Text -- 1 Kings 20:22-34 (NET)

The Lord Gives Israel Another Victory

20:22 The prophet visited the king of Israel and instructed him, “Go, fortify your defenses. Determine what you must do, for in the spring the king of Syria will attack you.” 20:23 Now the advisers of the king of Syria said to him: “Their God is a god of the mountains. That’s why they overpowered us. But if we fight them in the plains, we will certainly overpower them. 20:24 So do this: Dismiss the kings from their command, and replace them with military commanders. 20:25 Muster an army like the one you lost, with the same number of horses and chariots. Then we will fight them in the plains; we will certainly overpower them.” He approved their plan and did as they advised. 20:26 In the spring Ben Hadad mustered the Syrian army and marched to Aphek to fight Israel. 20:27 When the Israelites had mustered and had received their supplies, they marched out to face them in battle. When the Israelites deployed opposite them, they were like two small flocks of goats, but the Syrians filled the land. 20:28 The prophet visited the king of Israel and said, “This is what the Lord says: ‘Because the Syrians said, “The Lord is a god of the mountains and not a god of the valleys,” I will hand over to you this entire huge army. Then you will know that I am the Lord.’” 20:29 The armies were deployed opposite each other for seven days. On the seventh day the battle began, and the Israelites killed 100,000 Syrian foot soldiers in one day. 20:30 The remaining 27,000 ran to Aphek and went into the city, but the wall fell on them. Now Ben Hadad ran into the city and hid in an inner room. 20:31 His advisers said to him, “Look, we have heard that the kings of the Israelite dynasty are kind. Allow us to put sackcloth around our waists and ropes on our heads and surrender to the king of Israel. Maybe he will spare our lives.” 20:32 So they put sackcloth around their waists and ropes on their heads and went to the king of Israel. They said, “Your servant Ben Hadad says, ‘Please let me live!’” Ahab replied, “Is he still alive? He is my brother.” 20:33 The men took this as a good omen and quickly accepted his offer, saying, “Ben Hadad is your brother.” Ahab then said, “Go, get him.” So Ben Hadad came out to him, and Ahab pulled him up into his chariot. 20:34 Ben Hadad said, “I will return the cities my father took from your father. You may set up markets in Damascus, just as my father did in Samaria.” Ahab then said, “I want to make a treaty with you before I dismiss you.” So he made a treaty with him and then dismissed him.

Commentary -- Word/Phrase Notes (per phrase)

Wesley: 1Ki 20:22

Consider what is necessary for thee to do by way of preparation. The enemies of the children of God, are restless in their malice and tho' they may take some breathing time for themselves, they are still breathing out slaughter against the church. It therefore concerns us always to expect our spiritual enemies, and to mark and see what we do.

Wesley: 1Ki 20:23

They suppose that their gods were no better than the Syrian gods and that there were many gods who had each his particular charge and jurisdiction; which was the opinion of all heathen nations; that some were gods of the woods, other of the rivers, and others of the mountains; and they fancied these to be the latter, because the land of Canaan was a mountainous land, and the great temple of their God at Jerusalem, stood upon an hill, and so did Samaria, where they had received their last blow: it is observable, they do not impute their ill success to their negligence, and drunkenness, and bad conduct, nor to the valour of the Israelites; but to a divine power, which was indeed visible in it.

Wesley: 1Ki 20:23

Wherein there was not only superstition, but policy; because the Syrians excelled the Israelites in horses, which are most serviceable in plain ground.

Wesley: 1Ki 20:24

Who being of softer education, and less experienced in military matters, were less fit for service; and being many of them but mercenaries, and therefore less concerned in his good success, would be more cautions in venturing themselves.

Wesley: 1Ki 20:24

That is, experienced soldiers of his own subjects, who would faithfully obey the commands of the general (to which the kings would not so readily yield) and use their utmost skill and valour for their own interest and advancement.

Wesley: 1Ki 20:27

Being encouraged by the remembrance of their former success, and an expectation of assistance from God again.

Wesley: 1Ki 20:27

Probably upon some hilly ground, where they might secure themselves, and watch for advantage against their enemies; which may be the reason why the Syrians durst not assault them before the seventh day, 1Ki 20:29.

Wesley: 1Ki 20:27

Few, and weak, being also for conveniency of fighting, and that they might seem to be more than they were, divided into two bodies.

Wesley: 1Ki 20:30

Or, the walls (the singular number, for the plural) of the city; in which they were now fortifying themselves. This might possibly happen thro' natural causes; but most probably, was effected by the mighty power of God, sending some earthquake, or violent storm which threw down the walls upon them; or doing this by the ministry of angels. And if ever miracle was to be wrought, now seems to have been the proper season for it; when the blasphemous Syrians denied the sovereign power of God, and thereby in some sort obliged him, to give a proof of it; and to shew, that he was the God of the plains, as well as of the mountains; and that he could as effectually destroy them in their strongest holds, as in the open fields; and make the very walls, to whose strength they trusted for their defence, to be the instruments of their ruin. But it may be farther observed, that it is not said, that all these were killed by the fall of this wall; but only that the wall fell upon them, killing some, and wounding others.

Wesley: 1Ki 20:31

This encouragement have all poor sinners, to repent and humble themselves before God. The God of Israel is a merciful God; let us rend our hearts and return to him.

Wesley: 1Ki 20:32

I do not only pardon him, but honour and love him as my brother. What a change is here! From the height of prosperity, to the depth of distress. See the uncertainty of human affairs! Such turns are they subject to, that the spoke of the wheel which is uppermost now, may soon be the lowest of all.

Wesley: 1Ki 20:33

Understand, Liveth: for that he enquired after, 1Ki 20:32.

Wesley: 1Ki 20:34

Or, Markets, &c. places where thou mayest either receive the tribute which I promise to pay thee, or exercise judicature upon my subjects in case of their refusal.

Wesley: 1Ki 20:34

He takes no notice of his blasphemy against God; nor of the injuries which his people had suffered from him.

JFB: 1Ki 20:22-26

The same prophet who had predicted the victory shortly reappeared, admonishing the king to take every precaution against a renewal of hostilities in the following campaign.

JFB: 1Ki 20:22-26

That is, in spring, when, on the cessation of the rainy season, military campaigns (2Sa 11:1), were anciently begun. It happened as the prophet had forewarned. Brooding over their late disastrous defeat, the attendants of Ben-hadad ascribed the misfortune to two causes--the one arose from the principles of heathenism which led them to consider the gods of Israel as "gods of the hills"; whereas their power to aid the Israelites would be gone if the battle was maintained on the plains. The other cause to which the Syrian courtiers traced their defeat at Samaria, was the presence of the tributary kings, who had probably been the first to take flight; and they recommended "captains to be put in their rooms." Approving of these recommendations, Ben-hadad renewed his invasion of Israel the next spring by the siege of Aphek in the valley of Jezreel (compare 1Sa 29:1, with 1Sa 28:4), not far from En-dor.

JFB: 1Ki 20:27-31

Goats are never seen in large flocks, or scattered, like sheep; and hence the two small but compact divisions of the Israelite force are compared to goats, not sheep. Humanly speaking, that little handful of men would have been overpowered by numbers. But a prophet was sent to the small Israelite army to announce the victory, in order to convince the Syrians that the God of Israel was omnipotent everywhere, in the valley as well as on the hills. And, accordingly, after the two armies had pitched opposite each other for seven days, they came to an open battle. One hundred thousand Syrians lay dead on the field, while the fugitives took refuge in Aphek, and there, crowding on the city walls, they endeavored to make a stand against their pursuers; but the old walls giving way under the incumbent weight, fell and buried twenty-seven thousand in the ruins. Ben-hadad succeeded in extricating himself, and, with his attendants, sought concealment in the city, fleeing from chamber to chamber; or, as some think it, an inner chamber, that is, a harem; but seeing no ultimate means of escape, he was advised to throw himself on the tender mercies of the Israelitish monarch.

JFB: 1Ki 20:32-34

Captives were dragged by ropes round their necks in companies, as is depicted on the monuments of Egypt. Their voluntary attitude and language of submission flattered the pride of Ahab, who, little concerned about the dishonor done to the God of Israel by the Syrian king, and thinking of nothing but victory, paraded his clemency, called the vanquished king "his brother," invited him to sit in the royal chariot, and dismissed him with a covenant of peace.

JFB: 1Ki 20:34

Implying that a quarter of that city was to be assigned to Jews, with the free exercise of their religion and laws, under a judge of their own. This misplaced kindness to a proud and impious idolater, so unbecoming a theocratic monarch, exposed Ahab to the same censure and fate as Saul (1Sa 15:9, &c.). It was in opposition to God's purpose in giving him the victory.

Clarke: 1Ki 20:23

Their gods are gods of the hills - It is very likely that the small Israelitish army availed itself of the heights and uneven ground, that they might fight with greater advantage against the Syrian cavalry, for Ben-hadad came up against Samaria with horses and chariots, 1Ki 20:1. These therefore must be soon thrown into confusion when charging in such circumstances; indeed, the chariots must be nearly useless

Clarke: 1Ki 20:23

Let us fight against them in the plain - There our horses and chariots will all be able to bear on the enemy, and there their gods, whose influence is confined to the hills, will not be able to help them. It was a general belief in the heathen world that each district had its tutelary and protecting deity, who could do nothing out of his own sphere.

Clarke: 1Ki 20:24

Take the kings away - These were not acquainted with military affairs, or they had not competent skill. Put experienced captains in their place, and fight not but on the plains, and you will be sure of victory.

Clarke: 1Ki 20:26

Ben-hadad numbered the Syrians, and went up to Aphek - There were several towns of this name; see the notes on Jos 12:18. It is supposed that the town mentioned here was situated in Libanus, upon the river Adonis, between Heliopolis and Biblos.

Clarke: 1Ki 20:28

Because the Syrians have said - God resents their blasphemy, and is determined to punish it. They shall now be discomfited in such a way as to show that God’ s power is every where, and that the multitude of a host is nothing against him.

Clarke: 1Ki 20:29

Slew a hundred thousand footmen in one day - This number is enormous; but the MSS. and versions give no various reading.

Clarke: 1Ki 20:30

A wall fell upon twenty and seven thousand - From the first view of this text it would appear that when the Syrians fled to Aphek, and shut themselves within the walls, the Israelites immediately brought all hands, and sapped the walls, in consequence of which a large portion fell, and buried twenty-seven thousand men. But perhaps the hand of God was more immediately in this disaster; probably a burning wind is meant. See at the end of the chapter, 1Ki 20:43 (note)

Clarke: 1Ki 20:30

Came into the city, into an inner chamber - However the passage above may be understood, the city was now, in effect, taken; and Ben-hadad either betook himself with his few followers to the citadel or to some secret hiding-place, where he held the council with his servants immediately mentioned.

Clarke: 1Ki 20:31

Put sackcloth on our loins, and ropes upon our heads - Let us show ourselves humbled in the deepest manner, and let us put ropes about our necks, and go submitting to his mercy, and deprecating his wrath. The citizens of Calais are reported to have acted nearly in the same way when they surrendered their city to Edward III., king of England, in 1346. See at the end, 1Ki 20:43 (note).

Clarke: 1Ki 20:32

Thy servant Ben-hadad - See the vicissitude of human affairs! A little before he was the haughtiest of all tyrants, and Ahab calls him his lord; now, so much is he humbled, that he will be glad to be reputed Ahab’ s slave!

Clarke: 1Ki 20:33

Did hastily catch it - They were watching to see if any kind word should be spoken by him, from which they might draw a favorable omen; and when they heard him use the word brother, it gave them much encouragement.

Clarke: 1Ki 20:34

Thou shalt make streets for thee in Damascus - It appears that it was customary for foreigners to have a place assigned to them, particularly in maritime towns, where they might deposit and vend their merchandise. This was the very origin of European settlements in Asiatic countries: "The people gave an inch to those strangers; and in consequence they took an ell."Under the pretense of strengthening the place where they kept their wares, to prevent depredations, they built forts, and soon gave laws to their entertainers. In vain did the natives wish them away; they had got power, and would retain it; and at last subjected these countries to their own dominion

It was customary also, in the time of the crusades, to give those nations which were engaged in them streets, churches, and post dues, in those places which they assisted to conquer. The Genoese and Venetians had each a street in Accon, or St. Jean d’ Acre, in which they had their own jurisdiction; with oven, mill, bagnio, weights, and measures. - See William of Tyre, and Harmer’ s Observations

Clarke: 1Ki 20:34

He made a covenant with him - According to the words recited above, putting him under no kind of disabilities whatsoever.

Defender: 1Ki 20:28

Skeptics have long repeated this ancient blasphemy of the Syrians - namely, that Jehovah was merely a tribal "god" of the Hebrews. The fact is, however, that He is the God of all creation, and He will not allow those who ridicule or belittle Him to continue such blasphemies forever."

