Behold, a prophet came near to Ahab king of Israel, and said, “Yahweh says, ‘Have you seen all this great multitude? Behold, I will deliver it into your hand today. Then you will know that I am Yahweh.’ ”
Ahab said, “By whom?” He said, “Yahweh says, ‘By the young men of the princes of the provinces.’ ” Then he said, “Who shall begin the battle?” He answered, “You.”
Then he mustered the young men of the princes of the provinces, and they were two hundred and thirty-two. After them, he mustered all the people, even all the children of Israel, being seven thousand. They went out at noon. But Ben Hadad was drinking himself drunk in the pavilions, he and the kings, the thirty-two kings who helped him. The young men of the princes of the provinces went out first; and Ben Hadad sent out, and they told him, saying, “Men are coming out from Samaria.”
He said, “If they have come out for peace, take them alive; or if they have come out for war, take them alive.”
So these went out of the city, the young men of the princes of the provinces, and the army which followed them. They each killed his man. The Syrians fled, and Israel pursued them. Ben Hadad the king of Syria escaped on a horse with horsemen. The king of Israel went out, and struck the horses and chariots, and killed the Syrians with a great slaughter. The prophet came near to the king of Israel, and said to him, “Go, strengthen yourself, and mark, and see what you do; for at the return of the year the king of Syria will come up against you.”
The servants of the king of Syria said to him, “Their god is a god of the hills; therefore they were stronger than we. But let’s fight against them in the plain, and surely we will be stronger than they. Do this thing: take the kings away, every man out of his place, and put captains in their place. Muster an army, like the army that you have lost, horse for horse, and chariot for chariot. We will fight against them in the plain, and surely we will be stronger than they are.” He listened to their voice, and did so.
At the return of the year, Ben Hadad mustered the Syrians, and went up to Aphek, to fight against Israel. The children of Israel were mustered and given provisions, and went against them. The children of Israel encamped before them like two little flocks of young goats; but the Syrians filled the country. A man of God came near and spoke to the king of Israel, and said, “Yahweh says, ‘Because the Syrians have said, “Yahweh is a god of the hills, but he is not a god of the valleys;” therefore I will deliver all this great multitude into your hand, and you shall know that I am Yahweh.’ ”
Geneva Bible translators 1599 · Public Domain On vv13, 17, 20, 23, 27, 28 Before God went about with signs and miracles to…
Before God went about with signs and miracles to pull Ahab from his impiety, and now again with wonderful victories.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv13–28 1Ki 20:13 And, behold, there came a prophet unto…
1Ki 20:13 And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the LORD, Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know that I [am] the LORD.
Ver. 13. And, behold, there came a prophet.] Michaiah, as some think; or one of those haply that were hid by Obadiah.
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Behold, I will deliver it into thine hand.] Ahab was lewd, saith a reverend man, but Benhadad insolent. If therefore Ahab shall be scourged with the rod of Benhadad’s fear, Benhadad shall be smitten with the sword of Ahab’s revenge. Of all things God will not endure a presumptuous and self-confident vaunter. There is no cause to fear him that trusts in himself. {a}
{a} Bishop Hall.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv13, 14, 15, 16, 18, 20, 21, 22, 23, 24, 26, 27, 28 There came a prophet; who having hid himself before,…
There came a prophet; who having hid himself before, now ventures to come to Ahab, having this welcome message in his mouth.
Thus saith the Lord: God, though forsaken and neglected by Ahab, prevents him with his gracious promise of help; partly that Ahab and the idolatrous Israelites might hereby be fully convinced, and won to God, or left without all excuse; and partly, that Ben-hadad’s intolerable pride, and contempt of God, and of his people, might be repressed and punished; and partly, that the remnant of his prophets and people who were involved in the same calamity with the rest of the Israelites might be preserved and delivered.
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Thou shalt know that I am the Lord, and not Baal, because I will deliver thee, which he cannot do.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Matthew Henry 1710 · Public Domain On v22 We have here an account of another successful campaign…
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, Kg1 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.
