1 Kings 20:30
The rest of them fled into the city of Aphek, where the wall fell on twenty-seven thousand of the remaining men. Ben-hadad also fled to the city and hid in an inner room.
Wisdom in CounselJ.A. Macdonald 1 Kings 20:22-30
Resisted MercyJ. Urquhart 1 Kings 20:22-43
A Mistaken InferenceW. A. Gray.1 Kings 20:28-30
God of the Hills and God of the ValleysSpurgeon, Charles Haddon1 Kings 20:28-30
The Universal GodJ. Parker, D. D.1 Kings 20:28-30
False MercyJ.A. Macdonald 1 Kings 20:30-43

The first army with which Ben-hadad invaded Israel was defeated with "great slaughter," and the king saved himself by flight. The defeat of the second was even more complete, when 127,000 men were destroyed and the king had to surrender at discretion. But Ahab, for his false mercy in sparing the life of Ben-hadad, brought judgment upon himself and upon his people.


1. That righteousness dooms the incorrigible to death.

(1) "The wages of sin." The incorrigible will certainly find this in the "damnation of hell" (Psalm 9:17).

(2) Their time also in this life is shortened either by the sword of the magistrate or by the judgment of God. They get sufficient space for repentance; but the space so given, if misimproved, aggravates the terror of their death. Protracted probationary existence under such conditions, therefore, becomes a doubtful mercy.

(3) It is also the reverse of mercy to their contemporaries, because the influence of the wicked is mischievous. It is, therefore, a considerate judgment that they do "not live out half their days" (Psalm 55:23).

(4) The difference between good and evil cannot be too strongly marked. The good must have no fellowship with the wicked. In eternity their separation is complete (Matthew 25:46; Luke 16:26). The more perfect the separation here, the more of heaven upon earth will the good enjoy; and the more of hell upon earth, the wicked.

2. Ben-hadad was obnoxious to that doom.

(1) He was guilty of the highest crimes against humanity. In his offensive wars he was not only a public robber, but also a wholesale murderer. But murder at least is held to be a capital crime (see Genesis 9:5; Exodus 21:12, 14; Leviticus 24:17. See also Matthew 26:52; Revelation 13:10).

(2) He was guilty likewise of the highest crimes against God. He was not only a gross idolater, but also a blasphemer of Jehovah. He localized and limited Him as "Elohim of the hills" and defied Him in the plains. But such blasphemy also was punishable with death (Leviticus 24:11-16).

(3) He committed all these offences in the land of Israel, where they were capital crimes, and the God of Israel delivered him into the hand of Ahab that he might suffer the penalty.

3. But Ahab opposed his mercy to the righteousness of God.

(1) But is there no mercy for the penitent? Certainly there is. In repentance there is no encouragement to evil; on the contrary, in it evil is condemned. Faith in Christ is the perfection of repentance since therein only can we be effectually delivered from sin. Repentance must be genuine.

(2) Ben-hadad's repentance was not genuine. His servants "girded sackcloth on their loins, and put ropes on their heads, and came to the king of Israel, and said, Thy servant Ben-hadad saith, I pray thee, let me live." (Sir John Froissart relates that the inhabitants of Calais acted in a similar manner when they surrendered their city to Edward III. in 1346). All this was intensely mortifying to Ben-hadad, whose tone was so different when he thought himself in the position of a dictator (see vers. 3-6). The haughtiest in prosperity are often the meanest in adversity.

(3) But here is no show of repentance towards God. He confesses that he deserves to be hanged for invading the land, but not a word about his blasphemy against the Elohim of Israel. Yet Ahab granted him his life.


1. Because thereby they encourage evil.

(1) If sin be committed with impunity it will soon lose its character. Men are naturally inclined to sin, and are restrained chiefly by fear of its penalties. If these are remitted, offences against the law of God will come to be justified.

(2) The estimate of goodness would consequently be lowered, for we judge of qualities by contrasts. Heaven is seen in its strongest light as the antithesis of hell Remove from sin its sinfulness, and goodness will be distorted into weakness or folly.

(3) Such confounding of right and wrong must be fatal to all law and order, and tend to inaugurate the wildest confusion and the deepest misery. All this flows from the principle of false or indiscriminate mercy.

