Meanwhile, the servants of the king of Aram said to him, "Their gods are gods of the hills. That is why they prevailed over us. Instead, we should fight them on the plains; surely then we will prevail. Meanwhile, the servants of the king of Aram said to himThis phrase sets the scene in the court of the Aramean king, likely Ben-Hadad II. The Arameans were a significant power in the region, often in conflict with Israel. The servants' counsel reflects the common practice of seeking advice from trusted advisors in ancient Near Eastern courts. This moment follows a defeat by Israel, highlighting the political and military tension between the two nations. “Their gods are gods of the hills.
The Arameans' belief that Israel's God was limited to the hills reflects a common ancient Near Eastern view that deities were geographically bound. This misunderstanding of Yahweh's omnipotence is a recurring theme in the Old Testament, where God demonstrates His power over all creation. The hills of Israel, such as those in Samaria and Jerusalem, were often associated with worship, possibly influencing the Arameans' perception. That is why they prevailed over us.
The Arameans attribute their defeat to the supposed geographical limitation of Israel's God, rather than acknowledging His true power. This reflects a lack of understanding of Yahweh's nature, contrasting with the biblical narrative that emphasizes God's sovereignty and the fulfillment of His promises to Israel. The victory was a demonstration of God's support for His people, as seen in other biblical battles where God intervenes on behalf of Israel. Instead, we should fight them on the plains;
The plains, such as the Jezreel Valley, were seen as more favorable for chariot warfare, which the Arameans likely excelled in. This strategic shift indicates their reliance on military tactics rather than seeking divine guidance. The plains were also significant in biblical history, being the site of many battles, including those involving figures like Deborah and Barak. surely then we will prevail.
The Arameans' confidence in victory on the plains underscores their reliance on human strategy and misunderstanding of God's power. This sets the stage for God to demonstrate His sovereignty over all terrain, not just the hills. The narrative foreshadows God's continued protection and deliverance of Israel, regardless of the battlefield, emphasizing His omnipotence and the futility of opposing His will. Persons / Places / Events 1. King of Aram (Ben-Hadad)The ruler of Aram (Syria) who is in conflict with Israel. He is advised by his servants on how to defeat Israel. 2. Servants of the King of AramAdvisors to Ben-Hadad who suggest a change in battle strategy based on their perception of Israel's God. 3. IsraelitesThe people of Israel, led by King Ahab, who have recently defeated the Arameans in battle. 4. Hills and PlainsThe geographical locations that play a strategic role in the military tactics discussed. The Arameans believe the God of Israel is limited to the hills. 5. God of IsraelThe one true God, whom the Arameans mistakenly perceive as a localized deity. Teaching Points Misconceptions About GodThe Arameans' belief that God is limited to the hills reflects a common human tendency to underestimate God's power. We must recognize God's sovereignty over all aspects of life. God's SovereigntyGod's response to the Arameans' strategy demonstrates His control over all circumstances. Trust in God's ability to work in every situation, regardless of human limitations. Strategic Thinking vs. Divine WillWhile human strategies are important, they must align with God's will. Seek God's guidance in decision-making rather than relying solely on human wisdom. Faith in AdversityThe Israelites' victory in the hills and plains shows that faith in God can lead to triumph over challenges. Maintain faith even when circumstances seem unfavorable. Understanding God's NatureThe Arameans' error serves as a reminder to deepen our understanding of God's nature through Scripture, ensuring our beliefs align with biblical truth. Bible Study Questions 1. How does the Arameans' perception of God as a "god of the hills" reflect common misconceptions about God's nature today? 2. In what ways can we ensure that our strategies and plans align with God's will, rather than relying solely on human wisdom? 3. How does understanding God's sovereignty over all creation impact our faith during challenging times? 4. What steps can we take to deepen our understanding of God's nature and avoid misconceptions? 5. How can the account of Israel's victory over the Arameans encourage us to trust in God's power in our own battles? Connections to Other Scriptures 1 Kings 20:28This verse provides God's response to the Arameans' misconception, affirming His sovereignty over all creation, not just the hills. Psalm 24:1This verse emphasizes God's dominion over the entire earth, countering the Arameans' limited view of God's power. Isaiah 40:28Highlights God's omnipotence and omnipresence, reinforcing the idea that He is not confined to specific locations. People Ahab, Aram, Ben, Benhadad, Ben-hadad, Hadad, Israelites, SyriansPlaces Aphek, Damascus, Samaria, SyriaTopics Advised, Aram, Aram's, Attack, Certainly, Fight, Gods, Hills, Lowlands, Mountains, Officials, Plain, Plains, Plateau, Rather, Servants, Strong, Stronger, Surely, Syria, YetDictionary of Bible Themes 1 Kings 20:23 8142 religion
8829 superstition 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 20:23 NIV1 Kings 20:23 NLT1 Kings 20:23 ESV1 Kings 20:23 NASB1 Kings 20:23 KJV
1 Kings 20:23 Commentaries
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