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.
Geneva Bible translators 1599 · Public Domain On v23 Thus the wicked blaspheme God in their fury, whom…
Thus the wicked blaspheme God in their fury, whom notwithstanding he suffereth not unpunished.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–25 1Ki 20:22 And the prophet came to the king…
1Ki 20:22 And the prophet came to the king of Israel, and said unto him, Go, strengthen thyself, and mark, and see what thou doest: for at the return of the year the king of Syria will come up against thee.
Ver. 22. And the prophet came to the king.] The same prophet as before, likely, {1Ki 20:13} whether Michaiah or any other.
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And mark and see what thou dost.] Make thy peace with God, and set thyself in a readiness for another encounter next year.
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 vv22–24 Mark, and see what thou doest; consider what is…
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.
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 vv22–25 And the prophet came to the king of Israel,....…
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:
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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 Sa2 11:1.
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 vv22–24 Mark, and see - Consider what is necessary for…
Mark, and see - 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.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv23–24 Verse 23. Their gods are gods of the hills]…
Verse 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, 1Kg 20:1. These therefore must be soon thrown into confusion when charging in such circumstances; indeed, the chariots must be nearly useless.
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.
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 vv22–24 1Ki 20:22. Go, strengthen thyself, and mark, and see,…
1Ki 20:22. Go, strengthen thyself, and mark, and see, &c. — Consider what is necessary for thee to do by way of preparation, and take care that nothing be wanting to oppose the designs of the Syrians against thee, who will certainly return and renew the fight next year. The enemies of the children of God are restless in their malice, and though they may take some breathing-time for themselves, they are still breathing out slaughter against the church: it therefore concerns always to expect our spiritual enemies, and to mark and see what we 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 vv22–24 Go, strengthen thyself ... - That is, “collect troops,…
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.
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 vv23–24 Hills. All the high places of Israel were covered…
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)
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 v22 the prophet came to the king of Israel, and…
the prophet came to the king of Israel, and said--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.
at the return of the year--that is, in spring, when, on the cessation of the rainy season, military campaigns (Sa2 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 Sa1 29:1, with Sa1 28:4), not far from En-dor.
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 vv22–25 22. The prophet — The same prophet that foretold…
22. The prophet — The same prophet that foretold the victory. 1Ki_20:13.
Return of the year — When kings were wont to go forth to battle. See note on 2Sa_11:1.
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 vv22–25 22–34. The Syrians prepare another army, and are again…
22–34. The Syrians prepare another army, and are again defeated. ahab makes a covenant with Ben-hadad (Not in Chronicles)
22. the prophet came to the king] R.V. came near as in 1Ki_20:13; 1Ki_20:28. See on 13.
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mark, and see] i.e. Take every possible precaution. Look out for what is best to be done.
at the return of the year] i.e. When the fitting season for taking the field has again come round. Cf. 2Sa_11:1, ‘after the year was expired, at the time when kings go forth to battle’.
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 vv22–23 (22) The return of the year.—The early part of…
(22) The return of the year.—The early part of the next year, after the winter was over, “when kings go out to battle” (2Sa_11:1).
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 vv22–25 And the prophet obviously the same prophet came to…
And the prophet obviously the same prophet came to the king of Israel, and said unto him, Go, strengthen thyself both as to army and to city, and mark, and see what thou doest "Take every precaution. Don"t think that the danger is past": for at the return of the year in the following spring. There was a favourite time for campaigns (2Sa_11:1) viz., when the rainy season was past. Several late wars, notably those of our own armies in Africa and Afghanistan, have been considerably influenced by the seasons. And the wars of ancient times were almost universally summer raids. "Sustained invasions, lasting over the winter, are not found until the time of Shalmaneser" (2Ki_17:5 2Ki_18:9 2Ki_18:10, Rawlinson) the king of Syria will come Heb. cometh up against thee.
Go strengthen thyself." Though God had delivered him once and would deliver him again (ver. 28), yet Ahab must consult for his own safety. While trusting in God, he must keep his powder dry. The same prophet who has announced deliverance by a band of youths, wholly inadequate to cope with the Syrians, now bids him look well to the defences of the country. Aide-toi et Dieu t"aidera; this is the purport of his message.