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II. Ben-hadad is advised by those about him concerning the operations of the next campaign. 1. They advised him to change his ground, Kg1 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 (Kg1 20:24, Kg1 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 (Kg1 20:34), and the country about it was flat and level, and fit for his purpose, Kg1 20:26. Ahab, with his forces, posted himself at some distance over against them, Kg1 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 (Kg1 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 (Kg1 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, Sa2 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 Kg1 22:25.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv13–28 And, behold, there came a prophet unto Ahab king…
And, behold, there came a prophet unto Ahab king of Israel,.... Supposed by the Jewish writers to be Micaiah the son of Imlah, Kg1 22:9 one of those perhaps that Obadiah hid in the cave, and now is sent out publicly on an errand to Ahab:
saying, thus saith the Lord, hast thou seen all this great multitude? considered what a vast number Benhadad's army consisted of:
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behold, I will deliver it into thine hand this day; as great as it is:
and thou shalt know that I am the Lord; and not Baal, who can save by few as well as by many, and from a great multitude.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv13, 14, 15, 18, 20, 21, 22, 23, 24, 27 And behold, &c. - God, though forsaken and neglected…
And behold, &c. - God, though forsaken and neglected by Ahab, prevents him with his gracious promise of help: that Ahab and the idolatrous Israelites, might hereby be fully convinced, or left without excuse, that Ben-hadad's intolerable pride, and contempt of God, and of his people, might be punished: and that the remnant of his prophets and people who were involved in the same calamity with the rest of the Israelites, might be preserved and delivered. I am the Lord - And not Baal, because I will deliver thee, which he cannot do.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv13, 14, 15, 18, 20, 23, 24, 26, 28 Verse 13. There came a prophet] Who this was…
Verse 13. There came a prophet] Who this was we cannot tell; Jarchi says it was Micaiah, son of Imlah. 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?
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv13, 14, 15, 16, 20, 22, 23, 24, 26, 28 1Ki 20:13. And, behold there came a prophet unto…
1Ki 20:13. And, behold there came a prophet unto Ahab — One of those, probably, that had been hid, but was now commanded of God to appear and carry a message to Ahab; which the prophet did not fear to do, as he brought him such good news as those which follow. Thus saith the Lord, Hast thou seen this great multitude, &c.? — God, though forsaken and neglected by Ahab, prevents him with his gracious promise of help; that Ahab and the idolatrous Israelites might hereby be fully convinced, or left without excuse; that Ben-hadad’s intolerable pride, and contempt of God, and of his people, might be punished; and that the remnant of his prophets and people, who were involved in the same calamity with the rest of the Israelites, might be preserved and delivered. I am the Lord — And not Baal, because I will deliver thee, which he cannot do.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv13, 14, 15, 16, 17, 22, 23, 24, 26, 27, 28 The rabbinical commentators conjecture that this prophet was Micaiah,…
The rabbinical commentators conjecture that this prophet was Micaiah, the son of Imlah, who is mentioned below 1Ki 22:8.
Hast thou seen all this great multitude? - The boast of Ben-hadad 1Ki 20:10, was not without a basis of truth; his force seems to have exceeded 130, 000 (compare 1Ki 20:25, 1Ki 20:29-30). In his wars with the Assyrians we find him sometimes at the head of 100, 000 men.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv13, 14, 18, 21, 23, 24, 26, 27, 28 Prophet. It does not appear who this and the…
Prophet. It does not appear who this and the other prophets were who address Achab so boldly during these wars; if indeed they were different persons: Elias is never mentioned. Did Jezabel leave the rest alone? or did these wars break out before she began to persecute them? (Calmet) --- Many suppose that the prophet, who spoke on this occasion, was Micheas. (Menochius) --- But Achab complains that he always brought him evil tidings, chap. xxii. 8. (Salien)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv13, 22, 27 THE SYRIANS ARE SLAIN. (Kg1 20:13-20)
THE SYRIANS ARE SLAIN. (Kg1 20:13-20)
