Exegetical and Hermeneutical Commentary of 1 Kings 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.
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.
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’.
Fuente: The Cambridge Bible for Schools and Colleges
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.
Fuente: Albert Barnes’ Notes on the Bible
1Ki 20:22-23
Go, strengthen thyself
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
22-26. the prophet came to the kingof Israel, and saidThe same prophet who had predicted thevictory shortly reappeared, admonishing the king to take everyprecaution against a renewal of hostilities in the followingcampaign.
at the return of theyearthat is, in spring, when, on the cessation of the rainyseason, military campaigns (2Sa11:1), were anciently begun. It happened as the prophet hadforewarned. Brooding over their late disastrous defeat, theattendants of Ben-hadad ascribed the misfortune to two causestheone arose from the principles of heathenism which led them toconsider the gods of Israel as “gods of the hills”; whereastheir power to aid the Israelites would be gone if the battle wasmaintained on the plains. The other cause to which the Syriancourtiers traced their defeat at Samaria, was the presence of thetributary kings, who had probably been the first to take flight; andthey recommended “captains to be put in their rooms.”Approving of these recommendations, Ben-hadad renewed his invasion ofIsrael the next spring by the siege of Aphek in the valley of Jezreel(compare 1Sa 29:1; 1Sa 28:4),not far from En-dor.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And the prophet came to the king of Israel,…. The same that came to him before:
and said unto him, go, strengthen thyself; exhorted him to fortify his cities, especially Samaria, and increase his army, that he might be able to oppose the king of Syria:
and mark, and see what thou doest: observe his moral and religious actions, and take heed that he did not offend the Lord by them, as well as make military preparations:
for at the return of the year the king of Syria will come up against thee; about the same time in the next year, at the spring of the year, when kings go out to war, see 2Sa 11:1.
Fuente: John Gill’s Exposition of the Entire Bible
| Ahab’s Folly Reproved. | B. C. 900. |
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. 23 And the servants of the king of Syria said unto him, 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. 24 And do this thing, Take the kings away, every man out of his place, and put captains in their rooms: 25 And number thee an army, like the army that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, and surely we shall be stronger than they. And he hearkened unto their voice, and did so. 26 And it came to pass at the return of the year, that Benhadad numbered the Syrians, and went up to Aphek, to fight against Israel. 27 And the children of Israel were numbered, and were all present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country. 28 And there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD is God of the hills, but he is not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the LORD. 29 And they pitched one over against the other seven days. And so it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians a hundred thousand footmen in one day. 30 But the rest fled to Aphek, into the city; and there 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.
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, v. 22. It should seem, he was now secure, and looked but a little way before him. Those that are careless of their souls are often as careless of their outwards affairs; but the prophet (to whom God made known the following counsels of the Syrians) told him they would renew their attempt at the return of the year, hoping to retrieve the honour they had lost and be avenged for the blow they had received. He therefore bade him strengthen himself, put himself into a posture of defence, and be ready to give them a warm reception. God had decreed the end, but Ahab must use the means, else he tempts God: “Help thyself, strengthen thyself, and God will help and strengthen thee.” The enemies of God’s Israel are restless in their malice, and, though they may take some breathing-time for themselves, yet they are still breathing out threatenings and slaughter against the church. It concerns us always to expect assaults from our spiritual enemies, and therefore to mark and see what we do.
II. Ben-hadad is advised by those about him concerning the operations of the next campaign. 1. They advised him to change his ground, v. 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 (Ps. cxxi. 1), and that his foundation was in the holy mountain (Psa 87:1; Psa 78:54), and much was said of his holy hill (Psa 15:1; Psa 24:3); supposing him altogether such a one as their imaginary deities, they fancied he was confined to his hills, and could not or would not come down from them, and therefore an army in the valley would be below his cognizance and from under his protection. Thus vain were the Gentiles in their imaginations concerning God, so wretchedly were their foolish hearts darkened, and, professing themselves to be wise, they became fools. 2. They advised him to change his officers (1Ki 20:24; 1Ki 20:25), not to employ the kings, who were commanders by birth, but captains rather, who were commanders by merit, who were inured to war, would not affect to make a show like the kings, but would go through with business. Let every man be employed in that which he is brought up to and used to, and preferred to that which he is fit for. Syria, it seems, was rich and populous, when it could furnish recruits sufficient, after so great a defeat, horse for horse, chariot for chariot.
