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Bob Utley · Citado em PreceptAustin
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Utley - "and you shall know that I am the Lord" YHWH wanted the northern kingdom to survive and prosper (vv. 13,25), but they must obey the covenant of Moses. This phrase first occurred in Exodus of Israel knowing YHWH ‒ Exod. 6:7; 16:6; 29:46, of Egypt knowing YHWH ‒ Exod. 7:5. YHWH wants all the world to know Him. In His high priestly prayer Jesus said "“This is eternal life, that they may KNOW You, the only true God, and Jesus Christ Whom You have sent.." (John 17:4+) Yahweh does not wants "for any to perish but for all to come to repentance." (2Pe 3:9+). Know (03045) yada to know, to learn, to perceive, to discern, to experience, to confess, to consider, to know people relationally, to know how, to be skillful, to be made known, to make oneself known, to make to known. As noted below in several examples, the Septuagint translates yada often with the Greek verb ginosko, which conveys the sense of to know by experience and/or to know intimately (as used in Mt 1:25KJV and ESV which says Joseph "knew her not" which the NAS paraphrases "kept her a virgin"). And many of the uses of yada also have this experiential emphasis as with the Greek ginosko. 1 Kings 20:14 Ahab said, “By whom?” So he said, “Thus says the LORD, ‘By the young men of the rulers of the provinces.’” Then he said, “Who shall begin the battle?” And he answered, “You.” NET 1 Kings 20:14 Ahab asked, "By whom will this be accomplished?" He answered, "This is what the LORD says, 'By the servants of the district governors.'" Ahab asked, "Who will launch the attack?" He answered, "You will." CSB 1 Kings 20:14 Ahab asked, "By whom?" And the prophet said, "This is what the LORD says: 'By the young men of the provincial leaders.'" Then he asked, "Who is to start the battle?" He said, "You." ESV 1 Kings 20:14 And Ahab said, "By whom?" He said, "Thus says the LORD, By the servants of the governors of the districts." Then he said, "Who shall begin the battle?" He answered, "You." NIV 1 Kings 20:14 "But who will do this?" asked Ahab. The prophet replied, "This is what the LORD says: 'The young officers of the provincial commanders will do it.' " "And who will start the battle?" he asked. The prophet answered, "You will." NLT 1 Kings 20:14 Ahab asked, "How will he do it?" And the prophet replied, "This is what the LORD says: The troops of the provincial commanders will do it." "Should we attack first?" Ahab asked."Yes," the prophet answered. By the young men Ge 14:14-16 Jdg 7:16-20 1Sa 17:50 1Co 1:27-29 Who shall begin the battle?”1Ki 18:44 1 Kings 20 Resources - Multiple Sermons and Commentaries Ahab said, “By whom?” - That is by whom would the victory over Ben-Hadad be accomplished? This (in my opinion) is an expression of Ahab's unbelief/doubt, for the prophet had just clearly stated I will deliver them into your hand today. The battle was the LORD's (cf 1Sa 17:47, 2Ch 20:15, 2Ch 32:8) and He would bring about a great victory (2Sa 23:10, 12, 2Ki 13:17, 1Ch 11:14, 1Ch 29:11, Ps 98:1, Pr 21:31 and the ultimate victory = 1Co 15:57+). So he said, “Thus says the LORD, ‘By the young men of the rulers of the provinces.’” - ESV - "By the servants of the governors of the districts." ESV note says "The servants (plural of Hb. na‘ar) are to initiate the battle—young men unschooled in military matters, like the young and untrained David, who is also called a na‘ar in 1 Sam. 17:33 (a “youth,” in contrast to the warrior Goliath)." Peter Pett has an interesting comment - Ahab had been sufficiently impressed by what had happened at Mount Carmel to listen, and he then asked the prophet by whom this deliverance was to take place. Who were those to be involved? The reply brings out YHWH’s sense of humour. Benhadad had demanded Ahab’s children, had he? Well, he could have them. The deliverance would by ‘the young men’ (the word can also mean children) of the princes of the provinces, those not defiled by contact with the court and the Baalism of Samaria. Then he said, “Who shall begin the battle?” And he answered, “You. - NLT = "Should we attack first?" Ahab asked."Yes," the prophet answered." Ahab seems to be ready to listen to the prophet for here he seeks strategic advice regarding the battle. One has to believe that Ahab's Mount Carmel experience with Yahweh opened him to be receptive to another prophet of Yahweh. One wonders how Ahab would have responded if that prophet had been name "Elijah?" (Just wondering!) 1 Kings 20:15 Then he mustered the young men of the rulers of the provinces, and there were 232; and after them he mustered all the people, even all the sons of Israel, 7,000. NET 1 Kings 20:15 So Ahab assembled the 232 servants of the district governors. After that he assembled all the Israelite army, numbering 7,000. CSB 1 Kings 20:15 So Ahab counted the young men of the provincial leaders, and there were 232. After them he counted all the Israelite troops: 7,000. ESV 1 Kings 20:15 Then he mustered the servants of the governors of the districts, and they were 232. And after them he mustered all the people of Israel, seven thousand. NIV 1 Kings 20:15 So Ahab summoned the young officers of the provincial commanders, 232 men. Then he assembled the rest of the Israelites, 7,000 in all. NLT 1 Kings 20:15 So Ahab mustered the troops of the 232 provincial commanders. Then he called out the rest of the army of Israel, some 7,000 men. two hundred: Jdg 7:7,16 1Sa 14:6 2Ch 14:11 seven thousand: 1Ki 19:18 1Sa 14:2 2Ki 13:7 Ps 106:40-43 1 Kings 20 Resources - Multiple Sermons and Commentaries Related Passages: 1 Kings 19:18+ “Yet I will leave 7,000 in Israel, all the knees that have not bowed