TSK: 1Ki 20:22

the prophet : 1Ki 20:13, 1Ki 20:38, 1Ki 19:10, 1Ki 22:8; 2Ki 6:12

strengthen : 2Ch 25:8, 2Ch 25:11; Psa 27:14; Pro 18:10, Pro 20:18; Isa 8:9; Joe 3:9, Joe 3:10; Eph 6:10

at the return : 1Ki 20:26; 2Sa 11:1; 1Ch 20:1; Psa 115:2, Psa 115:3; Isa 26:11, Isa 42:8

TSK: 1Ki 20:23

Their gods : It was the general belief in the heathen world, that each district had its tutelary and protecting deity, who could do nothing out of his own province. 1Ki 20:28, 1Ki 14:23; 1Sa 4:8; 2Ki 19:12; 2Ch 32:13-19; Psa 50:21, Psa 50:22, Psa 121:1, Psa 121:2; Isa 42:8

TSK: 1Ki 20:24

Take the : 1Ki 20:1, 1Ki 20:16, 1Ki 22:31; Pro 21:30

TSK: 1Ki 20:25

thou hast lost : Heb. was fallen

and surely : Psa 10:3

TSK: 1Ki 20:26

Aphek : Supposed to be the Aphek near the river Adonis, between Heliopolis and Biblos, and probably the same place that Paul Lucas mentions in his Voyage to the Levant. It was swallowed up by an earthquake, and formed a lake about nine miles in circumference, in which he says there were several houses still to be seen entire, under the water. 1Ki 20:30; Jos 13:4, Jos 19:30; Jdg 1:31, Aphik, 1Sa 4:1, 1Sa 29:1; 2Ki 13:17

to fight against Israel : Heb. to the war with Israel

TSK: 1Ki 20:27

were all present : or, were victualled, Jos 1:11; Jdg 7:8

like two : Deu 32:30; Jdg 6:5; 1Sa 13:5-8, 1Sa 14:2; 2Ch 32:7, 2Ch 32:8; Ecc 9:11

TSK: 1Ki 20:28

there came : 1Ki 20:13, 1Ki 20:22, 1Ki 13:1, 1Ki 17:18; 2Ch 20:14-20

Because : 1Ki 20:23; Isa 37:29-37

therefore will : 1Ki 20:13; Deu 32:27; Jos 7:8, Jos 7:9; Job 12:16-19; Psa 58:10, Psa 58:11, Psa 79:10; Isa 37:29, Isa 37:35; Jer 14:7; Eze 20:9, Eze 20:14, Eze 36:21-23, Eze 36:32

ye shall know : 1Ki 20:13; Exo 6:7, Exo 7:5, Exo 8:22; Deu 29:6; Eze 6:14, Eze 11:12, Eze 12:16, Eze 36:22, Eze 39:7

TSK: 1Ki 20:29

seven days : Jos 6:15; 1Sa 17:16; Psa 10:16

an hundred thousand : 2Sa 10:18; 2Ch 13:17, 2Ch 20:23-25, 2Ch 28:6; Isa 37:36

TSK: 1Ki 20:30

the rest : Psa 18:25

a wall : Isa 24:18; Jer 48:44; Amo 2:14, Amo 2:15, Amo 5:19, Amo 9:3; Luk 13:4

fled : 1Ki 20:10, 1Ki 20:20; Dan 4:37

into an inner chamber : or, from chamber to chamber, Heb. into a chamber within a chamber. 1Ki 22:25; 2Ch 18:24

TSK: 1Ki 20:31

his servants : 1Ki 20:23; 2Ki 5:13

merciful kings : Pro 20:28; Isa 16:5; Eph 1:7, Eph 1:8

I pray thee : Six of the citizens of Calais are reported to have acted nearly in the same manner, when they surrendered their city to Edward the Third, king of England, in 1346. See the whole story circumstantially related by Sir John Froissart (who lived in that time), with that simplicity and detail that give it every appearance of truth.

put sackcloth : 1Ki 21:27-29; Gen 37:34; 2Sa 3:31, 2Sa 14:2; 2Ki 19:1, 2Ki 19:2; Est 4:1-3; Isa 22:12; Isa 37:1; Jon 3:5, Jon 3:6; Rev 11:3

peradventure : 2Ki 7:4; Est 4:16; Job 2:4; Mat 10:28

TSK: 1Ki 20:32

Thy servant : 1Ki 20:3-6; Job 12:17, Job 12:18, Job 40:11, Job 40:12; Isa 2:11, Isa 2:12, Isa 10:12; Dan 5:20-23; Oba 1:3, Oba 1:4

he is my brother : 1Ki 20:42; 1Sa 15:8-20

TSK: 1Ki 20:33

the men : Pro 25:13; Luk 16:8

and he caused : 2Ki 10:15; Act 8:31

TSK: 1Ki 20:34

The cities : 1Ki 15:20; 2Ch 16:4

So he made a covenant : One of the conditions of this covenant, we learn, was, that Ahab should have ""streets (chutzoth ) in Damascus;""a proposal better relished by Ahab then understood by the generality of commentators. This, however, is well illustrated by Mr. Harmer, from William of Tyre, the great historian of the Crusades; from whom it appears that it was customary to give those nations which were engaged in them, churches, streets, and great jurisdiction therein, in those places which they assisted to conquer. The Genoese and Venetians had each a street in Acon, or Acre, in which they had their own jurisdiction, with liberty to have an oven, mill, baths, weights, and measures, etc. 1Ki 20:42, 1Ki 22:31; 2Ch 18:30; Isa 8:12, Isa 26:10

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 20:22

Go, strengthen thyself ... - That is, "collect troops, raise fortifications, obtain allies ... take all the measures thou canst to increase thy military strength. Be not rash, but consider well every step ... for a great danger is impending."

At the return of the year - i. e., "When the season for military operations again comes round."The wars of the Oriental monarchs at this time, like those of early Rome, were almost always of the nature of annual incursions into the territories of their neighbors, begun in spring and terminating in early autumn. Sustained invasions, lasting over the winter into a second or a third year, are not found until the time of Shalmaneser 2Ki 17:5; 2Ki 18:9-10, and do not become common until the Median and Babylonian period.

Barnes: 1Ki 20:23

Their gods are gods of the hills - The local power and influence of deities was a fixed principle of the ancient polytheism. Each country was considered to have its own gods; and wars were regarded as being to a great extent struggles between the gods of the nations engaged in them. This is apparent throughout the Assyrian inscriptions. Compare also 2Ki 18:33-35; 2Ki 19:12. The present passage gives an unusual modification of this view. The suggestion of the Syrian chiefs may have been a mere politic device - they being really anxious, "an military grounds,"to encounter their enemy on the plain, where alone their chariots would be of much service. In the plain the Israelites had always fought at a disadvantage, and had proved themselves weaker than on the hills (see Jdg 1:19, Jdg 1:27, Jdg 1:34).

Barnes: 1Ki 20:24

The Syrian chiefs evidently thought that want of unity had weakened their army. They therefore proposed the deposition of the kings, and the substitution, in their place, of Syrian governors: not "captains."The term used always denotes a civil office.

Barnes: 1Ki 20:26

Aphek - There were several places of this name in Palestine (see the marginal reference). This Aphek has been almost certainly identified with the modern Fik, a large village on the present high road from Damascus to Nablous and Jersalem. The expression "went up to Aphek"is appropriate, for Fik, though in a level country, is at a much higher elevation than Damascus.

Barnes: 1Ki 20:27

Were all present - The marginal rendering is adopted by almost all critics.

Like two little flocks of kids - The word translated "little flocks"does not occur elsewhere in Scripture. It seems to mean simply "flocks."Compare the Septuagint, who render ὡσεί δύο ποίμνια αἰγῶν hōsei duo poimnia aigōn .

Barnes: 1Ki 20:28

A man of God - Evidently not the prophet who had spoken to Ahab the year before 1Ki 20:13, 1Ki 20:22. He probably dwelt in the neighborhood of Samaria. Now that Ahab and his army had marched out into the Trans-Jordanic territory, another prophet, a native probably of that region, announced God’ s will to them.

Barnes: 1Ki 20:30

A wall - " The wall,"i. e., the wall of the town. We may suppose a terrific earthquake during the siege of the place, while the Syrians were manning the defenses in full force, which threw down the wall where they were most thickly crowded upon it, and buried them in its ruins. Ben-hadad fled from the wall, where he had been at the time of the disaster, into the inner parts of the city - probably to some massive stronghold - and there concealed himself.

Barnes: 1Ki 20:31

And ropes upon our heads - " Ropes about our necks"is probably meant. They, as it were, put their lives at Ahab’ s disposal, who, if he pleased, might hang them at once.

Barnes: 1Ki 20:32

Ben-hadad is now as humble as Ahab had been a year before 1Ki 20:9. He professes himself the mere "slave"of his conqueror.

Barnes: 1Ki 20:33

The meaning of this verse is that the men from the first moment of their arrival were on the watch to note what Ahab would say; and the moment he let fall the expression "He is my brother,"they caught it up and repeated it, fixing him to it, as it were, and preventing his retreat. By the Oriental law of "dakheel"anyone is at any time entitled to put himself under the protection of another, be that other his friend or his greatest enemy; and if the man applied to does not at once reject him, if the slightest forms of friendly speech pass between the two, the bond is complete, and must not be broken. Ben-hadad’ s friends were on the watch to obtain for him "dakheel;"and the single phrase "He is my brother,"having been accepted by them on his part, was sufficient to complete the bond, and secure the life of the captive. Ahab having called Ben-hadad his brother, treated him as he would a brother; he took him up into his chariot, than which there could not be a greater honor.

Barnes: 1Ki 20:34

Ben-hadad, secure of his life, suggests terms of peace as the price of his freedom. He will restore to Ahab the Israelite cities taken from Omri by his father, among which Ramoth Gilead was probably the most important 1Ki 22:3; and he will allow Ahab the privilege of making for himself "streets,"or rather squares, in Damascus, a privilege which his own father had possessed with respect to Samaria. Commercial advantages, rather than any other, were probably sought by this arrangement.

So he made a covenant with him ... - Ahab, without "inquiring of the Lord,"at once agreed to the terms offered; and, without even taking any security for their due observance, allowed the Syrian monarch to depart. Considered politically, the act was one of culpable carelessness and imprudence. Ben-hadad did not regard himself as bound by the terms of a covenant made when he was a prisoner - as his after conduct shows 1Ki 22:3. Ahab’ s conduct was even more unjustifiable in one who held his crown under a theocracy. "Inquiry at the word of the Lord"was still possible in Israel 1Ki 22:5, 1Ki 22:8, and would seem to have been the course that ordinary gratitude might have suggested.

Poole: 1Ki 20:22

Mark, and see what thou doest consider what is fit and necessary for thee to do by way of preparation, or prevention.

At the return of the year next year about this time, when the season comes of going forth to battle; of which see 2Sa 11:1 1Ch 20:1 2Ch 36:10 .

Poole: 1Ki 20:23

The servants of the king of Syria suppose that their gods were no better than the Syrian gods, (which the idolatry of the Israelites had given them too great cause to imagine,) and that there were many gods who had each his particular charge and jurisdiction; which was the opinion of all heathen nations, that some were gods of the woods, others of the rivers, and others of the mountains; and they fancied these to be the latter, because the land of Canaan was a mountainous land, Deu 12:2 ; and the great temple of their god at Jerusalem stood upon a hill, and so did Samaria, where they had received their last blow: or because the Israelites did generally chose high places for the worship of their gods. It is observable that they do not impute their ill success to their negligence, and drunkenness, and bad conduct, or cowardice, of which they were really guilty; nor to the valour of the Israelites; but to a Divine power, which indeed was visible in it.

Let us fight against them in the plain wherein there was not only superstition, but policy, because the Syrians most excelled the Israelites in horses, which are most serviceable in plain ground.

Poole: 1Ki 20:24

The kings being of softer education and less experienced in military matters, were less fit for his service; and being many of them but mercenaries, and therefore less concerned in his good success, would be more negligent and cautious in venturing themselves for his good.

Captains i.e. experienced soldiers of his own subjects, who will faithfully obey the commands of the general, (to which the kings would not so readily yield,) and use their utmost skill and valour for their own interest and advancement.

Poole: 1Ki 20:26

Not that Aphek in Judah, of which Jos 13:4 Jos 15:31 ; but that in Asher, of which Jos 19:30 Jud 1:31 , nigh unto which was the great plain of Galilee. And this seems to be one of those cities which Ben-hadad’ s father had taken from Israel, 1Ki 20:34 . Here also the Syrians might retreat, if they should be worsted.

Poole: 1Ki 20:27

Were all present i.e. all the forces of the Israelites were here gathered together to oppose the Syrians; so if these had been conquered, all had been lost.

Went against them being persuaded and encouraged so to do; partly to invent the mischiefs of a siege in Samaria, and the waste of all the rest of their country; and partly by the remembrance of their former success, and an expectation of the same assistance from God again.

Pitched before them probably upon some hilly ground, where they might secure themselves, and watch for advantage against their enemies; which may be the reason why the Syrians durst not assault them before the seventh day, 1Ki 20:29 .

Like two little flocks of kids i.e. few, and weak, and heartless; being also for conveniency of fighting, and that they might seem to be more than they were, divided into two bodies.