III. Both armies take the field. Ben-hadad, with his Syrians, encamps near Aphek, in the tribe of Asher. It is probable that Asher was a city in his own possession, one of those which his father had won (v. 34), and the country about it was flat and level, and fit for his purpose, v. 26. Ahab, with his forces, posted himself at some distance over against them, v. 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 (v. 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 (v. 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, 2 Sam. xi. 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 ch. xxii. 25.
Fuente: Matthew Henry’s Whole Bible Commentary
Second Victory, Verses 22-34
Ahab had not seen the end of the Syrian affair. The prophet came to him again and warned him that he should strengthen himself and prepare for the return of the king of Syria at the time of war in the next year. The kind of preparation Ahab needed to make might have been material, for certainly his forces had been pitifully small in comparison to those of Ben-hadad. But the Lord had shown Israel that they did not need huge armies to win battles with the Lord their God fighting for them. Therefore, it seems likely that the chief preparation which Ahab and Israel needed to make was spiritual, in a return to the worship of God as Elijah and such prophets had been preaching to him already.
Meanwhile the king of Syria considered his problem. Clearly he had lost his great army due to the intervention of the divine power of Israel’s God. When he observed, however, the kind of gods Israel had been serving he noted that they were of the same nature as that his own nation worshipped. So he judged the caliber and proficiency of such gods on his own experience, and concluded that the god of Israel was a god of the hills only. If he could draw him down into the valley the gods of Syria would surely prevail.
So Ben-hadad proceeded to replace his army man for man, horse for horse, and chariot for chariot. To strengthen his renewed army he removed the thirty-two kings from commanding the forces and placed each contingent under a militarily trained man. In this he received the cooperation of his people. When the weather was again right for going to war he invaded the eastern tribes of Israel and pitched his army for battle in the plain around Aphek. There was an Aphek in western Israel, northeast of Mount Carmel, where the Israelites had sometimes met the Philistines in conflict. But this Aphek was east of the Sea of Chinnereth (Galilee) in what is modern Golan Heights.
Here came Ahab’s army to meet them, larger and better equipped surely than the previous year, but still miserably inadequate from the physical standpoint to face Ben-hadad’s new military machine. Israel’s army looked like two little flocks of young goats beside it. It is surely a mark of some faith on Ahab’s part that he even came to the battle. But now came to him another man of God to assure him that the Lord will again give him the victory that he may have further emphasized to him that He is the true Lord God of Israel. This He will do because of the conclusion of Ben-hadad that the God of Israel is powerful only in the hills, but not in the valleys. God will give Israel victory, a decisive victory, here in the valley of Aphek. Then the Syrians, too, will know that God is the only true God and that He has all power.
For a week the two armies faced one another in hostile combat preparation, on the last day the battle was engaged. Immediately the Lord began to keep His promise. The Israelites slew one hundred thousand foot soldiers, and the rest fled behind the walls of Aphek Here the Lord continued to show His hand against the enemy, for the walls fell on the survivors and crushed twenty-seven thousand of them to death. What became of the cavalry and chariots is not stated. They may have hurriedly returned to Damascus, some seventy-five straight-line miles to the northeast. But if so, they left this time without their king, Benhadad, who found himself hiding in a secluded room in the city of Aphek.
Ben-hadad logically feared for his life, and his courtiers considered how he might escape the wrath of King AHab They had learned that the kings of Israel were often inclined to grant mercy to their enemies, and so felt that Ben-hadad might display humility before Ahab and thus save his life. So messengers came to Ahab, dressed in sackcloth of mourning and ropes of servitude on their heads, requesting that Benhadad’s life be spared. This show of great deference to the victorious king made Ahab’s head swim with pride, and he immediately forgot that it was the Lord who had won the victory and whose right it was to determine the fate of the enemy king and answered out of his haughty heart.
Ahab expressed his pleasure that Ben-hadad had not been killed, and, whereas the messenger had referred to him as “thy servant Benhadad”, Ahab called him, “my brother,” elevating him to equality. At once the servants noted the tenor of the king’s words and began to refer to their king as “thy brother Ben-hadad”. So Ahab sent for Ben-hadad, took him up into his chariot, and concluded a treaty of peace with him. Not once did he consult the Lord, by sending for the prophet again, or in any other manner. So far as Ahab was concerned he seems to have considered that his genius had gotten the victory.
