Then he sent messengers into the city to Ahab king of Israel, Then he sent messengers into the cityThis phrase indicates a formal communication method in ancient times, where messengers were often used to convey important messages between leaders or nations. The sending of messengers signifies a diplomatic approach, which was common in the ancient Near East. This method allowed for negotiation and the delivery of terms without immediate conflict. The city referred to here is Samaria, the capital of the Northern Kingdom of Israel, which was established by King Omri, Ahab's father. Samaria was strategically located and fortified, making it a significant political and military center. to Ahab king of Israel
Ahab was the seventh king of Israel and reigned during a time of significant political and religious turmoil. His marriage to Jezebel, a Phoenician princess, led to the introduction and promotion of Baal worship in Israel, which was in direct opposition to the worship of Yahweh. Ahab's reign is marked by his conflicts with the prophets of Yahweh, particularly Elijah, and his alliances with surrounding nations. The mention of Ahab as king of Israel highlights the divided monarchy period, where Israel and Judah were separate kingdoms. Ahab's rule is often characterized by his attempts to strengthen Israel politically and militarily, but his religious apostasy brought divine judgment upon his house. This context sets the stage for the ensuing conflict with Ben-Hadad, the king of Aram, who is sending the messengers. Persons / Places / Events 1. Ben-hadadThe king of Aram (Syria) who is a central figure in this chapter. He is known for his aggressive military campaigns against Israel. 2. AhabThe king of Israel at the time, known for his idolatry and being influenced by his wife Jezebel. His reign is marked by conflict with prophets and foreign powers. 3. MessengersIndividuals sent by Ben-hadad to deliver his demands to Ahab. They play a crucial role in the communication between the two kings. 4. SamariaThe capital city of the Northern Kingdom of Israel, where Ahab's palace is located. It is the focal point of Ben-hadad's military ambitions. 5. Aram (Syria)The kingdom ruled by Ben-hadad, often in conflict with Israel during this period. Teaching Points The Danger of PrideBen-hadad's demands reflect arrogance and overconfidence. Pride often leads to downfall, as seen throughout Scripture. God's Sovereignty in ConflictDespite the threats from Ben-hadad, God remains in control. Believers can trust in God's sovereignty even in times of conflict. The Role of CommunicationThe use of messengers highlights the importance of clear and truthful communication, especially in leadership and conflict resolution. The Consequences of IdolatryAhab's spiritual state affects his political decisions. Idolatry can lead to compromised leadership and vulnerability. Responding to Threats with WisdomAhab's response to Ben-hadad's demands can teach us about seeking wise counsel and relying on God when facing threats. Bible Study Questions 1. How does the pride of Ben-hadad compare to other biblical examples of pride, and what were the outcomes in those situations? 2. In what ways does God's sovereignty manifest in the conflicts between Israel and Aram, and how can this encourage us in our personal struggles? 3. How can we apply the principle of effective communication from this passage to our own lives, especially in resolving conflicts? 4. What lessons can we learn from Ahab's spiritual condition and its impact on his leadership and decision-making? 5. How can we seek and apply godly wisdom when facing threats or challenges in our own lives, as seen in Ahab's interactions with Ben-hadad? Connections to Other Scriptures 1 Kings 16:29-33Provides background on Ahab's reign and his marriage to Jezebel, setting the stage for his spiritual and political challenges. 2 Kings 6:8-23Another account of conflict between Israel and Aram, highlighting God's intervention and protection of Israel. Proverbs 21:1Relates to the sovereignty of God over the hearts of kings, relevant to understanding God's control over the events in 1 Kings 20. James 4:6Speaks to the theme of pride and humility, which is evident in the interactions between Ahab and Ben-hadad. People Ahab, Aram, Ben, Benhadad, Ben-hadad, Hadad, Israelites, SyriansPlaces Aphek, Damascus, Samaria, SyriaTopics Ahab, Ben, Benhadad, Ben-hadad, Ben-ha'dad, Hadad, Messengers, Representatives, Saying, Says, Thus, TownDictionary of Bible Themes 1 Kings 20:1-6 4333 gold 1 Kings 20:2-9 5594 tribute Library The Lost Opportunity
TEXT: "And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So shall thy judgment be; thyself hast decided it."--1 Kings 20:40. There is a very striking incident connected with this text. The great battle is raging, a certain important prisoner has been taken, and if you read between the lines you seem to know that upon him depend many of the issues of war. His skill in leading the enemy had been marvelous, his courage in the thick of the fight striking; …
J. Wilbur Chapman—And Judas IscariotPutting on the Armour
And the king of Israel answered and said. Tell him. Let not him that girdeth on his harness boast himself as he that putteth it off.'--1 KINGS xx. 11. For the Young. Ahab, King of Israel, was but a poor creature, and, like most weak characters, he turned out a wicked one, because he found that there were more temptations to do wrong than inducements to do right. Like other weak people, too, he was torn asunder by the influence of stronger wills. On the one side he had a termagant of a wife, stirring …
Alexander Maclaren—Expositions of Holy Scripture The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Letter of the Synod to the Emperor and Empress.
(Labbe and Cossart, Concilia, Tom. VII., col. 577.) To our most religious and most serene princes, Constantine and Irene his mother. Tarasius, the unworthy bishop of your God-protected royal city, new Rome, and all the holy Council which met at the good pleasure of God and upon the command of your Christ-loving majesty in the renowned metropolis of Nice, the second council to assemble in this city. Christ our God (who is the head of the Church) was glorified, most noble princes, when your heart, …
Philip Schaff—The Seven Ecumenical Councils Nature of the Renderings
From the text we now turn to the renderings, and to the general principles that were followed, both in the Old and in the New Testament. The revision of the English text was in each case subject to the same general rule, viz. "To introduce as few alterations as possible into the Text of the Authorised Version consistently with faithfulness"; but, owing to the great difference between the two languages, the Hebrew and the Greek, the application of the rule was necessarily different, and the results …
C. J. Ellicott—Addresses on the Revised Version of Holy Scripture The Practice of Piety in Glorifying God in the Time of Sickness, and when Thou Art Called to Die in the Lord.
As soon as thou perceivest thyself to be visited with any sickness, meditate with thyself: 1. That "misery cometh not forth of the dust; neither doth affliction spring out of the earth." Sickness comes not by hap or chance (as the Philistines supposed that their mice and emrods came, 1 Sam. vi. 9), but from man's wickedness, which, as sparkles, breaketh out. "Man suffereth," saith Jeremiah, "for his sins." "Fools," saith David, "by reason of their transgressions, and because of their iniquities, …
Lewis Bayly—The Practice of Piety The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the …
E. P. Barrows—Companion to the Bible Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Kings 20:2 NIV1 Kings 20:2 NLT1 Kings 20:2 ESV1 Kings 20:2 NASB1 Kings 20:2 KJV
1 Kings 20:2 Commentaries
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