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Vers. 22-30.
Wisdom in Counsel.
No man is so wise that it may not be to his advantage to consider advice; but in listening to advice we may be led astray. There are two classes of advisers, viz., those who are influenced by the "wisdom of this world," and those who are influenced by the "wisdom from above." Of both we have examples in the text.
I THE WISDOM OF THIS WORLD IS A WISDOM OF EXPEDIENCY.
1. It is not destitute of sagacity.
(1) It has its maxims of prudence.
(a) Ben-hadad"s counsellors would not have him underrate his enemy. The army they advise him to raise for the invasion of Israel must not be inferior to that which had been lately vanquished (ver. 25). Let us not underrate our spiritual foes.
(b) Neither would they have him underrate the quality of his soldiers. They do not admit that his army was fairly beaten, but speak of "the army that thou hast lost," or "that fell from thee." In this also they were right, for if God had not helped Israel the Syrians would not have been routed. In all our spiritual conflicts let us fight under the banner of Jehovah.
(2) It has its lessons of experience.
(a) Ben-hadad"s counsellors lay emphasis here do this thing, Take the kings away, every man out of his place." Why remove the kings? Because in the last war they were "drinking themselves drunk" when they should have been at their posts, and the army, without officers, became confused and demoralized. Trust not the kings again. (see Psa_118:9 Psa_146:8)
(b) "Put captains in their rooms." Let the army be commanded by men of ability and experience. Pageants are of no use in times of exigency.
2. But its sagacity is mingled with folly.
(1) Because the motives of the wicked are vicious.
(a) In his former war Ben-hadad"s impulse was pride. The insolence of his demands evidenced this (vers. 3, 6). But what wisdom is there in pride?
(b) Though mortified by defeat, that pride remained, and was now moved by the spirit of revenge: "Surely we shall be stronger than they." But what wisdom is there in resentment?
(c) Beyond these base feelings the desire for plunder seems to have moved the Syrian. But where is the wisdom in a king becoming a common robber?
(2) Because they put themselves into conflict with the Almighty.
(a) The Syrians formed an unworthy idea of the Elohim of Israel when they localized and limited Him to the hills. Palestine is a hilly country, and its cities and high places were generally on hills; and probably in the hill country of Samaria the cavalry and chariots of Syria were of little service. (Psa_15:1 Psa_24:3 Psa_87:1 Psa_121:1)
(b) In the proposal to give Israel battle in the plains the Syrians now set Jehovah at defiance.
II THE WISDOM FROM ABOVE IS THE WISDOM OF TRUTH.
1. It is far reaching.
(1) God sees the end from the beginning. We should therefore seek His counsel and guidance.
(2) He forewarns His people. He sent His prophet to the king of Israel to inform him that the king of Syria would come up against him at the return of the year. He forewarns us of the things of eternity.
2. It is prudent.
(1) The prophet advised Ahab to prepare for the event. "Go, strengthen thyself, and mark, and see what thou doest." We should ever deport ourselves as in the presence of spiritual foes.
(2) God helps those who help themselves.
3. It is unerring.
(1) Events foreshown by God will surely come to pass.
(2) According to the advice of the prophet, "at the return of the year," viz., "at the time when kings go forth to battle" (see 2Sa_11:1; 1Ch_20:1) probably answering to our March, which has its name from Mars, the god of war, Ben-hadad "went up to Aphek to fight against Israel." There were several cities of this name: one in the tribe of Asher; (Jos_19:30) another in Judah; (1Sa_4:1) a third in Syria. (2Ki_13:17) The last is probably that referred to here.
4. It is profitable.
(1) This follows from its other qualities. The guidance which is "prudent," "far reaching," and "unerring" must be "profitable.
(2) But further, those who follow that guidance so commend themselves to God that He directly interposes in their behalf. There was a faithful "seven thousand" in Israel. (1Ki_19:18)
(3) If in conflict with those who prefer a worldly policy, they not only have God on their side, but they have Him with them against their enemy.