Poole: 1Ki 20:28

Because the Syrians have said which he knew, either by common report, strengthened by their present choice of a plain ground for the battle; or rather, by revelation from God, who discovered their secret counsels, 2Ki 6:12 . I am the Lord, to wit, the universal Lord of all places, and persons, and things.

Poole: 1Ki 20:30

The wall or, the walls , (the singular number for the plural, than which nothing more frequent,) of the city; or of some great castle or fort in or near the city, in which they were now fortifying themselves; or of some part of the city where they lay. Which might possibly happen through natural causes; but most probably was effected by the mighty power of God, then sending some sudden earthquake, or violent storm of wind, which threw down the wall, or walls, upon them; or doing this by the ministry of angels; which cannot be incredible to any man, except to him that denies the truth of all the miracles recorded in the Old and New Testament; which being attested, many of them, by Jews and heathens, it is the height of folly and impudence to deny. For if ever miracle was to be wrought, now seems to have been the proper time and season for it; when the blasphemous Syrians denied the sovereign and infinite power of God, and thereby in some sort obliged him, for his own honour, to give a proof of it; and to show that he was the God of the plains as well as of the mountains, and that he could as effectually destroy them in their strongest holds as in the open fields, and make the very walls, to whose strength they trusted for their defence, to be the instruments of their ruin. But it may be further observed, that it is not said that all these were killed by the fall of this wall; but only that the wall fell upon them , killing some, and wounding others, as is usual in those cases. Nor is it necessary that the wall should fall upon every individual person; but it is sufficient to justify this phrase, if it fell upon the main body of them; for the words in the Hebrew ran thus,

the wall fell upon twenty-seven thousand (not of the men that are left , as we render it, but) which were left of that great army. Into the city ; either,

1. Out of the fields, as the rest of his army did; which is distinctly and particularly noted of him, because he was the most eminent person in it, and the head of it. Compare the title of Psa 18:1 . Or,

2. At and from the noise and report of that terrible fall of the wall, or walls; which possibly might be in the outside or suburbs of the city; from whence he fled further into the city.

Into an inner chamber or, a chamber within a chamber ; where he supposed he might lie hid, till he had an opportunity of making an escape, or of obtaining mercy.

Poole: 1Ki 20:31

Merciful kings more merciful than others, because that religion which they had professed taught them humanity, and obliged them to show mercy.

Sackcloth on our loins, and ropes upon our heads as a testimony of our sorrow for undertaking this war; and that we have justly forfeited our lives for it, which we submit to their mercy.

Poole: 1Ki 20:32

I do not only freely pardon him, but honour and love him as my brother.

Poole: 1Ki 20:33

Did hastily catch it or, they took that word for a good token, and made haste and snatched it (i.e. that word) from him, i.e. from his mouth; they repeated the word again, to try whether the king would own it, or it only dropped casually from him: or made haste to know whether it was from him , i.e. whether he spoke this from his heart, or only in dissimulation or design; for it seemed too good news to be true.

Thy brother Ben-hadad understand, liveth; for that he inquired after, 1Ki 8:32 .

Poole: 1Ki 20:34

The cities which my father took from thy father either,

1. From Baasha, 1Ki 15:20 , whom he calls Ahab’ s father, because he was his legal father, i.e. his predecessor. Or,

2. From Omri; in whose time, it seems, he made a successful invasion into the land of Israel, and took some more of the cities, and Aphek amongst the rest, though it be not elsewhere recorded in Scripture.

Thou shalt make streets , or markets , &c., places where thou mayest either receive the tribute which I promise to pay thee, or exercise judicature upon my subjects in case of their refusal; or outlets (as the LXX. render it) in or into Damascus, i.e. some strong fort near Damascus, which might curb the kings of Damascus, and keep them from attempting any other invasion into the land of Israel. With this covenant : he takes no notice of his blasphemy against God, nor of the vast injuries which his people had suffered from him; but only minds his own grandeur, and the advancement of his power.

Haydock: 1Ki 20:23

Hills. All the high places of Israel were covered with idols. Samaria, Bethel, Dan, &c., were built on eminences. (Menochius) ---

Altars had also been erected to the true God on the most famous mountains. The law had been given at Sinai, and promulgated at Garizim. The late miracle at Carmel was known to all. Hence the pagans, (Calmet) conformably to their notions of assigning different parts of the creation to different gods, suspected that the god of Israel might preside only over the mountains. (Haydock) ---

People are always ready to blame any but themselves. (Calmet) ---

They lay the fault on fortune, &c. (Tirinus) ---

The pride of Benadad could not bear to be told that his own temerity had brought on the defeat. (Haydock)

Haydock: 1Ki 20:24

Stead, who may obey thy orders more implicitly. Rex unius esto. (Calmet) ---

Captains, who have been inured to warfare, would not so easily run away. (Menochius) ---

Thus, in the late French republic, commanders were chosen from the common ranks, while the nobles were neglected. (Haydock)

Haydock: 1Ki 20:26

Aphec, belonging to the tribe of Aser, though it does not appear that they ever obtained possession of it, Josue xix. 30. A subterraneous fire and earthquake have caused the city to sink; and a lake, nine miles in circumference, now occupies its place. The ruins may still be discerned in its waters. It is about two hours walk from the plains of Balbec, (Paul Lucas. Levant i. 20.) at the foot of Libanus. The waters must be very thick and bituminous, if what is related by the ancients be true; namely, that the presents, offered to the Aphacite goddess, were tried by them, and deemed agreeable to her, if they sunk; as wool would do, while tiles, and often metals, would swim. (Calmet) Adrichomius places this Aphec on the great plain of Esdrelon, not far from Jezrahel. (Menochius)

Haydock: 1Ki 20:27

Victuals. Hebrew also, "they were all present." Chaldean, "ready." Syriac, "in battle array." ---

Goats. They were comparatively so contemptible, ver. 15. (Haydock) ---

At the same time, Josaphat could muster above a million warriors; for piety makes kingdoms prosper. (Salien)

Haydock: 1Ki 20:28

Lord. Many favours were bestowed on Achab, but he died impenitent. (Worthington)

Haydock: 1Ki 20:29

Days. The Syrians durst not begin the attack. (Haydock)

Haydock: 1Ki 20:30

Went, or had gone before, and commanded his men to defend the walls of Aphec. (Haydock) ---

But the slaughter of these 27,000 is joined to the preceding. (Menochius) ---

God caused the walls to fall, as he had done those of Jericho; or the Israelites beat them down with battering rams, and the defendants perished in the ruins. ---

Chamber. Josephus observes that it was under ground. Micheas told Benadad that he would have thus to hide himself again, chap. xxii. 25. (Calmet)

Haydock: 1Ki 20:31

Heads, or necks, to indicate that hey deserved to die. (Haydock) ---

The Syrians acted thus, when they came as supplicants. (Josephus, [Antiquities?] viii. 14.) ---

The son of Psammetichus, king of Egypt, was led in this manner to execution, with 2000 others. (Herodotus iii. 14.) ---

Bessus was conducted to Alexander with a chain round his neck. (Curt. vii.) (Calmet) ---

What a reverse of fortune do we here behold! (Salien)

Haydock: 1Ki 20:33

Men. Protestants, "Now the men did diligently observe whether any thing would come from him, and did hastily catch it, and they said." They heard him mention the title of brother with joy, concluding that he was not so much irritated, as they might have expected. Allied kings style each other brother; those who are tributary, call themselves servants, (like Achaz, 4 Kings xvi. 7.; Calmet) as well as those who seek for favour; as Benadad does at present, ver. 32. (Haydock) ---

Luck. The pagans were accustomed to make vain observations. (Menochius)

Haydock: 1Ki 20:34

Thy father. Benadad did not know the changes which had taken place in the royal family of Israel. He speaks of the cities which his predecessor had wrested from Baasa, chap. xv. 20. ---

Streets, for merchants, of whom he would receive tribute: or military stations, as David had done, (2 Kings viii. 6.) to prevent any inroads. Benadad does not appear to have complied with these conditions, as the king of Israel had to take Ramath by force, chap. xxii. 2. ---

And having. These words seem to be the conclusion of Benadad's proposition: but, according to the Hebrew, they contain Achab's reply. (Calmet) ---

Protestants, "The said Achab: I will send thee away with this covenant." (Haydock) ---

How generous does the conduct of Achab appear to the world! Yet it displeased God. (Salien) ---

He severely punished this foolish pity towards a dangerous foe. (Worthington)

Gill: 1Ki 20:22

And the prophet came to the king of Israel,.... The same that came to him before:

and said unto him, go, strengthen thyself; exhorted him to fortify his cities, especially Samaria, and increase his army, that he might be able to oppose the king of Syria:

and mark, and see what thou doest: observe his moral and religious actions, and take heed that he did not offend the Lord by them, as well as make military preparations:

for at the return of the year the king of Syria will come up against thee; about the same time in the next year, at the spring of the year, when kings go out to war, see 2Sa 11:1.

Gill: 1Ki 20:23

And the servants of the king of Syria said unto him,.... His ministers of state, his privy counsellors:

their gods are gods of the hills, therefore they were stronger than we; and beat them in the last battle; this notion they might receive from what they had heard of Jehovah delivering the law on Mount Sinai to Moses, and of the miraculous things done lately on Mount Carmel, as well as of their worship being in high places, especially at Jerusalem, the temple there being built on an hill, as was Samaria itself, near to which they had their last defeat; and this notion of topical deities very much obtained among the Heathens in later times, some of which they supposed presided over rivers, others over woods, and others over hills and mountains ^e: so Nemestinus the god of woods, Collina the goddess of hills, and Vallina of valleys ^f; and Arnobins ^g makes mention of the god Montinus, and Livy ^h of the god Peninus, who had his name from a part of the Alps, so called where he was worshipped; and there also the goddess Penina was worshipped; and Lactantius ⁱ speaks of the gods of the mountains the mother of Maximilian was a worshipper of; and even Jupiter had names from mountains, as Olympius, Capitolinus, &c. and such was the great god Pan, called mountainous Pan ^k:

but let us fight against them in the plain, and surely we shall be stronger than they; and prevail over them, and conquer them.

Gill: 1Ki 20:24

And do this thing,.... Also take this further piece of advice:

take the kings away, every man out of his place: for being brought up delicately, they were not inured to war, nor expert in the art of it; and being addicted to pleasure, gave themselves to that, and drew the king into it, which they observed was the case before, though they did not care to mention it; and if they were tributaries or allies, they would not fight as men do for their own country:

and put captains in their rooms; of his own people, men of skill and courage, and who would fight both for their own honour, and for the good of their country.

Gill: 1Ki 20:25

And number thee an army like the army that thou hast lost,.... Raise an army of an equal number, which they supposed he was able to do:

horse for horse and chariot for chariot; as many horses and chariots as he had before:

and we will fight against them in the plain; where they could make use of their horses and chariots to greater advantage than on hills and mountains, see Jdg 1:19.

and surely we shall be stronger than they; and beat them:

and he hearkened unto their voice, and did so; took their counsel, and prepared an army, and placed captains in it instead of kings.

Gill: 1Ki 20:26

And it came to pass at the return of the year,.... In the spring, or autumn, as some think; see Gill on 2Sa 11:1.

that Benhadad numbered the Syrians; took a muster of his army, to see if he had got the number he had before:

and went up to Aphek, to fight against Israel; not that in Judah, Jos 15:53, rather that in Asher, Jos 19:30, but it seems to be that which Adrichomius ^l places in Issachar, near to the famous camp of Esdraelon, or valley of Jezreel, where it is probable the king of Syria intended to have fought; the battle; and some travellers, as he observes, say ^m, the ruins of that city are still shown in that great camp or plain, not far from Gilboa, to the east of Mount Carmel, and five miles from Tabor; according to Bunting ⁿ, it was fourteen miles from Samaria; but it may be Aphaca near Mount Lebanon, and the river Adonis ^o, is meant.

Gill: 1Ki 20:27

And the children of Israel were numbered, and were all present,.... The same as before; the two hundred and thirty two young men of the princes of the provinces, and 7000 of the people, not one was missing:

and went against them; out of Samaria, towards Aphek:

and the children of Israel pitched before them like two little flocks of kids: being few and weak, the two hundred and thirty two young men in one body, and the 7000 in another:

but the Syrians filled the country: with their men, their horses, and their chariots.

Gill: 1Ki 20:28

And there came a man of God,.... The same as before, 1Ki 20:13 or had come ^p before the little army went out to meet the Syrians; though he might go to Ahab when encamped, for his encouragement:

and spake unto the king of Israel, and said, thus saith the Lord, because the Syrians have said, the Lord is God of the hills, but he is not God of the valleys; See Gill on 1Ki 20:23.

therefore will I deliver, all this great multitude into thine hand; not for Ahab's sake would the Lord do this, who does not appear thankful to God for the former victory, nor to be reformed from his idolatry, and the better for it, but for the honour of his own name, which had been blasphemed by the Syrians:

and ye shall know that I am the Lord; both of hills and valleys, the omnipotent Jehovah, the only true God.

