And you must raise an army like the one you have lost--horse for horse and chariot for chariot--so we can fight the Israelites on the plain, where we will surely prevail." And the king approved their plan and acted accordingly. And you must raise an armyThe phrase "raise an army" in the Hebrew context implies a strategic and deliberate effort to gather and organize military forces. Historically, this reflects the common practice of ancient Near Eastern kings who would muster troops for battle. The Hebrew root for "raise" (קוּם, qum) suggests an act of establishing or setting up, indicating a proactive stance in preparing for warfare. This highlights the determination and resilience required in leadership, a call to action that resonates with the Christian call to spiritual readiness and perseverance. like the one you have lost This phrase acknowledges a previous defeat, emphasizing the need for restoration and recovery. The historical context here is crucial, as it refers to the earlier battle where the Arameans were defeated by the Israelites. Theologically, this can be seen as a reminder of human frailty and the need for divine guidance. The loss serves as a humbling experience, urging reliance on God rather than solely on human strength or numbers. horse for horse and chariot for chariot In ancient warfare, horses and chariots were symbols of military might and technological advancement. The repetition of "horse for horse and chariot for chariot" underscores the importance of matching the enemy's strength. The Hebrew word for "chariot" (רֶכֶב, rekeb) often signifies power and speed. This reflects the biblical theme of trusting in God rather than in military power, as seen in Psalm 20:7, "Some trust in chariots and some in horses, but we trust in the name of the LORD our God." so we can fight the Israelites on the plain The choice of the "plain" as the battlefield is strategic, as plains were ideal for chariot warfare. This decision reveals the Arameans' belief that they could leverage their military assets more effectively on flat terrain. Historically, this reflects the tactical considerations of ancient battles. Spiritually, it serves as a metaphor for the Christian life, where believers must choose their battles wisely and rely on God's wisdom in facing challenges. where we will surely prevail over them The confidence expressed in "surely prevail" is rooted in human arrogance and overconfidence. The Hebrew word for "prevail" (יָכֹל, yakol) implies an ability or power to overcome. This reflects a common biblical theme where human pride precedes a fall, as seen in Proverbs 16:18, "Pride goes before destruction, a haughty spirit before a fall." It serves as a cautionary reminder to place trust in God rather than in human strength or strategy. And he listened to their advice and did so The king's decision to heed the advice of his counselors highlights the influence of counsel in leadership. The Hebrew root for "listened" (שָׁמַע, shama) implies not just hearing but obeying or acting upon advice. This reflects the biblical principle of seeking wise counsel, as seen in Proverbs 11:14, "For lack of guidance a nation falls, but victory is won through many advisers." However, it also warns of the danger of following ungodly counsel, emphasizing the need for discernment and alignment with God's will. Persons / Places / Events 1. Ben-HadadThe king of Aram (Syria) who seeks to rebuild his army after a defeat by the Israelites. 2. IsraelitesThe people of Israel, led by King Ahab during this period, who are the opponents of Ben-Hadad. 3. The PlainsThe geographical setting where Ben-Hadad believes he can defeat the Israelites, contrasting with the hills where he previously lost. 4. Advisors of Ben-HadadThey counsel him to fight the Israelites on the plains, believing that the gods of Israel are gods of the hills. 5. King AhabThe king of Israel at the time, who is involved in the conflict with Ben-Hadad. Teaching Points Reliance on Human WisdomBen-Hadad's decision to follow his advisors' counsel without seeking divine guidance highlights the danger of relying solely on human wisdom. Misunderstanding God's PowerThe Arameans' belief that God is limited to certain geographical areas reflects a misunderstanding of God's omnipotence and sovereignty. Strategic Planning vs. Divine WillWhile strategic planning is important, it should not replace seeking God's will and guidance in our decisions. The Folly of Repeating MistakesBen-Hadad's attempt to rebuild his army in the same manner as before shows the folly of repeating past mistakes without learning from them. God's Sovereignty in All CircumstancesThis passage reminds us that God is sovereign over all creation, and His power is not confined to specific locations or situations. Bible Study Questions 1. How does Ben-Hadad's reliance on his advisors' counsel reflect a common human tendency to trust in human wisdom over divine guidance? 2. In what ways do we sometimes limit our understanding of God's power and presence in our lives, similar to the Arameans' belief about God being a god of the hills? 3. How can we ensure that our strategic planning and decision-making align with God's will and purpose for our lives? 4. What lessons can we learn from Ben-Hadad's failure to adapt and learn from his previous defeat? 5. How does the concept of God's sovereignty, as seen in this passage, provide comfort and assurance in our own battles and challenges? Connections to Other Scriptures 1 Kings 20:23This verse provides context for Ben-Hadad's strategy, as his advisors suggest that the Israelites' God is a god of the hills, not the plains. 2 Chronicles 18:31This passage shows another instance of strategic military advice, highlighting the importance of seeking God's guidance in battle. Psalm 20:7This verse contrasts reliance on chariots and horses with trust in the name of the Lord, emphasizing faith over military might. People Ahab, Aram, Ben, Benhadad, Ben-hadad, Hadad, Israelites, SyriansPlaces Aphek, Damascus, Samaria, SyriaTopics Accordingly, Acted, Agreed, Army, Carriage, Certainly, Chariot, Destruction, Ear, Fallen, Fight, Force, Hast, Hearkened, Hearkeneth, Horse, Listened, Lost, Lowlands, Muster, Plain, Plains, Plateau, Stronger, Surely, Voice, WarDictionary of Bible Themes 1 Kings 20:23 8142 religion 8829 superstition 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 20:25 NIV1 Kings 20:25 NLT1 Kings 20:25 ESV1 Kings 20:25 NASB1 Kings 20:25 KJV
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