(4) God helped Ahab against Ben-hadad, not that Ahab deserved it, but that Ben-hadad had to be punished. (ver. 28. See also Eze_36:22) The "two little flocks of kids" could not have slain in one day "one hundred thousand men" unless God had helped them. The hand of God also was in the falling of that wall by which "seven and twenty thousand" perished.
Let us faithfully pursue the policy of right. Let us never permit the expediency of a moment to swerve us from this. Truth abides. J.A.M.
Vers. 22-43.
Resisted Mercy.
I GOD MULTIPLIES HIS BENEFITS TO THE SINFUL (vers. 22-30). Ahab makes no public acknowledgment of God"s mercy, nor, so far as appears, has it been suffered to change in any way his attitude towards Jehovah; yet God crowns him with loving-kindnesses.
1. Delivered from one danger, he is warned of another. "Go, strengthen thyself, and see what thou doer," etc. The enemy, baffled for the time, will return again. The intimation was a call not only to prepare his hosts and strengthen his cities, but, beyond all else, to seek His face who had delivered him already, and was able to deliver him again. We are warned of dangers that we may strengthen ourselves in God. There is love in the warning, and vaster love in the offered strength.
2. When the danger comes he is assured of success (ver. 28). The most needful preparation had been neglected; Ahab had not sought God. But God again seeks him. Mark the unwearied, all-forgiving love of God.
3. The Lord fights for him. In vain did the Syrians change their ground and remodel their army. In vain did they surround with their myriads the two small bands of Israel. They are given as stubble to the swords of Israel, and the very walls of the city into which they flee for safety become their destruction. God"s hand is so marked in His deliverances, that the sinful cannot fail to see the wondrous love that is behind them. They bring us face to face with "the depths of the riches" of His mercy.
4. The purpose of the mercy. "Ye shall know that I am the Lord." It is the revelation of God, and is meant to. be the birth hour of the soul. The goodness of God may be mentioned with seeming gratitude, but it. has been barren of result unless it has brought us into the presence of the King. The Divine Love has blessed us in vain unless it has become the light of the Lord"s face.
II HOW THE MERCY WAS MADE OF NO EFFECT. TO Ahab the mercy brought only deeper condemnation. It will be more tolerable for Tyre and Sidon in the day of judgment than for Chorazin and Bethsaida, which saw the goodness of God in Christ, and yet repented not.
1. The mercy was frustrated by prayerlessness. Though warned of the danger, he does not with lowly confession of sin and unworthiness implore God"s direction and help. There is no breaking up of the fallow ground that it may receive the blessing as the seed of joy and life in God.
2. By thanklessness. When the blessing came it might still have saved him. The benefits with which God had loaded him might have bowed him in lowly acknowledgment of his multiplied iniquities and long impious rebellion. The goodness of God leads us to repentance only as we pass in before the Lord through the gates of praise.
3. By blindness to the indications of God"s will. The multitude slain in the battle, the falling of the wall upon those who escaped, the overthrowing of every defence till the king, the head and centre of the whole evil, was reached, might have shown that God purposed to make an end for the time of the Syrian power, and give a full deliverance to Israel. The fruit of the victory was blighted by Ahab"s blindness and folly. To cooperate with God in working out our own salvation, we must read and faithfully fulfil His purpose.
4. By vanity and worldly policy. He enjoys for a brief moment the Bower which God has given, becomes the benefactor and brother of the man whom the Lord had doomed, and makes a covenant with him. The trust which God had desired should wholly rest upon Himself he reposes in his foe. The hour of prosperity, which should be our covenant time with God, is too often made the occasion for worldly alliances, which lead us to forget Him and all we owe to Him.
III MERCY FRUSTRATED BEARS FRUIT IN JUDGMENT (vers. 3543).
1. The message came through swift and stern judgment. Disobedience meant death (vers. 35, 36). The Divine threatenings come to us through terrible judgments.
2. Ahab was self condemned. The voice of conscience is on God"s side. "If our heart condemn us," etc.
3. His own life should answer for the life he spared. Letting go God"s enemy, and keeping back his hand from God"s righteous though terrible work, he destroyed himself. No cross, no crown. The awful price which a soul must pay for present ease and pleasure: "He that loveth his life shall lose it.