Gill: 1Ki 20:29

And they pitched one over against the other seven days,.... Very probably the Israelites pitched upon an hill, and the Syrians waited till they changed their position, not caring to fall upon them, though so very supernumerary to them, for the reason before given:

and so it was, that in the seventh day the battle was joined; or they that made war drew nigh, as the Targum, and both sides engaged in battle:

and the children of Israel slew of the Syrians 100,000 footmen in one day; which was a prodigious slaughter to be made by so small an army; the hand of the Lord was visible in it.

Gill: 1Ki 20:30

But the rest fled to Aphek, into the city,.... Which perhaps was in the hands of the Syrians, and was designed for a retreat for them, should they be beaten:

and there a wall fell upon twenty seven thousand of the men that were left; not slain in the battle; here again the Lord might be seen, who, as Abarbinel observes, fought from heaven, and either by a violent wind, or an earthquake, threw down the wall upon them just as they had got under it for shelter:

and Benhadad fled, and came into the city into an inner chamber; or, "into a chamber within a chamber" ^q, for greater secrecy.

Gill: 1Ki 20:31

And his servants said unto him,.... Being reduced to the utmost extremity; for if he attempted to go out of the city, he would fall into the hands of the Israelites, and there was no safety in it, the wall of it being fallen down; and it could not be thought he could be concealed long in the chamber where he was, wherefore his servants advised as follows:

behold, now, we have heard that the kings of the Israel are merciful kings; not only the best of them as David and Solomon, but even the worst of them, in comparison of Heathen princes, were kind and humane to those that fell into their hands, and became their captives:

let us, I pray thee; so said one in the name of the rest:

put sack cloth on our loins, and ropes upon our heads; and so coming in such a mean and humble manner, and not with their armour on, they might the rather hope to have admittance; so, the Syracusans sent ambassadors to Athens, in filthy garments, with the hair of their heads and beards long, and all in slovenly habits, to move their pity ^r;

and go out to the king of Israel: and be humble supplicants to him:

peradventure he will save thy life; upon a petition to him from him; to which the king agreed, and sent it by them.

Gill: 1Ki 20:32

So they girded sackcloth on their loins, and put ropes on their heads,.... Signifying they came to surrender themselves to him as his captives and prisoners, and he might do with them as seemed good to him, hang them up if he pleased, for which they brought ropes with them, as a token that they deserved it, see Isa 20:2,

and came to the king of Israel, and said, thy servant Benhadad saith, I pray thee let me live: he that a little while ago insolently demanded his wives, and children, and silver, and gold, as his property, now is his humble servant, and begs, not for his crown and kingdom, but for his life:

and he said, is he yet alive? he is my brother; which was intimating at once, that not only they might expect he would spare his life, who seemed to be so glad that he was alive, but that he would show him more favour, having a great affection for him as his brother; this was a very foolish expression from a king in his circumstances, with respect to one who had given him so much trouble and distress, and had behaved with so much haughtiness and contempt towards him.

Gill: 1Ki 20:33

Now the men did diligently observe whether anything would come from him,.... That would be a good omen to them, and encourage them to hope for success; they observed him as diligently by his words and behaviour as soothsayers do when they look out for a lucky sign; for the word is sometimes used of divining ^s:

and did hastily catch it; as soon as it was out of his mouth, and laid hold on it to improve it to advantage, being wiser than him:

and they said, thy brother Benhadad; him whom thou callest thy brother; he is thy brother, and is alive; this they caught, and expressed it, to observe whether it was a slip of his tongue, and whether he spoke it heartily, and would abide by it, or whether he would retract it:

then he said, go ye, bring him; meaning from the city to the place where he was:

then Benhadad came forth to him; out of his chamber, upon the report of his servants:

and he caused him to come up into the chariot; to sit and converse with him there.

Gill: 1Ki 20:34

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, 1Ki 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, 1Ki 20:42.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 20:22

¹ tn The definite article indicates previous reference, that is, “the prophet mentioned earlier” (see v. 13).

² tn Heb “strengthen yourself.”

³ tn Heb “know and see.”

⁴ tn Heb “at the turning of the year.”

⁵ tn Heb “go up against.”

NET Notes: 1Ki 20:23

¹ tn Or “servants.”

NET Notes: 1Ki 20:25

¹ tn Heb “And you, you muster an army like the one that fell from you, horse like horse and chariot like chariot.”

² tn Heb “he listened to their voice and did so.”

NET Notes: 1Ki 20:26

¹ tn Heb “at the turning of the year.”

² tn Heb “mustered Aram.”

³ tn Heb “and went up to Aphek for battle with Israel.”

NET Notes: 1Ki 20:27

¹ tn The noun translated “small flocks” occurs only here. The common interpretation derives the word from the verbal root חשׂף, “to strip off; to make bare.” In this case the noun refers to something “stripped off” or “made bare.” HALOT 359 s.v. II חשׂף derives the noun from a proposed homonymic verbal root (which occurs only in Ps 29:9) meaning “cause a premature birth.” In this case the derived noun could refer to goats that are undersized because they are born prematurely.

NET Notes: 1Ki 20:28

¹ tn Heb “the man of God.”

² tn Heb “I will place all this great horde in your hand.”

NET Notes: 1Ki 20:30

¹ tn Heb “and the remaining ones fled to Aphek to the city and the wall fell on twenty-seven thousand men, the ones who remained.”

² tn Heb “and Ben Hadad fled and went into the city, [into] an inner room in an inner room.”

NET Notes: 1Ki 20:31

¹ tn Or “servants.”

² tn Or “merciful.” The word used here often means “devoted” or “loyal.” Perhaps the idea is that the Israelite kings are willing to make treaties with other kings.

³ sn Sackcloth was worn as a sign of sorrow and repentance. The precise significance of the ropes on the head is uncertain, but it probably was a sign of submission. These actions were comparable to raising a white flag on the battlefield or throwing in the towel in a boxing match.

⁴ tn Heb “go out.”

NET Notes: 1Ki 20:32

¹ sn Your servant. By referring to Ben Hadad as Ahab’s servant, they are suggesting that Ahab make him a subject in a vassal treaty arrangement.

² tn Heb “he”; the referent (Ahab) has been specified in the translation for clarity.

³ sn He is my brother. Ahab’s response indicates that he wants to make a parity treaty and treat Ben Hadad as an equal partner.

NET Notes: 1Ki 20:33

¹ tn Heb “he”; the referent (Ahab) has been specified in the translation for clarity.

NET Notes: 1Ki 20:34

¹ tn Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.

² tn Heb “streets,” but this must refer to streets set up with stalls for merchants to sell their goods. See HALOT 299 s.v. חוּץ.

³ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

⁴ tn Heb “I will send you away with a treaty.” The words “Ahab then said” are supplied in the translation. There is nothing in the Hebrew text to indicate that the speaker has changed from Ben Hadad to Ahab. Some suggest adding “and he said” before “I will send you away.” Others prefer to maintain Ben Hadad as the speaker and change the statement to, “Please send me away with a treaty.”

Geneva Bible: 1Ki 20:23

And the servants of the king of Syria said unto him, Their ^{( k )} gods [are] gods of the hills; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they.

^{( k )} Thus the wicked blaspheme God in their fury, who nonetheless he does not permit to go unpunished.

Geneva Bible: 1Ki 20:27

And the children of Israel were numbered, and were all ^{( l )} present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country.

^{( l )} All those who were in the battle of the previous years, (1Ki 20:15).

Geneva Bible: 1Ki 20:28

And there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD [is] God of the hills, but he [is] not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that ^{( m )} I [am] the LORD.

^{( m )} Who has the same power in the valley as on the hills and can also destroy a multitude with few as with many.

Geneva Bible: 1Ki 20:31

And his servants said unto him, Behold now, we have heard that the kings of the house of Israel [are] merciful kings: let us, I pray thee, put sackcloth on our ^{( n )} loins, and ropes upon our heads, and go out to the king of Israel: peradventure he will save thy life.

^{( n )} In sign of submission and that we have deserved death, if he will punish us with rigour.

Geneva Bible: 1Ki 20:33

Now the men did diligently observe whether [any thing would come] from him, and did hastily catch [it]: and they said, Thy brother ^{( o )} Benhadad. Then he said, Go ye, bring him. Then Benhadad came forth to him; and he caused him to come up into the chariot.

^{( o )} He is alive.

Geneva Bible: 1Ki 20:34

And [Benhadad] said unto him, The cities, which my father took from thy father, I will restore; and thou shalt make streets for thee in ^{( p )} Damascus, as my father made in Samaria. Then [said Ahab], I will send thee away with this covenant. So he made a covenant with him, and sent him away.

^{( p )} You shall appoint in my chief city what you will, and I will obey you.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 20:1-43

1 Ben-hadad, not content with Ahab's homage, besieges Samaria.

13 By the direction of a prophet, the Syrians are slain.

22 As the prophet forewarned Ahab, the Syrians, trusting in the valleys, come against him in Aphek.

28 By the word of the prophet, and God's judgment, the Syrians are smitten again.

31 The Syrians submitting themselves, Ahab sends Ben-hadad away with a covenant.

35 The prophet, under the parable of a prisoner, making Ahab judge himself, denounces God's judgment against him.

MHCC: 1Ki 20:22-30

Those about Benhadad advised him to change his ground. They take it for granted that it was not Israel, but Israel's gods, that beat them; but they speak very ignorantly of Jehovah. They supposed that Israel had many gods, to whom they ascribed limited power within a certain district; thus vain were the Gentiles in their imaginations concerning God. The greatest wisdom in worldly concerns is often united with the most contemptible folly in the things of God.

MHCC: 1Ki 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.

Matthew Henry: 1Ki 20:22-30

We have here an account of another successful campaign which Ahab, by divine aid, made against the Syrians, in which he gave them a greater defeat than in the former. Strange! Ahab idolatrous and yet victorious, a persecutor and yet a conqueror! God has wise and holy ends in suffering wicked men to prosper, and glorifies his own name thereby.

I. Ahab is admonished by a prophet to prepare for another war, 1Ki 20:22. It should seem, he was now secure, and looked but a little way before him. Those that are careless of their souls are often as careless of their outwards affairs; but the prophet (to whom God made known the following counsels of the Syrians) told him they would renew their attempt at the return of the year, hoping to retrieve the honour they had lost and be avenged for the blow they had received. He therefore bade him strengthen himself, put himself into a posture of defence, and be ready to give them a warm reception. God had decreed the end, but Ahab must use the means, else he tempts God: "Help thyself, strengthen thyself, and God will help and strengthen thee."The enemies of God's Israel are restless in their malice, and, though they may take some breathing-time for themselves, yet they are still breathing out threatenings and slaughter against the church. It concerns us always to expect assaults from our spiritual enemies, and therefore to mark and see what we do.

II. Ben-hadad is advised by those about him concerning the operations of the next campaign. 1. They advised him to change his ground, 1Ki 20:23. They took it for granted that it was not Israel, but Israel's gods, that beat them (so great a regard was then universally had to invisible powers); but they speak very ignorantly of Jehovah - that he was many, whereas he is one and his name one, - that he was their God only, a local deity, peculiar to that nation, whereas he is the Creator and ruler of all the world, - and that he was a God of the hills only, because David their great prophet had said, I will lift up my eyes to the hills whence cometh my help (Psa 121:1), and that his foundation was in the holy mountain (Psa 87:1; Psa 78:54), and much was said of his holy hill (Psa 15:1; Psa 24:3); supposing him altogether such a one as their imaginary deities, they fancied he was confined to his hills, and could not or would not come down from them, and therefore an army in the valley would be below his cognizance and from under his protection. Thus vain were the Gentiles in their imaginations concerning God, so wretchedly were their foolish hearts darkened, and, professing themselves to be wise, they became fools. 2. They advised him to change his officers (1Ki 20:24, 1Ki 20:25), not to employ the kings, who were commanders by birth, but captains rather, who were commanders by merit, who were inured to war, would not affect to make a show like the kings, but would go through with business. Let every man be employed in that which he is brought up to and used to, and preferred to that which he is fit for. Syria, it seems, was rich and populous, when it could furnish recruits sufficient, after so great a defeat, horse for horse, chariot for chariot.

III. Both armies take the field. Ben-hadad, with his Syrians, encamps near Aphek, in the tribe of Asher. It is probable that Asher was a city in his own possession, one of those which his father had won (1Ki 20:34), and the country about it was flat and level, and fit for his purpose, 1Ki 20:26. Ahab, with his forces, posted himself at some distance over against them, 1Ki 20:27. The disproportion of numbers was very remarkable. The children of Israel, who were cantoned in two battalions, looked like two little flocks of kids, their numbers small, their equipage mean, and the figure they made contemptible; but the Syrians filled the country with their numbers, their noise, their chariots, their carriages, and their baggage.

