1 Reis 20

1 Reis 20

Constable adds that "The "young men [Heb. na'ar] of the rulers of the provinces" were apparently the servants of these rulers, since the Hebrew word elsewhere (1Ki 3:7; 11:17; 14:3, 17, 28; 18:43; 19:3) describes young male servants (not elite soldiers). Thus God ordered a relatively weak force to oppose the Arameans initially, as in the past (Judg. 7:7; 1 Sam. 17:33), so that it would be obvious that He had granted the victory. 1 Kings 20:16 They went out at noon, while Ben-hadad was drinking himself drunk in the temporary shelters with the thirty-two kings who helped him. NET 1 Kings 20:16 They marched out at noon, while Ben Hadad and the thirty-two kings allied with him were drinking heavily in their quarters. CSB 1 Kings 20:16 They marched out at noon while Ben-hadad and the 32 kings who were helping him were getting drunk in the tents. ESV 1 Kings 20:16 And they went out at noon, while Ben-hadad was drinking himself drunk in the booths, he and the thirty-two kings who helped him. NIV 1 Kings 20:16 They set out at noon while Ben-Hadad and the 32 kings allied with him were in their tents getting drunk. NLT 1 Kings 20:16 About noontime, as Ben-hadad and the thirty-two allied kings were still in their tents drinking themselves into a stupor, Ben-hadad was drinking himself drunk: 1Ki 20:11,12 16:7 Pr 23:29-32 Ec 10:16,17 Ho 4:11 the thirty-two king Isa 54:15 1 Kings 20 Resources - Multiple Sermons and Commentaries BEN-HADAD THE DRUNKEN COMMANDER They went out at noon, while Ben-hadad was drinking himself drunk in the temporary shelters with the thirty-two kings who helped him - NLT - "About noontime, as Ben-hadad and the thirty-two allied kings were still in their tents drinking themselves into a stupor." They struck at noon which is the traditional time for rest! Thus it was a surprise attack. This is when you are overconfident that your far superior numbers are unbeatable and you foolishly drink alcohol when the battle is imminent! Treasury of Scriptural Knowledge - The Syrians, the besiegers, had their directions from a drunken king, who gave orders over his cups, while he was drinking at noon. Drunkenness is a sin which is most detestable in all, but more so in a king than in a private individual, inasmuch as the greater weight a man's situation carries, whether from accumulated riches, family connections, hereditary authority, or invested command, so is the influence which his vices must have on those around him. Perhaps it may be said, from past experience, that drunkenness, which is a most heinous sin in the sight of God, may be charged on those who indulge only now and then in that which may eventually lead them into drunkenness; for they shut their eyes against the most palpable facts, and rather than give up the paltry gratification of a debauch, involve thousands by their example to positive harm. Ben-hadad's drunkenness was the forerunner of his fall. Belshazzar also, we read, drank wine with his princes, his wives, and his concubines, and praised the gods of gold, silver, brass, iron, wood, and stone: and in the same hour came forth the finger of a man's hand and wrote his doom on the plaster of the wall. Those who fancy themselves perfectly secure, and above the possibility of falling, are commonly nearest their destruction: there is always an Ahab read to take advantage of and improve the self-imposed imbecility. 1 Kings 20:17 The young men of the rulers of the provinces went out first; and Ben-hadad sent out and they told him, saying, “Men have come out from Samaria.” NET 1 Kings 20:17 The servants of the district governors led the march. When Ben Hadad sent messengers, they reported back to him, "Men are marching out of Samaria." CSB 1 Kings 20:17 The young men of the provincial leaders marched out first. Then Ben-hadad sent out scouts, and they reported to him, saying, "Men are marching out of Samaria." ESV 1 Kings 20:17 The servants of the governors of the districts went out first. And Ben-hadad sent out scouts, and they reported to him, "Men are coming out from Samaria." NIV 1 Kings 20:17 The young officers of the provincial commanders went out first. Now Ben-Hadad had dispatched scouts, who reported, "Men are advancing from Samaria." NLT 1 Kings 20:17 the troops of the provincial commanders marched out of the city as the first contingent.As they approached, Ben-hadad's scouts reported to him, "Some troops are coming from Samaria." 