behold, there came a prophet unto Ahab--Though the king and people of Israel had highly offended Him, God had not utterly cast them off. He still cherished designs of mercy towards them, and here, though unasked, gave them a signal proof of His interest in them, by a prophet's animating announcement that the Lord would that day deliver the mighty hosts of the enemy into his hand by means of a small, feeble, inadequate band. Conformably to the prophet's instructions, two hundred thirty-two young men went boldly out towards the camp of the enemy, while seven thousand more, apparently volunteers, followed at some little distance, or posted themselves at the gate, to be ready to reinforce those in front if occasion required it. Ben-hadad and his vassals and princes were already, at that early hour--scarcely midday--deep in their cups; and though informed of this advancing company, yet confiding in his numbers, or it may be, excited with wine, he ordered with indifference the proud intruders to be taken alive, whether they came with peaceful or hostile intentions. It was more easily said than done; the young men smote right and left, making terrible havoc among their intended captors; and their attack, together with the sight of the seven thousand, who soon rushed forward to mingle in the fray, created a panic in the Syrian army, who immediately took up flight. Ben-hadad himself escaped the pursuit of the victors on a fleet horse, surrounded by a squadron of horse guards. This glorious victory, won so easily, and with such a paltry force opposed to overwhelming numbers, was granted that Ahab and his people might know (Kg1 20:13) that God is the Lord. But we do not read of this acknowledgment being made, or of any sacrifices being offered in token of their national gratitude.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv13, 14, 15, 17, 18, 22, 23, 24, 25, 26, 27, 28 13. There came a prophet — From one of…
13. There came a prophet — From one of the schools of the prophets, sent, probably, by Elijah. Compare 1Ki_20:35.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv13–28 13–21. God by a prophet promises the victory to…
13–21. God by a prophet promises the victory to Ahab. The Syrians are defeated (Not in Chronicles)
13. there came a prophet] The Hebrew verb is not the common word for ‘to come.’ The R.V. has therefore translated it here, and in 1Ki_20:22; 1Ki_20:28, by came near, as it is very frequently translated elsewhere in the A.V.
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This prophet must have been one of those who were saved at the time of Jezebel’s attempt to destroy them all. Obadiah had saved a hundred, and no doubt others also escaped. When Elijah complained ‘I, even I only, am left,’ the reason was that, through the persecution, a stop had been put to all prophetic activity. In the present strait we need not doubt that any messenger of good tidings would be welcome. So that there is nothing strange about the prophet’s visit. The national thoughts were occupied on other things than the slaughter of Jehovah’s prophets.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv13, 14, 15, 20, 22, 23, 26, 27, 28 (13) There came a prophet.—The appearance of this unknown…
(13) There came a prophet.—The appearance of this unknown prophet evidently shows (see also 1Ki_22:6-7) that Ahab’s enmity to the prophetic order was over since the great day at Carmel, and that the schools of the prophets were forming themselves again—perhaps not free from connection with the idolatry of Jeroboam, but safe from all attacks from the worshippers of Baal. It is notable that in all these political functions of prophecy Elijah does not appear, reserving himself for the higher moral and religious mission from God. Ahab receives the prophet’s message with perfect confidence and reverence; he has returned in profession to the allegiance to Jehovah, which he had, perhaps, never wholly relinquished.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv13–28 And, behold, there came a prophet Heb. one prophet.…
And, behold, there came a prophet Heb. one prophet. Cf. 1Ki_13:11. According to Jewish writers, this was Micaiah, son of Imlah, but 1Ki_22:8 negatives this supposition, This is another proof that all the prophets had not been exterminated. Where Elijah was at this time, or why he was not employed, we have no means of determining. Bahr says that he was "least of all suited for such a message," but not if he had learned the lesson of 1Ki_19:12. At the same time, it is to be remembered that he invariably appears as the minister of wrath. It may also be reasonably asked why this gracious interposition was granted to the kingdom of Samaria at all. Was not this invasion, and would not the sack of the city have been, a just recompense for the gross corruption of the age, for the persecution of the prophets, etc.? But to this it may be replied that Ben-hadad was not then the instrument which God had designed for the correction of Israel (see 1Ki_19:17 1Ki_22:31; 2Ki_10:32) and furthermore that by his brutal tyranny and despotic demands, he had himself merited a chastisement. The city, too, may have been delivered for the sake of the seven thousand (1Ki_19:18; 2Ki_19:34. Cf. Gen_18:26 sqq.) But this gracious help in the time of extremity was primarily designed as a proof of Jehovah"s power over the gods of Syria (cf. vers. 13, 28; 1Ki_18:39; 2Ki_19:22 sqq.) and so as an instrument for the conversion of Israel. His supremacy over the idols of Phoenicia had already been established unto Ahab king of Israel, saying, Thus saith the Lord, Hast thou seen all this great multitude? el. ver. 10. "In Ben-hadad"s wars with the Assyrians, we sometimes find him at the head of nearly 100, 000 men" (Rawlinson). Behold, I will deliver it into thine hand this day; and thou shalt know that I am the Lord. This explains to us the motif of this great deliverance.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv17, 22, 27, 28 And the young men of the princes of the…
1Ki_20:17
And the young men of the princes of the provinces went out first.
