Exegetical and Hermeneutical Commentary of 1 Kings 20:32

So they girded sackcloth on their loins, and [put] ropes on their heads, and came to the king of Israel, and said, Thy servant Ben-hadad saith, I pray thee, let me live. And he said, [Is] he yet alive? he [is] my brother.

32. Is he yet alive? he is my brother ] Ahab could not know whether Ben-hadad had perished under the falling wall, but as soon as he hears that he is safe, his sympathy is stirred for one of his own rank, and he uses the kingly form of address in speaking of him ‘my brother’. Cf. above on 1Ki 9:13.

Fuente: The Cambridge Bible for Schools and Colleges

Ben-hadad is now as humble as Ahab had been a year before 1Ki 20:9. He professes himself the mere slave of his conqueror.

Fuente: Albert Barnes’ Notes on the Bible

Verse 32. Thy servant Ben-hadad] See the vicissitude of human affairs! A little before he was the haughtiest of all tyrants, and Ahab calls him his lord; now, so much is he humbled, that he will be glad to be reputed Ahab’s slave!

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

I do not only freely pardon him, but honour and love him as my brother.

Fuente: English Annotations on the Holy Bible by Matthew Poole

32-34. put ropes on theirheadsCaptives were dragged by ropes round their necks incompanies, as is depicted on the monuments of Egypt. Their voluntaryattitude and language of submission flattered the pride of Ahab, who,little concerned about the dishonor done to the God of Israel by theSyrian king, and thinking of nothing but victory, paraded hisclemency, called the vanquished king “his brother,” invitedhim to sit in the royal chariot, and dismissed him with a covenant ofpeace.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

So they girded sackcloth on their loins, and put ropes on their heads,…. Signifying they came to surrender themselves to him as his captives and prisoners, and he might do with them as seemed good to him, hang them up if he pleased, for which they brought ropes with them, as a token that they deserved it, see Isa 20:2,

and came to the king of Israel, and said, thy servant Benhadad saith, I pray thee let me live: he that a little while ago insolently demanded his wives, and children, and silver, and gold, as his property, now is his humble servant, and begs, not for his crown and kingdom, but for his life:

and he said, is he yet alive? he is my brother; which was intimating at once, that not only they might expect he would spare his life, who seemed to be so glad that he was alive, but that he would show him more favour, having a great affection for him as his brother; this was a very foolish expression from a king in his circumstances, with respect to one who had given him so much trouble and distress, and had behaved with so much haughtiness and contempt towards him.

Fuente: John Gill’s Exposition of the Entire Bible

32. He is my brother Ahab’s vanity was flattered by this humiliation of his royal foe; and the king, who is subject to such vanity, will be likely to do many foolish things.

Fuente: Whedon’s Commentary on the Old and New Testaments

1Ki 20:32 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.

Ver. 32. So they girded sackcloth. ] See 1Ki 20:31 .

Thy servant Benhadad saith. ] Not long since it was, Thy lord Benhadad saith, All that thou hast is mine. Pride goeth before a fall. It was a great foretoken of Darius’s ruin, when in his proud embassy to Alexander he called himself king of kings, and cousin of the gods; but for Alexander, he called him his servant. Decent fortunas secundas superbiae, said he in Plautus, but without reason; Great men may well be proud. How much better Polybius, that grave historian, who by the example of M. Attilius Regulus, – haughty and merciless to the Carthaginians, of whom he was shortly after glad to crave mercy, – teacheth men to use their prosperity moderately; and not to look for any long continuance of it. a

I pray thee, let me live. ] Life is a sweet mercy, Est 7:3 ; Jer 39:18 ; Jer 45:5 and man is a life loving creature, said Aesop.

He is my brother. ] Haec non clementia fuit, sed dementia, saith one. This was not courtsey, but foolery. b Brother Benhadad will ere long fight against Ahab with that life which he had given him. 1Ki 22:31

a .

b Chald. Paraph.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

me = my soul. Hebrew. nephesh. App-13.

brother: i.e. a brother-king.

Fuente: Companion Bible Notes, Appendices and Graphics

Thy servant: 1Ki 20:3-6, Job 12:17, Job 12:18, Job 40:11, Job 40:12, Isa 2:11, Isa 2:12, Isa 10:12, Dan 5:20-23, Oba 1:3, Oba 1:4

he is my brother: 1Ki 20:42, 1Sa 15:8-20

Reciprocal: Gen 18:28 – wilt Gen 32:4 – servant 1Ki 18:22 – I only 2Ki 10:5 – We are thy servants 2Ki 16:7 – I am thy servant

Fuente: The Treasury of Scripture Knowledge

1Ki 20:32. Thy servant Ben-hadad saith, I pray thee, let me live He now as humbly petitions Ahab, as Ahab a little while ago had petitioned him, and begs of him his life. What a change from the height of prosperity to the depth of distress! Such is the uncertainty of human affairs! Such the strange turns which are continually taking place! The spoke of the wheel which is uppermost now, may soon be the lowest of all. And he said, is he yet alive? He is my brother I do not only pardon him, but honour and love him as a brother. This was rather folly than mercifulness, or good nature; to treat a man thus, who had so lately used him with such extreme haughtiness, and brought so much confusion, terror, and damage, into his kingdom.

Fuente: Joseph Bensons Commentary on the Old and New Testaments