1Ki 20:14,15,19 1 Kings 20 Resources - Multiple Sermons and Commentaries ISRAEL ATTACKS FIRST The young men of the rulers of the provinces went out first; and Ben-hadad sent out and they told him, saying, “Men have come out from Samaria - One wonders if Ben-Hadad the commander in chief is still inebriated but at the very least he is "hung over!" 1 Kings 20:18 Then he said, “If they have come out for peace, take them alive; or if they have come out for war, take them alive.” NET 1 Kings 20:18 He ordered, "Whether they come in peace or to do battle, take them alive." CSB 1 Kings 20:18 So he said, "If they have marched out in peace, take them alive, and if they have marched out for battle, take them alive." ESV 1 Kings 20:18 He said, "If they have come out for peace, take them alive. Or if they have come out for war, take them alive." NIV 1 Kings 20:18 He said, "If they have come out for peace, take them alive; if they have come out for war, take them alive." NLT 1 Kings 20:18 "Take them alive," Ben-hadad commanded, "whether they have come for peace or for war." 1Sa 2:3,4 14:11,12 17:44 2Ki 14:8-12 Pr 18:12 1 Kings 20 Resources - Multiple Sermons and Commentaries BEN-HADAD'S CONFUSING REPLY Then he said, “If they have come out for peace, take them alive; or if they have come out for war, take them alive - This is somewhat confusing but could reflect the confused words of a drunken leader, Ben-Hadad. This statement could reflect his overconfidence that whether the Israelites came in peace or war, they could be easily captured without a fight. Either way Ben-Hadad's (drunken) arrogance in underestimating the enemy led to his defeat. One takeaway we see here is that man's pride can never stand against God's will and be successful. 1 Kings 20:19 So these went out from the city, the young men of the rulers of the provinces, and the army which followed them. NET 1 Kings 20:19 They marched out of the city with the servants of the district governors in the lead and the army behind them. CSB 1 Kings 20:19 The young men of the provincial leaders and the army behind them marched out from the city, ESV 1 Kings 20:19 So these went out of the city, the servants of the governors of the districts and the army that followed them. NIV 1 Kings 20:19 The young officers of the provincial commanders marched out of the city with the army behind them NLT 1 Kings 20:19 But Ahab's provincial commanders and the entire army had now come out to fight. NRS 1 Kings 20:19 But these had already come out of the city: the young men who serve the district governors, and the army that followed them. 1 Kings 20 Resources - Multiple Sermons and Commentaries So these went out from the city, the young men of the rulers of the provinces, and the army which followed them Patterson gives us human logic for why Israel won the battle (Be a Berean with commentaries, even conservative ones and even this one!) writing "The battle strategy appears to have been to send out the small but well trained advance party who could perhaps draw near to the Syrians without arousing too much alarm and then, at a given signal, initiate a charge that, joined by Ahab’s main striking force, would both catch the drunken Arameans off guard and throw them into confusion. The plan was more successful than Ahab dared to imagine.” While there may be some truth in Patterson's comment, he seems to give far too much credit to human ingenuity/strategy and takes away the credit and glory from the only One Who could have brought about this unimaginable victory. Yes, Israel had a responsibility to fight, but the ultimate power and victory belonged to Yahweh! He would be glorified and His desire was that Ahab and Israel would come to know Him as their Victorious Warrior and Savior! 1 Kings 20:20 They killed each his man; and the Arameans fled and Israel pursued them, and Ben-hadad king of Aram escaped on a horse with horsemen. NET 1 Kings 20:20 Each one struck down an enemy soldier; the Syrians fled and Israel chased them. King Ben Hadad of Syria escaped on horseback with some horsemen. CSB 1 Kings 20:20 and each one struck down his opponent. So the Arameans fled and Israel pursued them, but Ben-hadad king of Aram escaped on a horse with the cavalry. ESV 1 Kings 20:20 And each struck down his man. The Syrians fled, and Israel pursued them, but Ben-hadad king of Syria escaped on a horse with horsemen. NIV 1 Kings 20:20 and each one struck down his opponent. At that, the Arameans fled, with the Israelites in pursuit. But Ben-Hadad king of Aram escaped on horseback with some of his horsemen. NLT 1 Kings 20:20 Each Israelite soldier killed his Aramean opponent, and suddenly the entire Aramean army panicked and fled. The Israelites chased them, but King Ben-hadad and a few of his charioteers escaped on horses. killed each his man: 2Sa 2:16 Ec 9:11 the Arameans fled: Lev 26:8 Jdg 7:20-22 1Sa 14:13-15 2Ki 7:6,7 Ps 33:16 46:6 Ben-hadad king of Aram escaped: 1Sa 30:16,17 2Ki 19:36 1 Kings 20 Resources - Multiple Sermons and Commentaries VICTORY ACHIEVED BUT LEADER ESCAPES They