to Baal and every mouth that has not kissed him.” ISRAEL'S SMALL ARMY Then he mustered (drew up for battle) the young men (na'ar; Lxx - paidarion) of the rulers of the provinces, and there were 232; and after them he mustered (drew up for battle) all the people, even all the sons of Israel, 7,000 - Why 7000? I could speculate (perfect number, parallels 7000 who have not bowed knee to Baal) but frankly I am not sure. I do not think the writer is saying (1) these are the same 7000 mentioned in 1 Kings 19:18+ or (2) that this 7000 had not bowed the knee to Baal. Seven speaks of divine perfection and completeness. In this context 7000 would prove to be perfectly sufficient to route the enemy forces which greatly outnumbered Israel. Certainly this relatively small number would have been clear evidence that the victory was from God and not from military strength. One is reminded of Gideon's army of 300 in Judges 7:7. Young men is na'ar which generally denotes a "young man" who is of marriageable age but is still a bachelor. The Septuagint translates it with paidarion (only in Mt 11:16, Jn 6:9) which refers to a youth and can be an adult youth. The point is that those mustered would be relatively young with the implication that they were not highly trained in warfare and/or had never even experienced war. It this is an accurate assessment, it makes the victory over the large Aramean army that much less humanly possible and that much more clearly God possible! Thomas
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Utley - In the ancient near east, gods were limited to the region in which they were worshiped. The servants of Ben-hadad assumed YHWH was a regional fertility god (i.e., storm god of the mountains). - Mt. Moriah, Sinai/Horeb, Mt. Ser, Mt. Zion, the mountain in the far north (i.e., Isa. 14:13)
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Utley adds the thought that "the separate small kingdoms united into one Syrian kingdom." 1 Kings 20:25 and muster an army like the army that you have lost, horse for horse, and chariot for chariot. Then we will fight against them in the plain, and surely we will be stronger than they.” And he listened to their voice and did so. NET 1 Kings 20:25 Muster an army like the one you lost, with the same number of horses and chariots. Then we will fight them in the plains; we will certainly overpower them." He approved their plan and did as they advised. CSB 1 Kings 20:25 Raise another army for yourself like the army you lost-- horse for horse, chariot for chariot-- and let's fight with them on the plain; and we will certainly be stronger than they will be." The king listened to them and did so. ESV 1 Kings 20:25 and muster an army like the army that you have lost, horse for horse, and chariot for chariot. Then we will fight against them in the plain, and surely we shall be stronger than they." And he listened to their voice and did so. NIV 1 Kings 20:25 You must also raise an army like the one you lost--horse for horse and chariot for chariot--so we can fight Israel on the plains. Then surely we will be stronger than they." He agreed with them and acted accordingly. NLT 1 Kings 20:25 Recruit another army like the one you lost. Give us the same number of horses, chariots, and men, and we will fight against them on the plains. There's no doubt that we will beat them." So King Ben-hadad did as they suggested. and surely: Ps 10:3 1 Kings 20 Resources - Multiple Sermons and Commentaries SERVANT'S CONFIDENCE OF VICTORY IN THE PLAIN and muster an army like the army that you have lost, horse for horse, and chariot for chariot. Then we will fight against them in the plain, and surely we will be stronger than they - They are confident but their foundation for confidence was their false belief in their no-gods being stronger in the plain. Again we see the utter foolishness of idolatry which distorts men's ability to think clearly. Of they are convinced that in the plain their horses and chariots would give them a distinct advantage (cf Jdg 1:19+). And he listened to their voice and did so - Not surprisingly Ben-Hadad likes his servant's foolish advice. 1 Kings 20:26 At the turn of the year, Ben-hadad mustered the Arameans and went up to Aphek to fight against Israel. NET 1 Kings 20:26 In the spring Ben Hadad mustered the Syrian army and marched to Aphek to fight Israel. CSB 1 Kings 20:26 In the spring, Ben-hadad mobilized the Arameans and went up to Aphek to battle Israel. ESV 1 Kings 20:26 In the spring, Ben-hadad mustered the Syrians and went up to Aphek to fight against Israel. NIV 1 Kings 20:26 The next spring Ben-Hadad mustered the Arameans and went up to Aphek to fight against Israel. NLT 1 Kings 20:26 The following spring he called up the Aramean army and marched out against Israel, this time at Aphek. Aphek: 1Ki 20:30 Jos 13:4 19:30 Jdg 1:31, Aphik, 1Sa 4:1 29:1 2Ki 13:17, 2Sa 11:1 1 Kings 20 Resources - Multiple Sermons and Commentaries ESV Study Bible page 638 ARAMEAN ATTACK EXACTLY AS GOD PREDICTED At the turn of the year (the spring), Ben-hadad mustered the Arameans and went up to Aphek to fight against Israel - At the turn of the year (the spring) for as we learn in 2Sa 11:1+ "it happened in the spring, at the time when kings go out to battle," which was exactly the timing the prophet had given to Ahab. From the map note that Aphek is much farther north than the first battle at Samaria. Ben-hadad made the decision to muster the troops (his will), but from Proverbs 21:1 we know that "The king’s heart is like channels of water in the hand of the LORD; He turns it wherever He wishes." And in this case Yahweh turned Ben-Hadad's heart to prepare for attack (again we see the mystery of God's sovereignty and man's responsibility).