Ben-hadad agreed to restore the cities of Israel which he had annexed to Syria, even to those which had been taken away many years before by Ben-hadad’s father. Also he allowed Israel to establish ‘streets in Damascus’; such as Ben-hadad had established in Samaria. This seems to refer to areas of free trade in the city, where the merchants and traders of Israel could freely display their wares. With this agreement the two kings departed, Ben-hadad being released to return to his own country. He must have contemplated what a fool he had played Ahab for.
Fuente: Garner-Howes Baptist Commentary
CRITICAL AND EXPLANATORY NOTES.
1Ki. 20:22. At the return of the year . with the beginning of the yearthe springuntil which time the winter rains would prevent another campaign.
1Ki. 20:24. Put captains in their roomsNot 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 AphekIn 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 27,000Interpreters 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 godheadin 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 numerousfilled the country: the Israelites were comparatively fewlike 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 Jehovahs 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 Jehovahthat 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 anothers 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.Speakers 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
(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).
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
YHWH Thwarts Benhadad’s Second Attempt On Israel ( 1Ki 20:22-34 ).
It was not likely that Benhadad would take this reverse lightly. While his forces had fled in panic with the result that he had forfeited all the gains and tribute that he had been expecting, and had lost a good number of men, he was still militarily strong, and now he had the further motive in that there was a humiliation to wipe out and a rebellious one time vassal to subdue. Thus he began to prepare himself for a second attempt on Israel.
This time, however the battle was to be fought on grounds of his choosing. This was, indeed necessary, because his men had got it into their minds that in the mountains Israel’s gods were more powerful and it was therefore unwise to venture there. So he amassed his superior numbers and once again set out to deal with Ahab, and this time he was determined to do it on the flat plain at Aphek. This Aphek (there were a number of Apheks, the name merely indicating a source of water) was probably to the east of the Sea of Galilee on the road leading from Damascus to Israel near the junction of the Yarmuk and the Jordan. (Others see it as the Aphek in the Plain of Esdraelon).
Unfortunately for him, however, YHWH was not simply like other gods (a point being emphasised here by the prophetic author). He was the only God, and God of both mountain and plain, and of the whole world. Thus he would punish Benhadad for his impudence, and at the same time give further indication to Ahab that Israel were His chosen people, and that Ahab should therefore look only to Him.
The consequence was that the forces of Aram were one again routed with such severity that Benhadad had to become Ahab’s vassal. But as we shall see, that had not been YHWH’s intention, for He had wanted Benhadad executed so that he could no longer trouble Israel.
The author’s main point in this passage, therefore, is to bring out that YHWH is triumphant anywhere , and is not limited in what He can do. For He is YHWH, the One Who will be what He will be.
Analysis.
a
b And the servants of the king of Aram (Syria) said to him, “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 will be stronger than they. And do this thing. Take the kings away, every man out of his place, and put captains in their room, and number you an army, like the army that you have lost, horse for horse, and chariot for chariot; and we will fight against them in the plain, and surely we will be stronger than they.” And he listened to their voice, and did so (1Ki 20:23-25).
c And it came about at the return of the year, that Ben-hadad mustered the Aramaeans (Syrians), and went up to Aphek, to fight against Israel (1Ki 20:26).
d And the children of Israel were mustered, and were provisioned, and went against them, and the children of Israel encamped before them like two little flocks of kids, but the Aramaeans (Syrians) filled the country (1Ki 20:27).
e And a man of God came near and spoke to the king of Israel, and said, “Thus says YHWH, Because the Aramaeans (Syrians) have said, YHWH is a god of the hills, but he is not a god of the valleys, therefore will I deliver all this great host into your hand, and you will know that I am YHWH (1Ki 20:28).
d And they encamped one over against the other seven days. And so it was, that in the seventh day the battle was joined, and the children of Israel slew of the Aramaeans (Syrians) a hundred units of footmen in one day (1Ki 20:29).
c But the rest fled to Aphek, into the city, and the wall fell on twenty and seven units of men who were left. And Ben-hadad fled, and came into the city, into an inner chamber (1Ki 20:30).
b And his servants said to him, “Behold now, we have heard that the kings of the house of Israel are merciful kings. Let us, we pray you, put sackcloth on our loins, and ropes on our heads, and go out to the king of Israel. Perhaps he will save your life. So they girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said, “Your servant Ben-hadad says, “I pray you, let me live.” And he said, “Is he yet alive? He is my brother.” Now the men watched him diligently, and sought rapidly to catch whether it were his mind, and they said, “Your brother Ben-hadad.” Then he said, “Go you, bring him.” Then Ben-hadad came forth to him, and he caused him to come up into the chariot (1Ki 20:31-33).
a And Ben-hadad said to him, “The cities which my father took from your father I will restore, and you shall make streets for yourself in Damascus, as my father made in Samaria.” “And I,” said Ahab, “will let you go with this covenant.” So he made a covenant with him, and let him go (1Ki 20:34).