killed each his man; and the Arameans fled and Israel pursued them - NLT = "suddenly the entire Aramean army panicked and fled." Is this evidence of the supernatural intervention analogous to the situation with Jonathan in 1Sa 14:13-15+? And Ben-hadad king of Aram escaped on a horse with horsemen - The "head of the snake" unfortunately made his getaway. He would soon return seeking vengeance for this loss. John Butler - Victory in the Valleys (1 Kings 20:28) ISRAEL had battled successfully against the Syrians in the hills. The Syrians concluded their defeat was because Israel’s God was a God of the hills but not of the valleys. Therefore, the Syrians decided to war against Israel in the valleys to defeat Israel. But God sent a prophet to Israel’s king and announced that He would give Israel victory in the valleys, too. From our verse we note the limiting of God in the valley, the looking to God in the valley, and the learning about God in the valley. Limiting of God in the valley. Many folk conclude as the Syrians did, that the valley is where we are beyond God’s help. It is easy to believe God is with us on the hills of health, wealth, good job, good family life, few trials, and much sunshine. But when we travel through the valley of heartache, sickness, disappointment, and tragedy we often limit God and think He cannot help us in these dark valleys. Looking to God in the valley. The prophet’s message encouraged the king of Israel to look to God for victory in the valleys. Though the Syrians should attack with a great army there, God promised Israel would be victorious anyway. If you are a weary traveler in the valley today, do not give up on God and think He cannot help you. Call upon Him for help, for He gives victory in the valleys, too. Learning about God in the valley. When God promised victory in the valley, He said that in the valley they would “know that I am the LORD.” Thus the valley would be a learning experience. In the valley they would “know” the Lord in a better way. We will learn important truths in the valley we will never learn on the hills. For one thing we learn that God can help in the valleys just as much as anywhere else. The Psalmist recognized this encouraging truth when he said, “God is … a very present help in trouble” (Psalm 46:1). 1 Kings 20:21 The king of Israel went out and struck the horses and chariots, and killed the Arameans with a great slaughter. NET 1 Kings 20:21 Then the king of Israel marched out and struck down the horses and chariots; he thoroughly defeated Syria. CSB 1 Kings 20:21 Then the king of Israel marched out and attacked the cavalry and the chariots. He inflicted a great slaughter on Aram. ESV 1 Kings 20:21 And the king of Israel went out and struck the horses and chariots, and struck the Syrians with a great blow. NIV 1 Kings 20:21 The king of Israel advanced and overpowered the horses and chariots and inflicted heavy losses on the Arameans. NLT 1 Kings 20:21 However, the king of Israel destroyed the other horses and chariots and slaughtered the Arameans. went out: Jdg 3:28 7:23-25 1Sa 14:20-22 17:52 2Ki 3:18,24 1 Kings 20 Resources - Multiple Sermons and Commentaries ISRAEL ACHIEVES GREAT SLAUGHTER The king of Israel went out and struck the horses and chariots, and killed the Arameans with a great slaughter - We have to give credit where credit is due and it appears Ahab did not sit back and watch the battle but joined in the fray striking even soldiers on horses and chariots (the ancient equivalent of army tanks). 1 Kings 20:22 Then the prophet came near to the king of Israel and said to him, “Go, strengthen yourself and observe and see what you have to do; for at the turn of the year the king of Aram will come up against you.” NET 1 Kings 20:22 The prophet visited the king of Israel and instructed him, "Go, fortify your defenses. Determine what you must do, for in the spring the king of Syria will attack you." CSB 1 Kings 20:22 The prophet approached the king of Israel and said to him, "Go and strengthen yourself, then consider what you should do, for in the spring the king of Aram will march against you." ESV 1 Kings 20:22 Then the prophet came near to the king of Israel and said to him, "Come, strengthen yourself, and consider well what you have to do, for in the spring the king of Syria will come up against you." NIV 1 Kings 20:22 Afterward, the prophet came to the king of Israel and said, "Strengthen your position and see what must be done, because next spring the king of Aram will attack you again." NLT 1 Kings 20:22 Afterward the prophet said to King Ahab, "Get ready for another attack. Begin making plans now, for the king of Aram will come back next spring. " the prophet: 1Ki 20:13,38 19:10 22:8 2Ki 6:12 strengthen: 