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Young men encouraged to band together for the holy war
I. The mighty enemies to be opposed.
II. The glorious monarch under whom we fight.
III. The instruments employed on this occasion in his service. The young men of the princes of the provinces. Such it was, that God selected on this occasion, that His hand might be more clearly revealed. Thus the faith of His people was called forth and exercised; thus bold zeal in His cause would be encouraged. Nor is it only in the history of Israel, that young men have been employed. There have, in our own country and in our own Church, been in past days associations of young men, that have been eminently blessed of God. The societies for the reformation of manners originated with young men; and from 1668, for nearly a century, their associated efforts greatly blessed our country. Vice was discouraged and put down; and innumerable books of piety, circulated by the young men of that period, produced a great reformation of morals, especially in the city of London, but which spread also through other parts of the country.
IV. The victory obtained. (E. Bickersteth, M. A.)
Step in anywhere
During a great battle, a recruit who had lost his company in the tumult of strife, approached the general in command, and timidly asked where he should step in. Step in? thundered the general. Step in anywhere; theres fighting all along the line. A heavy piece of machinery was being moved into a building by means of a block and tackle. Suddenly one of the ropes parted, and the machine began to slide backward. The two men who had charge of the work sprang to stay its progress. Give us a lift! one of them shouted to a bystander. Where shall I take hold? asked the man thus addressed, unmindful of the fact that there was net a second to lose. Grab hold anywhere! yelled the mover. It may be that we are in a field where we are unaccustomed to work, and are timidly asking where we shall step in. We may find our answer in the words, Step in anywhere; theres fighting all along the line. Are you waiting to be called into some special Church work? Step in anywhere. If you are willing, you can be used. This is not the time to pick and choose as to what work we shall do. The need is so great, the force against us so strong, that only one duty awaits the Christian disciple--to take hold anywhere. (Signal.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v22 1Ki_20:22. At the return of the year—לִתְשׁוּבת השָׁנָה. with…
CRITICAL AND EXPLANATORY NOTES.—
1Ki_20:22. At the return of the year—לִתְשׁוּבת השָׁנָה. with the beginning of the year—the spring—until which time the winter rains would prevent another campaign.
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1Ki_20:24. Put captains in their rooms—Not mere military ornaments, but experienced warriors. Benhadad now realises that he is engaged in no trifling conflict, to be airily undertaken and easily won.
1Ki_20:26. Went up to Aphek—In the valley of Jezreel, not far from Endor (1Sa_29:1), “the largest plain of Palestine, where, from the times of Joshua to Napoleon, so many great battles have been fought” (Keil). There is also an Aphek near Bethshemesh, on the mountains of Judah (Jos_15:53), where the Philistines lost the ark in battle (1Sa_4:1).
1Ki_20:30. A wall fell upon 27,000—Interpreters say, by miracle or earthquake; but most probably the fugitives crowded on to the old walls and attempted to make a stand against their pursuers, whereupon the walls gave way under the weight and pressure burying the vast host in their ruins.
HOMILETICS OF 1Ki_20:22-30
THE SUPREME POWER OF JEHOVAH VINDICATED
I. Against the flippant calumny of the heathen (1Ki_20:22-23). The Syrian chiefs placed the God of Israel on the same level as their own heathen deities, and attributed their failure to the power of the Israelitish gods, who were 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. But not thus could the God of Israel be localised. His omnipresence, as well as his omnipotence, must be vindicated; and the slanders and misconceptions of the heathen answered in a way they could understand. It is one of the most mournful results of sin that it distorts the true idea of God; and there are those to-day who have even less noble ideas of His being and attributes than many of the ancient heathen. Jehovah is continually declaring His power and godhead—in His works, by His ministers, in the events of His Providence, in the story of redemption.