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Utley adds that "It is possible that "around the neck" is meant as a means of taking prisoners into custody or exile (i.e., Assyrian and Egyptian wall art). August Konkel writes that "A rope on the head indicates servitude, either as a prisoner of war or as someone who has given up his rights to one who has the power of life and death." (See 1 and 2 Kings - Page 326) God's wrath comes by measure. His mercy without measure And go out to the king of Israel; perhaps he will save your life - NLT = "Then perhaps he will let you live." 1 Kings 20:32 So they girded sackcloth on their loins and put ropes on their heads, and came to the king of Israel and said, “Your servant Ben-hadad says, ‘Please let me live.’” And he said, “Is he still alive? He is my brother.” NET 1 Kings 20:32 So they put sackcloth around their waists and ropes on their heads and went to the king of Israel. They said, "Your servant Ben Hadad says, 'Please let me live!'" Ahab replied, "Is he still alive? He is my brother." CSB 1 Kings 20:32 So they dressed with sackcloth around their waists and ropes around their heads, went to the king of Israel, and said, "Your servant Ben-hadad says, 'Please spare my life.'" So he said, "Is he still alive? He is my brother." ESV 1 Kings 20:32 So they tied sackcloth around their waists and put ropes on their heads and went to the king of Israel and said, "Your servant Ben-hadad says, 'Please, let me live.'" And he said, "Does he still live? He is my brother." NIV 1 Kings 20:32 Wearing sackcloth around their waists and ropes around their heads, they went to the king of Israel and said, "Your servant Ben-Hadad says: 'Please let me live.' " The king answered, "Is he still alive? He is my brother." NLT 1 Kings 20:32 So they put on burlap and ropes, and they went to the king of Israel and begged, "Your servant Ben-hadad says, 'Please let me live!' " The king of Israel responded, "Is he still alive? He is my brother!" Thy servant: 1Ki 20:3-6 Job 12:17,18 40:11,12 Isa 2:11,12 10:12 Da 5:20-23 Ob 1:3,4 he is my brother: 1Ki 20:42 1Sa 15:8-20 1 Kings 20 Resources - Multiple Sermons and Commentaries THE ARAMEAN'S APPAREL APPEAL So they girded sackcloth on their loins and put ropes on their heads, and came to the king of Israel and said, “Your servant Ben-hadad says, ‘Please let me live.’” - How the tables are turned! Ben-hadad who had threatened to take Ahab's wives, children and whatever else he desired, now makes the pretentious declaration that he is Ahab's servant! And he (Ahab) said, “Is he (Ben-Hadad) still alive? He is my brother - Ahab’s response indicates that he wants to make a parity treaty and treat Ben Hadad as an equal partner. This is a very sad statement indicating Ahab is sucked in by the "Aramean Apparel Ruse." These are words that show Ahab was disposed to enter into a covenant, which he in fact did. Bob Utley - Ahab spared Ben-hadad against YHWH's orders (cf. v. 42). Ahab even went so far as to make a covenant with Ben-hadad, which surely involved the Syrian deities. "Brothers" is an idiomatic reference to a covenant partner, not a kin issue (cf. 1 Kgs. 9:13). John
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Utley - Those hearing King Ahab call Ben-hadad a "brother" caught the meaning of the word and knew he was not to be killed but become a covenant partner. Then he said, “Go, bring him.” - Ahab should have said, "Go slay him," but he was weak and foolish. Then Ben-hadad came out to him, and he took him up into the chariot - To be invited into the king's chariot was an honor, so Ahab is now "all in" to grant Ben-Hadad a pardon. Omen (05172) nachash not to be confused with Hebrew word for serpent nachash = "Because of the similarity of nacḥash to nācḥāsh meaning "snake," some make a connection to snake charming. More contend that there is a similarity of hissing sounds between enchanters and serpents and hence the similarity of words." - TWOT) means to practice divination, observe signs and is only in the Piel intensive stem. First use of Laban to Jacob " I have divined that the LORD has blessed me on your account.” (Ge 30:27). "Both in Genesis 44:5, 15 the doubly intensive form (infinitive absolute plus finite verb) occurs. There we learn that Joseph claimed for his brothers' benefit that he could "divine" with a special cup and so knew secret things such as that his brothers, still unaware of who he was, had his cup in their possession. But divination is outlawed in Leviticus 19:26 and is spoken of with condemnation in 2 Kings 17:17 and 2 Kings 21:6 (cf. 2 Chron. 33:6). It is in the list of forbidden occult practices of Deut. 18:10. (TWOT) Gilbrant - The practice of divination was widespread throughout the ancient Near East. Omens were taken before attempting a wide variety of significant events, such as engaging in warfare or building projects. Further, omens were used at Mari as a check against individuals who made claims that a god was communicating through them. Omens stem from observation of the natural world with the assumption that anything which deviates from the natural order does so under the influence of the divine realm as a means of communication. Unusual events in the political order could be tied to unusual events in the natural order, the subject of omens. An unusual sheep liver, discovered in the course of ritual sacrifice, was understood by the peoples surrounding the Israelites as the announcement of a coming event. There existed long lists of the significance of particular omens in Akkadian literature, and a number of liver models (for learning divination) have been discovered throughout Mesopotamia and Syria-Palestine. Though an integral part of other ancient societies, the practice was banned among the ancient Israelites, who were to communicate legitimately with God through prayer and prophetic utterances (Lev. 19:26; Deut. 18:10). One of the causes for the captivity of the northern tribes was the practice of divination (2 Ki. 17:17). Among his many other occultic practices, King Manasseh likewise was guilty of practicing divination (2 Ki. 21:6; 2 Chr. 33:6). Laban divined that the Lord had blessed him because of Jacob (Gen. 30:27). Joseph gave the impression that he practiced divination with the cup he had hid in Benjamin's saddlebag (Gen. 44:5, 15). When king Ahab defeated the Syrian army, the officers of Ben-Hadad, the king of Syria, carefully watched Ahab for an omen of mercy (1 Ki. 20:33) and interpreted Ahab's use of the term "brother" as a good sign; on the basis of this sign, they negotiated a favorable peace treaty with Ahab. (Complete Biblical Library Hebrew-English Dictionary) 1 Kings 20:34 Ben-hadad said to him, “The cities which my father took from your father I will restore, and you shall make streets for yourself in Damascus, as my father made in Samaria.” Ahab said, “And I will let you go with this covenant.” So he made a covenant with him and let him go. NET 1 Kings 20:34 Ben Hadad said, "I will return the cities my father took from your father. You may set up markets in Damascus, just as my father did in Samaria." Ahab then said, "I want to make a treaty with you before I dismiss