Meanwhile, by the word of the LORD
This phrase indicates divine inspiration and authority. The prophets in Israel often acted under direct instruction from God, serving as His mouthpieces. The phrase "by the word of the LORD" underscores the seriousness and divine origin of the message or action. This is a common expression in the Old Testament, emphasizing that the prophets' actions and words were not of their own invention but were commanded by God (e.g., 1 Samuel 15:10, Jeremiah 1:4).

one of the sons of the prophets
The "sons of the prophets" refers to a group or guild of prophets who were often under the leadership of a more prominent prophet, such as Elijah or Elisha. These groups were common in Israel and served as training grounds for future prophets. They were communities dedicated to studying and proclaiming God's word, similar to a seminary or religious school. This context highlights the communal and educational aspect of prophetic ministry in ancient Israel.

said to his companion
The term "companion" suggests a fellow member of the prophetic community. This interaction indicates a close relationship and mutual respect among the prophets. The request made by the prophet is unusual, suggesting a test of obedience or a symbolic act, which was not uncommon in prophetic ministry (e.g., Isaiah 20:2-3, Ezekiel 4:1-3).

“Strike me, please!”
The request to be struck is a prophetic action, often used to convey a message or symbolize a future event. Prophets frequently used dramatic actions to illustrate their messages (e.g., Jeremiah 13:1-11, Hosea 1:2-9). The request for a blow may symbolize impending judgment or the seriousness of the message to be delivered. It also tests the obedience of the companion to the prophetic word.

But the man refused to strike him.
The refusal to comply with the prophet's request indicates a lack of understanding or unwillingness to participate in the prophetic act. This disobedience contrasts with the expected response to a divine command, highlighting the importance of obedience to God's word. The refusal can be seen as a failure to recognize the authority of the prophetic message, which often had serious consequences (e.g., 1 Kings 13:21-24). This incident underscores the theme of obedience and the cost of disregarding God's instructions.

1. Sons of the Prophets
A group of prophets or prophetic disciples in Israel, often seen as a community dedicated to serving God and receiving His revelations.

2. The Prophet
An unnamed prophet who receives a word from the LORD and acts upon it, demonstrating obedience to God's command.

3. The Companion
The man who is asked to strike the prophet but refuses, leading to consequences for his disobedience.

4. The Word of the LORD
The divine command given to the prophet, emphasizing the importance of obedience to God's instructions.

5. Israel
The northern kingdom where these events take place, during a time of conflict and divine intervention.Obedience to God's Word
The passage underscores the necessity of obeying God's commands, even when they seem unusual or difficult. Disobedience can lead to severe consequences.

The Role of Prophets
Prophets serve as God's messengers, and their words carry divine authority. Respecting and heeding their messages is crucial for spiritual well-being.

Community and Accountability
The sons of the prophets represent a community of faith where accountability and mutual support are vital. We should seek to build and be part of such communities today.

The Cost of Disobedience
The refusal to obey God's command through the prophet serves as a warning about the cost of disobedience. It reminds us to trust God's wisdom and timing.

Faith in Action
The prophet's request and the subsequent events challenge us to put our faith into action, trusting that God's plans are higher than our understanding.1. What is the meaning of 1 Kings 20:35?

2. Why did the prophet command his companion to strike him in 1 Kings 20:35?

3. How does 1 Kings 20:35 demonstrate obedience to God's unusual instructions?

4. What can we learn about God's sovereignty from 1 Kings 20:35?

5. How does 1 Kings 20:35 connect to other instances of prophetic obedience?

6. How can we apply the lesson of obedience from 1 Kings 20:35 today?

7. Why did the prophet in 1 Kings 20:35 ask to be struck by his companion?

8. What is the significance of the prophet's request in 1 Kings 20:35?

9. How does 1 Kings 20:35 reflect God's communication through prophets?

10. What are the top 10 Lessons from 1 Kings 20?

11. How did King Ahab's wickedness reveal his weakness?

12. What is the School of the Prophets?

13. In Daniel 5:2, how do we reconcile calling Belshazzar the “son” of Nebuchadnezzar with known Babylonian lineage?

14. 2 Kings 20:7: Why was a simple poultice of figs sufficient to cure a fatal illness if it was truly life-threatening?Meanwhile

• This word anchors the scene within the events of 1 Kings 20, just after King Ahab’s surprising victory over Ben-hadad.

• God’s narrative keeps moving even when human leaders relax; compare 2 Samuel 11:1, where “in the spring, at the time when kings go off to war,” David stayed behind and trouble followed.

• The “meanwhile” reminds us that heaven’s agenda often unfolds in the margins of earthly headlines.

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by the word of the LORD

• The prophet’s action is not a personal whim. It comes with divine authority, echoing phrases like “the word of the LORD came to Elijah” (1 Kings 17:2).

• Whenever the text cites God’s direct word, obedience is non-negotiable (Deuteronomy 8:3).

• This sets the stage for accountability: ignoring or resisting a God-initiated command carries consequences (1 Samuel 15:22-23).