2Ch 25:8,11 Ps 27:14 Pr 18:10 20:18 Isa 8:9 Joe 3:9,10 Eph 6:10 at the turn: 1Ki 20:26 2Sa 11:1 1Ch 20:1 Ps 115:2,3 Isa 26:11 42:8 1 Kings 20 Resources - Multiple Sermons and Commentaries SAME PROPHET SECOND MESSAGE Then - Marks progress in the narrative - in this case the story is not over! The prophet came near to the king of Israel - The prophet has the definite article ("the") preceding "prophet" and thus this nameless prophet appears to be the same one mentioned in 1Ki 20:13. And said to him, “Go, strengthen yourself and observe and see what you have to do - The prophet gives Ahab 4 commands. In short, the prophet tells Ahab to prepare for a second attack. While God would bring about the victory, He was telling Ahab that Israel had a responsibility to do their part (God's sovereignty and Man's responsibility is the pattern throughout the Bible). Victory is sweet but vigilance is essential. -- Dale Ralph Davis For (term of explanation) at the turn of the year (spring) the king of Aram will come up against you - The prophet explains why Ahab was to ready his army. He even tells Ahab when the attack would come, at the turn of the year which would be next spring! John Kitto - Tuesday. The God of the Hills—I Kings 20:22–23 When the Syrians were beyond harm’s reach, they began to speculate upon the causes of their extraordinary and most humbling discomfiture. As they saw no adequate human cause, they rightly referred the matter to the power of the God of Israel. And, in fact, from the corrupt state of religion among the Israelites, it might be difficult to discover what God they worshipped. With this the Syrians probably did not concern themselves much. But their reasoning upon this conclusion is curious to us, although perfectly natural to them, who entertained the belief in the mere local power of particular deities: “Their gods are gods [or “their god is a god”] 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.” Believing that the God of Israel was merely a national god like their own, and that, like theirs, his power was limited by local or other circumstances, it was easy for them to infer that He was a God of the hills and not of the valleys. Their impression in this matter may have arisen from the traditional knowledge, that this God had given his law to his people from Mount Sinai; that on a mountain had died their great lawgiver, and their first High pontiff. They must also have heard of the recent miraculous manifestation of his power upon Mount Carmel; and they saw that Canaan was a mountainous country, with all its chief cities seated upon hills. All these recollections may have had their basis in the practical experience that the parts of the country into which they had ventured were unsuited to chariots, in which their military force seems to have chiefly consisted; and in the conclusion that if they kept more exclusively to the plains and valleys, a very different result might be expected. In the parceling out of the earth among national and territorial gods, and among gods who presided over the various forms, and powers, and qualities of nature, we find many gods of the mountains, and some, but not so many, of the valleys. At the present day the Hindus have their gods of the hills, and also of the lower places. Thus Siva, Vishnu, and Murraga-Murte, are those of the high places; while Vyravar, Urruttera, and many demons, are the deities of the lower regions. So in classical antiquity we meet with Collina, the goddess of hills, and Vallina, of valleys. We also hear of the god Montinus, and of a god Peninus, who had his name from a part of the Alps, so called, where he was worshipped, and where also the goddess Penina was honored. Even Jupiter had names from mountains, as Olympius, Capitolinus, etc.; and the “great universal Pan” is called “mountainous Pan” by Sophocles. Some have expressed surprise that the Syrians should have conceived their own god to be a god of the valleys—supposing this an admission of inferiority. We see not this; and as the greater part of their territory was level country, and the capital was seated in one of the finest plains in the world, they could scarcely, when they came to this mode of reasoning, and compared the difference between the two countries, arrive at any other conclusion. This was, however, a conclusion ruinous to them; for this attempt “to limit the Holy One of Israel,” by making Him a mere God of mountains, made it necessary that He should vindicate his universal power and the honor of his own great name. This is, indeed, assigned by the prophet, who promised another and crowning victory, as the reason for the Lord’s further and decisive interposition in behalf of a people who had so little deserved His care. The king