Sullen and angry, the king of Israel went home to Samaria. Sullen and angryThe Hebrew words used here are "sar" (סַר) and "za‘aph" (זָעַף), which convey a deep sense of emotional turmoil and dissatisfaction. This phrase captures the internal conflict and frustration of King Ahab. In the broader biblical narrative, Ahab's sullen demeanor reflects his spiritual state and his failure to align with God's will. His anger is not just a personal emotion but a manifestation of his rebellion against divine authority. This serves as a cautionary tale for believers, emphasizing the importance of aligning one's heart with God's commands to avoid spiritual discontent. the king of Israel
This title refers to Ahab, who was the seventh king of Israel. Historically, Ahab's reign is marked by significant political and religious challenges, including his marriage to Jezebel and the introduction of Baal worship in Israel. From a conservative Christian perspective, Ahab's kingship is often viewed as a period of moral and spiritual decline, highlighting the consequences of turning away from God. His account serves as a reminder of the importance of godly leadership and the impact it has on a nation's spiritual health. went home
The phrase "went home" indicates a retreat or withdrawal, both physically and spiritually. Ahab's return to his palace in Samaria symbolizes a return to his comfort zone, yet it is also a retreat from the responsibilities and challenges he faced. This action can be seen as a metaphor for avoiding accountability and the consequences of one's actions. For believers, it underscores the importance of facing challenges with faith and integrity rather than retreating into complacency. to Samaria
Samaria was the capital of the Northern Kingdom of Israel, established by King Omri, Ahab's father. Archaeologically, Samaria was a significant city, known for its strategic location and fortifications. Spiritually, it represents the center of Ahab's power and the hub of idolatrous practices introduced during his reign. The mention of Samaria serves as a reminder of the cultural and spiritual influences that shaped Ahab's rule. For Christians, it highlights the need to be vigilant about the environments and influences that can lead one away from God's truth. Persons / Places / Events 1. King of Israel (Ahab)Ahab was the king of Israel during this time. He is known for his idolatry and disobedience to God, often influenced by his wife, Jezebel. 2. SamariaThe capital city of the Northern Kingdom of Israel, where King Ahab resided. It was a center of political and religious activity. 3. The Battle with Ben-HadadThis verse follows the events where Ahab, after being victorious in battle against Ben-Hadad, king of Aram, disobeys God's command by sparing Ben-Hadad's life. 4. Prophetic RebukePrior to this verse, a prophet rebukes Ahab for his disobedience, predicting that his life will be taken in place of Ben-Hadad's. 5. Ahab's Emotional StateThe verse highlights Ahab's emotional response—sullen and angry—indicating his displeasure and internal conflict after the prophetic rebuke. Teaching Points The Consequences of DisobedienceAhab's account serves as a reminder that disobedience to God's commands can lead to severe consequences, both personally and for those we lead. The Danger of AngerAhab's sullen and angry reaction illustrates how unchecked emotions can cloud judgment and lead to further sin. Believers are called to manage their emotions in a godly manner. The Importance of Heeding Prophetic WarningsIgnoring God's warnings through His prophets can lead to downfall. We must be attentive and responsive to God's guidance in our lives. The Role of Leadership and ResponsibilityAs a leader, Ahab's actions had significant implications for the nation of Israel. This highlights the responsibility leaders have to act in accordance with God's will. Repentance and HumilityAhab's lack of repentance in this situation contrasts with other biblical figures who turned back to God. True repentance involves humility and a change of heart. Bible Study Questions 1. How does Ahab's emotional response in 1 Kings 20:43 reflect his spiritual state, and what can we learn from this about managing our own emotions? 2. In what ways does Ahab's disobedience to God's command parallel other biblical accounts of disobedience, and what are the common consequences? 3. How can we apply the lessons from Ahab's leadership failures to our own roles of influence, whether in family, work, or community? 4. What steps can we take to ensure we are receptive to God's warnings and guidance in our lives? 5. Reflect on a time when you faced a situation similar to Ahab's, where you had to choose between obedience to God and personal desires. What was the outcome, and what did you learn from it? Connections to Other Scriptures 1 Kings 21The subsequent chapter continues to explore Ahab's character and actions, particularly in the account of Naboth's vineyard, further illustrating his moral and spiritual decline. 1 Samuel 15The account of King Saul's disobedience and subsequent rejection by God parallels Ahab's situation, emphasizing the importance of obedience to God's commands. Proverbs 16:32This verse speaks to the value of self-control and patience, contrasting Ahab's sullen and angry demeanor. James 1:19-20These verses encourage believers to be slow to anger, highlighting the destructive nature of anger, as seen in Ahab's response. People Ahab, Aram, Ben, Benhadad, Ben-hadad, Hadad, Israelites, SyriansPlaces Aphek, Damascus, Samaria, SyriaTopics Angry, Bitter, Displeased, Heavy, Palace, Resentful, Samaria, Sama'ria, Sulky, Sullen, Vexed, WrothDictionary of Bible Themes 1 Kings 20:43 5437 palaces 1 Kings 20:35-43 5837 disguise 1 Kings 20:37-43 5920 pretence 1 Kings 20:42-43 5592 treaty 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 20:43 NIV1 Kings 20:43 NLT1 Kings 20:43 ESV1 Kings 20:43 NASB1 Kings 20:43 KJV
1 Kings 20:43 Commentaries
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