you." So he made a treaty with him and then dismissed him. CSB 1 Kings 20:34 Then Ben-hadad said to him, "I restore to you the cities that my father took from your father, and you may set up marketplaces for yourself in Damascus, like my father set up in Samaria." Ahab responded, "On the basis of this treaty, I release you." So he made a treaty with him and released him. ESV 1 Kings 20:34 And Ben-hadad said to him, "The cities that my father took from your father I will restore, and you may establish bazaars for yourself in Damascus, as my father did in Samaria." And Ahab said, "I will let you go on these terms." So he made a covenant with him and let him go. NIV 1 Kings 20:34 "I will return the cities my father took from your father," Ben-Hadad offered. "You may set up your own market areas in Damascus, as my father did in Samaria." Ahab said, "On the basis of a treaty I will set you free." So he made a treaty with him, and let him go. NLT 1 Kings 20:34 Ben-hadad told him, "I will give back the towns my father took from your father, and you may establish places of trade in Damascus, as my father did in Samaria." Then Ahab said, "I will release you under these conditions." So they made a new treaty, and Ben-hadad was set free. The cities: 1Ki 15:20 2Ch 16:4 So he made a covenant: 1Ki 20:42 22:31 2Ch 18:30 Isa 8:12 26:10 1 Kings 20 Resources - Multiple Sermons and Commentaries Related Passages: 1 Kings 15:20+ So Ben-hadad listened to King Asa and sent the commanders of his armies against the cities of Israel, and conquered Ijon, Dan, Abel-beth-maacah and all Chinneroth, besides all the land of Naphtali. BEN-HADAD MAKES CONCESSIONS & COVENANT Ben-hadad said to him, “The cities which my father took from your father (See 1Ki 15:20+) I will restore, and you shall make streets for yourself in Damascus, as my father made in Samaria.” - NLT = "I will give back the towns my father took from your father, and you may establish places of trade in Damascus, as my father did in Samaria." Make streets apparently refers to allowing Ahab this must refer to set up stalls for merchants to sell their goods, which would be like making a trade agreement. Reformation Study Bible - you may establish bazaars. International trade could bring substantial income (1Ki 10:23-29), and the guarantee of a market in another country would afford a distinct economic advantage for the merchants of Israel. Ahab said, “And I will let you go with this covenant.” So he made a covenant with him and let him go - CSB = "Ahab responded, "On the basis of this treaty, I release you." So he made a treaty with him and released him." A covenant was the most solemn, binding agreement one could make in the ancient world and Ahab, an Israelite, chose to make a covenant with a Gentile. Clearly Ahab either did not know the Pentateuch or simply chose to ignore the words on Moses which said "when the LORD your God shall deliver them (CANAANITES) before you, and you shall defeat them, then you shall utterly destroy them (THAT MEANT KILL THEIR LEADERS ALSO). You shall make no covenant with them and show no favor to them." (Dt 7:2+). Ahab was refusing to slay Ben-Hadad and now was showing him favor and cutting a covenant. Warren
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Utley - "the sons of the prophets" The earliest form of the prophet was an ecstatic community group (i.e., 1 Sam. 19:20; 2 Kgs. 2:3-6,7,15; 4:1,38; 5:33; 6:1; 9:1). Josephus (Antiq. 8.14.5) identifies him as Micaiah (cf 1 Kings 22). "said to another" The Masoretic Text has "said to his neighbor or fellow prophet" (BDB 945 II). The context implies one prophet spoke to another in YHWH's name. Donald Wiseman - “This is the first reference to these special bands of prophets (2 Kings 2:3-7, 2:15; 4:1, 4:38; 5:22; 6:1; 9:1) who appear during the critical period of the Omride dynasty but are otherwise not well attested.” (See 1 and 2 Kings: An Introduction and Commentary - Page 192) Clarence Macartney - The Parables of the Old Testament The Parable of the Lost Prisoner 1 Kings 20:35–43 ISRAEL had just won a great victory over her inveterate enemy, Benhadad, king of Syria. Because of the previous defeat in the hill country, the Syrians fancied that a battle in the valleys would bring them victory, for they said, “Their god is a god of the hills, therefore they were stronger than we.” But the battle in the plain proved even more disastrous than that of the hills. An hundred thousand fell in the combat and the remaining twenty thousand perished in an earthquake. The very stars in their courses were fighting against Syria. The army had been beaten, but the heart and soul of that army was still alive. There are some causes and some armies which are never beaten till the leader who incarnates them is beaten. From his secret hiding-place, Benhadad sends messengers to Ahab. They find him in high feather over his victory. As he surveyed the field where so many Syrians had fallen and so few Israelites, he was tempted to a foolish magnanimity. Instead of destroying Benhadad, or at least taking precaution to prevent his further outbreaks, he gave him a ride in his chariot and sent him off to Syria with a treaty of peace which Benhadad at once proceeded to violate. “But a certain man of the sons of the prophets!” One of God’s nameless ambassadors of conscience was at hand to rebuke the foolish king and pronounce his judgment. As in the parable of The Ewe Lamb, the plan is to have the king condemn himself by passing judgment on an imaginary case. In the disguise of a wounded soldier, the man of God sat lamenting by the roadside. As the chariot of the king rolled by, he sprang up with his tale of woe. “Thy servant went out into the midst of the battle; and, behold, a man turned aside and brought a man unto me, and said, ‘Keep this man: if by any means he be missing, then shall thy life be for his life.’ And as thy servant was busy here and there, behold, he was gone.” And the king of Israel said to him, “So shall thy judgment be; thyself hath decided it.” Then the man unwound the bandage about his head and the king of Israel discerned that he was of the prophets. With bowed head and heavy heart he listened to the word of doom: “Because thou hast let go out of thy hand the man whom I devoted to destruction, therefore thy life shall be for his life, and thy people for his people.” And the king of Israel went to his house heavy and displeased. Oh, these nameless monitors who sit ever by the roadside and wait for us as we return from the fields of desire! How they turn the sweets of victory into bitterness of gall! How they make the ivory palace of our pride seem stale, flat and unprofitable! Who can penetrate the disguise? Who can avoid the hiding-place and waiting-place of conscience, God’s unrelenting prophet? Whether it be a king who passes in his chariot fresh from victory in war, or a peasant with lowly tread, there conscience waits to tell us of our folly and name our judgment. It is not enough that the battle has been won and the army beaten. Conscience comes, not to praise us for what we have done, but to rebuke us for what we have left undone; to tell us that one hundred thousand slain