4. The shadow of God"s wrath swallows up the worldling"s peace (ver. 43); and it falls ever deeper till the end come. U.
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 v22 Go, strengthen thyself
1Ki_20:22-23
Go, strengthen thyself
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Made strong for lifes battle
Israel had Just been at war with Syria, and had come off victorious.
Naturally they were feeling very happy and triumphant and were congratulating themselves on their success. Then it was that God sent His prophet to the King of Israel with this sobering message. It was a call to wisdom. The king was reminded that life before him was a struggle, and that because he had won this victory he was not to take it for granted that he could live carelessly as though he had no enemies. A still greater struggle was ahead of him, and unless he strengthened himself by careful preparation he was sure to meet with defeat. Our theme is very plain. This is a message which God sends to every man and woman to-day. It should come to Christians with great emphasis. Perhaps you have had spiritual victory. God has been giving you gracious blessings. Nevertheless, I would come to you as Gods messenger and say to you in the midst of your congratulation, Go, strengthen thyself, and mark, and see what thou doest: for on a day when you are not looking for it, at a time when you are least expecting it, Satan will come against you, and unless you have made yourself strong in the strength of God you will be overcome. God had given David many victories. But it was after all that, after David had congratulated himself a thousand times on the victories which God had given him, that Satan came against him with a new temptation, a temptation unexpected and insidious, which led him into a sin so terrible that he came near losing his soul. It was after Peter had had many victories and many marks of the signal favour and love of Jesus Christ; after he had been on the Mount of Transfiguration and had been permitted to look on the inner glory of the Son of God; after he had been chosen to go into the Garden of Gethsemane and witness the supreme agony of the atoning love; after he had sworn that though all men should forsake Jesus he would remain faithful; it was after all this that Peter, assaulted unexpectedly by Satan, was overcome and denied his Lord. Now these Syrians were idolaters and had no real conception of the true God in whom was the only strength of Israel. The officers of the King of Syria thought they had found a solution of the problem as to why Israel was able constantly to defeat them, although they had the superior numbers. They said to the King of Syria, Their 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. Let us see how that turned out. You see that, after all, the only thing Israel could do to prepare for the fight against the overwhelming numbers of the Syrians was to strengthen themselves in God. So long as they obeyed God, and had Him for their friend, they were stronger than all that could come against them. But without God they were weak and helpless and easily overthrown and destroyed. There is but one way to intrench yourself in the strength of God, and that is by repentance and obedience. We cannot fight God; we cannot make compromises with God; there is just one way open--we can surrender unconditionally at the mercy-seat. (L. A. Banks, D. D.)
The source of strength
It is said of Pitt that he breathed his own lofty spirit into his country. No man ever entered his room who did not feel himself a braver man when he came out than when he went in. How much more true, and in the very highest sense, is this of our inspiring Lord. Fellowship with Him makes the timid strong, the fearful brave, the tempted mighty to resist. (Helps to Speakers.)
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 vv22, 24 strengthen yourself
strengthen yourself
"Yourself" represents by metonymy the army of the king. AT: "strengthen your forces" (See: Metonymy)
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understand and plan
These two words mean basically the same thing and are combined for emphasis. AT: "determine" (See: Doublet)
at the return of the year
Possible meanings are 1) "in the springtime of next year" or 2) "at this time next year."
let us fight ... we will be stronger
The words "us" and "we" refer to the servants, the king, and the army all together. (See: Inclusive "We")
translationWords
prophet
king
strength
understand
servant
false god
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 vv23–24 20:23 The reasoning that Israel had gods of the…
20:23 The reasoning that Israel had gods of the hills set the stage for the Lord to show his true identity (20:28). Ben-hadad’s officers had a pagan religious outlook. Perhaps their erroneous view was fostered by traditional knowledge of the Lord’s appearance to Israel on Mount Sinai (Exod 19:1-3, 16-18) or of Israel’s long-term settlement of the hill country of Canaan (see Josh 10:40; 11:16; Judg 1:19). The Arameans were not aware that God is the Creator and Lord of all the earth (Isa 40:28; 54:5), the only God who alone can save (Isa 45:5, 22).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.