II. By means apparently disproportionate (1Ki_20:24-27). The Syrians were numerous—“filled the country”: the Israelites were comparatively few—“like two little flocks of kids.” The Syrians were well appointed: the Israelites but indifferently equipped. The Syrians chose their own battle-ground where their peculiar method of chariot warfare would have everything in its favour: the Israelites cautiously kept to the hills, and for six days harrassed the invaders as they marched along the plains, until on the seventh day the battle was joined, and it would seem to a spectator that the little band of Israelites would be instantly swallowed up by the Syrian hosts. But Jehovah is not confined to numbers, or to the best-considered human methods. He makes the weak things of the world confound the things that are mighty, to show that the excellency of the power is not of man, but of God.
III. By gaining a signal victory over the enemies of His people (1Ki_20:29-30). Through the might of the Lord the Israelites were again victorious. They fell upon the Syrians, and slew great numbers of them. Seized with panic, the rest fled to Aphek, where a wall, probably cast down by an earthquake, crushed some thousands more in its fall. The vain boasting of the heathen was silenced; the Syrian host was scattered, and their king a fugitive and a suppliant. They had learnt that Jehovah was something more than the god of the hills. How terribly was their blasphemy rebuked! A day is approaching when all the detractors and enemies of God will be overthrown and punished, and the glory of His Name vindicated in the presence of an adoring universe.
IV. For the instruction of the nations (1Ki_20:28). The Lord has no delight in war, nor does He take pleasure in the death of the wicked; but He is jealous for His own honour. The Israelites do not deserve deliverance; but the Syrians have blasphemed Him by denying His attributes of omnipotence and omnipresence, and this sin of theirs must be punished. By destroying the Syrians Jehovah shows in the eyes of all the nations round that He is not the god of the hills only, but also of the valleys. It was similarly a denial of Jehovah’s power which brought destruction on the host of Sennacherib (2Ki_19:35). All the actions of God are full of significance, and are intended to reveal Himself more distinctly to the world. The more Jehovah vindicates His character, the higher the blessedness possible to man.
LESSONS:—
1. The presence of Jehovah is not confined to one locality.
2. Jehovah is specially jealous of His glory.
3. It is in great defeats that man discovers his own helplessness and the Almighty power of a righteous God.
GERM NOTES ON THE VERSES
1Ki_20:22-30. The two victories over the Syrians were designed, according to the declaration of both the prophets who foretold them, to effect that thou (the king) and ye (the entire nation) may know that I am Jehovah—that is to say, that Jehovah is the only true God, the God of Israel. In this declaration we have specified the purpose of the entire narrative, and, at the same time, the standpoint from which it is comprehended. That day on Mount Carmel, if it did not put an end to idolatry at once, had at least broken its power, as was already evident from the mere fact that the prophets were no longer persecuted and put to death, but could again go about openly, and continue the work begun by Elijah. Still the conversion was by no means complete, but rather, being weak, it needed support and strength from above, if a complete relapse was to be prevented from setting in. This assistance came from a display of the power of Jehovah, a power which rescued in a time of great need and distress. The attack of the Syrian king who had grown so mighty threatened Ahab and his kingdom with destruction. At this crisis God, who never forsakes His people, repeatedly grants them the victory, which was so extraordinary and wonderful that it could not possibly be ascribed to human power and strength, but only to God, to His might, His grace and truth. We have thus, in this account, not merely an ordinary history of wars, but a part of the divine history of salvation before us. Although the first victory is a marked evidence of the saving might and grace of Jehovah, the second, by which the entire Syrian power was destroyed, was for Israel, as well as for the Syrians themselves, a still more remarkable proof of the fact that Jehovah was no mere mountain and local or national divinity, but that the whole earth was His, and He was God of all nations (Exo_19:5; Psa_24:1). He who reduces the God of Israel to a mere local or national deity, as is so often done even now-a-days, stands on the same footing with the servants of the king of Syria (1Ki_20:23; 1Ki_20:28).—Lange.
