The Pulpit Commentary — 1 Kings — Section 493

righteousness dooms the incorrigil,le to death. (1) "The wages of sin.'' The incorrigible will certainly find this in the " damnation of hell " (Pae.. ix. 17). (2) Their time also in this life is shortened either by the sword of the magistrate or by the judgment of God. They get sufficient space for repentance; but the spa.ce eo given, if misimproved, e.ggre.ve.tee the terror of their death. Protracted probationary existence under such conditions, therefore, becomes 11, doubtful mercy. (3) It is also the reverse of mercy to their contemporaries, because the inflnence of tho wicked is mischievous. It is, therefore, a considerate jndgment that they do "uot live ont half their days" (Pso.. lv. 23). (4) The difference between good and evil cannot be too strongly marked. The good must have no fellowship with the wicked-..la eternity their separation is complete (Matt. xxv. 46; Luke xvi. 26). The more peifect the separation here, the more of heaven upon earth will tile good enjoy ; and the more of hell upon earth, the wicked. 2. Ben-hadad was obnoxious to that doom. (1) He was guilty of the highest crimes against humanity. In his offensive wars he was not only o. public robber, but also e. wholesale mnrderer. But murder at least is held to be a capital crime (see Gen. ix. 5 ; Exod. xxi. 12, 14; Levit. xxiv. 17. See also Matt. xxvi. 52; Rev. xiii 10). (2) He was guilty likewise of the highest crimes against God. He was not only a gross idolater, but o.lso e. blasphemer of Jehovah. He localized and limited Him as " Elohim of the hills" and defied Him in tile plains. But sncll blasphemy also we.a punishable with death (Levit. xxiv 11-16). (3) He committed all these offences in the land of Israel, where they were capital crimes, and the God of Israel delivered him into the hand of Ahab that he might suil'er the penalty. 8. But Ahab opposed his mercy to the righteousness of God. (1) But is there no mercy for the penitent? Certainly there is. In repent- ance there is no enconragement to evil; on the contrary, in it evil is condemned. Faith in Christ is the perfection of repentance since therein only can we be effec- tually delivered from sin. Repentance must be genuine. (2) Ben-he.de.d's repent- ance was not genuine. His servants " girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said, Thy servant Ben- hadad eaith, I pray thee, let me live." (Sir John Froisso.rt relates thnt the inho.bit- nnts of Calais acted in o. similo.r manner when they surrenclerecl tlleir city to Eel ward III. in 1346). All this was intensely mortifying to Ben-ho.dad, whose tone was so different when he thought himself in the position of a dictator (see vera. 8-6). The ho.ughtiest in prosperity are often the meanest in adversity. (3) But here is no show of repentance towards God. He confesses that he deserves to be hanged for invading the lo.nd, but not a word about hie blasphemy ago.inst the Elohim of Ismel. Yet Ahab granted him his life. II. THOSE WHO SHOW SUCH MERCY ENCOUNTER THE JUDGMENT OF Goo. I. Because thei·~by they encourage evil. (1) If sin be committed with impunity it will soon lose its oharaoter. Men are naturally inclined to sin, and are restrained chiefly by fon,r of its penalties. If these are remitted, offences ago.inst the law of God will come t? be justified. (2) The estimate of goodness would consequently be lowered, for _we J~tdge of qualities by contrasts. Heaven is seen in its strongest light as the ~nhthes1s of hell. Remove from sin its sinfulness, and goodness will be distorted mto weakness or folly. (3) Suoh confounding of right and wrong must be fatal to_nll lo.w o.nd ?rder, o.nd tend to ino.ugurate the wildest confusion and the deepest misery. All tlus flows from the principle of fulae or indiscl'imino.te meroy. 2. Hence .Ahab was h~ld t~ be an acc~plice with Ben-hadad. (1) He hnd an unworthy sympathy ":1-th this blasphemmg monarch. "le he yet a.live? He is my brother." '' Brother king, though not brother Israelite. Ahab valued himself more on his royalty tho.non his religion" (Henry). Would Ben-hado.d have called Ahab hiR brother had he ~een victori_?us?. (2) "He co.usecl him to come up into the oho.riot." This was o. ~1gn o~ cordial friendship (see 2 Kings x. 16, 16). "The friendship of the world 1B enmity against God." So instead of imposing terms, ho ncccptcd those proposed by Ben-ballad (ver. 84). (8) " So he made o. covenant with him and sent him away." The form of theso covenants was to cut o. sacrifice in twain antl the persons cntllring into the compact walked between the pieces and were ~prinkle«l together with the articles of agreement, with the blood, to express that if they 1104 THE FIRS'!' BOOK OF KINGS. [ ea. xll.. 1-48,