Then Ben-hadad sent another message to Ahab: "May the gods deal with me, and ever so severely, if enough dust remains of Samaria for each of my men to have a handful." Then Ben-hadad sent messengersBen-hadad, the king of Aram, is a significant figure in the narrative of 1 Kings. His name, meaning "son of Hadad," refers to the storm god worshiped in the region, indicating his royal and divine claims. The act of sending messengers is a common diplomatic practice in ancient Near Eastern cultures, often used to convey threats or demands. This reflects the political tension and the customary methods of communication between rival kingdoms. to Ahab
Ahab, the king of Israel, is a central character in the narrative of 1 Kings. Known for his idolatry and marriage to Jezebel, Ahab's reign is marked by conflict with prophets and foreign powers. His interactions with Ben-hadad highlight the political and spiritual struggles of Israel during this period. Ahab's response to Ben-hadad's threats will reveal his character and the state of Israel's reliance on God. and said, 'May the gods deal with me, be it ever so severely
This phrase is a common oath formula in the ancient Near East, invoking the gods as witnesses to a vow or curse. The use of "gods" in the plural reflects the polytheistic beliefs of Aram, contrasting with Israel's monotheism. This oath underscores the seriousness of Ben-hadad's threat and his confidence in his own power and the support of his deities. if enough dust remains of Samaria
Samaria, the capital of the Northern Kingdom of Israel, symbolizes the strength and identity of Ahab's rule. The reference to "dust" is hyperbolic, suggesting total destruction. This imagery is intended to intimidate Ahab, implying that Ben-hadad's forces will utterly annihilate the city, leaving nothing behind. It reflects the common ancient practice of boasting in military might and the psychological warfare employed by kings. to give each of my men a handful.'
The phrase "a handful" emphasizes the vast number of Ben-hadad's troops, suggesting that even the dust of a destroyed Samaria would not suffice to satisfy them. This hyperbole serves to magnify the threat and the perceived invincibility of Ben-hadad's army. It also highlights the arrogance and overconfidence of Ben-hadad, setting the stage for the unfolding narrative where divine intervention will challenge human pride and power. Persons / Places / Events 1. Ben-hadadThe king of Aram (Syria) who is waging war against Israel. His message to Ahab is one of arrogance and overconfidence. 2. AhabThe king of Israel, known for his weak leadership and idolatry, who is being threatened by Ben-hadad. 3. SamariaThe capital city of the Northern Kingdom of Israel, which Ben-hadad threatens to destroy completely. 4. Aram (Syria)The nation led by Ben-hadad, historically an enemy of Israel. 5. The godsRefers to the pagan deities worshiped by Ben-hadad, highlighting the spiritual conflict between the God of Israel and the false gods of the surrounding nations. Teaching Points The Danger of PrideBen-hadad's boastful threat is a classic example of pride that precedes a fall. Believers are reminded to remain humble and rely on God's strength rather than their own. God's Sovereignty Over NationsDespite Ben-hadad's confidence, God is ultimately in control. This encourages believers to trust in God's sovereignty over world events and personal circumstances. The Futility of IdolatryBen-hadad's invocation of his gods highlights the futility of idolatry. Believers are called to worship the one true God who has power over all creation. Courage in the Face of ThreatsAhab's eventual response, though flawed in many ways, shows that courage is possible even when facing overwhelming odds. Christians are encouraged to stand firm in faith when confronted by challenges. The Power of WordsBen-hadad's message is a reminder of the power of words to intimidate or encourage. Believers are urged to use their words to build up and not tear down. Bible Study Questions 1. How does Ben-hadad's prideful statement in 1 Kings 20:10 reflect the broader biblical theme of pride and its consequences? 2. In what ways does the account of Ben-hadad and Ahab illustrate the sovereignty of God over human affairs? 3. How can we apply the lesson of idolatry from this passage to modern-day "idols" that may compete for our devotion? 4. What can we learn from Ahab's response to Ben-hadad's threat about facing our own challenges with courage and faith? 5. How does the power of words, as seen in Ben-hadad's message, influence our daily interactions, and what biblical principles can guide us in our speech? Connections to Other Scriptures 1 Kings 20:11Ahab's response to Ben-hadad's threat, which shows a rare moment of wisdom and courage. 2 Kings 6:24-7:20 Another instance of a siege on Samaria, demonstrating God's deliverance. Proverbs 16:18The principle of pride leading to destruction, as seen in Ben-hadad's boastful threat. Isaiah 37:23-29God's response to the arrogance of foreign kings, similar to His response to Ben-hadad. James 4:6The New Testament teaching on God opposing the proud, which is relevant to Ben-hadad's attitude. People Ahab, Aram, Ben, Benhadad, Ben-hadad, Hadad, Israelites, SyriansPlaces Aphek, Damascus, Samaria, SyriaTopics Add, Ahab, Ben, Benhadad, Ben-hadad, Ben-ha'dad, Deal, Dust, Follow, Gods, Hadad, Handful, Handfuls, Hands, Message, Punishment, Remains, Samaria, Sama'ria, Saying, Severely, Suffice, ThusDictionary of Bible Themes 1 Kings 20:10-11 5575 talk, idle 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 20:10 NIV1 Kings 20:10 NLT1 Kings 20:10 ESV1 Kings 20:10 NASB1 Kings 20:10 KJV
1 Kings 20:10 Commentaries
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