1 Kings 20 37

1 Kings 20:37 kjv

Then he found another man, and said, Smite me, I pray thee. And the man smote him, so that in smiting he wounded him.

1 Kings 20:37 nkjv

And he found another man, and said, "Strike me, please." So the man struck him, inflicting a wound.

1 Kings 20:37 niv

The prophet found another man and said, "Strike me, please." So the man struck him and wounded him.

1 Kings 20:37 esv

Then he found another man and said, "Strike me, please." And the man struck him ? struck him and wounded him.

1 Kings 20:37 nlt

Then the prophet turned to another man and said, "Hit me!" So he struck the prophet and wounded him.

1 Kings 20 verses

1 Kings 20 37 Meaning

In 1 Kings 20:37, a prophet, disguised and appearing as a wounded soldier, confronts King Ahab. The verse reveals the divine judgment proclaimed by the prophet: because Ahab disobeyed the Lord’s direct command to utterly destroy Ben-Hadad, the king of Aram, whom God had "appointed to utter destruction" (under the ban or ḥerem), Ahab's own life and the lives of his people (his kingdom) would be taken in exchange for Ben-Hadad’s life and kingdom. This highlights the severe consequences of disobedience to God's specific instructions, especially regarding His holy war and justice against His enemies.

1 Kings 20 37 Context

The events of 1 Kings chapter 20 describe King Ahab's conflict with Ben-Hadad, the King of Aram (Syria). Despite Ben-Hadad's arrogant demands and subsequent military might, the Lord miraculously delivered Israel two victories over Aram, specifically declaring that He would hand Ben-Hadad over to Ahab so Ahab would "know that I am the Lord." However, after the second decisive victory, instead of utterly destroying Ben-Hadad as implied by the divine pronouncement and the traditional understanding of ḥerem (devotion to utter destruction) for sworn enemies of God's people, Ahab made a peace covenant with him. This act was a grave transgression against the divine will and demonstrated a lack of faith in God's authority and judgment. Verse 37 comes after a prophet, by command of the Lord (through a fellow prophet), strikes and wounds himself to simulate battle wounds. He then cleverly traps Ahab by presenting a parable about a soldier who let a prisoner go, compelling Ahab to pronounce judgment upon himself, saying, "Your judgment is just; you have decided it yourself." Only then does the prophet reveal his true identity and delivers the Lord's direct and severe judgment outlined in verse 37.

1 Kings 20 37 Word analysis

• (And when he came,): The prophet approaches Ahab after his self-inflicted wounds, signifying his obedience to the Lord’s unusual command and setting the stage for the dramatic confrontation.
• he found the man who struck him, standing with him. : This refers to the prophet who had previously struck the first prophet as a divine test. It highlights the collaborative divine effort and precision in the prophet's disguise and plan.
• (And he said to him, "Thus says the Lord:): This powerful introductory phrase, kōh 'āmar YHVH (כֹּה אָמַר יְהוָה), establishes the absolute authority and divine origin of the message. The prophet is merely a messenger, not speaking his own words, imbuing the message with ultimate weight and irrevocability.
• 'Because you have let go out of your hand: The Hebrew verb is פָלַט (palat), meaning "to escape," "to let go," "to release." Ahab, by his own volition and policy, chose to spare Ben-Hadad, who was a prisoner of war. This highlights human agency and responsibility in rejecting divine mandates. Ahab's act was a deliberate defiance, prioritizing political gain over divine obedience.
• the man whom I had appointed to utter destruction: This refers to Ben-Hadad, whom God designated for ḥerem (חֶרֶם), total and irreversible destruction. This concept signifies a consecration to God by destruction, meaning the subject (in this case, Ben-Hadad and his kingdom) was dedicated for divine judgment because of their wickedness and opposition to God. It underscores that God's judgment against Ben-Hadad was just and absolute, a sacred charge Ahab failed to execute.
• therefore your life shall go for his life,: This is a direct application of the "life for life" principle (nefesh taḥat nafesh), reflecting divine justice. Because Ahab preserved Ben-Hadad's life, God would claim Ahab's life. This is not strictly lex talionis for a human crime, but rather a sovereign divine judgment for direct disobedience. Ahab’s failure to act as God's instrument of judgment meant he would suffer the consequence designated for the spared enemy.
• and your people for his people.'": This extends the judgment beyond Ahab personally to his entire nation or kingdom. It implies that Ahab's leadership failure would have far-reaching national consequences, leading to the suffering or destruction of Israel (or Judah, later under different circumstances, if viewed from the long-term perspective of the monarchy). Kings in ancient Israel were held accountable for the spiritual well-being and actions of their people, and their sin often resulted in corporate punishment. This judgment echoes the fate of Saul's kingdom for similar disobedience (1 Sam 15).

Words-group Analysis:

• "Thus says the Lord: 'Because you have let go... the man whom I had appointed to utter destruction...": This segment directly links God's specific command and designation of Ben-Hadad for ḥerem with Ahab's deliberate act of release. It emphasizes the King's knowledge and intentional violation of God's will. The sovereignty of God's judgment and command stands in stark contrast to the king's self-serving mercy.
• "therefore your life shall go for his life, and your people for his people.": This declarative statement of consequence reveals the severity of divine justice when commands are ignored. The parallelism "life for life" and "people for people" highlights the comprehensive nature of the judgment, showing that neither the king nor his kingdom would escape the repercussion of their shared transgression. This also prefigures the future decline and eventual destruction of Ahab's house and the northern kingdom of Israel due to persistent disobedience.

1 Kings 20 37 Bonus section

The narrative surrounding 1 Kings 20:37 underscores the role of prophets as crucial intercessors and confrontational messengers in ancient Israel. They were God's voice to kings, holding them accountable to the covenant, often delivering unpopular truths at great personal risk. The use of a parable by the prophet (similar to Nathan’s confrontation of David in 2 Sam 12) demonstrates a divinely inspired strategy to elicit self-condemnation before delivering the harsh judgment. This approach ensured that Ahab could not deny the justice of the verdict since he had, unknowingly, pronounced it upon himself. Furthermore, Ahab's concern for the captured Ben-Hadad stands in ironic contrast to his own treatment of Naboth and his disregard for justice earlier in his reign, highlighting a consistent pattern of spiritual blindness and moral perversion. God's ḥerem judgments were not capricious but righteous actions against profound wickedness, aimed at protecting Israel's holiness and illustrating God's uncompromising justice against His enemies.

1 Kings 20 37 Commentary

1 Kings 20:37 encapsulates a profound truth about divine authority and accountability, especially for leaders. King Ahab, blinded by his own political expediency and a superficial notion of mercy, utterly failed to comprehend the sacred nature of God's command regarding Ben-Hadad. The command to place Ben-Hadad under ḥerem was not a mere suggestion; it was an act of divine justice against an idolatrous, oppressive king who continually threatened Israel. By sparing Ben-Hadad, Ahab essentially undermined God's sovereign prerogative and showed contempt for His specific judgment. The prophet's delivery of this verdict, in a powerful, self-incriminating manner through a parable, left Ahab with no excuse. The "life for life" penalty emphasizes that God’s words are not idle threats but carry immediate and devastating consequences. This episode serves as a powerful reminder that human kingship is always subordinate to divine kingship, and obedience to God's specific instructions, however unpalatable or politically inconvenient, is paramount for the well-being of the ruler and the ruled. Ahab’s ultimate end, being killed in battle at Ramoth-Gilead by a randomly shot arrow, which was linked to the battle with Aram, is seen as a fulfillment of this prophetic judgment, although not immediate, proving the inevitability of God's word.