Note that in ‘a’ Ahab is warned to prepare himself because Benhadad will come up against him again, and in the parallel, having defeated him, he spares him, makes a treaty with him, and lets him go. In ‘b’ we have the servants advice to Benhadad in which they demean YHWH and proudly muster their army, and in the parallel we have the servants advice to Benhadad in which they demean themselves and put on sackcloth and plead for mercy. In ‘c’ Benhadad and his army come to Aphek, and in the parallel they flee into Aphek to escape from the Israelites. In ‘d’ we have the comparison between the might army of Benhadad, and the tiny army of Ahab, and in the parallel we have a similar comparison, with the tiny army vanquishing the Aramaeans. Centrally in ‘e’ we learn why this was. It was because YHWH was demonstrating precisely what kind of a God He was, and as seeking to bring home to Ahab a knowledge of Himself.
1Ki 20:22
‘ And 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 Aram (Syria) will come up against you.’
God was now making a determined attempt to win Ahab away from the worship of Baal and the syncretism of Jeroboam to a true worship of Him, and to make him realise that his only hope lay in full submission to Him as YHWH. Thus he sent a prophet to keep Ahab in touch with events, and to remind him of His ever present eye. This prophet advised Ahab to build up his fighting capabilities, and to be careful what he was about, because within a year he could be sure that Benhadad would be back. He was seeking to teach Ahab continual dependence.
1Ki 20:23
‘ And the servants of the king of Aram (Syria) said to him, “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 will be stronger than they.” ’
Meanwhile, unaware that YHWH knew their every conversation and was plotting against them, Benhadad’s courtiers and commanders were advising Benhadad on his next course of action. As they could not see any other explanation for their previous failure (panic not being seen as an option) they had come to the conclusion that the explanation lay in the fact that Israel’s God had been victorious because He was a ‘god of the hills’. Let them then but fight Israel in the plains and the victory would be theirs.
The importance laid on this by the prophetic author comes out in the repetition of the idea in 1Ki 20:28 where it is seen as having ‘offended’ God because it was so ludicrously untrue.
1Ki 20:24-25
‘ And do this thing. Take the kings away, every man out of his place, and put captains in their room, and number you an army, like the army that you have lost, horse for horse, and chariot for chariot; and we will fight against them in the plain, and surely we will be stronger than they.” And he listened to their voice, and did so.’
Thus their solution was that the army should be reorganised under reliable military commanders who would be responsive to their general, rather than being left in the hands of chieftains who often preferred to do their own thing, especially when booty was available. An army equal in size and military strength to the previous one was then to be mustered under these commanders, and by meeting Israel’s army in the plain they would nullify the effectiveness (they hoped) of their God. It appeared to be a sound plan and might have worked of God had been like the gods of the nations. The snag lay in the fact that He was not.
1Ki 20:26
‘ And it came about at the return of the year, that Ben-hadad mustered the Aramaeans (Syrians), and went up to Aphek, to fight against Israel.’
So ‘at the return of the year’ (there is disagreement as to whether this means around April or around September) Benhadad again mustered his Aramaean troops, and in accordance with the plan went up to the plain around Aphek in order to fight Israel on the flat there. (April is more likely to have been the time chosen simply because it would mean that Benhadad’s army would find growing crops on which they could feed themselves. On the other hand in September there would be plenty of stored crops available in all the farms and towns that they came across).
1Ki 20:27
‘ And the children of Israel were mustered, and were provisioned, and went against them, and the children of Israel encamped before them like two little flocks of kids, but the Aramaeans (Syrians) filled the country.’
Learning of the threat of invasion the children of Israel were also mustered and provisioned, and went against them. And so massive was the army of Aram that the army of Israel appeared like ‘two little flocks of kids’ in comparison. It appeared to be ‘no contest’.
“Two little flocks of kids.” We should translate as ‘a few flocks of kids’ with ‘two’ being used as in 1Ki 17:12 to indicate ‘a few’. The point of the contrast is the size of the Aramaean army as opposed to the comparative fewness of the military units possessed by Ahab.
1Ki 20:28
‘ And a man of God came near and spoke to the king of Israel, and said, “Thus says YHWH, Because the Aramaeans (Syrians) have said, YHWH is a god of the hills, but he is not a god of the valleys, therefore will I deliver all this great host into your hand, and you will know that I am YHWH.’
