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In the execution of this commission the "son of the prophet" went to one of his
colleagues,^55 and, telling him that it was "by the word of Jehovah," bade him "smite"
him.
It was conduct not unlike that of Ahab when this behest was resisted by the prophet.
Remembering these two things: that the person addressed was also a "son of the
prophets," and that he had been informed that it was "by the word of Jehovah," we
can understand the Divine judgment which so speedily overtook him when he was
torn by a lion. For the fundamental idea, the very law, of prophetism was absolute,
unquestioning obedience to the command of God. This was the lesson to be taught by
these associations and their leaders, and it explains how sometimes exceeding strange
things were given them to do in public, that so in the absoluteness of their obedience
they might exhibit the absoluteness of God's authority. Hence not to have visited with
signal judgment the disobedience of the prophet would have been not only to
contravene the principle on which the whole prophetic institution rested, but also the
very lesson and message which was to be conveyed to Ahab.
But what one "son of the prophets" had refused, another soon afterwards did. Then
the "son of the prophets," now smitten till he was wounded, "disguised himself with a
bandage upon his eyes,"^56 and waited for the king by the way.
The reason of his appearing as a wounded man was that he might appeal to the king
with the more show of truth, and of claim upon his interference, as wounded in the
fight. And a symbolism may also have been designed. For, as the prophet's conduct
was intended to represent that of the king, it might be wished to anticipate this
possible excuse of Ahab that the difficulty of his circumstances had rendered it not
easy to retain Ben-hadad by the analogous case of a wounded man, who might have
fair ground of excuse if he allowed his prisoner to escape.
The story which the wounded prophet told the king was to the effect that, while in
the battle - and this is an important point, as intended to indicate that Ahab was only
like a soldier engaged in a warfare in which God, and not the king of Israel, was the
commander - one had turned aside and bidden him have safe custody of a captive,
with this injunction: "If he be missed [viz., when the prisoners are mustered], thy life
shall be for his life, or else thou shalt pay a talent of silver."^57
From the language we infer that the person who handed over the prisoner was
represented as a superior officer; that the battle itself was ended, and that the captive
was a very valuable prisoner, since such a price was set upon him. But while the
pretended soldier "was busy here and there" - or, as it has been proposed to be read:
"looked here and there" - the prisoner escaped. In these circumstances he appealed to
the king that he might not be punished as threatened by his leader. The king had no
(^)