foes will not compensate for one king of evil dismissed in peace; to tell us that a hundred prayers and gifts and deeds cannot atone for one act of disobedience, or stay the approaching hand of judgment. Not the main lesson, but one of the by-products of this parable, is the manner in which it illustrates the danger of half-way measures with evil and sin. Three years after Ahab let Benhadad go free and sent him back to his own country, Ahab and Jehoshaphat are again at war with him before the walls of Ramoth Gilead. Remembering the words of the man of God, that the king whom he had let go would one day take his life, Ahab went into battle in the disguise of a common soldier. But a certain man drew a bow at a venture, and Ahab was slain. His life was for the life of the man he let go. The conduct of Ahab, in view of the past and the present and the future, was a stupendous piece of folly. If, after Waterloo, the Allies, thinking that an emperor whose legions had been crushed could never again menace the peace of Europe, had let Napoleon go free, or established him on the continent of Europe, their folly would have been of a piece with that of Ahab. It was sad to see him digging in the garden at Longwood, or standing on the naked cliff at Helena, musing over the past, feeling himself only a memory, a dead man not yet buried, bothered with petty officials and quarrelling with his companions in captivity. But it was good for the peace of Europe. It was an instance where severity was mercy. There are national problems which now and then confront the statesmen of a nation and the tendency will always be to half-way measures of compromise. In our Civil War the Valley of Virginia was the granary of Lee’s army. Union forces marched through it and gained victories; but the crops grew again, the sheep and oxen and cattle waxed fat, and all the resources of that well-watered valley were propping up the Confederate Government. Finally Grant sent Hunter and then Sheridan into the valley and told them to burn it out; not to leave a mill-wheel that could turn, or a barn that could store the grain, or a crop that could feed the animals: to lay it waste, and desolate it so that even a crow flying over it would have to carry its own rations. A howl of rage went up, North and South, but the torch of Sheridan and Hunter did more to bring the war to a close and end the sufferings of North and South than the explosion of the shell or the thrust of the bayonet. When it becomes plain that a thing is devoted to destruction by God, then man had better line up on the side of God. In 1808 Congress forbade the further importation of slaves, thus recognizing that the thing was wrong and dangerous. But for fifty-three years the nation fooled and compromised and debated, and then slavery had to be washed out in a sea of blood. To right-thinking men and women it must be increasingly apparent that the liquor traffic is a thing devoted by God to destruction. If God’s curse doesn’t rest on it, then God never has and never will curse an evil thing. In the ’forties and ’fifties the danger was recognized in this country. Then it would have been an easy matter to destroy the business. But instead of that, States and Government began to regulate, license, limit, compromise, until now hell from beneath is stirred if you but put your little finger on the business. Busy here and there with canal-digging and road-making and financial reforms, the Nation has let this hideous prisoner, potential with so much damnation and woe, escape to its stronghold with sundry promises and regulations, only to come back at the return of the year with a bigger army and renewed vigour. What is true of man collectively is true of man as the individual. The time to destroy sin and crush evil habits is when you have them in your power. If you have had some encounter with a besetting sin, or evil habit, don’t be content to let it go with compromise. God told Saul to destroy Amalek. Saul thought he was wiser than God and let some of them escape. Years have passed by, and Saul, lying self-wounded on the field of Gilboa, called to a man, “Stand upon me and slay me.” “So I stood upon him and slew him, and I took the crown that was on his head and the bracelet that was on his arm.” And that man was an Amalekite. That is the natural history of sin when we spare it, and treat it lightly. One day it comes back to find us weak, and it stands upon us and takes the crown of manhood from our dishonoured brow. When you deal with sin, deal with it—not as an hypothesis of theology—but as a foe who will one day show you no quarter. “As thy servant was busy here and there, behold he was gone.” The precious prisoner escaped him while he was busy with other things. The great business of that man’s day was to guard that prisoner. But he went here and there, to do this and that, and the prisoner escaped. Every period of life has its irrevocable and irreparable. The farmer who doesn’t get his plough out in March and April and turn up the soil, and sow the seed, will starve when December comes. There is a time to plant, and a time to reap. There are things to be done in March that cannot be done in December. Youth is a prisoner committed to our keeping for only one day. If we neglect to do some things in youth, train the body, clothe the mind, we must pay for it in after life. There is an angel who comes down to stir the pool of life in the days of youth. He who will not step down then, steps down never. In the early morning, after the sun is up, the roses on a June morning will sparkle with a thousand diamonds of beauty and glory. In a little moment the dew is gone, and gone the glory of it. At high noon you may take a pitcher of water and pour it over the rosebush, but no matter how abundant the water, and how pure it may be, all your pouring will never bring back that golden glitter of the short-lived dew of sunrise. Rejoice, O young man, young woman, in thy youth! Remember thy Creator in the days of youth. Fit body, mind and soul in the days of thy youth. One day you will awake to find youth, that elusive prisoner, is gone, and gone forever. “Break, break, break, at the foot of thy crags, O Sea! But the tender grace of a day that is dead Will never come back to me.” Opportunity for doing good comes to all of us, but its day is brief. No one of us is so limited in sphere or so humble in place but he can shed heaven about him. Recall for the moment how it is the little kindnesses and courtesies and thoughtfulnesses which constitute the staple of human happiness. The power lies within the reach of us all, but it does not lie there forever, for the simple reason that those to whom we might do good are not always at our hand, and we ourselves may suddenly be called to our account. Therefore, redeem the time. There is Jesus kneeling in agony in prayer in the moonlit shadows of Gethsemane, and the Three whom He had asked to watch with Him—Peter, James and John—asleep. “Could ye not watch with me one hour?” Just one hour! The opportunity of serving Jesus in that way lasted just one hour. They failed to awake and use the hour, and when it was past, Jesus came to them and finding