But there was one difference, and that was that YHWH was with Israel, and intended to make quite clear that the foolish words of the Aramaeans about His limitations were nonsense. This is emphasised by the repetition of the words from 1Ki 20:23. This is spelled out to Ahab with the assurance that the folly of their words would be made clear when Ahab gained the victory. Then he would know truly Who YHWH was, which was the whole point of the exercise.
1Ki 20:29
‘ And they encamped one over against the other seven days. And so it was, that in the seventh day the battle was joined, and the children of Israel slew of the Aramaeans (Syrians) a hundred thousand footmen in one day.’
The outcome was inevitable. The armies encamped opposite each other for seven days, probably awaiting for the propitious time as indicated by their gods and their prophets, and then at the end of that period (‘seven days’ – the divinely appointed time) they joined battle. Unfortunately the god of the plains had forgotten to turn up and the result was that the Aramaeans were totally defeated, and the children of Israel were able to slaughter a hundred units of the enemy in that one day
1Ki 20:30
‘ But the rest fled to Aphek, into the city, and the wall fell on twenty and seven thousand men who were left. And Ben-hadad fled, and came into the city, into an inner chamber.’
The remainder of the Aramaean army fled to the city of Aphek in order to take shelter there. But the Israelites set about undermining the walls, with the result that the walls caved in on the crowded troops assembled within the city just inside its walls, falling on another twenty seven units of the enemy and killing many of them. Meanwhile Benhadad had taken refuge in an inner chamber.
1Ki 20:31
‘ And his servants said to him, “Behold now, we have heard that the kings of the house of Israel are merciful kings. Let us, we pray you, put sackcloth on our loins, and ropes on our heads, and go out to the king of Israel. Perhaps he will save your life.’
His courtiers then came to him and pointed out to Benhadad that whatever he had intended to do to Ahab, the kings of Israel had a reputation for being merciful kings. The author was especially interested in this point because it emphasised the difference between the attitude of the enemy and the distinctiveness of Yahwism. The covenant taught men to be merciful.
So they suggested that they all strip off their robes and put on sackcloth, and wind ropes on their heads, and then go to the king of Israel. Perhaps he would be merciful. Ropes may have been the headgear of the poorest classes, and thus have symbolised humility.
1Ki 20:32
‘ So they girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said, “Your servant Ben-hadad says, “I pray you, let me live.” And he said, “Is he yet alive? He is my brother.” ’.
Suiting their actions to their words, but not risking taking the king with them, his courtiers came to the king of Israel in sackcloth and with ropes wound round their heads, and offered Benhadad’s plea that his life might be spared. And their hopes very much sprang to life when Ahab, instead of speaking in anger rather asked after Benhadad’s welfare and spoke of him as his ‘brother’. He was surprised that he had survived the fierceness of the slaughter.
1Ki 20:33
‘ Now the men watched him diligently, and sought rapidly to catch whether it were his mind (was really what he was thinking), and they said, “Your brother Ben-hadad.” Then he said, “Go you, bring him.” Then Ben-hadad came forth to him, and he caused him to come up into the chariot.’
Catching on to his tone the courtiers watched him carefully and in the brief time that they had available tried to work out its genuineness. Then they hopefully said, ‘Yes, your brother Benhadad’. To their relief Ahab, in what gave the appearance of an intention to show mercy, then told them to bring Benhadad to him. And the result was that Benhadad was brought out of his hiding place, and Ahab ‘caused him to come up into his chariot’. This may have been a gesture indicating equality, or it may have been a demand for submission.
1Ki 20:34
‘ And Ben-hadad said to him, “The cities which my father took from your father I will restore, and you shall make streets for yourself in Damascus, as my father made in Samaria.” “And I,” said Ahab, “will let you go with this covenant.” So he made a covenant with him, and let him go.’
