Verse 35. - And a certain man [Heb. one man; cf. 1 Kings 13:11, note] of the sons of the prophets [Here mentioned for the first time, though the prophetic schools probably owed their existence, certainly their development, to Samuel. The בּנֵי הָנּ are of course not the children, but the pupils of the prophets. For this use of "son," cf. 1 Samuel 20:31 ("a son of death"); 2 Samuel 12:5; Deuteronomy 25:2; Matthew 23:15; 1 Kings 4:30; Ezra 2:1; John 17:12, and Amos 7:14. Gesenius refers to the Greek ἱατρῶν υἱοί ῤητόρων υἱοί, etc., and says that among the Persians "the disciples of the Magi are called, "Sons of Magi." The word, again, does not necessarily imply youth. That they were sometimes married men appears from 2 Kings 6:1, though this was probably after their collegiate life was ended. As they were called "sons," so their instructor, or head, was called "father" (1 Samuel 10:12)] said unto his neighbour [or companion. Another prophet is implied. It was because this "neighbour" was a prophet that his disregard of the word of the Lord was so sinful, and received such severe punishment], in the word of the Lord [see on 1 Kings 13:1], Smite me, I pray thee. [Why the prophet, in order to the accomplishment of his mission - which was to obtain from Ahab's own lips a confession of his deserts - why he should have been smitten, i.e., bruised and wounded, is not quite clear. For it is obvious that he might have sustained his part, told his story, and obtained a judgment from the king, without proceeding to such painful extremities. It is quite true that a person thus wounded would perhaps sustain the part of one who had been in battle better, but the wounds were in no way necessary to his disguise, and men do not court pain without imperious reasons. Besides, it was "in the word of the Lord" that these wounds were sought and received. It is quite clear, therefore, that it cannot have been merely to give him a claim to an audience with the king (Ewald) - he could easily have simulated wounds by means of bandages, which would at the same time have helped to disguise him - or that he might foreshadow in his own person the wounding which Ahab would receive (1 Kings 22:11), for of that he says nothing, or for any similar reason. The wounding, we may be quite sure, and the tragical circumstances connected therewith, are essential parts of the parable this prophet had to act, of the lesson he had to teach. 1%w the great lesson he had to convey, not to the king alone, but to the prophetic order and to the whole country, the lesson most necessary in that lawless age, was that of implicit unquestioning obedience to the Divine law. Ahab had just transgressed that law. He had "let go a man whom God had appointed to utter destruction;" he had heaped honours on the oppressor of his country, and in gratifying benevolent impulses had ignored the will and counsel of God (see on ver. 42). No doubt it seemed to him, as it has seemed to others since, that he had acted with rare magnanimity, and that his generosity in that age, an age which showed no mercy to the fallen, was unexampled. But he must be taught that he has no right to be generous at the expense of others; that God's will must be done even when it goes against the grain, when it contradicts impulses of kindness, and demands painful sacrifices. He is taught this by the prophetic word (ver. 42), but much more effectively by the actions which preceded it. A prophet required to smite a brother prophet, and that for no apparent reason, would no doubt find it repugnant to his feelings to do so; it would seem to him hard and cruel and shameful to smite a companion. But the prophet who refused to do this, who followed his benevolent impulses in preference to the word of the Lord, died for his sin - died forthwith by the visitation of God. What a lesson was this to king and country - for no doubt the incident would be bruited abroad, and the very strangeness of the whole proceeding would heighten the impression it made. Indeed, it is hardly possible to conceive a way in which the duty of unquestioning obedience could be more emphatically taught. When this prophet appeared before the king, a man had smitten and wounded him, disagreeable and painful as the task must have been, because of the word of the Lord; whilst a brother prophet, who declined the office because it was painful, had been slain by a wild beast. It is easy to see that there was here a solemn lesson for the king, and that the wounding gave it its edge.] And the man refused to smite him.