The messengers came back and said, "This is what Ben-hadad says: 'I have sent to you to demand your silver, your gold, your wives, and your children. The messengers came backThe role of messengers in ancient times was crucial for communication between kings and nations. In the Hebrew context, the word for "messengers" is "mal'akhim," which can also mean "angels" or "envoys." This highlights the importance and authority these individuals carried. Historically, messengers were often trusted officials who could negotiate and convey the will of their sovereign accurately. Their return signifies the ongoing dialogue and the seriousness of the demands being made. and said
This phrase indicates the direct communication and the authority with which the messengers spoke. In the Hebrew text, the word "amar" is used, which is a common verb for "to say" or "to speak." It underscores the formal and official nature of the message being delivered. The messengers are not speaking on their own behalf but are conveying the words of Ben-hadad, emphasizing the weight and urgency of the message. This is what Ben-hadad says
Ben-hadad was the king of Aram, a powerful neighbor to Israel. His name, meaning "son of Hadad," refers to the storm god worshiped in the region, indicating his royal and divine authority. The phrase "this is what" is a formulaic introduction to a royal decree, underscoring the seriousness of the message. It reflects the political tension and the threat posed by Aram to Israel at this time. I have sent to you
This phrase indicates intentionality and purpose. The act of sending messengers was a deliberate political move. In the context of ancient Near Eastern diplomacy, sending envoys was a common practice to assert demands or negotiate terms. The phrase suggests a calculated approach by Ben-hadad to exert pressure on Ahab, the king of Israel. to demand your silver and gold
The demand for silver and gold represents a common practice of tribute or plunder in ancient times. Silver and gold were symbols of wealth and power, and their demand signifies an attempt to weaken Israel economically. In the Hebrew text, the word "demand" implies a forceful request, highlighting the aggressive nature of Ben-hadad's intentions. your wives and your children
This demand is particularly egregious, as it strikes at the heart of personal and familial security. In ancient cultures, wives and children were considered part of a man's household and legacy. The demand for them indicates a desire not only to humiliate but also to destabilize the social structure of Israel. It reflects the severity of the threat posed by Ben-hadad and the dire situation faced by Ahab. Persons / Places / Events 1. Ben-hadadThe king of Aram (Syria) who is making demands of Ahab, the king of Israel. His aggressive demands reflect his desire for dominance and control over Israel. 2. AhabThe king of Israel at the time, known for his weak leadership and idolatry. He is faced with a difficult decision in the face of Ben-hadad's demands. 3. MessengersRepresentatives sent by Ben-hadad to deliver his demands to Ahab. They play a crucial role in communicating the king's intentions. 4. IsraelThe northern kingdom of the divided Israelite monarchy, under the rule of Ahab. It is the target of Ben-hadad's aggression. 5. Aram (Syria)The kingdom ruled by Ben-hadad, located to the northeast of Israel. It is a frequent adversary of Israel in the biblical account. Teaching Points Understanding the Nature of DemandsBen-hadad's demands reflect a desire for control and subjugation. In our lives, we must discern when demands placed upon us are unjust or oppressive. Leadership Under PressureAhab's response to Ben-hadad's demands can teach us about the importance of seeking God's wisdom and strength when faced with difficult decisions. The Role of FearAhab's fear of Ben-hadad's power can serve as a reminder of the dangers of allowing fear to dictate our actions, rather than faith and trust in God. God's Sovereignty in ConflictDespite human aggression and conflict, God's sovereignty remains. We can trust that He is in control, even when circumstances seem dire. The Importance of Wise CounselAhab's situation underscores the need for seeking wise and godly counsel when faced with challenging situations. Bible Study Questions 1. How do Ben-hadad's demands reflect the nature of worldly power and control, and how can we apply this understanding to modern-day situations of authority and submission? 2. In what ways does Ahab's response to Ben-hadad's demands reveal his character, and what can we learn from his example about leadership under pressure? 3. How does the fear of man, as seen in Ahab's reaction, contrast with the biblical call to fear God alone, and how can we apply this principle in our daily lives? 4. What other biblical examples of conflict and resolution can we draw from to better understand God's sovereignty in the midst of human struggles? 5. How can we seek and apply wise counsel in our own lives when faced with difficult decisions, and what biblical principles should guide us in this process? Connections to Other Scriptures 1 Kings 20:1-4Provides context for Ben-hadad's demands, showing his initial approach and Ahab's initial response. 2 Kings 6:24-7:20 Another instance of Aramean aggression against Israel, highlighting the ongoing conflict between these nations. Exodus 20:17The commandment against coveting, which contrasts with Ben-hadad's covetous demands. Proverbs 29:25Discusses the fear of man, which can be related to Ahab's fear-driven response to Ben-hadad's demands. People Ahab, Aram, Ben, Benhadad, Ben-hadad, Hadad, Israelites, SyriansPlaces Aphek, Damascus, Samaria, SyriaTopics Although, Ben, Benhadad, Ben-hadad, Ben-ha'dad, Deliver, Demand, Gold, Hadad, Indeed, Messengers, Representatives, Returned, Saying, Says, Silver, Sons, Spake, Speaketh, Speaks, Surely, Thus, Turn, WivesDictionary of Bible Themes 1 Kings 20:5 5732 polygamy
8812 riches, ungodly use 1 Kings 20:1-6 4333 gold 1 Kings 20:2-9 5594 tribute 1 Kings 20:5-6 5437 palaces 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 20:5 NIV1 Kings 20:5 NLT1 Kings 20:5 ESV1 Kings 20:5 NASB1 Kings 20:5 KJV
1 Kings 20:5 Commentaries
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