IV. Ahab is encouraged to fight the Syrians, notwithstanding their advantages and confidence. A man of God is sent to him, to tell him that this numerous army shall all be delivered into his hand (1Ki 20:28), but not for his sake; be it known to him, he is utterly unworthy for whom God will do this. God would not do it because Ahab had praised God or prayed to him (we do not read that he did either), but because the Syrians had blasphemed God, and had said, He is the God of the hills and not of the valleys; therefore God will do it in his own vindication, and to preserve the honour of his own name. If the Syrians had said, "Ahab and his people have forgotten their God, and so put themselves out of his protection, and therefore we may venture to attack them,"God would probably have delivered Israel into their hands; but when they go upon a presumption so very injurious to the divine omnipotence, and the honour of him who is Lord of all hosts, not only in hills and valleys, but in heaven and earth, which they are willingly ignorant of, they shall be undeceived, at the expense of that vast army which is so much their pride and confidence.

V. After the armies had faced one another seven days (the Syrians, it is likely, boasting, and the Israelites trembling), they engaged, and the Syrians were totally routed, 100,000 men slain by the sword of Israel in the field of battle (1Ki 20:29), and 27,000 men, that thought themselves safe under the walls of Aphek, a fortified city (from the walls of which the shooters might annoy the enemy if they pursued them, 2Sa 11:24), found their bane where they hoped for protection: the wall fell upon them, probably overthrown by an earthquake, and, the cities of Canaan being walled up to heaven, it reached a great way, and they were all killed, or hurt, or overwhelmed with dismay. Ben-hadad, who thought his city Aphek would hold out against the conquerors, finding it thus unwalled, and the remnant of his forces dispirited and dispersed, had nothing but secresy to rely upon for safety, and therefore hid himself in a chamber within a chamber, lest the pursuers should seize him. See how the greatest confidence often ends in the greatest cowardice. "Now is the God of Israel the God of the valleys or no?"He shall know now that he is forced into an inner chamber to hide himself, see 1Ki 22:25.

Matthew Henry: 1Ki 20:31-43

Here is an account of what followed upon the victory which Israel obtained over the Syrians.

I. Ben-hadad's tame and mean submission. Even in his inner chamber he feared, and would, if he could, flee further, though none pursued. His servants, seeing him and themselves reduced to the last extremity, advised that they should surrender at discretion, and make themselves prisoners and petitioners to Ahab for their lives, 1Ki 20:31. The servants will put their lives in their hands, and venture first, and their master will act according as they speed. Their inducement to take this course is the great reputation the kings of Israel had for clemency above any of their neighbours: "We have heard that they are merciful kings, not oppressive to their subjects that are under their power"(as governments then went, that of Israel was one of the most easy and gentle), "and therefore not cruel to their enemies when they lie at their mercy."Perhaps they had this notion of the kings of Israel because they had heard that the God of Israel proclaimed his name gracious and merciful, and they concluded their kings would make their God their pattern. It was an honour to the kings of Israel to be thus represented, as indeed every Israelite is then dressed as becomes him when he puts on bowels of mercies. "They are merciful kings, therefore we may hope to find mercy upon our submission."This encouragement poor 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? Let us therefore rend our hearts and return to him."Joe 2:13. That is evangelical repentance which flows from an apprehension of the mercy of God in Christ; there is forgiveness with him. Two things Ben-hadad's servants undertake to represent to Ahab: - 1. Their master a penitent; for they girded sackcloth on their loins, as mourners, and put ropes on their heads, as condemned criminals going to execution, pretending to be sorry that they had invaded his country and disturbed his repose, and owning that they deserved to be hanged for it. Here they are ready to do penance for it, and throw themselves at the feet of him whom they had injured. Many pretend to repent of their wrong-doing, when it does not succeed, who, if they had prospered in it, would have justified it and gloried in it. 2. Their master a beggar, a beggar for his life: Thy servant Ben-hadad saith, " I pray thee, let me live, 1Ki 20:32. Though I live a perpetual exile from my own country, and captive in this, yet, upon any terms, let me live. "What a great change is here, (1.) In his condition! How has he fallen from the height of power and prosperity to the depths of disgrace and distress, and all the miseries of poverty and slavery! See the uncertainty of human affairs; such turns are they subject to that the spoke which was uppermost may soon come to be undermost. (2.) In his temper - in the beginning of the chapter hectoring, swearing, and threatening, and none more high in his demands, but here crouching and whining and none more low in his requests! How meanly does he beg hi life at the hand of him upon whom he had there been trampling! The most haughty in prosperity are commonly most abject in adversity: an even spirit will be the same in both conditions. See how God glorified himself when he looks upon proud men and abases them, and hides them in the dust together, Job 40:11-13.

II. Ahab's foolish acceptance of his submission, and the league he suddenly made with him upon it. He was proud to be thus courted by him whom he had feared, and enquired for him with great tenderness: Is he yet alive? He is my brother, brother-king, though not brother-Israelite: and Ahab valued himself more upon his royalty than on his religion, and others accordingly. " Is he thy brother, Ahab? Did he use thee like a brother when he sent thee that barbarous message? 1Ki 20:5, 1Ki 20:6. Would he have called thee brother if he had been the conqueror? Would he now have called himself thy servant if he had not been reduced to the utmost strait? Canst thou suffer thyself to be thus imposed upon by a forced and counterfeit submission?"This word brother they caught at (1Ki 20:33), and were thereby encouraged to go and fetch him to the king. He that calls him brother will let him live. Let poor penitents hear God, in his word, calling them children (Jer 31:20), catch at it, echo to it, and call him Father. Ben-hadad, upon his submission, shall not only be honourably conveyed (he took him up into the chariot ), but treated with as an ally (1Ki 20:34): he made a covenant with him, not consulting God's prophets, or the elders of the land, or himself, concerning what was fit to be insisted on, but, as if Ben-hadad had been conqueror, he shall make his own terms. He might now have demanded some of Ben-hadad's cities, when all of them lay at the mercy of his victorious army; but was content with the restitution of his own. He might now have demanded the stores, and treasures, and magazines of Damascus, to augment the wealth and strength of his own kingdom, but was content with a poor liberty, at his own expense, to build streets there, a point of honour and no advantage, or no more than what the kings of Syria had had in Samaria, though they had never had so much power as he had now to support the demand of it. With this covenant he sent him away, without so much as reproving him for his blasphemous reflections upon the God of Israel, for whose honour Ahab had no concern. Note, There are those on whom success is ill bestowed; they know not how to serve God, or their generation, or even their own true interests, with their prosperity. Let favour be shown to the wicked, yet will he not learn righteousness.

III. The reproof given to Ahab for his clemency to Ben-hadad and his covenant with him. It was given him by a prophet, in the name of the Lord, the Jews say by Micaiah, and not unlikely, for Ahab complains of him (1Ki 22:8) that he used to prophesy evil concerning him. This prophet designed to reprove Ahab by a parable, that he might oblige him to condemn himself, as Nathan and the woman of Tekoa did David. To make his parable the more plausible, he finds it necessary to put himself into the posture of a wounded soldier. 1. With some difficulty he gets himself wounded, for he would not wound himself with his own hands. He commanded one of his brother prophets, his neighbour, or companion (for so the word signifies), to smite him, and this in God's name (1Ki 20:35), but finds him not so willing to give the blow as he is to receive it; he refused to smite him: others, he thought, were forward enough to smite prophets, they need not smite one another. We cannot but think it was from a good principle he declined it. "If it must be done, let another do it, not I; I cannot find it in my heart to strike my friend."Good men can much more easily receive a wrongful blow than give one; yet because he disobeyed an express command of God (which was so much the worse if he was himself a prophet), like that other disobedient prophet (1Ki 13:24), he was presently slain by a lion, 1Ki 20:36. This was intended, not only to show, in general, how provoking disobedience is (Col 3:6), but to intimate to Ahab (who no doubt was told the story) that if a good prophet were thus 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. Shall mortal man pretend to be more just than God, more pure or more compassionate than his Maker? We must be merciful as he is merciful, and not otherwise. The next he met with made no difficulty of smiting him ( Volenti non fit injuria - He that asks for an injury is not wronged by it ) and did it so that he wounded him, 1Ki 20:37. He fetched blood with the blow, probably in his face. 2. Wounded as he was, and disguised with ashes that he might not be known to be a prophet, he made his application to the king in a story wherein he charged himself with such a crime as the king was now guilty of in sparing Ben-hadad, and waited for the king's judgment upon it. The case in short is this - A prisoner taken in the battle was committed to his custody by a man (we may suppose one that had authority over him as his superior officer) with this charge, If he be missing, thy life shall be for his life, 1Ki 20:39. The prisoner has made his escape through his carelessness. Can the chancery in the king's breast relieve him against his captain, who demands his life in lieu of the prisoner's? "By no means,"says the king, "thou shouldst either not have undertaken the trust or been more careful and faithful to it; there is no remedy ( Currat lex - Let the law take its course ), thou hast forfeited thy bond, and execution must go out upon it: So shall thy doom be, thou thyself hast decided it. "Now the prophet has what he would have, puts off his disguise, and is known by Ahab himself to be a prophet (1Ki 20:41) and plainly tells him, " Thou art the man. Is it my doom? No, it is thine; thou thyself hast decided it. Out of thy own mouth art thou judged. God, thy superior and commander-in-chief, delivered into thy hands one plainly marked for destruction both by his own pride and God's providence, and thou hast not carelessly lost him, but wittingly and willingly dismissed him, and so hast been false to thy trust, and lost the end of thy victory; expect therefore no other than that thy life shall go for his life, which thou hast spared"(and so it did, 1Ki 22:35), "and thy people for his people, whom likewise thou hast spared,"and so they did afterwards, 2Ki 10:32, 2Ki 10:33. When their other sins brought them low, this came into the account. There is a time when keeping back the sword from blood is doing the work of the Lord deceitfully, Jer 48:10. Foolish pity spoils the city. 3. We are told how Ahab resented this reproof. He went to his house heavy and displeased (1Ki 20:43), not truly penitent, or seeking to undo what he had done amiss, but enraged at the prophet, exasperated against God (as if he had been too severe in the sentence passed upon him), and yet vexed at himself, every way out of humour, notwithstanding his victory. He who by his providence had mortified the pride of one king, by his word cast a damp upon the triumphs of another. Be wise therefore, O you kings! and be instructed to serve the Lord with fear and rejoice with trembling, Psa 2:10, Psa 2:11.

Keil-Delitzsch: 1Ki 20:1-22

The First Victory. - 1Ki 20:1. Benhadad, the son of that Benhadad who had conquered several cities of Galilee in the reign of Baasha (1Ki 15:20), came up with a great army - there were thirty-two kings with him, with horses and chariots - and besieged Samaria. The thirty-two kings with him ( אתּו ) were vassals of Benhadad, rulers of different cities and the territory belonging to them, just as in Joshua's time almost every city of Canaan had its king; they were therefore bound to follow the army of Benhadad with their troops.

1Ki 20:2-7

During the siege Benhadad sent messengers into the city to Ahab with this demand: "Thy silver and thy gold are mine, and the best of thy wives and thy sons are mine;"and Ahab answered with pusillanimity: "According to thy word, my lord king, I and all that is mine are thine."Benhadad was made still more audacious by this submissiveness, and sent messengers the second time with the following notice (1Ki 20:6): "Yea, if I send my servants to thee to-morrow at this time, and they search thy house and thy servants' houses, all that is the pleasure of thine eyes they will put into their hands and take." אם כּי does not mean "only = certainly"here (Ewald, § 356, b .), for there is neither a negative clause nor an oath, but אם signifies if and כּי introduces the statement, as in 1Ki 20:5; so that it is only in the repetition of the כּי that the emphasis lies, which can be expressed by yea . The words of Ahab in 1Ki 20:9 show unquestionably that Benhadad demanded more the second time than the first. The words of the first demand, "Thy silver and thy gold,"etc., were ambiguous. According to 1Ki 20:5, Benhadad meant that Ahab should give him all this; and Ahab had probably understood him as meaning that he was to give him what he required, in order to purchase peace; but Benhadad had, no doubt, from the very first required an unconditional surrender at discretion. He expresses this very clearly in the second demand, since he announces to Ahab the plunder of his palace and also of the palaces of his nobles. כּל־מחמד עניך , all thy costly treasures. It was from this second demand that Ahab first perceived what Benhadad's intention had been; he therefore laid the matter before the elders of the land, i.e., the king's counsellors, 1Ki 20:7 : "Mark and see that this man seeketh evil,"i.e., that he is aiming at our ruin, since he is not contented with the first demand, which I did not refuse him.

1Ki 20:8-9

The elders and all the people, i.e., the citizens of Samaria. advised that his demand should not be granted. תאמה ולא אל־תּשׁמע , "hearken not (to him), and thou wilt not be willing"( ולא is stronger than אל ; yet compare Ewald, § 350, a .); whereupon Ahab sent the messengers away with this answer, that he would submit to the first demand, but that the second he could not grant.

1Ki 20:10

Benhadad then attempted to overawe the weak-minded Ahab by strong threats, sending fresh messengers to threaten him with the destruction of the city, and confirming it by a solemn oath: "The gods do so to me - if the dust of Samaria should suffice for the hollow hands of all the people that are in my train."The meaning of this threat was probably that he would reduce the city to ashes, so that scarcely a handful of dust should be left; for his army was so powerful and numerous, that the rubbish of the city would not suffice for every one to fill his hand.

