Ben-hadad received this message while he and the kings were drinking in their tents, and he said to his servants, "Take your positions." So they stationed themselves against the city. When Ben-hadad heard this messageThe name "Ben-hadad" is of Aramaic origin, meaning "son of Hadad," with Hadad being a storm and fertility god worshiped in ancient Syria. This highlights the pagan background of the king of Aram, contrasting with the monotheistic worship of Yahweh by the Israelites. The phrase "heard this message" indicates a moment of decision and reaction, emphasizing the importance of communication and the power of words in the unfolding of historical events. In the biblical narrative, messages often serve as catalysts for divine intervention or judgment. while he and the kings were drinking in their tents
The act of "drinking" here suggests a state of revelry and perhaps overconfidence among Ben-hadad and his allied kings. In ancient Near Eastern culture, banquets and drinking were common among royalty, often symbolizing alliances and camaraderie. However, this scene also sets the stage for a contrast between the indulgence of the pagan kings and the sobriety and readiness required for battle. The "tents" signify a temporary dwelling, reflecting the transient nature of human power and the futility of earthly alliances against the divine will. he said to his servants, 'Take your positions.'
The command "Take your positions" is a call to arms, indicating readiness for battle. The Hebrew root for "positions" can imply a strategic military stance, underscoring the seriousness of the impending conflict. This phrase reflects the human tendency to rely on military might and strategic planning, often neglecting the spiritual dimension of warfare. In the biblical context, true victory is portrayed as coming from reliance on God rather than human strength. So they took their positions against the city
The phrase "against the city" indicates a direct confrontation with Samaria, the capital of the Northern Kingdom of Israel. This sets the stage for a significant conflict, not just between two nations, but between the gods they represent. The historical context here is crucial, as Samaria was a fortified city, symbolizing the strength and resilience of Israel under divine protection. The narrative invites readers to consider the futility of opposing God's chosen people and the ultimate triumph of divine purpose over human ambition. Persons / Places / Events 1. Ben-hadadThe king of Aram (Syria) who is leading a coalition of kings against Israel. His actions and decisions are central to the events in this chapter. 2. The KingsAllied kings who are with Ben-hadad, supporting his campaign against Israel. They are part of the coalition that threatens Israel. 3. The TentsThe location where Ben-hadad and the kings are drinking, symbolizing a place of planning and decision-making, albeit in a state of revelry. 4. The ServantsThose who carry out Ben-hadad's orders, representing the military force ready to act on his command. 5. The CityRefers to Samaria, the capital of the Northern Kingdom of Israel, which is under threat from Ben-hadad's forces. Teaching Points The Dangers of Complacency and IntoxicationBen-hadad's decision-making is impaired by his drinking, highlighting the importance of sobriety, especially in leadership and critical situations. The Importance of PreparednessThe command to "Take your positions" underscores the need for readiness and strategic planning in spiritual and physical battles. The Consequences of Pride and OverconfidenceBen-hadad's arrogance, fueled by his alliances and perceived strength, leads to his downfall, reminding us of the biblical principle that pride precedes destruction. God's Sovereignty in Human AffairsDespite Ben-hadad's plans, the outcome is ultimately in God's hands, teaching us to trust in God's control over our circumstances. The Role of Leadership in CrisisThe actions of leaders have significant impacts on their followers, emphasizing the responsibility of leaders to act wisely and righteously. Bible Study Questions 1. How does Ben-hadad's state of intoxication affect his decision-making, and what can we learn about the importance of sobriety from this account? 2. In what ways does the account of Ben-hadad and Ahab illustrate the biblical principle that pride comes before a fall? Can you think of other biblical examples where this is evident? 3. How does the command to "Take your positions" apply to our spiritual lives, particularly in the context of being prepared for spiritual warfare? 4. Reflect on a time when you faced a situation that seemed overwhelming. How can the account of God's sovereignty in 1 Kings 20 encourage you to trust in His control over your circumstances? 5. Consider the role of leadership in this passage. How can leaders today ensure they are making wise and godly decisions, especially in times of crisis? What biblical principles should guide them? Connections to Other Scriptures 1 Kings 20:1-11Provides context for Ben-hadad's siege of Samaria and his demands from Ahab, the king of Israel. It sets the stage for the confrontation. Proverbs 20:1Offers wisdom on the dangers of wine and strong drink, which is relevant given Ben-hadad's state of inebriation during a critical military decision. Isaiah 28:7Discusses the effects of drunkenness on leaders, which can lead to poor judgment and downfall, paralleling Ben-hadad's situation. 1 Peter 5:8Encourages vigilance and sobriety, contrasting Ben-hadad's lack of preparedness due to his drinking. People Ahab, Aram, Ben, Benhadad, Ben-hadad, Hadad, Israelites, SyriansPlaces Aphek, Damascus, Samaria, SyriaTopics Array, Attack, Attacking, Ben, Ben-hadad, Ben-ha'dad, Booths, Drinking, Hadad, Hearing, Kings, Message, Ordered, Pass, Pavilions, Position, Positions, Prepare, Prepared, Servants, Shelters, Station, Stationed, Temporary, Tents, Themselves, Town, YourselvesDictionary of Bible Themes 1 Kings 20:12 8329 readiness 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 20:12 NIV1 Kings 20:12 NLT1 Kings 20:12 ESV1 Kings 20:12 NASB1 Kings 20:12 KJV
1 Kings 20:12 Commentaries
Bible Hub |
