As the king passed by, he cried out to the king: "Your servant had marched out into the middle of the battle, when suddenly a man came over with a captive and told me, 'Guard this man! If he goes missing for any reason, your life will be exchanged for his life, or you will weigh out a talent of silver.' As the king passed byThis phrase sets the scene in a military context, likely near the battlefield or a camp. The king referred to is Ahab, king of Israel, who was returning from a victorious battle against the Arameans. The setting underscores the authority and responsibility of the king in matters of war and justice. he cried out to the king
The act of crying out indicates urgency and desperation. In ancient Near Eastern cultures, addressing a king directly was a significant act, often reserved for matters of great importance or distress. This reflects the gravity of the situation being presented. Your servant had marched out into the middle of the battle
The speaker identifies himself as a servant, suggesting a position of lower status, possibly a soldier or a subordinate officer. The phrase "marched out into the middle of the battle" highlights the chaos and danger of the battlefield, emphasizing the speaker's involvement in the conflict and his duty. when suddenly a man came over with a captive
The sudden appearance of a man with a captive introduces an unexpected responsibility. In the context of ancient warfare, captives were often taken for ransom or as slaves. This situation introduces a moral and legal obligation for the speaker. and told me, ‘Guard this man!
The command to guard the captive implies a trust or duty placed upon the speaker. In biblical terms, guarding often symbolizes stewardship and accountability, themes prevalent throughout scripture, such as in the parable of the talents (Matthew 25:14-30). If he goes missing for any reason, your life will be exchanged for his life
This phrase introduces the concept of life-for-life justice, a principle found in the Law of Moses (Exodus 21:23). It underscores the seriousness of the charge and the severe consequences of failure, reflecting the high value placed on human life and responsibility. or you will weigh out a talent of silver
A talent of silver was a substantial amount, indicating a heavy financial penalty. This reflects the economic systems of the time, where monetary compensation could be demanded for failures or losses. The mention of silver also connects to themes of redemption and value, as silver was often used in transactions and covenants. Persons / Places / Events 1. The KingRefers to King Ahab of Israel, who was known for his disobedience to God and his alliance with Jezebel. 2. The ProphetA man of God who uses a parable to deliver a message to King Ahab, often seen as a form of divine judgment or warning. 3. The BattleRepresents the ongoing conflict between Israel and Aram (Syria), highlighting the political and military struggles of the time. 4. The Man to be GuardedSymbolizes the responsibility and accountability that comes with leadership and obedience to God's commands. 5. Talent of SilverA significant amount of money, indicating the seriousness of the responsibility and the consequences of failure. Teaching Points Accountability in LeadershipLeaders are accountable for their actions and the well-being of those under their care. Ahab's failure to heed God's commands led to dire consequences. The Weight of ResponsibilityThe parable illustrates the heavy burden of responsibility and the severe consequences of neglecting one's duties. Divine JusticeGod's justice is portrayed through the prophet's message, reminding us that God holds us accountable for our actions. The Importance of ObedienceObedience to God's commands is crucial, as disobedience can lead to personal and communal downfall. Parables as a Tool for ConvictionThe use of parables in scripture serves to reveal truths and convict individuals of their sins, prompting repentance and change. Bible Study Questions 1. How does the parable in 1 Kings 20:39 reflect the concept of accountability in your own life? 2. In what ways can you relate the responsibility given to the servant in the parable to your personal or professional responsibilities? 3. How does the account of King Ahab challenge you to consider the consequences of disobedience to God's commands? 4. What parallels can you draw between the parable in 1 Kings 20:39 and the Parable of the Talents in Matthew 25? 5. How can you apply the lessons of divine justice and accountability from this passage to your daily walk with God? Connections to Other Scriptures 2 Samuel 12Nathan's parable to David is similar in that it uses a account to convict a king of his wrongdoing. Matthew 25:14-30The Parable of the Talents emphasizes accountability and stewardship, paralleling the responsibility given to the servant in 1 Kings 20:39. Ezekiel 33:6The role of a watchman and the consequences of failing to warn others, similar to the responsibility of guarding the man in the parable. People Ahab, Aram, Ben, Benhadad, Ben-hadad, Hadad, Israelites, SyriansPlaces Aphek, Damascus, Samaria, SyriaTopics Aside, Battle, Behold, Bringeth, Captive, Chance, Cried, Crying, Fight, Gets, Guard, Midst, Missing, Pass, Passed, Passing, Pay, Payment, Price, Prophet, Reason, Servant, Silver, Soldier, Someone, Talent, Thick, WeighDictionary of Bible Themes 1 Kings 20:39 4363 silver
5260 coinage 1 Kings 20:35-42 5438 parables 1 Kings 20:35-43 5837 disguise 1 Kings 20:37-42 4938 fate, final destiny 1 Kings 20:37-43 5920 pretence 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 20:39 NIV1 Kings 20:39 NLT1 Kings 20:39 ESV1 Kings 20:39 NASB1 Kings 20:39 KJV
1 Kings 20:39 Commentaries
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