1 Kings 20:33

1Ki 20:33 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.

Ver. 33. Now the men did diligently observe.] Augurum more: vel pro omine acceperunt et festinarunt rapere ab eo: i.e., ex ore eius verbum. Those that earnestly desire anything, will be glad of any word to work upon, or any ground of hope to obtain in time. The Swiss assembled in a diet at Baden, heard the Pope’s nuncio inviting them to send their divines to the Council of Trent; and receiving the brief, one of the burgomasters of Zurie did kiss it. The Pope advertised hereof, could not choose but tell it to all the ambassadors residing with him, with much joy. {a}

And did hastily catch it.] Should not men hastily catch at any word of comfort that falleth from God’s sweet mouth, making their utmost best of it? {Isa 66:11} I will hearken, with both ears earnestly, "what God the Lord will speak: for he will speak peace to his people, and to his saints; but let not them turn again to folly." {Psa 85:8}

And he caused him to come up into the chariot.] This was more than he would do for the prophet Elijah, whom he suffered to run by his chariot. {1Ki 18:46}

{a} Hist. of Counc. of Trent, 441.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki_20:33

Now the men did diligently observe whether anything would come from him, and did hastily catch it.

Observing the kings word

I. It is a pity that awakened sinners do not copy the example of these men.

1. There is far too little of diligent observance of what God says in His word.

2. The same thing ought to be done when you are heating the Gospel preached; for God has been pleased, in order that His truth may be brought home to your hearts, to choose certain of His servants to speak His word; and, so far as they speak in accordance with His mind and will, they speak for God to you.

3. Then, again, while there is too little of diligent observation of what God has said, there is also far too little of hastily catching at the word.

II. It is very strange that sinners act thus, for it is not consistent with the usual ways of mankind.

1. We have a proverb which says that drowning men catch at straws. So they do; and when a man is in peril, he will usually grasp at anything that seems to offer him a hope of escape. How is it, then, that, with a Bible full of promises, and a Gospel full of encouragements, the mass of people with troubled consciences do not at once catch at what God says? There is another proverb of ours which says that the wish is father to the thought. Sometimes, a man wishes for a thing so long that, at last, he believes it is really his; but how strange it is that, in spiritual things, men wish, and wish, and wish,--or say that they do,--and yet they do not believe that it is as they wish! The more they wish, the further they seem to be from the blessing they desire to possess.

2. This is the more strange, too, because you can continually see how sinners catch at everything else. See how they cling to their own righteousness. A thousand tons of it are not worth a farthing; it is neither fit for the land nor yet for the dunghill, yet they prize it as if it was a heap of diamonds. See what confidence many put in utterly worthless forms and ceremonies.

III. When we are dealing with God, there is very much to catch at. Many years ago, when I was in great distress of soul, and could not find Christ for a long while, I would have been glad if I had heard anybody speak about how much there is for a troubled soul to catch at. Perhaps I did hear something about it; but, if so, I did not catch at it, though I think I should have done so if it had really been made plain and clear to me. Until God the Holy Ghost enlightens the soul, the truth may be put very plainly, but we do not see it. I will try, now, to set it before any one here who is willing to catch at it.

1. Now, poor troubled soul, if it had been Gods purpose to destroy you,--if He never intended to hear your prayers--if He never meant to save you--let me ask you, very earnestly--Why did He give you the Bible? I want you to catch at this thought.

2. Again, why has God raised up a ministry, and given you the opportunity of listening to it? Why are you continually being warned to flee from the wrath to come? Why are you constantly being instructed in the truths of the Gospel?

3. I remind you also that you are still on praying ground.

4. See, next, if you cannot catch at this great truth--God has given Jesus Christ to die for sinners. You are a sinner, so catch at this glorious fact: He gave Himself for our sins.

5. There is another truth that I think some of you might catch at; it is this one: God now commandeth all men everywhere to repent. This was the message that our Lord Jesus Christ Himself preached, Repent ye, for the kingdom of heaven is at hand.

6. Then, again, what can be the meaning of that other command, Believe on the Lord Jesus Christ, and thou shalt be saved, except that if, as a guilty sinner, I come and trust in Christ, I shall be saved? It is even so; indeed, I am saved as soon as ever I do believe in Jesus.

IV. There is much greater encouragement for you and for me, than there was for those messengers from Ben-hadad.

1. For, first, suppose Ahab did utter a hopeful word, he was very deceitful.

2. Then, again, when those men listened to Ahab, he might have uttered a friendly word without meaning it.

3. These messengers from Ben-hadad said that the Kings of Israel were merciful kings; and we know that God is much more merciful than they were, for His mercy endureth for ever.

4. Those messengers from Ben-hadad might have believed be: tar of Ahab than would have been true, but you cannot believe better of God than will be true. (C. H. Spurgeon.)