had been forewarned of this second invasion, and was not this time taken unprepared, though his utmost preparations bore no comparison to the Syrian power. This time, however, he concluded he would not be again shut up in Samaria, but that the contest should be in the open country. The Syrians, firm to their purpose, chose a route which led them to the plains and valleys—though this was necessarily circuitous—and would not be drawn among the hills, although the presence of the Israelites attending their march upon the hills tempted them to action. Six days this caution was maintained on both sides; but on the seventh day they came to blows, as it would seem, by the Israelites venturing down from the hills to give battle, undeterred by the chariots which were so formidable in the plains. On this occasion we are told that the army of Israel appeared in comparison “like two little flocks of kids,”—a significant simile, flocks of goats being smaller than those of sheep; and they were not only flocks of goats, but small goats or kids; and not only flocks of kids, but little flocks; and not only little flocks, but “two” little flocks—not that they were necessarily of that number, but “two” being, as we have already explained, an epithet of fewness. Again, through the might of the Lord, were the Israelites victorious. They fell upon the Syrians with great vigor, and slew large numbers of them. The rest fled, and sought shelter in Aphek, which they appear to have taken on their march. But even here many of them were crushed beneath a wall which fell upon them. The wall was cast down probably by an earthquake. Hither Benhadad himself came, and withdrew to an inner chamber to hide his sorrow and his shame. There was no chance of escape; nor, since the wall had fallen, any defence for the city against the pursuers. The case was manifestly desperate; and there was no hope but in throwing himself upon the clemency of Ahab. Remembering how roughly the old theocratists had been wont to handle their captives, there might well have been room for a doubt even in this; but the servants of Benhadad assured him that they had heard the kings of Israel were merciful kings—which we take to mean that the present and some past kings of Israel had manifested so much sympathy for, and friendly feeling towards, foreign idolaters, that the chances were greatly lessened of his being harshly treated. Benhadad accordingly sent ambassadors to meet Ahab, and to beg the Syrian king’s life from him—nothing more than life; but with injunctions to note the manner in which the application was received, and to frame their demeanor accordingly. Ambassadors charged with such a suit are wont to present themselves in a pitiable plight, in order to express their affliction, and to move compassion. In the present case the messengers not only clad themselves in sackcloth, but appeared with ropes about their necks. This, though probably an old custom of suppliants—intended to express that their fate lay in the hands of him before whom they appear—is here for the first time mentioned in Scripture; but we see prisoners of war strung together by ropes around their necks in the sculptures of ancient Egypt and Persia. In the present and such like cases, it seems to express their entire helplessness and dependence upon the king’s mercy. He might hang them up if he liked; and here were the ropes ready for him to do it with. Or it may be that, as we see captives were thus dealt with, they appeared tied together by the necks to show that they were prisoners of war. The language of the ambassadors corresponded with their appearance. “Thy servant Benhadad saith, I pray thee, let me live,”—language in edifying contrast with the former arrogance of this same Benhadad. But it has always been observed that the men most arrogant in prosperity, are in adversity the most abject and cast down. So it was now. The easy-tempered Ahab was moved to commiseration at this marked change of language and fortune in his greatest enemy; and yielding, as usual, to the impression of the moment, he said quickly, “Is he yet alive? He is my brother.” The men, keenly watching the impression made on his mind, caught eagerly at the words, and replied, “Thy brother Benhadad liveth.” On this, he desired him to be called, and on his appearance took him up into his chariot. Eventually he was restored to liberty on his own terms—that of allowing the Israelites to have a quarter in which they might observe their own laws, customs, and worship in Damascus, and is giving up the northern towns that had been formerly taken from Israel. At the first view, one is rather favorably impressed with this clemency of Ahab towards the great enemy of his country. But as we afterwards