and the prophet went and waited on the road for the king, disguising himself with a bandage over his eyes. Then the prophet wentThe term "prophet" in Hebrew is "nabi," which signifies one who is called or appointed to speak on behalf of God. Prophets in the Old Testament were often tasked with delivering messages of warning, guidance, or judgment. This particular prophet is acting under divine instruction, demonstrating obedience and courage. The act of going signifies readiness and willingness to fulfill God's command, a reminder of the importance of obedience in the life of a believer. and waited on the road
The road here symbolizes a place of transition and encounter. In biblical times, roads were significant for travel and communication. The prophet's waiting indicates patience and expectation, qualities essential for those who serve God. This waiting is not passive but active, as the prophet is preparing for a divine appointment with the king. It reflects the spiritual discipline of waiting on God's timing and being prepared for His purposes. for the king
The king in this context is Ahab, the ruler of Israel, known for his disobedience and idolatry. The mention of the king highlights the gravity of the prophet's mission. Approaching a king required boldness and faith, especially when delivering a message of judgment or correction. This encounter underscores the prophet's role as God's mouthpiece, tasked with speaking truth to power, regardless of personal risk. disguising himself
The act of disguising is significant in biblical narratives, often used to convey deeper spiritual truths. Here, the prophet's disguise serves a dual purpose: to conceal his identity and to create a scenario that will lead to a prophetic revelation. Disguises in Scripture can symbolize the hiddenness of God's plans and the unfolding of divine mysteries. This act invites reflection on the ways God may work in unexpected or concealed manners in our lives. with a bandage over his eyes
The bandage over the eyes is a physical symbol with spiritual implications. In the ancient Near East, covering one's eyes could signify mourning, shame, or deception. In this context, it serves as a prophetic tool to engage King Ahab in a parable-like encounter. Spiritually, it suggests the theme of blindness—both physical and spiritual. It challenges readers to consider their own spiritual sight and awareness, urging them to seek clarity and truth through God's Word. Persons / Places / Events 1. The ProphetA man of God who delivers messages from the Lord. In this context, he is acting under divine instruction to convey a message to King Ahab. 2. King AhabThe king of Israel, known for his disobedience to God and his marriage to Jezebel, which led Israel into idolatry. 3. The RoadThe setting where the prophet positions himself to encounter King Ahab. It symbolizes a place of confrontation and revelation. 4. Disguise with a BandageThe prophet uses a bandage to cover his eyes, symbolizing deception and the need to reveal a deeper truth to Ahab. 5. The EventThis is part of a larger account where the prophet uses a parable to confront King Ahab about his failure to execute God’s judgment on Ben-Hadad, the king of Aram. Teaching Points The Power of ParablesParables are a powerful tool for revealing truth and prompting self-reflection. They allow individuals to see their actions from a different perspective. God’s Sovereignty in JudgmentGod’s instructions are to be followed completely. Ahab’s failure to execute God’s judgment on Ben-Hadad shows the importance of obedience to divine commands. The Role of ProphetsProphets often use unconventional methods to deliver God’s messages. This highlights the need for discernment and openness to God’s ways, which may not always align with human expectations. The Consequences of DisobedienceAhab’s account is a reminder that disobedience to God’s commands can lead to severe consequences, not just for the individual but for the nation. Spiritual BlindnessThe bandage over the prophet’s eyes symbolizes spiritual blindness. It serves as a reminder to seek God’s truth and avoid being blinded by our own desires or misconceptions. Bible Study Questions 1. How does the use of a parable in 1 Kings 20:38 compare to other instances in the Bible where parables are used to convey truth? 2. What can we learn from the prophet’s method of delivering God’s message to Ahab about the importance of creativity and wisdom in sharing God’s truth today? 3. In what ways does Ahab’s failure to follow God’s command reflect our own struggles with obedience, and how can we overcome these challenges? 4. How does the concept of spiritual blindness manifest in our lives, and what steps can we take to ensure we are seeing clearly through God’s perspective? 5. Reflect on a time when you faced consequences for disobedience. How did that experience shape your understanding of God’s expectations and your relationship with Him? Connections to Other Scriptures 2 Samuel 12Nathan confronts King David with a parable, similar to how the prophet confronts Ahab, highlighting the use of parables to reveal truth and convict of sin. 1 Kings 13Another prophet disguises himself, showing a pattern of God using prophets in disguise to deliver messages. Matthew 13Jesus uses parables to reveal truths to those willing to hear, illustrating the power of accounttelling in divine revelation. People Ahab, Aram, Ben, Benhadad, Ben-hadad, Hadad, Israelites, SyriansPlaces Aphek, Damascus, Samaria, SyriaTopics Ashes, Bandage, Covered, Departed, Disguised, Disguiseth, Disguising, Face, Headband, Head-band, Prophet, Pulling, Road, Sash, Standeth, Stood, Waited, WaitingDictionary of Bible Themes 1 Kings 20:38 5184 standing
5505 roads
5977 waiting 1 Kings 20:35-42 5438 parables 1 Kings 20:35-43 5837 disguise 1 Kings 20:37-42 4938 fate, final destiny 1 Kings 20:37-43 5920 pretence 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 20:38 NIV1 Kings 20:38 NLT1 Kings 20:38 ESV1 Kings 20:38 NASB1 Kings 20:38 KJV
1 Kings 20:38 Commentaries
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