Lying at the catch

Sinner, whoever thou art coming to Christ, believe it, thou wilt not injure Christ at all, if, as Ben-hadads servants served Ahab, thou shalt catch Him at His word. The men did diligently observe whether anything would come from him, to wit, any word of grace, and did hastily catch it. And it happened that Ahab had called Ben-hadad his brother. The men replied, therefore, Thy brother Benhadad: catching him at his word. Sinner, coming sinner, serve Jesus Christ thus, and He will take it kindly at thy hands. When He in His argument called the Canaanitish woman dog, she catched Him at it, and said, Truth, Lord, yet the dogs eat of the crumbs which fall from their masters table. I say she catched Him thus in His words, and He took it kindly, saying, O woman, great is thy faith; be it unto thee as thou wilt. Catch Him, coming sinner, catch Him in His words; surely He will take it kindly, and will not be offended at thee. (J. Bunyan.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Ki 20:33. The men did diligently observe, &c. — They were wise persons whom Ben-hadad employed in this embassy; who watched attentively to hear whether any kind word would drop from Ahab’s mouth, on which they might lay hold, and make their advantage of it, before he could retract it. And they catched hastily at the word brother, and said, Thy brother Ben-hadad lives, and implores this favour, that he may live. They repeated the word again, to try whether the king would own it, or whether it had only dropt casually from him; or whether he spoke this from his heart, or only in dissimulation and design; for it seemed too good news to be true.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

He is alive.

Or, and caught it of him.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 33. Did hastily catch it] They were watching to see if any kind word should be spoken by him, from which they might draw a favourable omen; and when they heard him use the word brother, it gave them much encouragement.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(33) Now the men.—There has been much discussion of the meaning here, and some proposals of slight emendations of the reading. But the general sense seems accurately rendered by our version. “The men watched” (“as for augury,” says the LXX.), “and hasted, and caught up” (so as to make it sure) “what fell from him.” What follows may be a question, “Is Ben-hadad thy brother?” but probably the simple acceptance of the title is better. The whole description is graphic. The Syrians speak of “thy slave Ben-hadad.” Ahab, in compassion or show of magnanimity, says, “my brother.” Eagerly the ambassadors catch up the word, which, according to Eastern custom, implied a pledge of amity not to be recalled; and Ahab accepts their inference, and seals it publicly by taking the conquered king into his chariot. (Comp. 2Ki_10:15-16.)

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

33. the men did diligently observe whether any thing would come from him, and did hastily catch it] R.V. the men observed diligently and hasted to catch whether it were his mind. There are several difficulties in this verse. The italics of A.V. being omitted, we have an expression meaning ‘whether from him’. This the R.V. takes as ‘whether it were his mind’, his true intention, to regard Ben-hadad in this friendly way. The first verb is used several times of divination by augury (cf. 2Ki_17:17; 2Ki_21:6). Hence the sense of ‘diligent observation’ (see Gen_44:5, marg. A.V.). Some have taken the word as implying a favourable omen, and so rendered ‘they took it as a good sign’. But this further meaning is no necessary part of the sense. The other verb rendered ‘to catch’ is only found here, and has nothing in Hebrew, or even in the cognate languages, to explain it. The traditional Jewish explanation is ‘they hasted to get him to say clearly’. The LXX. and the Vulg. give the sense of ‘to catch’; the former translating by ἀνελέξαντο, the latter by ‘rapuerunt’. Josephus represents the messengers as taking a pledge (ὅρκους λαβόντες) from Ahab that there should be no harm done to their master. The R.V. seems to have improved a little upon the A. V., and the following words ‘Thy brother Ben-hadad’ shew on what point the Syrians were anxious for confirmation.

into the chariot] The war chariot in which Ahab had come forth to the battle. For the whole proceeding appears to have taken place immediately after the Syrian overthrow.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now the men did diligently observe whether anything would come from him,.... That would be a good omen to them, and encourage them to hope for success; they observed him as diligently by his words and behaviour as soothsayers do when they look out for a lucky sign; for the word is sometimes used of divining (s):

and did hastily catch it; as soon as it was out of his mouth, and laid hold on it to improve it to advantage, being wiser than him:

and they said, thy brother Benhadad; him whom thou callest thy brother; he is thy brother, and is alive; this they caught, and expressed it, to observe whether it was a slip of his tongue, and whether he spoke it heartily, and would abide by it, or whether he would retract it:

then he said, go ye, bring him; meaning from the city to the place where he was:

then Benhadad came forth to him; out of his chamber, upon the report of his servants:

and he caused him to come up into the chariot; to sit and converse with him there.

