Then the king of Israel summoned all the elders of the land and said, "Please take note and see that this man is looking for trouble, for when he demanded my wives, my children, my silver, and my gold, I did not deny him." Then the king of Israel summoned all the elders of the landThe king of Israel at this time is Ahab, who reigned from approximately 874 to 853 BC. Ahab is known for his idolatry and marriage to Jezebel, which led Israel into further sin. The elders of the land were leaders and advisors, often representing the tribes or clans. Their summoning indicates a serious situation requiring collective wisdom. This reflects the biblical principle of seeking counsel from wise and experienced leaders, as seen in Proverbs 11:14, "Where there is no guidance, a people falls, but in an abundance of counselors there is safety." and said, “Please take note and see that this man is looking for trouble,
The "man" referred to is Ben-Hadad, the king of Aram (Syria), who was a powerful adversary. The phrase "looking for trouble" suggests a deliberate provocation or aggression. This reflects the ongoing hostilities between Israel and Aram, which were common in the ancient Near East due to territorial and economic disputes. The tension between these nations is a recurring theme in the historical books of the Old Testament. for when he demanded my wives, my children, my silver, and my gold,
Ben-Hadad's demands were not just for material wealth but also for personal and familial submission, which would have been seen as a complete humiliation and subjugation of Ahab. In ancient Near Eastern culture, a king's wealth and family were symbols of his power and status. The demand for wives and children indicates an attempt to undermine Ahab's authority and legacy. This echoes the broader biblical theme of the enemy seeking to steal, kill, and destroy, as seen in John 10:10. I did not deny him.”
Ahab's initial compliance with Ben-Hadad's demands shows a lack of faith and courage, contrasting with other biblical figures who stood firm in the face of threats, such as Daniel or David. This act of submission can be seen as a failure to trust in God's protection and provision. It highlights the importance of relying on God rather than human strength or diplomacy, as emphasized in Psalm 20:7, "Some trust in chariots and some in horses, but we trust in the name of the LORD our God." Persons / Places / Events 1. King of IsraelThe unnamed king in this passage is Ahab, who ruled the northern kingdom of Israel. Known for his idolatry and marriage to Jezebel, Ahab's reign was marked by conflict with prophets and foreign powers. 2. Elders of the LandThese were the leaders and advisors in Israel, often consulted for their wisdom and guidance in matters of state and community. 3. Ben-HadadThe king of Aram (Syria), who was a frequent adversary of Israel. His demands and aggression towards Israel set the stage for the events in this chapter. 4. Aram (Syria)A neighboring kingdom to Israel, often in conflict with Israel during this period. The capital was Damascus. 5. SamariaThe capital of the northern kingdom of Israel, where King Ahab resided and where these events took place. Teaching Points The Importance of Wise CounselAhab's decision to consult the elders highlights the value of seeking wisdom from others, especially in times of crisis. In our lives, we should also seek godly counsel when faced with difficult decisions. Recognizing the Enemy's IntentionsAhab's recognition of Ben-Hadad's intentions as seeking trouble reminds us to be discerning about the motives of those who oppose us. Spiritual discernment is crucial in identifying threats to our faith and well-being. The Cost of CompromiseAhab's initial willingness to comply with Ben-Hadad's demands shows the danger of compromising with evil. We must stand firm in our convictions and not yield to pressures that lead us away from God's will. Leadership and ResponsibilityAs a leader, Ahab had a responsibility to protect his people and make decisions that aligned with God's commands. Similarly, we are called to lead with integrity and accountability in our spheres of influence. Trusting in God's SovereigntyDespite Ahab's flaws, God ultimately intervenes in Israel's favor. This reminds us that God's sovereignty prevails, and we can trust Him to work through even imperfect leaders and situations. Bible Study Questions 1. What can we learn from Ahab's decision to consult the elders, and how can we apply this principle of seeking counsel in our own lives? 2. How does Ahab's interaction with Ben-Hadad illustrate the dangers of compromise, and what are some areas in our lives where we might be tempted to compromise? 3. In what ways does the account of Ahab and Ben-Hadad connect with other biblical accounts of conflict and resolution, and what lessons can we draw from these connections? 4. How can we discern the intentions of those who oppose us, and what biblical principles can guide us in responding to such challenges? 5. Reflect on a time when you faced a difficult decision. How did seeking or not seeking wise counsel impact the outcome, and what would you do differently in the future based on this study? Connections to Other Scriptures 1 Kings 21The account of Naboth's vineyard further illustrates Ahab's character and his relationship with Jezebel, showing the moral and spiritual decline during his reign. 2 Kings 6-7These chapters describe later conflicts between Israel and Aram, highlighting the ongoing tension and God's intervention in Israel's favor. Proverbs 11:14This verse emphasizes the importance of wise counsel, which is relevant as Ahab consults the elders of Israel. People Ahab, Aram, Ben, Benhadad, Ben-hadad, Hadad, Israelites, SyriansPlaces Aphek, Damascus, Samaria, SyriaTopics Calleth, Denied, Deny, Didn't, Elders, Evil, Gold, Mark, Mischief, Note, Notice, Observe, Please, Purpose, Refuse, Responsible, Seeketh, Seeking, Seeks, Silver, Sons, Trouble, Withheld, WivesDictionary of Bible Themes 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 20:7 NIV1 Kings 20:7 NLT1 Kings 20:7 ESV1 Kings 20:7 NASB1 Kings 20:7 KJV
1 Kings 20:7 Commentaries
Bible Hub |
