1 Kings 20:9 Study Bible: Therefore he said to the messengers of Ben Hadad, "Tell my lord the king, 'All that you sent for to your servant at the first I will do; but this thing I cannot do.'" The messengers departed, and brought him back the message.

◄ 1 Kings 20:9 ►

So Ahab answered the messengers of Ben-hadad, "Tell my lord the king, 'All that you demanded of your servant the first time I will do, but this thing I cannot do.'" So the messengers departed and relayed the message to Ben-hadad.

Study Bible

So Ahab answered the messengers of Ben-hadad,
Ahab, the king of Israel, is responding to the demands of Ben-hadad, the king of Aram. This interaction highlights the political tension between Israel and Aram during this period. Ahab's response is significant as it reflects the pressure he faces from a powerful adversary. Historically, the Arameans were a formidable force, often clashing with Israel. Ahab's reign is marked by such conflicts, and his dealings with Ben-hadad are a testament to the ongoing struggle for power and dominance in the region.

“Tell my lord the king,
Ahab's use of the term "my lord the king" indicates a level of respect or submission, which may be strategic. This phrase suggests Ahab's attempt to maintain a diplomatic tone, possibly to avoid immediate conflict. In the ancient Near Eastern context, addressing a foreign king with such deference was common, especially when one was in a weaker position or seeking to negotiate terms.

‘All that you demanded of your servant the first time I will do,
Ahab acknowledges the initial demands made by Ben-hadad, which he had agreed to fulfill. This concession might have included tribute or other forms of submission, reflecting the vassal-suzerain relationships common in the ancient world. The phrase "your servant" underscores Ahab's position of subordination in this negotiation, a tactic often used to placate a more powerful ruler.

but this thing I cannot do.’”
Ahab draws a line at the second set of demands, which were likely more severe or humiliating. This refusal marks a turning point, indicating Ahab's limits in terms of what he is willing to concede. The phrase suggests a moment of resistance, which could be seen as a stand for national sovereignty or personal pride. This decision sets the stage for the ensuing conflict, as Ahab's refusal would provoke Ben-hadad.

So the messengers departed and relayed the message to Ben-hadad.
The messengers act as intermediaries, a common practice in ancient diplomacy. Their role is crucial in maintaining communication between the two kings. The departure of the messengers signifies the end of this particular negotiation phase and the beginning of potential hostilities. This moment is pivotal, as it leads to the subsequent military actions described in the chapter. The narrative underscores the importance of communication and the consequences of diplomatic decisions in the biblical historical context.

Persons / Places / Events

1. Ahab
The King of Israel during this time, known for his complex character and often criticized for his lack of faithfulness to God. In this verse, he is responding to a demand from Ben-hadad.

2. Ben-hadad
The King of Aram (Syria), who is making aggressive demands of Ahab, seeking to exert control over Israel.

3. Messengers
Representatives sent by Ben-hadad to deliver his demands to Ahab, and later to return with Ahab's response.

4. Israel
The Northern Kingdom, over which Ahab ruled. This event is part of the larger account of Israel's struggles with surrounding nations.

5. Aram (Syria)
A neighboring kingdom often in conflict with Israel, led by Ben-hadad during this period.

Teaching Points

Courage in Leadership
Ahab's refusal to comply with Ben-hadad's second demand demonstrates a moment of courage. Leaders today can learn the importance of standing firm in their convictions, even under pressure.

Discernment in Decision-Making
Ahab's initial willingness to comply with the first demand but refusal of the second shows the need for discernment. Believers should seek God's wisdom in making decisions, especially when faced with difficult choices.

The Role of Faith
While Ahab's faith is often questioned, this passage highlights the importance of relying on God rather than succumbing to fear. Trusting in God's sovereignty can empower believers to resist unjust demands.

The Power of Words
Ahab's response to Ben-hadad's messengers underscores the significance of our words. As Christians, we should be mindful of how we communicate, ensuring our words reflect our values and beliefs.

God's Sovereignty in Conflict
This account reminds us that God is in control, even in times of conflict. Believers can find peace in knowing that God oversees the affairs of nations and individuals alike.

Bible Study Questions

1. What can we learn from Ahab's response to Ben-hadad about handling pressure and demands from others?

2. How does Ahab's decision in 1 Kings 20:9 reflect the importance of discernment in leadership? Can you think of a New Testament example that emphasizes discernment?

3. In what ways does this passage encourage us to trust in God's sovereignty during times of conflict or uncertainty?

4. How can Proverbs 29:25 and James 4:7 provide guidance for believers facing similar situations of pressure or intimidation?

5. Reflect on a time when you had to stand firm in your convictions. How did your faith influence your decision, and what was the outcome?

Connections to Other Scriptures

1 Kings 20:1-8
Provides context for Ahab's response, detailing Ben-hadad's initial demands and Ahab's willingness to comply with the first set of demands.

2 Kings 6:8-23
Another instance of conflict between Israel and Aram, showing the ongoing tension and God's intervention on behalf of Israel.

Proverbs 29:25
Relates to the fear of man versus trust in God, relevant to Ahab's decision-making process.

James 4:7
Encourages believers to resist evil, which can be seen in Ahab's refusal to comply with Ben-hadad's second demand.

Sermons

The Spirit of War	J.A. Macdonald	1 Kings 20:1-11
Veiled Mercies	J. Urquhart	1 Kings 20:1-21

People

Ahab, Aram, Ben, Benhadad, Ben-hadad, Hadad, Israelites, Syrians

Places

Aphek, Damascus, Samaria, Syria

Topics

Able, Ben, Benhadad, Ben-hadad, Ben-ha'dad, Ben-hadad's, Demand, Demanded, Departed, Hadad, Meet, Message, Messengers, Orders, Representatives, Servant, Wherefore

Dictionary of Bible Themes

1 Kings 20:2-9

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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 Iscariot

Putting 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

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