1Ki_20:22-25. The invariable symptoms of warlike policy. I. Restless vigilance and expensive preparations (1Ki_20:22). II. A facility in finding reasons for recent defeat (23, 24). III. A thirsting for revenge (1Ki_20:25).
1Ki_20:22. God purposeth the deliverance of Israel, yet may not they neglect their fortifications; the merciful intentions of God towards them may not make them careless; the industry and courage of the Israelites fall within the decree of their victory. Security is the bane of good success. It is no contemning of a foiled enemy; the shame of a former disgrace and miscarriage whets his valour and sharpens it to revenge. No power is so dreadful as that which is recollected from an overthrow.—Bp. Hall.
—The advice of the prophet, Go, strengthen thyself, &c., is applicable in another and higher sense to us all. Our enemies are not idle, they are constantly returning to the attack. Even if we have by the help of the Lord obtained a victory over sin, the world, and the devil, that is not all there is to be done; we must, even after the victory, be on our guard and arm ourselves, so that the enemy may not fall on us unawares (1Co_16:13; Eph_6:10; 1Pe_5:8).
1Ki_20:23-25. The evil counsellors of Benhadad. I. They urge him on to war and battle instead of counselling peace, because their pride was wounded, and their hope of booty had been frustrated. Place no confidence in the man who incites you to begin a quarrel. II. They plead religious reasons, and make use of the superstition of their unwitting lord. It is possible for a bad unholy thing to become confirmed through superstition; the man who plants himself on truth, however, will not permit himself to be deceived on such a foundation. III. They shove the blame of the ignominious defeat on to the thirty-two kings, instead of seeking for it in themselves. A man always prefers to find the cause of his own misfortune and distress in another’s rather than in his own sin and guilt.—Lange.
1Ki_20:23. What doltish conceits doth blind paganism frame to itself of a godhead! As they have many gods, so finite: every region, every hill, every dale, every stream hath their several gods; and each so knows his own bounds, that he dares not offer to encroach upon the other; or, if he do, buys it with loss. Who would think that so gross blockishness should find harbour in a reasonable soul? A man doth not alter with his station: he that wrestled strongly upon the hill, loseth not his force in the plain; all places find him alike active, alike valorous. Yet these barbarous Aramites shame not to imagine that of God which they would blush to affirm of their own champions. Superstition infatuates the heart out of measure; neither is there any fancy so absurd or monstrous, which incredulous infidelity is not ready to entertain with applause.—Bp. Hall.
1Ki_20:26. Benhadad followed their foolish and perverse advice, because it was entirely in accordance with his own wish. So strong and overpowering is sinful desire in the human heart, that even the bitterest dispensation and chastisement of God suppresses it only for a time, and, as soon as the external impression ceases, it breaks forth afresh.
1Ki_20:27. The conditions of victory. I. Are not always decided by numbers. II. Are in the hands of God. III. It is vain for the most powerful armies to fight against the Divine purpose. IV. Valuable lessons are gained by defeat.
1Ki_20:28. The declaration of the Divine Majesty. I. Is made by competent messengers. II. Seen in the overthrow of blasphemous detractors. III. Is intended to teach and reassure the people of God.
1Ki_20:29. Nothing among mortal affairs is so inconstant as temporal prosperity. There is a time for everything. For that reason let no man place his dependence on his good fortune, and exalt himself on its account, for he does not know whether he shall possess in the evening what was his in the morning.—Wurt. Summ.
1Ki_20:30. We may suppose a terrific earthquake during the siege of the place, while the Syrians were manning the defence in full force, which threw down the wall where they were most thickly crowded upon it, and buried them in its ruins. The great earthquake at Lisbon in 1755 is said to have destroyed 60,000 persons in a little more than five minutes.—Speaker’s Comm.
