(13) There camea prophet.--The appearance of this unknown prophet evidently shows (see also 1 Kings 22:6-7) that Ahab's enmity to the prophetic order was over since the great day at Carmel, and that the schools of the prophets were forming themselves again--perhaps not free from connection with the idolatry of Jeroboam, but safe from all attacks from the worshippers of Baal. It is notable that in all these political functions of prophecy Elijah does not appear, reserving himself for the higher moral and religious mission from God. Ahab receives the prophet's message with perfect confidence and reverence; he has returned in profession to the allegiance to Jehovah, which he had, perhaps, never wholly relinquished.
Verse 13. - And, behold, there came a prophet [Heb. one prophet. Cf. 1 Kings 13:11. According to Jewish writers, this was Micaiah, son of Imlah, but 1 Kings 22:8 negatives this supposition, This is another proof that all the prophets had not been exterminated. Where Elijah was at this time, or why he was not employed, we have no means of determining. Bahr says that he was "least of all suited for such a message," but not if he had learned the lesson of 1 Kings 19:12. At the same time, it is to be remembered that he invariably appears as the minister of wrath. It may also be reasonably asked why this gracious interposition was granted to the kingdom of Samaria at all. Was not this invasion, and would not the sack of the city have been, a just recompense for the gross corruption of the age, for the persecution of the prophets, etc.? But to this it may be replied that Ben-hadad was not then the instrument which God had designed for the correction of Israel (see 1 Kings 19:17; 1 Kings 22:31; 2 Kings 10:32), and furthermore that by his brutal tyranny and despotic demands, he had himself merited a chastisement. The city, too, may have been delivered for the sake of the seven thousand (1 Kings 19:18; 2 Kings 19:34. Cf. Genesis 18:26 sqq.) But this gracious help in the time of extremity was primarily designed as a proof of Jehovah's power over the gods of Syria (cf. vers. 13, 28; 1 Kings 18:39; 2 Kings 19:22 sqq.), and so as an instrument for the conversion of Israel. His supremacy over the idols of Phoenicia had already been established] unto Ahab king of Israel, saying, Thus saith the Lord, Hast thou seen all this great multitude? [el. ver. 10. "In Ben-hadad's wars with the Assyrians, we sometimes find him at the head of nearly 100,000 men" (Rawlinson).] Behold, I will deliver it into thine hand this day; and thou shalt know that I am the Lord. [This explains to us the motif of this great deliverance.]
20:12-21 The proud Syrians were beaten, and the despised Israelites were conquerors. The orders of the proud, drunken king disordered his troops, and prevented them from attacking the Israelites. Those that are most secure, are commonly least courageous. Ahab slew the Syrians with a great slaughter. God often makes one wicked man a scourge to another.
And, behold, there came a prophet unto Ahab king of Israel,.... Supposed by the Jewish writers to be Micaiah the son of Imlah, 1 Kings 22:9 one of those perhaps that Obadiah hid in the cave, and now is sent out publicly on an errand to Ahab:
saying, thus saith the Lord, hast thou seen all this great multitude? considered what a vast number Benhadad's army consisted of:
behold, I will deliver it into thine hand this day; as great as it is:
and thou shalt know that I am the Lord; and not Baal, who can save by few as well as by many, and from a great multitude.
saying, thus saith the Lord, hast thou seen all this great multitude? considered what a vast number Benhadad's army consisted of:
behold, I will deliver it into thine hand this day; as great as it is:
and thou shalt know that I am the Lord; and not Baal, who can save by few as well as by many, and from a great multitude.