1Ki 20:11

Ahab answered this loud boasting with the proverb: "Let not him that girdeth himself boast as he that looseneth the girdle,"equivalent to the Latin, ne triumphum canas ante victoriam .

1Ki 20:12

After this reply of Ahab, Benhadad gave command to attack the city, while he was drinking with his kings in the booths. סכּות are booths made of branches, twigs, and shrubs, such as are still erected in the East for kings and generals in the place of tents (vid., Rosenmüller, A. u. N. Morgenl . iii. pp. 198-9). שׂימוּ : take your places against the city, sc. to storm it (for שׂים in the sense of arranging the army for battle, see 1Sa 11:11 and Job 1:17); not οἰκοδομήσατε χάρακα (lxx), or place the siege train.

1Ki 20:13-14

While the Syrians were preparing for the attack, a prophet came to Ahab and told him that Jehovah would deliver this great multitude (of the enemy) into his hand that day, "that thou mayest know that I am Jehovah,"and that through the retainers of the governors of the provinces ( המּדינות שׂרי , who had fled to Samaria), i.e., by a small and weak host. In the appearance of the prophet in Samaria mentioned here and in 1Ki 20:28, 1Ki 20:35. there is no such irreconcilable contradiction to 1Ki 18:4, 1Ki 18:22, and 1Ki 19:10, as Thenius maintains; it simply shows that the persecution of the prophets by Jezebel had somewhat abated, and therefore Elijah's labour had not remained without fruit. מי יאסר הם , who shall open the battle? אסר answers to the German anfädeln (to string, unite; Eng. join battle - Tr.); cf. 2Ch 13:3.

1Ki 20:15-16

Ahab then mustered his fighting men: there were 232 servants of the provincial governors; and the rest of the people, all the children of Israel, i.e., the whole of the Israelitish fighting men that were in Samaria ( החיל , 1Ki 20:19), amounted to 7000 men. And at noon, when Benhadad and his thirty-two auxiliary kings were intoxicated at a carousal in the booths ( שׁכּור שׁתה as in 1Ki 16:9), he ordered his men to advance, with the servants of the provincial governors taking the lead. The 7000 men are not to be regarded as the 7000 mentioned in 1Ki 19:18, who had not bowed their knee before Baal, as Rashi supposes, although the sameness in the numbers is apparently not accidental; but in both cases the number of the covenant people existing in Israel is indicated, though in 1Ki 19:18 and 7000 constitute the ἐκλογή of the true Israel, whereas in the verse before us they are merely the fighting men whom the Lord had left to Ahab for the defence of his kingdom.

1Ki 20:17-18

When Benhadad was informed of the advance of these fighting men, in his drunken arrogance he ordered them to be taken alive, whether they came with peaceable or hostile intent.

1Ki 20:19-21

But they - the servants of the governors at the head, and the rest of the army behind - smote every one his man, so that the Aramaeans fled, and Benhadad, pursued by the Israelites, escaped on a horse with some of the cavalry. וּפּרשׁים is in apposition to בּן־הדד , "he escaped, and horsemen,"sc. escaped with him, i.e., some of the horsemen of his retinue, whilst the king of Israel, going out of the city, smote horses and chariots of the enemy, who were not prepared for this sally of the besieged, and completely defeated them.

1Ki 20:22

After this victory the prophet came to Ahab again, warning him to be upon his guard, for at the turn of the year, i.e., the next spring (see at 2Sa 11:1), the Syrian king would make war upon him once more.

Keil-Delitzsch: 1Ki 20:23-25

The Second Victory. - 1Ki 20:23, 1Ki 20:24. The servants (ministers) of Benhadad persuaded their lord to enter upon a fresh campaign, attributing the defeat they had sustained to two causes, which could be set aside, viz., to the supposed nature of the gods of Israel, and to the position occupied by the vassal-kings in the army. The gods of Israel were mountain gods: when fighting with them upon the mountains, the Syrians had had to fight against and succumb to the power of these gods, whereas on the plain they would conquer, because the power of these gods did not reach so far. This notion concerning the God of Israel the Syrians drew, according to their ethnical religious ideas, from the fact that the sacred places of this God - not only the temple at Jerusalem upon Moriah, but also the altars of the high places - were erected upon mountains; since heathenism really had its mountain deities, i.e., believed in gods who lived upon mountains and protected and conducted all that took place upon them (cf. Dougtaei Analect. ss . i. 178,179; Deyling, Observv. ss . iii. pp. 97ff.; Winer, bibl. R. W . i. p. 154), and in Syrophoenicia even mountains themselves had divine honours paid to them (vid., Movers, Phöniz . i. p. 667ff.). The servants of Benhadad were at any rate so far right, that they attributed their defeat to the assistance which God had given to His people Israel; and were only wrong in regarding the God of Israel as a local deity, whose power did not extend beyond the mountains. They also advised their lord (1Ki 20:24) to remove the kings in his army from their position, and appoint governors in their stead ( פּחות , see 1Ki 10:15). The vassal-kings had most likely not shown the desired self-sacrifice for the cause of their superior in the war. And, lastly (1Ki 20:25), they advised the king to raise his army to its former strength, and then carry on the war in the plain. "Number thyself an army, like the army which has fallen from thee." מאותך , "from with thee,"rendered correctly de tuis in the Vulgate, at least so far as the sense is concerned (for the form see Ewald, §264 , b .). But these prudently-devised measures were to be of no avail to the Syrians; for they were to learn that the God of Israel was not a limited mountain-god.

Keil-Delitzsch: 1Ki 20:26

With the new year (see 1Ki 20:22) Benhadad advanced to Aphek again to fight against Israel. Aphek is neither the city of that name in the tribe of Asher (Jos 19:30 and Jos 13:4), nor that on the mountains of Judah (Jos 15:53), but the city in the plain of Jezreel not far from Endor (1Sa 29:1 compared with 1Sa 28:4); since Benhadad had resolved that this time he would fight against Israel in the plain.

Keil-Delitzsch: 1Ki 20:27

The Israelites, mustered and provided for ( כּלכּלוּ : supplied with ammunition and provisions), marched to meet them, and encamped before them "like two little separate flocks of goats"(i.e., severed from the great herd of cattle). They had probably encamped upon slopes of the mountains by the plain of Jezreel, where they looked like two miserable flocks of goats in contrast with the Syrians who filled the land.

Keil-Delitzsch: 1Ki 20:28

Then the man of God (the prophet mentioned in 1Ki 20:13, 1Ki 20:22) came again to Ahab with the word of God: "Because the Syrians have said Jehovah is a mountain-God and not a God of the valleys, I will give this great multitude into thy hand, that ye may know that I am Jehovah."

Keil-Delitzsch: 1Ki 20:29-30

After seven days the battle was fought. The Israelites smote the Syrians, a hundred thousand men in one day; and when the rest fled to Aphek, into the city, the wall fell upon twenty-seven thousand men, ἵνα δὲ κακεῖνοι καὶ οὗτοι μάθωσιν, ὡς θεήλατος ἡ πλεεγεέ (Theodoret). The flying Syrians had probably some of them climbed the wall of the city to offer resistance to the Israelites in pursuit, and some of them sought to defend themselves by taking shelter behind it. And during the conflict, through the special interposition of God, the wall fell and buried the Syrians who were there. The cause of the fall is not given. Thenius assumes that it was undermined, in order to remove all idea of any miraculous working of the omnipotence of God. Benhadad himself fled into the city "room to room,"i.e., from one room to another (cf. 1Ki 22:25; 2Ch 18:24).

Keil-Delitzsch: 1Ki 20:31-32

In this extremity his servants made the proposal to him, that trusting in the generosity of the kings of Israel, they should go and entreat Ahab to show favour to him. They clothed themselves in mourning apparel, and put ropes on their necks, as a sign of absolute surrender, and went to Ahab, praying for the life of their king. And Ahab felt so flattered by the fact that his powerful opponent was obliged to come and entreat his favour in this humble manner, that he gave him his life, without considering how a similar act on the part of Saul had been blamed by the Lord (1Sa 15:9.). "Is he still alive? He is my brother!"was his answer to Benhadad's servants.

Keil-Delitzsch: 1Ki 20:33

And they laid hold of these words of Ahab as a good omen ( ינהשׁוּ ), and hastened and bade him explain (i.e., bade him quickly explain); הממּנּוּ , whether (it had been uttered) from himself, i.e., whether he had said it with all his heart (Maurer), and said, "Benhadad is thy brother."The ἁπ. λεγ. חלט , related to חלץ , exuere , signifies abstrahere , nudare , then figuratively, aliquid facere nude , i.e., sine praetextu , or aliquid nude , i.e., sine fuco atque ambagibus testari , confirmare (cf. Fürst, Concord . p. 398); then in the Talmud, to give an explanation (vid., Ges. thes . p. 476). This is perfectly applicable here, so that there is no necessity to alter the text, even if we thereby obtained a better meaning than Thenius with his explanation, "they tore it out of him,"which he takes to be equivalent to "they laid hold of him by his word"(!!). Ahab thereupon ordered Benhadad to come and get up into his chariot.

Keil-Delitzsch: 1Ki 20:34

Benhadad, in order to keep Ahab in this favourable mood, promised to give him back at once the cities which his father had taken away from Ahab's father, and said, "Thou mayest make thyself roads in Damascus, as my father made in Samaria."There is no account of any war between Omri and Benhadad I; it is simply stated in 1Ki 15:20 that Benhadad I had taken away several cities in Galilee from the Israelites during the reign of Baasha. This cannot be the war intended here, however, not indeed because of the expression אביך מאת , since אב might certainly be taken in a broader sense as referring to Baasha as an ancestor of Ahab, but chiefly on account of the statement that Benhadad had made himself roads in Samaria. This points to a war between Omri and Benhadad, after the building of Samaria into the capital of the kingdom, of which no account has been preserved. לו חצות שׂים , "to make himself roads,"cannot be understood as referring either to fortifications and military posts, or to roads for cattle and free pasturage in the Syrian kingdom, since Samaria and Damascus were cities; not can it signify the establishment of custom-houses, but only the clearing of portions of the city for the purpose of trade and free intercourse (Cler., Ges. etc.), or for the establishment of bazaars, which would occupy a whole street (Böttcher, Thenius; see also Movers, Phönizier , ii. 3, p. 135). - "And I,"said Ahab, "will let thee go upon a covenant"(a treaty on oath), and then made a covenant with him, giving him both life and liberty. Before ואני we must supply in thought אחאב ויּאמר . This thoroughly impolitic proceeding on the part of Ahab arose not merely from a natural and inconsiderate generosity and credulity of mind (G. L. Bauer, Thenius), but from an unprincipled weakness, vanity, and blindness. To let a cruel and faithless foe go unpunished, was not only the greatest harshness to his own subjects, but open opposition to God, who had announced to him the victory, and delivered the enemy of His people into his hand.

(Note: Clericus is correct in the explanation which he has given:"Although, therefore, this act of Ahab had all the appearance ofclemency, it was not an act of true clemency, which ought not to beshown towards violent aggressors, who if released will do much moreinjury than before, as Benhadad really did. God had given the victoryto Ahab, and delivered the guilty king into his hands, that he mightinflict punishment upon him, not that he might treat him kindly. AndAhab, who had allowed so many prophets to be slain by his wifeJezebel, had no great clemency at other times.")

Even if Ahab had no express command from God to put Benhadad to death, as Saul had in 1Sa 15:3, it was his duty to punish this bitter foe of Israel with death, if only to secure quiet for his own subjects; as it was certainly to be foreseen that Benhadad would not keep the treaty which had been wrung from him by force, as was indeed very speedily proved (see 1Ki 22:1).

Constable: 1Ki 16:29--22:41

1. Ahab's evil reign in Israel 16:29-22:40

Ahab ruled Israel from Samaria for 22 years (874-853 B.C.). During the first of these years Asa ruled alone in Judah. Then for three years Asa and Jehoshaphat shared the throne. For the remainder of Ahab's reign Jehoshaphat ruled alone.

Constable: 1Ki 20:1-25

God's deliverance of Samaria 20:1-25

God dealt gently (cf. 19:12) with the Northern Kingdom to continue to move His people back to Himself. This pericope records the first of three battles the writer recorded in 1 Kings between Ahab and the kings of Aram, Israel's antagonistic neighbor to the northeast. The first of these evidently took place early in Ahab's reign (ca. 874).²¹⁴ Ahab's adversary would have been Ben-Hadad I (900-860 B.C.). The political reasons for these encounters were of no interest to the writer of Kings, but we know what they were.²¹⁵

The danger Ben-Hadad posed as his demands on Ahab continued to escalate made the Israelite king receptive to the directives of Yahweh's prophet. The prophet presented Yahweh as Israel's real deliverer (v. 13). The deliverance would demonstrate Yahweh's power and superiority over Baal (v. 13). Ahab willingly followed God's orders since he had no other hope (v. 14). God's strategy resulted in victory for Israel (v. 21). The Lord further directed Ahab to prepare for the Aramean army's return the next spring (v. 22). Late spring and early summer were seasons for military expeditions because then in the Middle East grass was readily available for the horses. Victory was certain, though perhaps not known to Ahab, because of the Arameans' limited view of Yahweh's power (vv. 23, 28).