perceive that it was visited with the Divine displeasure, we are obliged to examine it more closely. We may then find that what might have been magnanimity becomes in reality a gross weakness; and that this extravagant and uncalled-for generosity, which might entitle a man to praise if shown towards a private enemy, may become a crime in a king towards a public adversary. It corresponds to the case of Agag whom Saul spared, but whom Samuel slew. The Lord had appointed this man to “utter destruction;” and Ahab knew it. He was appointed to taste the utmost dregs of that calamity with which the Governor of the world so often punishes the pride of kings. He was to be taught to know, in avenging justice, the greatness of that God he had blasphemed; and the power of the state he ruled was to be so broken as to render it incapable of giving further trouble to Israel. All these public duties Ahab had neglected, to gratify a private sentiment; and, doubtless, from a sympathy with idolatry, which it ill became a king of Israel to show. It was in this that he offended; and his offence was great. To view it rightly, we must look to the misery thereafter caused Israel by the very power which he threw away this opportunity of rendering harmless; and with peculiar intensity must we regard the fact that, a few years after, Ahab met his death in battle with the very king he thus befriended, and under the orders of that king to his soldiers to aim their weapons exclusively against the life of the man who had spared his own. Suppose that five-and-thirty years ago, when the great troubler of Europe was brought a prisoner to our shores, the Regent had (supposing it in his power) behaved like Ahab in setting him free. No doubt, some sentimentalist would have applauded his “magnanimity” towards the greatest enemy his country had ever known. But Europe would have mourned his “weakness;” and his people would have execrated it, if, as is likely, instead of the longest peace known in their history, the thirty-five subsequent years had been marked with trouble, distress, confusion, warfare, rapine, and blood; and the Regent would doubtless have experienced from this “Themistocles” gratitude of the same quality as that which Ahab received from the Syrian king. 1 Kings 20:23 Now the servants of the king of Aram said to him, “Their gods are gods of the mountains, therefore they were stronger than we; but rather let us fight against them in the plain, and surely we will be stronger than they. NET 1 Kings 20:23 Now the advisers of the king of Syria said to him: "Their God is a god of the mountains. That's why they overpowered us. But if we fight them in the plains, we will certainly overpower them. CSB 1 Kings 20:23 Now the king of Aram's servants said to him, "Their gods are gods of the hill country. That's why they were stronger than we were. Instead, we should fight with them on the plain; then we will certainly be stronger than they will be. ESV 1 Kings 20:23 And the servants of the king of Syria said to him, "Their gods are gods of the hills, and so they were stronger than we. But let us fight against them in the plain, and surely we shall be stronger than they. NIV 1 Kings 20:23 Meanwhile, the officials of the king of Aram advised him, "Their gods are gods of the hills. That is why they were too strong for us. But if we fight them on the plains, surely we will be stronger than they. NLT 1 Kings 20:23 After their defeat, Ben-hadad's officers said to him, "The Israelite gods are gods of the hills; that is why they won. But we can beat them easily on the plains. Their gods: 1Ki 20:28 14:23 1Sa 4:8 2Ki 19:12 2Ch 32:13-19 Ps 50:21,22 121:1,2 Isa 42:8 1 Kings 20 Resources - Multiple Sermons and Commentaries IDOL WORSHIP LEADS TO FALSE REASONING Now the servants of the king of Aram said to him, “Their gods are gods of the mountains, therefore they were stronger than we; but rather let us fight against them in the plain, and surely we will be stronger than they - They are preparing for a rematch. This passage shows how worship of idols leads men to make foolish statements, rash rationalizations! Their logic was illogical because no-gods are illusory. There were no gods over the events of either the mountains or the plain! Yet such was the belief of deceived men in the ancient world. Treasury of Scriptural Knowledge - It was the general belief in the heathen world, that each district had its tutelary and protecting deity, who could do nothing out of his own province. Reformation Study Bible - It was understood that wars were fought not only by armies but also by their gods, and the Syrians wanted to fight in the plains where they thought Yahweh would be outside his sphere of influence and hence in a weak position. Bob