them still sleeping, said sadly, “Sleep on now and take your rest! Whether you wake or sleep makes no difference to me. Your hour of holy service and fidelity is past. Sleep on now!” Do we not deal with our friends and beloved and fellow men as these disciples did with Jesus? We sleep as if we could have the same chance to-morrow. The one with whom you ought to watch, by whose side you ought to stand, at this very hour may be kneeling in his garden, distilling from his brow the drops of agony, and you asleep, careless, indifferent. You are busy here and there, and while you are busy the precious prisoner is gone, and all Eternity can never bring him back. Oh, do not live and do not work, and do not love as though you were fixed in your present state and relationship for Eternity, and not for a little segment of time between the two eternities. Whatsoever is in your heart and mind to do, and to say, and to be, do it, say it, be it NOW! To-morrow you may take up the morning paper and find that he is gone and your chance is gone. To-morrow you may call and none will answer. To-morrow the still face, the vacant place, the unlifted book, the unfinished letter, will speak to you with a rebuke that your vexed soul will scarce be able to bear:—“Sleep on now! Sleep, sleep forever! You had it in your heart, you meant to do it, you meant to say it, ‘But as thy servant was busy here and there, behold, he was gone!’ ” “I did not know how short your day would be! I had you safe, and words could wait awhile— E’en when your eyes begged tenderness of me, Behind their smile. “And now for you, so dark, so long, is night! I speak, but on my knees, unheard, alone— What words were these to make a short day bright “—If I had known! Ah, love—if I had known!” One final application of this parable. This life is a probation for the next. Time is a trial for eternity. That is the teaching of Christianity. Neither you nor I can prove that it is so; but if it isn’t so, then worship, prayers and sermons are all a farce. Christ must have known, and if you go through His teachings you will find that He always dwells on that, that this life is the probation for the next. If I could show you that your period of probation would come to an end this night at six o’clock, and when I came again to this pulpit for the evening service you would be in eternity, what now would be your thoughts? You, like all others, would think of things done that you would either do differently or not at all; of things not done that you would do; of friends from whom you are alienated and to whom you would seek to be reconciled; of little debts of love, of kindness that you would make haste to pay. But the greatest thing that could engage your mind would be this: How do I stand in regard to the offer of salvation and eternal life which God has made to me through Jesus Christ? Then you would not be too busy here and there to neglect to do what Christ said every wise man ought to do—Seek first the kingdom of God and His righteousness. Between now and six o’clock this evening is six hours. But whether it be six hours, or six days, or six years, nothing is more certain than that your probation will end, and the chance and trial of life will be over. Do I speak to some who have been busy here and there, careless of the great thing? Remember that between you and eternity there is nothing but time, which is of all things the frailest. Seek ye the Lord while He may be found. Call upon Him while He is near! 1 Kings 20:36 Then he said to him, “Because you have not listened to the voice of the LORD, behold, as soon as you have departed from me, a lion will kill you.” And as soon as he had departed from him a lion found him and killed him. NET 1 Kings 20:36 So the prophet said to him, "Because you have disobeyed the LORD, as soon as you leave me a lion will kill you." When he left him, a lion attacked and killed him. CSB 1 Kings 20:36 He told him, "Because you did not listen to the voice of the LORD, mark my words: When you leave me, a lion will kill you." When he left him, a lion attacked and killed him. ESV 1 Kings 20:36 Then he said to him, "Because you have not obeyed the voice of the LORD, behold, as soon as you have gone from me, a lion shall strike you down." And as soon as he had departed from him, a lion met him and struck him down. NIV 1 Kings 20:36 So the prophet said, "Because you have not obeyed the LORD, as soon as you leave me a lion will kill you." And after the man went away, a lion found him and killed him. NLT 1 Kings 20:36 Then the prophet told him, "Because you have not obeyed the voice of the LORD, a lion will kill you as soon as you leave me." And when he had gone, a lion did attack and kill him. 1Ki 13:21-24,26 1Sa 15:22,23 1 Kings 20 Resources - Multiple Sermons and Commentaries A PARABLE PLAYED OUT IN ACTION Then he said to him, “Because you have not listened to the voice of the LORD, behold, as soon as you have departed from me, a lion will kill you.” And as soon as he had departed from him a lion found him and killed him - The one who did not strike the prophet was showing he did not obey the voice of the LORD and his penalty for disobedience was death. Recall that the old prophet from Bethel had spoken a similar judgment against the man of God from Judah (1Ki 13:20-25+), the point being that even prophets must obey God's word. No one gets a pass for disobedience. And in this context, we will see that if prophets cannot escape God's judgment, then neither can disobedient kings like Ahab! Bob Utley - The use of a lion as a means of YHWH's judgment for disobeying His word is also found in 1 Kgs. 13:24-25. (LIONS IN THE OLD TESTAMENT) Adam Clarke on a lion found him and killed him - This seems a hard measure, but there was ample reason for it. This person was also one of the sons of the prophets, and he knew that God frequently delivered his counsels in this way, and should have immediately obeyed; for the smiting could have had no evil in it when God commanded it, and it could be no outrage or injury to his fellow when he himself required him to do it.” 1 Kings 20:37 Then he found another man and said, “Please strike me.” And the man struck him, wounding him. NET 1 Kings 20:37 He found another man and said, "Wound me!" So the man wounded him severely. CSB 1 Kings 20:37 The prophet found another man and said to him, "Strike me!" So the man struck him, inflicting a wound. ESV 1 Kings 20:37 Then he found another man and said, "Strike me, please." And the man struck him-- struck him and wounded him. NIV 1 Kings 20:37 The prophet found another man and said, "Strike me, please." So the man struck him and wounded him. NLT 1 Kings 20:37 Then the prophet turned to another man and said, "Hit me!" So he struck the prophet and wounded him. Please strike me 1Ki 20:35 Ex 21:12 1 Kings 20 Resources - Multiple Sermons and Commentaries PROPHET FINDS A WILLING STRIKER Then he found another man and said, “Please strike me.” And the man struck him, wounding him - Perhaps this man had heard the story about the one who refused to strike the prophet! In any event he strikes the prophet, not killing him but wounding him. The actual wound would be a vivid, bloody picture to Ahab regarding his failure to strike Ben-Hadad. 