Constable: 1Ki 20:26-30

God's deliverance of Israel 20:26-30

The battle of Aphek (873 B.C.) took place on the tableland east of the Sea of Chinnereth (Galilee), the modern Golan Heights. The Arameans greatly outnumbered Israel (v. 27), but God promised Ahab victory so he and all Israel, as well as the Arameans, would know that Yahweh was the true God (v. 28). God enabled the soldiers of Israel to defeat their enemy (v. 29), but He also used supernatural means to assist them (v. 30; cf. Josh. 6; et al.). One hundred casualties a day in ancient warfare was considered heavy,²¹⁶ but God gave His people 100 times that number that day.

"The striking parallels to the conquest of Jericho, as the interval of seven days before the battle and the falling of the city walls, clearly identified the battles at Samaria and Aphek as holy war."²¹⁷

Constable: 1Ki 20:31-34

Ahab's unfaithfulness to Yahweh and his sentence 20:31-34

This section is similar to the one that recorded Saul's failure to follow Yahweh's command that also resulted in God cutting him off as His vice-regent (1 Sam. 13:13-14). The parallels between Saul and Ahab are remarkable throughout this record of Ahab's reign.

Archaeology has confirmed that other ancient Near Eastern kings were more brutal in war than Israel's were (v. 31). Sackcloth and ropes expressed remorse and servitude (vv. 31-32).²¹⁸ Ben-Hadad's servants called their king Ahab's "servant" (v. 32) because that is what Ben-Hadad was willing to become if Ahab would have mercy on him. Ben-Hadad was not Ahab's blood brother (v. 32). Ahab was willing to regard him as such rather than as a servant if Ben-Hadad agreed to make a treaty and concessions to him. Ahab's plan was contrary to God's Law that called for the deaths of Israel's enemies (Deut. 20:10-15). Ahab welcomed Ben-Hadad into his chariot (v. 33). This was an honor. The Aramean king was quick to make concessions in return for his life (v. 34).²¹⁹ The covenant the two men made involved the return of Israelite cities that Aram had previously taken and trade privileges for Israel with Damascus (v. 34). Ahab figured that it would be better for him and Israel to make a treaty than to obey God's Law (cf. Exod. 23:32). Perhaps the reason Ahab was so eager to make this treaty was that the Assyrian Empire was expanding toward Israel from the northeast.

What happened to the man who refused to strike the prophet (vv. 35-36) was exactly what would happen to Ahab and for the same reason, disobedience to the word of the Lord.²²⁰ Again a lion was God's agent of execution (cf. 13:24). The prophet's parable recalls the one Nathan told David (2 Sam. 12:1-7). Ahab condemned himself by what he said. God would kill Ahab for not killing Ben-Hadad (22:37). He would also cause Israel, which Ahab headed and represented, to suffer defeat rather than the Arameans (v. 42; cf. 1 Sam. 15:22-29). Ahab foolishly chose to follow his own plan instead of obeying the Lord. Obedience probably would have terminated the conflict with the Aramean army.

Guzik: 1Ki 20:1-43

1 Kings 20 - God Leads Israel to Two Victories Over Syria

A. Ben-Hadad comes against Samaria.

1. (1-6) The demands of Ben-Hadad, king of Syria.

Now Ben-Hadad the king of Syria gathered all his forces together; thirty-two kings were with him, with horses and chariots. And he went up and besieged Samaria, and made war against it. Then he sent messengers into the city to Ahab king of Israel, and said to him, "Thus says Ben-Hadad: 'Your silver and your gold are mine; your loveliest wives and children are mine.'" And the king of Israel answered and said, "My lord, O king, just as you say, I and all that I have are yours." Then the messengers came back and said, "Thus speaks Ben-Hadad, saying, 'Indeed I have sent to you, saying, "You shall deliver to me your silver and your gold, your wives and your children"; but I will send my servants to you tomorrow about this time, and they shall search your house and the houses of your servants. And it shall be, that whatever is pleasant in your eyes, they will put it in their hands and take it.'"

a. Ben-Hadad the King of Syria gathered all his forces together; thirty-two kings were with him: This was a formidable military attack against Israel. Though they were outwardly strong politically and militarily during the reign of Ahab, they were not strong enough to discourage such an attack.

i. "Ben-Hadad may be the same king Asa enlisted against Baasha in 15:18; or he may be that king's son or grandson by the same name." (Dilday)

ii. "The thirty-two kings would include minor tribal chiefs." (Wiseman)

b. My lord, O king, just as you say, I and all that I have are yours: Ahab's response to Ben-Hadad fit his general personality. He was a man concerned with the luxuries and comforts of living, and so he did not have the character to stand in the face of such a threat. Ahab surrendered unconditionally to Ben-Hadad.

i. Ahab believed he was in no position to resist Ben-Hadad. o doubt, the national and military might of Israel was greatly weakened by the three and a half year drought and famine that had just ended.

c. They shall search your house and the houses of your servants: This was a greater demand than what Ben-Hadad made at first. "When Ahab agreed to his terms readily, Ben-Hadad demanded the additional right to unlimited search of the palace and the houses of Ahab's officials so as to carry away anything of value." (Patterson and Austel)

2. (7-9) Ahab is counseled by his elders to resist.

So the king of Israel called all the elders of the land, and said, "Notice, please, and see how this man seeks trouble, for he sent to me for my wives, my children, my silver, and my gold; and I did not deny him." And all the elders and all the people said to him, "Do not listen or consent." Therefore he said to the messengers of Ben-Hadad, "Tell my lord the king, 'All that you sent for to your servant the first time I will do, but this thing I cannot do.' " And the messengers departed and brought back word to him.

a. The king of Israel called all the elders of the land: It was wiser for Ahab to seek the counsel of the elders of the land before he surrendered to the Syrians. Now, in the brief time between the message of surrender and the actual abduction of his women and the plundering of his goods he sought counsel.

b. Do not listen or consent: The elders of Israel rightly saw that such surrender to Ben-Hadad and the Syrians was the first step to a total loss of sovereignty for Israel. If they wanted to remain a kingdom at all, they had to resist this threat.

c. But this thing I cannot do: Ahab told Ben-Hadad that he would do most of what he requested, but not all. But to deny a tyrant on one point is to deny him on every point. Ahab could expect a harsh reaction.

3. (10-12) Ben-Hadad threatens and readies his army.

Then Ben-Hadad sent to him and said, "The gods do so to me, and more also, if enough dust is left of Samaria for a handful for each of the people who follow me." So the king of Israel answered and said, "Tell him, 'Let not the one who puts on his armor boast like the one who takes it off.'" And it happened when Ben-Hadad heard this message, as he and the kings were drinking at the command post, that he said to his servants, "Get ready." And they got ready to attack the city.

a. The gods do so to me, and more also: Jezebel swore a similar oath of vengeance against Elijah (1 Kings 19:2).

b. Let not the one who puts on his armor boast like the one who takes it off: Though it was uncharacteristically bold speech from Ahab, it was also a wonderful piece of wisdom. The idea is that you should do your boasting after the battle, not before.

c. They got ready to attack the city: Syria and its allies readied, and the city of Samaria braced for a furious attack.

B. Victory for Israel.

1. (13-15) The prophet promises victory.

Suddenly a prophet approached Ahab king of Israel, saying, "Thus says the LORD: 'Have you seen all this great multitude? Behold, I will deliver it into your hand today, and you shall know that I am the LORD.'" So Ahab said, "By whom?" And he said, "Thus says the LORD: 'By the young leaders of the provinces.' " Then he said, "Who will set the battle in order?" And he answered, "You." Then he mustered the young leaders of the provinces, and there were two hundred and thirty-two; and after them he mustered all the people, all the children of Israel; seven thousand.

a. A prophet approached Ahab king of Israel: This nameless prophet does not seem to be either Elijah or Elisha. He was one of the 7,000 in Israel that were quietly faithful to Yahweh.

i. Adam Clarke had an interesting (though unlikely) idea: "It is strange that on such an occasion we hear nothing of Elijah or Elisha. Is it not possible that this was one of them disguised?"

b. Behold, I will deliver it into your hand today, and you shall know that I am the LORD: This was a generous promise of God towards Ahab and Israel. Their hardened idolatry and rejection of God deserved divine abandonment. God had every right to just leave them alone and let them perish without His help. Yet God is rich in mercy, and He showed that mercy to Ahab and Israel.

i. There is a small irony in the statement, "and you shall know that I am the LORD." Ahab saw the victory of Yahweh over the pagan god Baal on Mount Carmel - yet he was not completely convinced. Graciously, God would give him even more evidence.

c. So Ahab said, "By whom?" Ahab looked around at his army and military leaders and naturally wondered how God could bring a victory against a mighty enemy with them. Ahab wondered who would lead the battle and God told him, "You." God wanted to win this victory by working through the unlikely people Ahab already had.

i. Whenever a work for God is to be done, we often ask Ahab's question: "By whom?" When many Christian leaders ask God that question, they expect God will answer by bringing someone new to them, a leader or champion that can do the work or at least help with it. However, God's normal way of working is to use the people already with the Christian leader, even if they seem to be a very unlikely army.

ii. God would do this work against Syria and Ben-Hadad with an army of only seven thousand. Undoubtedly, these were not the same seven thousand that stayed faithful to God in Israel, but there was a correspondence between their numbers to show that God could and would work through each group.

2. (16-21) Victory for Israel.

So they went out at noon. Meanwhile Ben-Hadad and the thirty-two kings helping him were getting drunk at the command post. The young leaders of the provinces went out first. And Ben-Hadad sent out a patrol, and they told him, saying, "Men are coming out of Samaria!" So he said, "If they have come out for peace, take them alive; and if they have come out for war, take them alive." Then these young leaders of the provinces went out of the city with the army which followed them. And each one killed his man; so the Syrians fled, and Israel pursued them; and Ben-Hadad the king of Syria escaped on a horse with the cavalry. Then the king of Israel went out and attacked the horses and chariots, and killed the Syrians with a great slaughter.

a. Ben-Hadad and the thirty-two kings helping him were getting drunk at the command post: The same sinful heart that made Ben-Hadad attack Israel also made him a drunk. In part, he was defeated by his own weak character.

b. If they have come out for peace, take them alive; and if they have come out for war, take them alive: It may be that Ben-Hadad intended to say that if the men from Israel had come for war, they should be attacked and killed. Perhaps he spoke in a drunken confusion, giving foolish orders to his soldiers.

c. The Syrians fled, and Israel pursued them: God blessed the army of Israel and the leaders that Ahab had, even blessing Ahab's own leadership of the army. Despite great odds, they won the battle.

i. "The battle strategy appears to have been to send out the small but well trained advance party who could perhaps draws near to the Syrians without arousing too much alarm and then, at a given signal, initiate a charge that, joined by Ahab's main striking force, would both catch the drunken Arameans off guard and throw them into confusion. The plan was more successful than Ahab dared to imagine." (Patterson and Austel)

3. (22) The prophet advises preparation.

And the prophet came to the king of Israel and said to him, "Go, strengthen yourself; take note, and see what you should do, for in the spring of the year the king of Syria will come up against you."

a. The prophet came to the king of Israel: This nameless prophet again advised Ahab. The victory over Ben-Hadad did not end the conflict between Israel and Syria.

b. Go, strengthen yourself; take note, and see what you should do: The prophet directed Ahab to prepare for a Syrian attack in the coming spring. The prophet knew that God works through the careful preparation of His people.

C. A second victory over Syria.

1. (23-25) The Syrians try again.

Then the servants of the king of Syria said to him, "Their gods are gods of the hills. Therefore they were stronger than we; but if we fight against them in the plain, surely we will be stronger than they. So do this thing: Dismiss the kings, each from his position, and put captains in their places; and you shall muster an army like the army that you have lost, horse for horse and chariot for chariot. Then we will fight against them in the plain; surely we will be stronger than they." And he listened to their voice and did so.

a. Their gods are gods of the hills: The idea of the localized deity was prominent in the ancient world. They felt that particular gods had authority over particular areas. Because the recent victory was won on hilly terrain, the servants of the king of Syria believed that the God of Israel was a localized deity with power over the hills, not the plains.

i. Here they imagined that God could be molded into into an image that they wanted or could related to. "The art of god-making is very common among men. Instead of going to revelation to see what God is, and humbly believing in him as he reveals himself, men sit down and consider what sort of God he ought to be, and in so doing they are no wiser than the man who makes a god of mud or wood or stone." (Spurgeon)

ii. Many today think that God is a God of hills but not of the plains. They think God is a God of the past but not of the present. They think God is a God of a few special favorites but not of all His people. They think that God is God of one kind of trial, but not of another kind. "Depend upon it, since Satan could not kill the church by roaring at her like a lion, he is now trying to crush her by hugging her like a bear. There is truth in this, but it is not all the truth. Do you really think, my brethren, that God cannot preserve his Church in the particular trial through which she is now passing? Is he the God of the hills of persecution, but not the God of the valleys of prosperity?" (Spurgeon)

iii. "Will God aid a Whitfield and not help a poor local preacher holding forth upon the green? Will he assist the earnest minister who addresses thousands, and desert the simple girl who teaches a dozen little children the old, old story of the cross? Is this after the fashion of God, to patronise the eminent and neglect the lowly? Does Jesus despise the day of small things?" (Spurgeon)

b. Then we will fight against them in the plain; surely we will be stronger than they: The action they recommended was logical, given their theology. Their theological belief directed their advice and action.