(s) "augurati sunt", Pagninus, Montanus, Munster, Vatablus.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The meaning of this verse is that the men from the first moment of their arrival were on the watch to note what Ahab would say; and the moment he let fall the expression “He is my brother,” they caught it up and repeated it, fixing him to it, as it were, and preventing his retreat. By the Oriental law of “dakheel” anyone is at any time entitled to put himself under the protection of another, be that other his friend or his greatest enemy; and if the man applied to does not at once reject him, if the slightest forms of friendly speech pass between the two, the bond is complete, and must not be broken. Ben-hadad’s friends were on the watch to obtain for him “dakheel;” and the single phrase “He is my brother,” having been accepted by them on his part, was sufficient to complete the bond, and secure the life of the captive. Ahab having called Ben-hadad his brother, treated him as he would a brother; he took him up into his chariot, than which there could not be a greater honor.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Men. Protestants, "Now the men did diligently observe whether any thing would come from him, and did hastily catch it, and they said." They heard him mention the title of brother with joy, concluding that he was not so much irritated, as they might have expected. Allied kings style each other brother; those who are tributary, call themselves servants, (like Achaz, 4 Kings xvi. 7.; Calmet) as well as those who seek for favour; as Benadad does at present, ver. 32. (Haydock) --- Luck. The pagans were accustomed to make vain observations. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Did hastily catch it; or, they took that word for a good token, and made haste and snatched it (i.e. that word) from him, i.e. from his mouth; they repeated the word again, to try whether the king would own it, or it only dropped casually from him: or made haste to know whether it was from him, i.e. whether he spoke this from his heart, or only in dissimulation or design; for it seemed too good news to be true.

Thy brother Ben-hadad; understand, liveth; for that he inquired after, 1Ki 8:32.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

33. Did diligently observe — Augured, divined; took as a favourable omen. That which immediately follows should be rendered, and they hastened and received assurances from him, and said, Thy brother Ben-hadad! It was to them surprising condescension and kindness in Ahab thus to speak of the king of Syria, and they repeat his words in astonishment. יחלשׂוoccurs here only. According to Gesenius it means they pressed, they urged; but Furst, more correctly, they received a definite assurance.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Now the men did diligently observe whether anything would come from him and did hastily catch it Heb. and the men augured vjeni divinavit. Cf. Gen_44:15; Lev_19:26; santo. 2Ki_17:17. LXX oijwni Vulgate acceperunt pro omine and hasted and made him declare whether from him, the meaning of which is sufficiently clear, viz., that the men took Ahab"s words,"He is my brother," as a speech of good omen, and immediately laid hold of it, and contrived that the king should be held to it and made to confirm it. The only difficulty is in the word WfljYw which is apax My. The Talmud, however, interprets it to mean, declare, confirm; in the Kal conjugation and the Hiphil would therefore mean, made him declare. The LXX and Vulgate, however, have understood it otherwise, taking flj as the equivalent of lj rapuit. The former has ajnelexanto togon ejk tou otomatov aujtou, and the latter rapuerunt. They would seem also to have read instead of WnMmej m rbDh (Ewald). The law of dakheet (see Layard, N. and B. pp. 317-319), by which Rawlinson would explain this incident, seems to be rather a usage of the Bedouin than of any civilized nations: and they said, Thy brother Ben-hadad. Then said he, Go ye, bring him. Then Ben-hadad came forth to him out of his hiding-place and out of the city: and he caused him to come up into the chariot. A mark of great favour, (compare Gen_41:43) and of reconciliation and concord. (cf. 2Ki_10:15)

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Thy brother - Understand, Liveth: for that he inquired after, ver. 32.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

And they laid hold of these words of Ahab as a good omen (ינהשׁוּ), and hastened and bade him explain (i.e., bade him quickly explain); הממּנּוּ, whether (it had been uttered) from himself, i.e., whether he had said it with all his heart (Maurer), and said, "Benhadad is thy brother." The ἁπ. λεγ. חלט, related to חלץ, exuere, signifies abstrahere, nudare, then figuratively, aliquid facere nude, i.e., sine praetextu, or aliquid nude, i.e., sine fuco atque ambagibus testari, confirmare (cf. Frst, Concord. p. 398); then in the Talmud, to give an explanation (vid., Ges. thes. p. 476). This is perfectly applicable here, so that there is no necessity to alter the text, even if we thereby obtained a better meaning than Thenius with his explanation, "they tore it out of him," which he takes to be equivalent to "they laid hold of him by his word" (!!). Ahab thereupon ordered Benhadad to come and get up into his chariot.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

Now the men

The word "Now" does not mean "at this moment," but is used to draw attention to the important point that follows.

for any sign from Ahab

"Sign" is metonymy for an action that gives a meaning. AT: "for any action from Ahab that would show them that Ahab wanted to be merciful" (See: Metonymy)

translationWords

sign

Ahab

chariot

restore

ancestor

Damascus

Samaria

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

The [men] took it for a [good] omen, and they hurried to confirm it from him. “ינחשו” is an expression of “divining.” They said that since words of peace fell from his mouth, even unintentionally, it is a good sign, and they hastened to confirm the matter.

To confirm. [ויחלטו is] an expression of “confirmation.” They cut the word from his mouth so that he should not retract. According to the Masorah, the ‘ה’ of “הממנו” leans to both words, as though it were written, ויחלטוה ממנו [=and they caught it from him], whether the word emanated from him intentionally.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.