—“Benhadad fled into an inner chamber.” Glad to hide himself in any hole. So Manasseh, that faced the heavens in his prosperity, in trouble basely hides his head among the bushes (2Ch_33:12). Gidlimer overcome by Bellisarius and besieged, sent to beg of him three things:
1. A piece of bread to ease his hunger;
2. A sponge to dry his eyes;
3. A harp to cheer up his heart, well-nigh broke with grief.—Trapp.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v22 Benhadad’s Second Defeat, Capture, and Release
Benhadad’s Second Defeat, Capture, and Release
v. 22. And the prophet, the same one who had prophesied the defeat of the Syrians, came to the king of Israel and said unto him, Go, strengthen thyself, namely, by enlarging and equipping his army, and mark and see what thou doest, he was to be on his guard; for at the return of the year, at the close of the winter rains, when campaigns were usually commenced, the king of Syria will come up against thee.
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v. 23. And the servants of the king of Syria, in an effort to find an explanation of their defeat, said unto him, Their gods are gods of the hills, they believed that the God of Israel had power only in the mountainous region of Ephraim; therefore they were stronger than we; but let us fight against them in the plain, and surely we shall be stronger than they, for they had the idea that the god of the mountains would have no power in the lowlands. But they had also a second suggestion.
v. 24. And do this thing, Take the kings away, the tributary vassals, every man out of his place, and put captains in their rooms, upon whose loyalty one might rely with greater assurance;
v. 25. and number thee an army, mustering a force as large as the first, like the army that thou hast lost, for the removal of the tributary kings meant the loss of their troops as well, horse for horse and chariot for chariot; and we will fight against them in the plain, and surely we shall be stronger than they; they felt sure that the victory must be theirs if these suggestions were carried out. And he hearkened unto their voice and did so.
v. 26. And it came to pass at the return of the year, as the prophet had foretold, that Benhadad numbered the Syrians and went up to Aphek, in the Plain of Jezreel, the great battlefield of Palestine, to fight against Israel.
v. 27. And the children of Israel were numbered, mustered for the campaign, and were all present, fully equipped and prepared, and went against them; and the children of Israel pitched before them like two little flocks of kids, like two insignificant bands separated from the main herd; but the Syrians filled the country.
v. 28. And there came a man of God, the same prophet once more, 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, this being an insult to His majesty, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the Lord, again the reminder of the singular position of Jehovah.
v. 29. And they pitched one over against the other seven days, each army waiting for an opening. And so it was that in the seventh day the battle was joined, the troops clashing upon each other; and the children of Israel slew of the Syrians an hundred thousand footmen in one day, a slaughter made possible only by the help of God.
v. 30. But the rest fled to Aphek, into the city; and there, by the miraculous interposition of God, a wall fell upon twenty and seven thousand of the men that were left. And Benhadad fled, and came into the city, into an inner chamber, literally, "from room to room," seeking a place where he might safely hide.
v. 31. And his servants said unto him, Behold, now, we have heard that the kings of the house of Israel are merciful kings, unlike the murderous tyrants of the heathen; let us, I pray thee, put sackcloth on our loins, as a sign of deep sorrow, and ropes upon our heads, as a token of complete subjection, and go out to the king of Israel, placing themselves absolutely into his power; peradventure he will save thy life.
v. 32. So they, trying out this one last scheme to save their lives, girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said, Thy servant Benhadad saith, I pray thee, let me live. It was an unconditional surrender and a prayer for mercy. And he said, Is he yet alive? He is my brother. The king’s vanity had so been flattered by the submission of Benhadad that he made this declaration.
v. 33. Now, the men did diligently observe whether anything would come from him, whether he would give a favorable answer, and did hastily catch it; and they said, Thy brother Benhadad. By repeating Ahab’s statement, they held him to his word. Then he said, Go ye, bring him. Then Benhadad came forth to him; and he caused him to come up into the chariot. So far from treating him as a captive, who should have been put to death, he gave him all the honor of a king of equal rank, just as if Benhadad were not guilty of an unprovoked attack on Israel.
v. 34. And Benhadad said unto him, taking advantage of Ahab’s gracious mood, The cities which my father took from thy father, in a war of which we have no record,I will restore; and thou shalt make streets for thee in Damascus, as my father made in Samaria, sections of the city where he might open bazaars and carry on business unhindered, unrestricted free trade thus being offered. Then said Ahab, I will send thee away with this covenant. So he made a covenant with him and sent him away. His manner of acting, in permitting a murderous, cruel tyrant to go scot-free, was due to weakness and vanity, and was not at all in accord with God’s will.