Benhadad then ceded back the rights that he had previously claimed over Israel, and at the same time gave Ahab trading rights in Damascus. ‘The cities which my father took from your father’ probably refer to the invasion in the time of Baasha, with ‘your father’ being used loosely (Benhadad would not have a detailed genealogy), although it may be that during the civil war at the beginning of Omri’s reign further marginally owned border towns had been taken which he did not see as important enough to win back (he was busy elsewhere). The streets were streets set apart for trading, and along with the trade routes, control of which would pass back to Ahab, would enable him to build up his treasury. Something which it turns out he used to good effect in that when Shalmaneser III of Assyria invaded the area Ahab was able to contribute two large units of chariots to the allied forces that opposed him at Qarqar. Shalmaneser claimed it as a victory for his side, but as he then withdrew it was clearly not so. (Great kings in those days never suffered recorded defeats, and any closely fought battle was described as a victory. We can compare how when the Egyptians fought with the Hittites both sides are recorded by themselves as having won)
It is disputed whether Benhadad’s father was also Benhadad, this one now being Benhadad II, or whether Benhadad had a very long (but not impossibly long) reign with his father being Tab-rimmon (1Ki 15:18). But as Baasha lost cities to Benhadad, and he is here called Benhadad’s father, two Benhadad’s are signified. Benhadad (‘son of Hadad’) was probably a dynastic throne name whereby the king was seen as adopted by Hadad The Thunderer, one of the gods of Aram.
Fuente: Commentary Series on the Bible by Peter Pett
Benhadad’s Second Defeat, Capture, and Release
v. 22. And the prophet, v. 23. And the servants of the king of Syria, v. 24. v. 25. and number thee an army, v. 26. And it came to pass at the return of the year, v. 27. And the children of Israel were numbered, v. 28. And there came a man of God, v. 29. And they pitched one over against the other seven days, v. 30. But the rest fled to Aphek, v. 31. And his servants said unto him, Behold, now, we have heard that the kings of the house of Israel are merciful kings, v. 32. So they, v. 33. Now, the men did diligently observe whether anything would come from him, v. 34. And Benhadad said unto him, v. 35. And a certain man of the sons of the prophets, v. 36. Then said he unto him, Because thou hast not obeyed the voice of the Lord, 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, 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, v. 40. And as thy servant was busy here and there, v. 41. And he, 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; v. 43. And the king of Israel went to his house heavy and displeased,
Fuente: The Popular Commentary on the Bible by Kretzmann
(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. (23) And the servants of the king of Syria said unto him, 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. (24) And do this thing, Take the kings away, every man out of his place, and put captains in their rooms: (25) And number thee an army, like the army that thou hast lost, horse for horse, and chariot for chariot: and we will fight against them in the plain, and surely we shall be stronger than they. And he hearkened unto their voice, and did so. (26) And it came to pass at the return of the year, that Benhadad numbered the Syrians, and went up to Aphek, to fight against Israel. (27) And the children of Israel were numbered, and were all present, and went against them: and the children of Israel pitched before them like two little flocks of kids; but the Syrians filled the country. (28) And there came a man of God, and spake unto the king of Israel, and said, Thus saith the LORD, Because the Syrians have said, The LORD is God of the hills, but he is not God of the valleys, therefore will I deliver all this great multitude into thine hand, and ye shall know that I am the LORD. (29) And they pitched one over against the other seven days. And so it was, that in the seventh day the battle was joined: and the children of Israel slew of the Syrians an hundred thousand footmen in one day. (30) But the rest fled to Aphek, into the city; and there 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.
I pass over the mere history itself, to call the Reader to the spiritual lessons arising out of it. See, Reader! how confident the enemies of our God and of his Christ are: and see how the Lord, amidst all the undeservings of his people, is merciful. But, as in the case of Ahab’s history, so in the history of the Lord’s Israel, everything speaks the same language: Not for your sakes do I this, saith the Lord God, be it known unto you, O house of Israel, but for mine holy name’s sake. Eze 36:22-23 . There is a similar gracious reason given in Moses’ song. Deu 32:26-27 .
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
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.
And mark and see what thou dost.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
return of the year: the spring. Compare 2Sa 11:1.
Fuente: Companion Bible Notes, Appendices and Graphics
the prophet: 1Ki 20:13, 1Ki 20:38, 1Ki 19:10, 1Ki 22:8, 2Ki 6:12
strengthen: 2Ch 25:8, 2Ch 25:11, Psa 27:14, Pro 18:10, Pro 20:18, Isa 8:9, Joe 3:9, Joe 3:10, Eph 6:10
at the return: 1Ki 20:26, 2Sa 11:1, 1Ch 20:1, Psa 115:2, Psa 115:3, Isa 26:11, Isa 42:8
Reciprocal: 2Sa 5:22 – came up 1Ki 20:28 – there came 1Ch 14:13 – yet again 2Ch 24:23 – at the end 2Ch 28:9 – he went out
Fuente: The Treasury of Scripture Knowledge
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.