark 6. This Doom damps Ahab's triumphant Joy, having had many Experiences that God suffers not the words of his Prophets to fall to the ground, yet neither confesses he his Folly, nor calls upon God for pardoning his Sin, and putting away the Punish∣ment, &c.