v. 35. And a certain man of the sons of the prophets, the association which is mentioned so often during this period of Israel’s history, said unto his neighbor in the word of the Lord, by Jehovah’s order, Smite me, I pray thee, the purpose being to inflict a wound upon him. And the man refused to smite him.
v. 36. Then said he unto him, Because thou hast not obeyed the voice of the Lord, for so the matter had undoubtedly been explained to him, behold, as soon as thou art departed from me, a lion shall slay thee. And as soon as he was departed from him, a lion found him and slew him, as a punishment for his disobedience.
v. 37. Then he found another man and said, Smite me, I pray thee. And the man smote him, so that in smiting he wounded him.
v. 38. So the prophet departed, and waited for the king by the way, for he wanted his message to reach him in public and before he returned home, and disguised himself with ashes upon his face, the heavy head-bandages concealed his features.
v. 39. And as the king passed by, he cried unto the king; and he said, Thy servant went out into the midst of the battle, and, behold, a man turned aside, and brought a man unto me, and said, Keep this man; if by any means he be missing, then shall thy life be for his lifer or else thou shalt pay a talent of silver, the prisoner thus being represented as a person of importance.
v. 40. And as thy servant was busy here and there, engaged with minor matters, which caused him to forget his trust, he was gone. The end of the parable, namely, as to whether he could be held responsible for the escape of the prisoner entrusted to him, is purposely omitted. And the king of Israel said unto him, So shall thy judgment be; thyself hast decided it, he would have to pay the penalty.
v. 41. And he, the prophet, hasted and took the ashes, the bandage, away from his face; and the king of Israel discerned him that he was of the prophets, he recognized his face.
v. 42. And he said unto him, Thus saith the Lord, Because thou hast let go out of thy hand a man. whom I appointed to utter destruction, therefore thy life shall go for his life and thy people for his people; Ahab would be held responsible, he would have to pay the penalty. By letting the archenemy escape, he had practically denied the might, the goodness, and the justice of Jehovah, and both he and Israel would pay.
v. 43. And the king of Israel went to his house heavy and displeased, in a peevish and stubborn mood, and came to Samaria. Where God’s Word has spoken, all other considerations, including even that of human sympathy and expediency, must be set aside. He who blesses a sinner and condones a transgression plainly condemned by God’s holy will, draws down God’s curse upon his own soul.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv13, 16, 18, 20, 22, 24, 26, 28 Then behold
Then behold
The word "behold" alerts us to the sudden appearance of a new person in the story. Your language may have a way of doing this.
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Have you seen this great army?
Yahweh asks this question to emphasize the size and strength of Ben Hadad's army. AT: "Look at this great army." (See: Rhetorical Question)
Look, I will place it into your hand today
The word "Look" here alerts us to pay attention to the surprising information that follows.
place it into your hand
Here the word "hand" refers to power. AT: "give you victory over that army" (See: Metonymy)
By whom?
Ahab leaves out the words 'will you do this' AT: "By whom will you do this?" (See: Ellipsis)
Ahab mustered the young officers
"Ahab assembled the young officers"
all the soldiers, all the army of Israel
These two phrases mean basically the same thing and are combined for emphasis. (See: Parallelism)
seven thousand
"7,000" (See: Numbers)
translationWords
prophet
Yahweh
hand
know
servant
govern
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv13, 17, 20, 23, 24, 26, 27 20:13-34 Two distinct battles ensued, one in Samaria (20:13-25)…
20:13-34 Two distinct battles ensued, one in Samaria (20:13-25) and one at Aphek (20:26-34). The writer included similar details regarding both: (1) pre-battle counsel (20:13-14, 23-25), (2) pre-battle conditions (20:15-16, 26-28), (3) victory for Israel despite the superior numbers of the enemy (20:17-21, 29-30), and (4) post-battle counsel (20:22, 31).
20:13-16 Ahab’s forces attacked about noontime after receiving assurance of victory from an unknown prophet. The Jewish historian Josephus suggested that the prophet was Micaiah (cp. 22:8). The timing of the Israelite attack, during the heat of the day (see Josh 8:14), took the enemy by surprise. Ben-hadad and the . . . allied kings were still drinking, demonstrating their disdain for Ahab’s military capability.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.