1 Kings 20:38 So the prophet departed and waited for the king by the way, and disguised himself with a bandage over his eyes. NET 1 Kings 20:38 The prophet then went and stood by the road, waiting for the king. He also disguised himself by putting a bandage down over his eyes. CSB 1 Kings 20:38 Then the prophet went and waited for the king on the road. He disguised himself with a bandage over his eyes. ESV 1 Kings 20:38 So the prophet departed and waited for the king by the way, disguising himself with a bandage over his eyes. NIV 1 Kings 20:38 Then the prophet went and stood by the road waiting for the king. He disguised himself with his headband down over his eyes. NLT 1 Kings 20:38 The prophet placed a bandage over his eyes to disguise himself and then waited beside the road for the king. disguised: 1Ki 14:2 22:30 2Sa 14:2 Mt 6:16 1 Kings 20 Resources - Multiple Sermons and Commentaries DISGUISED WOUNDED PROPHET WAITS FOR AHAB So the prophet departed and waited for the king by the way, and disguised himself with a bandage over his eyes - He did not want Ahab to recognize him as a prophet, so made himself look like an Israeli soldier who had been injured in the battle. There is a bit of irony here because later Ahab will also disguise himself as a soldier in the battle against the Syrians, in order to trap a prophet, but his disguise would fail while the prophet's disguise succeeded. (1 Kings 22:29–40+) 1 Kings 20:39 As the king passed by, he cried to the king and said, “Your servant went out into the midst of the battle; and behold, a man turned aside and brought a man to me and said, ‘Guard this man; if for any reason he is missing, then your life shall be for his life, or else you shall pay a talent of silver.’ NET 1 Kings 20:39 When the king passed by, he called out to the king, "Your servant went out into the heat of the battle, and then a man turned aside and brought me a prisoner. He told me, 'Guard this prisoner. If he ends up missing for any reason, you will pay with your life or with a talent of silver.' CSB 1 Kings 20:39 As the king was passing by, he cried out to the king and said, "Your servant marched out into the middle of the battle. Suddenly, a man turned aside and brought someone to me and said, 'Guard this man! If he is ever missing, it will be your life in place of his life, or you will weigh out 75 pounds of silver.' ESV 1 Kings 20:39 And as the king passed, he cried to the king and said, "Your servant went out into the midst of the battle, and behold, a soldier turned and brought a man to me and said, 'Guard this man; if by any means he is missing, your life shall be for his life, or else you shall pay a talent of silver.' NIV 1 Kings 20:39 As the king passed by, the prophet called out to him, "Your servant went into the thick of the battle, and someone came to me with a captive and said, 'Guard this man. If he is missing, it will be your life for his life, or you must pay a talent of silver.' NLT 1 Kings 20:39 As the king passed by, the prophet called out to him, "Sir, I was in the thick of battle, and suddenly a man brought me a prisoner. He said, 'Guard this man; if for any reason he gets away, you will either die or pay a fine of seventy-five pounds of silver!' Your servant went out into Jdg 9:7-20 2Sa 12:1-7 14:5-7 Mk 12:1-12 life: 1Ki 20:42 2Ki 10:24 or else: Ex 21:30 Job 36:18 Ps 49:7 Pr 6:35 13:8 1Pe 1:18,19 1 Kings 20 Resources - Multiple Sermons and Commentaries THE PROPHET'S PLAUSIBLE STORY As the king passed by, he cried to the king and said, “Your servant went out into the midst of the battle; and behold, a man turned aside and brought a man to me and said, ‘Guard this man; if for any reason he is missing, then your life shall be for his life, or else you shall pay a talent of silver (75 pounds of silver) - The amount of silver was large and was not what a common soldier could afford. Thus the implication was that it would cost him his life for having let the prisoner escape. Bob Utley - your life shall be for his life or else you shall pay. . ." This seems to imply that the death penalty could be redeemed with money. This amount of redemption money is extravagant, since slaves could be purchased for about 30 shekels (i.e., Exod. 21:32). This highlights the parable context. Parables often use hyperbolic language to make a point. 1 Kings 20:40 “While your servant was busy here and there, he was gone.” And the king of Israel said to him, “So shall your judgment be; you yourself have decided it.” NET 1 Kings 20:40 Well, it just so happened that while your servant was doing this and that, he disappeared." The king of Israel said to him, "Your punishment is already determined by your own testimony." CSB 1 Kings 20:40 But while your servant was busy here and there, he disappeared." The king of Israel said to him, "That will be your sentence; you yourself have decided it." ESV 1 Kings 20:40 And as your servant was busy here and there, he was gone." The king of Israel said to him, "So shall your judgment be; you yourself have decided it." NIV 1 Kings 20:40 While your servant was busy here and there, the man disappeared." "That is your sentence," the king of Israel said. "You have pronounced it yourself." NLT 1 Kings 20:40 But while I was busy doing something else, the prisoner disappeared!" "Well, it's your own fault," the king replied. "You have brought the judgment on yourself." your judgment be: 2Sa 12:5-7 Job 15:6 Mt 21:41-43 25:24-27 Lu 19:22 1 Kings 20 Resources - Multiple Sermons and Commentaries AHAB PRONOUNCES JUDGMENT ON PROPHET While your servant was busy here and there, he was gone - NLT - " But while I was busy doing something else, the prisoner disappeared!" The phrase busy here and there clearly signifies he had no excuse at all. F B
1 Reis 20
Utley - "devoted to destruction" This is the Hebrew term herem (BDB 356) used in the sense of that which is devoted/given to YHWH cannot be used by humans (i.e., Jericho, Joshua 7 and 1 Samuel 15). This is Holy War theology and terminology. Peter Pett Then the prophet made clear that he had been speaking about the king himself. He in his blindness had let go the very man whom YHWH had devoted to destruction. His judgment thus returned upon himself. He had failed YHWH and he and his people would have to pay the price of his failure. John Gates: the spiritual principle set forth is that believers must not extend toleration, even in the name of mercy, to the forces of Satan. It had lain within the power of Ahab to end forever the life and death struggle between Syria and Israel. Now with Benhadad free, the struggle would continue, with disastrous results. (Wycliffe Bible Commentary) Donald Wiseman: An acted parable is used to lead Ahab to realize his inconsistency and guilt in going against God’s express will and postponing judgment on Ben-Hadad. This was to cost Israel dearly in death and destruction (cf. 2 Kgs 10:32) and load to the final fall of the Northern Kingdom. The literary device of the story to bring conviction or error can be compared with Samuel’s condemnation of Saul (I Sam. 13:14-30), and Nathan of David (2 Sam. 12:1-13). It is