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one of the sons of the prophets

• This phrase points to a prophetic guild—faithful men trained to speak for God, much like those gathered around Elisha in 2 Kings 6:1.

• Their existence under Ahab’s idolatrous reign shows God always preserves a remnant (Romans 11:4).

• The scene highlights everyday faithfulness: not Elijah this time, but an unnamed disciple.

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said to his companion

• Ministry is rarely solo; God often pairs servants—think Moses and Aaron (Exodus 4:14-16) or Paul and Silas (Acts 16:19-25).

• The companion’s response will become a living illustration, reminding us that private choices have public impact.

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“Strike me, please!”

• The command seems harsh, yet precedents exist: Isaiah walked naked and barefoot for three years (Isaiah 20:2-3); Ezekiel lay on his side 390 days (Ezekiel 4:4-5). Prophetic sign-acts shock audiences into attention.

• Here, the wound will allow the prophet to masquerade as a battle casualty, confronting Ahab with a parable (1 Kings 20:37-42).

• His polite “please” shows courtesy even while conveying God’s urgent directive.

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But the man refused to strike him.

• The refusal may appear compassionate, but it is direct disobedience to a God-given order, paralleling Jonah’s flight (Jonah 1:3).

• Immediate consequence follows: “Because you have not obeyed… a lion will strike you” (1 Kings 20:36). This echoes the judgment on the man of God who ate bread in Bethel (1 Kings 13:24).

• The incident teaches that selective obedience is disobedience; God values obedience over good intentions (John 14:15).

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summary

1 Kings 20:35 shows a lesser-known prophet executing a dramatic assignment “by the word of the LORD.” Each phrase underscores God’s active voice, the necessity of unquestioning obedience, and the sobering reality that even well-meaning reluctance invites discipline. The episode prepares the king—and us—to heed God promptly, trusting that His commands, however strange, serve a righteous and redemptive purpose.

(35) A certain man--according to Josephus, Micaiah, the son of Imlah. This tradition, or conjecture, agrees well with the subsequent narrative in 1 Kings 22.

The sons of the prophets.--This phrase, constantly recurring in the history of Elijah and Elisha, first appears here. But the thing designated is apparently as old as the days of Samuel who is evidently surrounded by "a company" of disciples. (See 1Samuel 10:5; 1Samuel 10:10; 1Samuel 19:20.) The prophetic office seems never to have been, like the priesthood or kingship, hereditary. "Sonship," therefore, no doubt means simply discipleship; and it is likely enough that the schools of the sons of the prophets were places of higher religious education, including many who did not look for the prophetic vocation; although the well-known words of Amos (Amos 7:14), "I was no prophet, neither was I a prophet's son," clearly indicate that from their ranks, generally though not invariably, the prophets were called. Probably the institution had fallen into disuse, and had been revived to seal and to secure the prophetic victory over Baal-worship. To Elijah the "sons of the prophets" look up with awe and some terror; to Elisha, with affectionate respect and trust.

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.

Parallel Commentaries ...


Meanwhile, by the word
בִּדְבַ֥ר (biḏ·ḇar)
Preposition-b | Noun - masculine singular construct
Strong's 1697: A word, a matter, thing, a cause

of the LORD,
יְהוָ֖ה (Yah·weh)
Noun - proper - masculine singular
Strong's 3068: LORD -- the proper name of the God of Israel

one
אֶחָ֜ד (’e·ḥāḏ)
Number - masculine singular
Strong's 259: United, one, first

of the sons
מִבְּנֵ֣י (mib·bə·nê)
Preposition-m | Noun - masculine plural construct
Strong's 1121: A son

of the prophets
הַנְּבִיאִ֗ים (han·nə·ḇî·’îm)
Article | Noun - masculine plural
Strong's 5030: A spokesman, speaker, prophet

said
אָמַ֧ר (’ā·mar)
Verb - Qal - Perfect - third person masculine singular
Strong's 559: To utter, say

to
אֶל־ (’el-)
Preposition
Strong's 413: Near, with, among, to

his companion,
רֵעֵ֛הוּ (rê·‘ê·hū)
Noun - masculine singular construct | third person masculine singular
Strong's 7453: Friend, companion, fellow

“Strike me,
הַכֵּ֣ינִי (hak·kê·nî)
Verb - Hifil - Imperative - masculine singular | first person common singular
Strong's 5221: To strike

please!”
נָ֑א (nā)
Interjection
Strong's 4994: I pray', 'now', 'then'

But [the man] refused
וַיְמָאֵ֥ן (way·mā·’ên)
Conjunctive waw | Verb - Piel - Consecutive imperfect - third person masculine singular
Strong's 3985: To refuse

to strike him.
לְהַכֹּתֽוֹ׃ (lə·hak·kō·ṯōw)
Preposition-l | Verb - Hifil - Infinitive construct | third person masculine singular
Strong's 5221: To strike


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OT History: 1 Kings 20:35 A certain man of the sons (1Ki iKi i Ki 1 Kg 1kg)