Prophet's Request to Be Struck in 1 Kings 20
In 1 Kings 20:35, a prophet, identified by some traditions as Micaiah, instructs a fellow prophet to strike him [1, 6, 9]. The passage reads, "Meanwhile, by the word of the LORD, one of the sons of the prophets said to his companion, 'Strike me, please!' But the man refused to strike him" (1 Kings 20:35 BSB) [4]. This unusual request is part of a larger narrative in 1 Kings 20 concerning King Ahab's actions following a victory over Ben-hadad, king of Syria [7, 12].
The immediate context of this event is the aftermath of two significant battles between Israel and Aram (Syria). Ben-hadad, with thirty-two allied kings, had besieged Samaria, demanding Ahab's wives, children, and riches [12]. Ahab initially submitted to these demands but later, encouraged by the elders of Israel, refused further humiliating conditions [12]. A prophet then assured Ahab of victory, and the Israelites defeated the Syrians [12]. The following year, Ben-hadad returned, and the Israelites again routed the Syrian army [7]. Despite this decisive victory, Ahab made a covenant with Ben-hadad and released him, an act that drew divine disapproval [7, 8].
The prophet's request to be struck serves as a symbolic action, intended to convey God's judgment on Ahab for his leniency towards Ben-hadad [8, 10]. Rashi, a prominent medieval Jewish commentator, explains that the prophet's instruction to be struck "by the word of Adonoy" signifies a divine command [5]. The prophet's intention was to present himself to Ahab in a disguised and wounded state, thereby eliciting a judgment from the king that would parallel Ahab's own misjudgment [6, 8].
When the first man refused to strike the prophet, he was immediately condemned for disobeying "the voice of the Lord" and was subsequently killed by a lion [9]. This swift and severe punishment highlights the gravity of the prophet's request and the divine authority behind it [6]. The narrative then continues: "Then he found another man, and said, 'Please strike me.' The man struck him, smiting and wounding him" (1 Kings 20:37) [2, 3]. Rashi clarifies that "wounding him" implies a significant, visible injury [11].
The prophet's self-inflicted injury, facilitated by the second man, was crucial for his subsequent encounter with King Ahab. Disguised and wounded, the prophet confronted Ahab and presented a parable about a soldier who was entrusted with a prisoner but allowed him to escape [6]. Ahab, unaware of the parable's true meaning, pronounced judgment on the soldier, stating that he would have to pay with his life or a talent of silver [6]. At this point, the prophet removed his disguise, revealing his identity and declaring God's judgment upon Ahab: "Because you have let go out of your hand a man whom I had devoted to destruction, therefore your life shall go for his life, and your people for his people" (1 Kings 20:42 ESV).
The incident of the prophet requesting to be struck functions as a dramatic prophetic act, similar to Nathan's parable to David in 2 Samuel 12 [6, 8]. It underscores the principle that showing mercy to those whom God has condemned can itself be an act of evil, as such individuals may continue to cause suffering [10]. The refusal of the first man to strike the prophet, and his subsequent punishment, serves as a warning against disobeying a divine command, even when it seems unusual or difficult [6, 10]. This episode emphasizes the seriousness of prophetic pronouncements and the consequences of royal disobedience to God's will.
Sources
- 1 Kings “A certain man of the sons of the prophets said to his fellow by Yahweh’s word, “Please strike me!” The man refused to strike him. -- 1 Kings 20:35”
- 1 Kings “Then he found another man, and said, “Please strike me.” The man struck him, smiting and wounding him. -- 1 Kings 20:37”
- I Kings “I Kings 20:37 (BSB) — Then the prophet found another man and said, “Strike me, please!” So the man struck him and wounded him,”
- I Kings “I Kings 20:35 (BSB) — Meanwhile, by the word of the LORD, one of the sons of the prophets said to his companion, “Strike me, please!” But the man refused to strike him.”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on 1 Kings 20:35: By the word of Adonoy. The Holy One Blessed Is He, said that you should hit me.”
- 1 Kings (Presbyterian) “Jamieson, Fausset & Brown on 1 Kings 20:35: A PROPHET REPROVES HIM. (Kg1 20:35-42) Smite me--This prophet is supposed (Kg1 20:8) to have been Micaiah. The refusal of his neighbor to smite the prophet was manifestly wrong, as it was a withholding of necessary aid to a prophet in the discharge of a duty to which he had been called by God, and it was severely punished [Kg1 20:36], as a beacon to warn others (see on 1Ki. 13:2-24). The prophet found a willing assistant, and then, waiting for Ahab, leads the king unconsciously, in the parabolic manner of Nathan (Sa2 12:1-4), to pronounce his own do”
- 1 Kings (Baptist/Reformed) “John Gill on 1 Kings 20 (introduction): INTRODUCTION TO 1 KINGS 20 This chapter relates the siege of Samaria by the king of Syria, and his insolent demand of Ahab's wives, children, and riches, Kg1 20:1, the sally made out upon him, at the direction of the prophet, and the route made of the Syrian army, Kg1 20:13, the return of the Syrian army the next year, when there was a pitched battle between them and Israel, in which the former were entirely defeated, Kg1 20:22, the peace Ahab made with the king of Syria, Kg1 20:31, and the reproof one of the sons of the prophets gave him for it, which”
- 1 Kings (Lutheran) “Keil & Delitzsch on 1 Kings 20:35: The verdict of God upon Ahab's conduct towards Benhadad. - Kg1 20:35, Kg1 20:36. A disciple of the prophets received instructions from God, to announce to the king that God would punish him for letting Benhadad go, and to do this, as Nathan had formerly done in the case of David (Sa2 12:1.), by means of a symbolical action, whereby the king was led to pronounce sentence upon himself. The disciples of the prophets said to his companion, "in the word of Jehovah," i.e., by virtue of a revelation from God (see at Kg1 13:2), "Smite me;" and when the friend refused”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Sanhedrin 89b.1: the colleague of the prophet Micah, son of Imla (see II Chronicles 18:7–8), as it is written: “And a certain man of the sons of the prophets said unto his colleague by the word of the Lord: Strike me, please. And the man refused to strike him” (I Kings 20:35). And it is written: “Then he said to him: Because you have not listened to the voice of the Lord, behold, as soon as you leave me, a lion shall slay you. And as soon as he left from him, a lion found him; and slew him” (I Kings 20:36).”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on 1 Kings 20:35: Hit me now. This sign was bad for Achov, for the prophet said to him by the word of the Almighty to kill Ben-Hadad, and he did not kill him. 24 Achov chose to be gracious to Ben-Hadad even though he had been commanded to destroy Arom. However, dealing mercifully with evildoers is evil in itself because the evildoers will eventually cause others to suffer.—Radak Also, this one to whom the prophet said by the word of God, “Hit me,” and he did not hit him, just as He punished him, He would punish Achov.”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on 1 Kings 20:37: And wounding him. A wounding blow.”
- 1 Kings (Methodist/Wesleyan) “Adam Clarke on 1 Kings 20 (introduction): Ben-hadad, king of Syria, and thirty-two kings, besiege Samaria, Kg1 20:1. He sends an insulting message to Ahab; and insists on pillaging the whole city, Kg1 20:2-7. The elders of Israel counsel the king not to submit to such shameful conditions, Kg1 20:8. He sends a refusal to Ben-hadad; who, being enraged, vows revenge, Kg1 20:9-12. A prophet comes to Ahab, and promises him victory, and gives him directions how he should order the battle, Kg1 20:13-19. The Syrians are discomfited, and Ben-hadad scarcely escapes, Kg1 20:20, Kg1 20:21. The prophet war”