the responsibility of a prophet to direct one who errs to the right interpretation of events and so lead to self-judgment. Here we are reminded that not even a king is above the law but is subject to divine-justice (v.42). (See 1 and 2 Kings: An Introduction and Commentary - Page 192) Devoted to destruction (to be utterly destroyed) (02764) herem is something devoted unto divine service, and is under a ban. In some context as the present use, it describes a curse or extermination which implies total destruction (see Dt 7:26; 1Sa 15:18; Zech 14:11). MacKay says "The ‘curse’ is the ban, the utter devotion to destruction (Isa. 43:28 — and NIV footnote; Jer. 25:9) of what is an abomination in the LORD’s sight." Eugene Merrill - The ban (herem) was the judgment of God on places, things, and hopelessly unrepentant people that resulted in the extermination of living beings and the destruction or appropriation by YHWH of the rest. Were God’s people at last to remain in unbelief and rebellion, they must suffer the fate of those placed under herem, for they, too, would be under His everlasting curse. The whole earth would suffer similarly, for without the mediatorial ministry of Israel, the kingdom of priests, the program of YHWH for universal redemption would collapse and the design for a universal kingdom come to an end. (Malachi Commentary recommended) Herem is not the normal word for curse, and as noted refers to the practice of devoting things or persons irrevocably to God, often by total destruction. Cities of Canaan were put under the “curse,” and thus the people were to be exterminated (cf. Dt. 13:12-18; 20:16ff). Herem "conveys the "basic meaning is the exclusion of an object from the use or abuse of man and its irrevocable surrender to God. The word is related to an Arabic root meaning “to prohibit, especially to ordinary use.” The word “harem,” meaning the special quarters for Muslim wives, comes from it. Usually āram means a ban for utter destruction, the compulsory dedication of something which impedes or resists God’s work, which is considered to be accursed before God. The idea first appears in Nu 21:2–3, where the Israelites vowed that, if God would enable them to defeat a southern Canaanite king, they would “utterly destroy” (i.e. consider as devoted and accordingly utterly destroy) his cities. This word is used regarding almost all the cities which Joshua’s troops destroyed (e.g. Jericho, Josh 6:21; Ai, Josh 8:26; Makkedah, Josh 10:28; Hazor, Josh 11:11), thus indicating the rationale for their destruction. In Dt 7:2–6, the command for this manner of destruction is given, with the explanation following that, otherwise, these cities would lure the Israelites away from the Lord (cf. Dt 20:17–18). Any Israelite city that harbored idolators was to be “utterly destroyed” (Deut 13:12–15; cf. Ex 22:19). A man who was the object devoted to God came under the same ban." (Leon Wood - TWOT) HEREM - 21V - accursed(2), ban(2), curse(2), devoted(2), devoted to destruction(1), devoted thing(2), set apart(1), something banned(1), things devoted(1), things devoted to destruction(1), things under(10), things under the ban(10), under the ban(3), which is put under(1). Lev. 27:21; Lev. 27:28; Num. 18:14; Deut. 7:26; Deut. 13:17; Jos. 6:17; Jos. 6:18; Jos. 7:1; Jos. 7:11; Jos. 7:12; Jos. 7:13; Jos. 7:15; Jos. 22:20; 1 Sam. 15:21; 1 Ki. 20:42; 1 Chr. 2:7; Isa. 34:5; Isa. 43:28; Ezek. 44:29; Zech. 14:11; Mal. 4:6 1 Kings 20:43 So the king of Israel went to his house sullen and vexed, and came to Samaria. KJV 1 Kings 20:43 And the king of Israel went to his house heavy and displeased, and came to Samaria. NET 1 Kings 20:43 The king of Israel went home to Samaria bitter and angry. CSB 1 Kings 20:43 The king of Israel left for home resentful and angry, and he entered Samaria. ESV 1 Kings 20:43 And the king of Israel went to his house vexed and sullen and came to Samaria. NIV 1 Kings 20:43 Sullen and angry, the king of Israel went to his palace in Samaria. NLT 1 Kings 20:43 So the king of Israel went home to Samaria angry and sullen. went: 1Ki 21:4 22:8 Es 5:13 6:12,13 Job 5:2 Pr 19:3 1 Kings 20 Resources - Multiple Sermons and Commentaries SULLEN & VEXED BUT NOT REPENTANT! So - Term of conclusion. There was no happy ending to this "parable." Ahab henceforth would not life "happily ever after," because the Word of the LORD had spoken and sealed his fate. As R G Lee eloquently said (speaking of Ahab and Jezebel especially regarding killing Naboth and stealing his vineyard in 1 Kings 21) there would be Pay Day Someday (watch the video of this classic sermon). The king of Israel went to his house sullen (sar - heavy, bitter, resentful) and vexed, and came to Samaria - Sullen (sar; Lxx = sugcheo - dismayed, confounded, troubled, stirred up) describes Ahab again in 1Ki 21:4+ ("sullen and vexed") this time because Naboth refused to sell Ahab his vineyard. The third and last use of this Hebrew word is from Jezebel who asks "How is it that your spirit is so sullen that you are not eating food?" (1Ki 21:5+) Bob Utley - Ahab was unrepentant. He had seen YHWH work in marvelous victories twice but his heart was still hard (see NIDOTTE, vol. 3, p. 299, #5). Ahab represented all Israel. Their hard heartedness, even after the displays of YHWH's mercy and power, will bring a Divine response. YHWH will break His covenant with the northern tribes. They will go into exile by Assyria. Ahab's reaction and failure to repent reminds us Paul's distinction between remorse (worldly sorrow like Ahab had) and repentance in 2Co 7:9-11+ I now rejoice, not that you were made sorrowful, but that you were made sorrowful to the point of repentance; for you were made sorrowful according to the will of God, so that you might not suffer loss in anything through us. 10 For the sorrow that is according to the will of God produces a repentance without regret, leading to salvation, but the sorrow of the world produces death. 11 For behold what earnestness this very thing, this godly sorrow, has produced in you: what vindication of yourselves, what indignation, what fear, what longing, what zeal, what avenging of wrong! In everything you demonstrated yourselves to be innocent in the matter. Sullen (05620) sar from sarar = to be stubborn, resentful or rebellious. Sar describes one who is sullen, stubborn, rebellious. It includes the idea of deep, brooding or smoldering anger not just a temporary disappointment. Sar occurs in two contexts, both of which describe Ahab's psychological condition as being sullen and aggravated when being rebuked or rebuffed. In both its OT occurrences, sar describes the emotional state of King Ahab after being rebuked by the prophet (1Ki 20:43) and refused by Naboth (1Ki 21:4f). Although Ahab was being silent, his rage was apparent to his wife. Vexed (02198) za'eph from a root za'aph which is from the Aramaic cognate zeap ("to storm, rage against,") means to storm, blow, or breathe hard. The idea includes being dejected or enraged. The only other use is again of Ahab in 1Ki 21:4+! A cognate (za'aph) is used in Jonah 1:15 to describe the raging sea. KB suggests "be embittered against," "be dejected," BDB adds "be enraged."