(34) Make streets--properly, squares, or quarters of a city. This concession implies a virtual acknowledgment of supremacy; for the right to have certain quarters for residence, for trade, perhaps even for garrison, in the capital of a king, belongs only to one who has sovereignty over him. Hence it goes beyond the significance of the restoration of the cities--conquered, it would seem, from Omri, unless, indeed, taking "father" in the sense of predecessor, the reference is to the Syrian victories in the days of Baasha. (See 1Kings 15:20.) The narrative seems to convey an idea that the covenant was made hastily, on insufficient security. The great point, however, was that a war, victoriously conducted under prophetic guidance, should not have been concluded without prophetic sanction.

Verse 34. - And Ben-hadad said unto him The cities, which my father took from thy father, I will restore [We can hardly see in these words "the terms of peace which he is willing to offer as the price of his freedom" (Rawlinson), because he was absolutely at Ahab's mercy, and was not in a position to make any stipulations; but they express Ben-hadad's idea of the results which must follow the conquest. His utter defeat would necessitate this reconstruction of their respective territories, etc. We cannot be quite certain that the cities here referred to are those enumerated in 1 Kings 15:20, as taken by Ben-hadad's armies from Baasha. For Baasha was not the father, nor even was he the "ancestor" (as Keil, later edition) of Ahab, but belonged to a different dynasty. At the same time it is quite conceivable that a prince in Ben-hadad's position, in his ignorance or forgetfulness of the history of Israel, might use the word "father" improperly, or even in the sense of "predecessor." We know that אָב had a very extended signification.] Keil and Bahr, however, think that we have a reference to some war in the reign of Omri (cf. 1 Kings 16:27), which is not recorded in Scripture. And the words which follow make this extremely probable, inasmuch as in Baasha's days Samaria had no existence] ? and thou shalt make streets [חצות lit., whatever is without; hence streets, spaces, quarters] for thee in Damascus, as my father made in Samaria. [The commentators are agreed that a permission to establish bazaars or quarters, in which the Hebrews might live and trade, is here conceded]. Then said Ahab [These words are rightly supplied by our translators. The meaning would have been quite clear had the Hebrews been familiar with the use of quotation marks. For lack of these, all the versions ascribe the words to Ben-hadad], I will send thee away with this covenant. So he made a covenant with him and sent him away.

20:31-43 This encouragement sinners have to repent and humble themselves before God; Have we not heard, that the God of Israel is a merciful God? Have we not found him so? That is gospel repentance, which flows from an apprehension of the mercy of God, in Christ; there is forgiveness with him. What a change is here! The most haughty in prosperity often are most abject in adversity; an evil spirit will thus affect a man in both these conditions. There are those on whom, like Ahab, success is ill bestowed; they know not how to serve either God or their generation, or even their own true interests with their prosperity: Let favour be showed to the wicked, yet will he not learn righteousness. The prophet designed to reprove Ahab by a parable. If a good prophet were punished for sparing his friend and God's when God said, Smite, of much sorer punishment should a wicked king be thought worthy, who spared his enemy and God's, when God said, Smite. Ahab went to his house, heavy and displeased, not truly penitent, or seeking to undo what he had done amiss; every way out of humour, notwithstanding his victory. Alas! many that hear the glad tidings of Christ, are busy and there till the day of salvation is gone.And Benhadad said unto him,.... The word Benhadad is not in the original text, and some, as Osiander and others, have thought they are the words of Ahab last spoken of; which seems most likely, who not only took Benhadad into his chariot, but in his great and superabundant kindness, though the conqueror, said to him what follows:

the cities which my father took from thy father I will restore; that is, those cities which Omri, the father of Ahab, had taken from the father of Benhadad; for as Omri was a prince of might and valour, 1 Kings 16:16, it is more probable that he took cities from the king of Syria, than that the king of Syria should take any from him, and which Ahab in his circumstances weakly promises to restore:

and thou shall make streets for thee in Damascus, as my father made in Samaria; which confirms it that it is Ahab, and not Benhadad, that is speaking; for Benhadad's father never had any power nor residence in Samaria, whereas Omri, the father of Ahab, had, he built it, and made it his royal seat; and, in like manner, Ahab promises Benhadad that he should have his palace at Damascus, the metropolis of Syria, and exercise power there, and over all Syria; whereby Ahab renounced all right he had to the kingdom, and any of the cities of it: for by "streets" are not meant those literally so called, for the making of which there was no reason; nor markets to take a toll from, as some, supposing them to be the words of Benhadad; nor courts of judicature, to oblige them to pay it who refused it, as others; nor fortresses to keep them in awe; but a royal palace, as a learned critic (t) has observed, for Benhadad to reside in; this Ahab gave him power to erect, and added:

and I will send thee away with this covenant; or promise now made:

so he made a covenant with him; confirmed the above promises:

and sent him away; free, to enjoy his crown and kingdom, for which folly and weakness Ahab is reproved by a prophet, 1 Kings 20:42.

(t) Vallandi Dissert. ad 1. Reg. xx. 33, 34. Subsect. 2. sect. 4.