2. (26-28) The armies muster and God promises victory.

So it was, in the spring of the year, that Ben-Hadad mustered the Syrians and went up to Aphek to fight against Israel. And the children of Israel were mustered and given provisions, and they went against them. Now the children of Israel encamped before them like two little flocks of goats, while the Syrians filled the countryside. Then a man of God came and spoke to the king of Israel, and said, "Thus says the LORD: 'Because the Syrians have said, "The LORD is God of the hills, but He is not God of the valleys," therefore I will deliver all this great multitude into your hand, and you shall know that I am the LORD.'"

a. Now the children of Israel encamped before them like two little flocks of goats, while the Syrians filled the countryside: When Ben-Hadad came to avenge their previous loss, they came with overwhelming force. Ben-Hadad didn't want to risk another humiliation.

b. Because the Syrians have said, "The LORD is God of the hills, but He is not God of the valleys," therefore I will deliver all this great multitude into your hand: God took the bad theology of the Syrians as a personal insult. Our bad and wrong ideas about God always take away from His glory and majesty, never adding to them.

i. "God resents their blasphemy, and is determined to punish it. They shall now be discomfited in such a way as to show that God's power is every where, and that the multitude of a host is nothing against him." (Clarke)

3. (29-30) A second victory for Israel against Syria.

And they encamped opposite each other for seven days. So it was that on the seventh day the battle was joined; and the children of Israel killed one hundred thousand foot soldiers of the Syrians in one day. But the rest fled to Aphek, into the city; then a wall fell on twenty-seven thousand of the men who were left. And Ben-Hadad fled and went into the city, into an inner chamber.

a. The children of Israel killed one hundred thousand foot soldiers of the Syrians in one day: This was clearly a miracle, yet it was a miracle working through the existing Israeli army, not by another outside agency. God wanted to show that as unlikely as it seemed, God could work through this outwardly weak and ineffective instrument.

b. Then a wall fell on twenty-seven thousand of the men who were left: After the great victory on the battlefield, God moved in other extraordinary ways to defeat the Syrians, who had defamed His character through their bad understanding of Him.

i. "The 27,000 killed in Aphek would include everyone in the city when the walls fell." (Wiseman)

4. (31-34) Ahab's willingness to make peace with an enemy of God.

Then his servants said to him, "Look now, we have heard that the kings of the house of Israel are merciful kings. Please, let us put sackcloth around our waists and ropes around our heads, and go out to the king of Israel; perhaps he will spare your life." So they wore sackcloth around their waists and put ropes around their heads, and came to the king of Israel and said, "Your servant Ben-Hadad says, 'Please let me live.' " And he said, "Is he still alive? He is my brother." Now the men were watching closely to see whether any sign of mercy would come from him; and they quickly grasped at this word and said, "Your brother Ben-Hadad." So he said, "Go, bring him." Then Ben-Hadad came out to him; and he had him come up into the chariot. So Ben-Hadad said to him, "The cities which my father took from your father I will restore; and you may set up marketplaces for yourself in Damascus, as my father did in Samaria." Then Ahab said, "I will send you away with this treaty." So he made a treaty with him and sent him away.

a. Please, let us put sackcloth around our waists and ropes around our heads, and go out to the king of Israel: Not long before this Ben-Hadad spoke severe threats against Ahab and the Kingdom of Israel (1 Kings 20:1-6). Now he humbled himself as much as he could to win mercy and favor from the unexpectedly triumphant King of Israel.

i. "The rope around the head was a sign of supplication, the figure being that of the porter at the wheel of the victor's chariot." (Patterson and Austel)

ii. Sinners should come to God the King with the same manner as Ben-Hadad. They should come with sincerity, with humility, with surrender, with earnestness, and with close watching to see whether any sign of mercy would come to them.

b. Is he still alive? He is my brother: Ahab felt a kinship towards this pagan king with exceedingly pagan ideas of God. Perhaps Ahab wanted Ben-Hadad and Syria's friendship as protection against the powerful and threatening Assyrian Empire. If so, he looked for friends in the wrong places.

i. "This was not courtesy, but foolery. Brother Ben-Hadad will ere long fight against Ahab with that life which he had given him (chapter 22:31)." (Trapp)

c. I will send you away with this treaty: Ahab had no business making this treaty. The victory was the LORD's and did not belong to Ahab; he had no right to negotiate away the victory.

5. (35-38) A prophet prepares to confront the king.

Now a certain man of the sons of the prophets said to his neighbor by the word of the LORD, "Strike me, please." And the man refused to strike him. Then he said to him, "Because you have not obeyed the voice of the LORD, surely, as soon as you depart from me, a lion shall kill you." And as soon as he left him, a lion found him and killed him. And he found another man, and said, "Strike me, please." So the man struck him, inflicting a wound. Then the prophet departed and waited for the king by the road, and disguised himself with a bandage over his eyes.

a. A certain man of the sons of the prophets: This seems to be a different prophet from the man mentioned earlier in the chapter. This is another reminder that the 7,000 faithful followers of Yahweh were active in Israel.

i. "Although he is not named, Josephus believed the anonymous 'man of God' introduced in verse 35 was Micaiah who figures so prominently in the next story. He suggested it was in retaliation for Micaiah's prophetic condemnation that the king put him in prison." (Dilday)

ii. "This is the first reference to these special bands of prophets (2 Kings 2:3-7, 2:15; 4:1, 4:38; 5:22; 6:1; 9:1) who appear during the critical period of the Omride dynasty but are otherwise not well attested." (Wiseman)

b. Strike me, please: Directed by God, the prophet needed an injury to display to King Ahab. When his neighbor refused, the prophet announced coming judgment on the neighbor - through the unusual method of a lion attack (a lion found him and killed him).

i. The neighbor was not just another man in the kingdom of Israel. The implication was that he was a fellow member of the sons of the prophets. He himself was a man given to following God and sensitive to God's work in the prophets. He should have known better. Though this is not as clear in the New King James translation, it is more clear in other translations: his companion (NIV), a certain member of a company of prophets said to another (NRSV) another (NASB) to another man (NLB).

ii. "This seems a hard measure, but there was ample reason for it. This person was also one of the sons of the prophets, and he knew that God frequently delivered his counsels in this way, and should have immediately obeyed; for the smiting could have had no evil in it when God commanded it, and it could be no outrage or injury to his fellow when he himself required him to do it." (Clarke)

c. Disguised himself with a bandage over his eyes: Ready with his injury, the prophet waited for the arrival of King Ahab so he could deliver his message from God to the king.

6. (39-40) The prophet gives an object lesson.

Now as the king passed by, he cried out to the king and said, "Your servant went out into the midst of the battle; and there, a man came over and brought a man to me, and said, 'Guard this man; if by any means he is missing, your life shall be for his life, or else you shall pay a talent of silver.' While your servant was busy here and there, he was gone." Then the king of Israel said to him, "So shall your judgment be; you yourself have decided it."

a. Your servant went out into the midst of the battle: After the pattern of other prophets, this anonymous prophet brought a message to King Ahab through a made-up story.

b. While your servant was busy here and there, he was gone: The prophet's story told of a man who was responsible to guard the life of another, and proved himself unfaithful. In the story, the guilty man's excuse was that he was busy here and there - which was no excuse at all. He should have paid attention to the job he had to do.

i. "This was likely enough to happen on a battlefield. It would not be possible to hold your prisoner, and to busy yourself about other things at the same time." (Meyer)

ii. The prophet's made-up story with the fictional excuse becomes real in the life of many, especially many ministers of the Gospel. "If a man is called to preach the Word, and becomes busy over a hundred things other than that of his central work, and so loses the opportunity to preach, his failure is complete. That which is our God-appointed work, we must do. If we fail in that, the fact that we have been 'busy here and there,' doing all sorts of other things, is of no avail." (Morgan)

iii. He was gone: Even as the fictional prisoner escaped, so many opportunities escape us in the Christian life. "I want you all to remember this morning that if any portion of life has not been spent in God's service it is gone. Time past is gone. You can never have it back again, not even the last moment which just now glided by." (Spurgeon)

b. So shall your judgment be; you yourself have decided it: In the prophet's story, he was unfaithful in guarding something that was entrusted to him. Ahab rightly judged that he should be held responsible for his failure to guard what was entrusted to him.

7. (41-43) The rebuke from God.

And he hastened to take the bandage away from his eyes; and the king of Israel recognized him as one of the prophets. Then he said to him, "Thus says the LORD: 'Because you have let slip out of your hand a man whom I appointed to utter destruction, therefore your life shall go for his life, and your people for his people.'" So the king of Israel went to his house sullen and displeased, and came to Samaria.

a. The king of Israel recognized him as one of the prophets: This showed why the prophet found it wise to disguise himself as a soldier recently returned from battle, and why the wound was necessary. Ahab consciously shielded himself from the prophets.

b. Because you have let slip out of your hand a man whom I appointed to utter destruction, therefore your life shall go for his life, and your people for his people: God intended that Ben-Hadad should be utterly destroyed, but He also intended that this happen by the hand of the army of Israel. God was interested in more than the mere death of Ben-Hadad, but also in the way that death came about.

c. So the king of Israel went to his house sullen and displeased: Ahab was sullen and displeased, but he was not repentant. He had the sorrow of being a sinner and knowing the consequences of sin, without having the sorrow for the sin itself.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 20 (Chapter Introduction)

Overview

1Ki 20:1, Ben-hadad, not content with Ahab’s homage, besieges Samaria; 1Ki 20:13, By the direction of a prophet, the Syrians are slain; 1Ki 20:22, As the prophet forewarned Ahab, the Syrians, trusting in the valleys, come against him in Aphek; 1Ki 20:28, By the word of the prophet, and God’s judgment, the Syrians are smitten again; 1Ki 20:31, The Syrians submitting themselves, Ahab sends Ben-hadad away with a covenant; 1Ki 20:35, The prophet, under the parable of a prisoner, making Ahab judge himself, denounces God’s judgment against him.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 20 (Chapter Introduction)

KINGS CHAPTER 20

Ben-hadad, not content with Ahab’ s homage, besiegeth Samaria, 1Ki 20:1-12 . By the direction of a prophet the Syrians are twice beaten, and Ben-hadad hides himself, 1Ki 20:13-30 . The Syrians submit themselves, and Ahab maketh a covenant with Ben-hadad, 1Ki 20:31-34 . The prophet by a parable reproveth Ahab, and denounceth judgments against him 1Ki 20:35-43 .

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 20 (Chapter Introduction)

(1Ki 20:1-11) Benhadad besieges Samaria.

(1Ki 20:12-21) Benhadad's defeat.

(1Ki 20:22-30) The Syrians again defeated.

(1Ki 20:31-43) Ahab makes peace with Benhadad.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 20 (Chapter Introduction)

This chapter is the history of a war between Ben-hadad king of Syria and Ahab king of Israel, in which Ahab was, once and again, victorious. We read nothing of Elijah or Elishain all this story; Jezebel's rage, it is probable, had abated, and the persecution of the prophets began to cool, which gleam of peace Elijah improved. He appeared not at court, but, being told how many thousands of good people there were in Israel more than he thought of, employed himself, as we may suppose, in founding religious houses, schools, or colleges of prophets, in several parts of the country, to be nurseries of religion, that they might help to reform the nation when the throne and court would not be reformed. While he was thus busied, God favoured the nation with the successes we here read of, which were the more remarkable because obtained against Ben-hadad king of Syria, whose successor, Hazael, was ordained to be a scourge to Israel. They must shortly suffer by the Syrians, and yet now triumphed over them, that, if possible, they might be led to repentance by the goodness of God. Here is, I. Ben-hadad's descent upon Israel, and his insolent demand (1Ki 20:1-11). II. The defeat Ahab gave him, encouraged and directed by a prophet (1Ki 20:12-21). III. The Syrians rallying again, and the second defeat Ahab gave them (1Ki 20:22-30). IV. The covenant of peace Ahab made with Ben-hadad, when he had him at his mercy (1Ki 20:31-34), for which he is reproved and threatened by a prophet (1Ki 20:35-43).

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 20 (Chapter 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, 1Ki 20:1, the sally made out upon him, at the direction of the prophet, and the route made of the Syrian army, 1Ki 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, 1Ki 20:22, the peace Ahab made with the king of Syria, 1Ki 20:31, and the reproof one of the sons of the prophets gave him for it, which made him very uneasy, 1Ki 20:35.