2. Hence Ahab was held to be an accomplice with Ben-hadad.

(1) He had an unworthy sympathy with. this blaspheming monarch. "Is he yet alive? He is my brother." "Brother king, though not brother Israelite. Ahab valued himself more on his royalty than on his religion" (Henry). Would Ben-hadad have called Ahab his brother had he been victorious?

(2) "He caused him to come up into the chariot." This was a sign of cordial friendship (see 2 Kings 10:15, 16). "The friendship of the world is enmity against God." So instead of imposing terms, he accepted those proposed by Ben-hadad (ver. 34).

(3) "So he made a covenant with him and sent him away." The form of these covenants was to cut a sacrifice in twain, and the persons entering into the compact walked between the pieces and were sprinkled, together with the articles of agreement, with the blood, to express that if they failed to fulfil their pledge God might treat them as the sacrifice had been treated.

3. Ahab in consequence was doomed to die.

(1) This was signified to him by another prophet. He is by the Jews supposed to have been Micaiah, and with some reason perhaps (compare 1 Kings 22:8).

(2) This prophet, after the example of Nathan (2 Samuel 12.), made Ahab pronounce his own sentence (vers. 37-42). In the doom of the prophet who, for disobedience to the word of the Lord in not smiting his fellow, was destroyed by the lion, Ahab could also read his doom for not obeying the word of the Lord when he should have smitten ben-hadad to death (vers. 35, 36).

(3) The prophecy came true. Ahab was slain fighting against the Syrians to recover Ramoth in Gilead (1 Kings 22:85). And by the hands of the Syrians, under Hazael, the children of Israel suffered severely (see 2 Kings 8:12; 2 Kings 10:32, 33).

(4) In anticipation of these things Ahab "went to his house heavy and displeased." Heavy at the tidings and displeased with the prophet. It would have been more to his advantage had he gone to the house of God in contrition for the sins of his wicked life. - J.A.M.

Because the Syrians have said, The Lord is the God of the hills.
I. WE MAY LIMIT THE LORD BY MISTRUSTING THE SUCCESS OF HIS CAUSE. The temptation is at times heavy upon us to think that the Gospel cannot conquer the world, that the truth of Jesus cannot spread in the midst of the thick darkness which surrounds us, that the good old cause is falling into a desperate condition, and that, mayhap, the victory we have looked for will not come after all. Here let us convict ourselves of having thought God to be the God of the hills and not the God of the valleys, for we have generally based our fears upon our perception that the front of the battle has changed.

II. WE MAY COMMIT THE SIN OF SYRIA BY DOUBTING THE HELP WHICH THE LORD WILL RENDER TO US. Sometimes we are brought into sore trouble, and then we imagine that the Lord will not help us as he helped the old saints, of whom we read in the Bible. We can believe all about Abraham and Moses and David, but we question whether the Lord will help us. We look at those men as the great hills, and we regard ourselves as the valleys, and we dare not hope that the Lord will deal with us as He did with His servants in the days of yore. Now, is not this making God to be a local God, think you? Ought we not to have the same faith in God as Abraham, Isaac, and Jacob had? I have even known Christians say, "I cannot go to God about my trials, they are so ordinary and commonplace. I can pray about spiritual things, but may I pray about temporals? I can take my sins and burdens of serious care to Him, but may I pray about little domestic troubles?" How can you ask that question? He tells you the hairs of your head are all numbered: those are not spiritual things surely. You are told to cast all your care on Him. He is the God of the hills of the higher spiritual interests of His children, and is He not the God of the valleys of their hourly troubles? Does He not bid us ask Him to give us day by day our daily bread?

III. IT IS VERY EASY TO FALL INTO THIS SIN BY COMPARING AND CONTRASTING THE EXPERIENCES OF OURSELVES AND OTHERS. The thoughtful soul may often hear the rustle of the skirts of Jehovah's garments in the stillness of those lone hills. God is in rugged souls, in the ravines of a broken heart, and in the caves of dread despair: He overrules the whirlwind of temptation and the tempests of satanic blasphemy, and anon He is seen in the bow of hope and the sunshine of full assurance. The Lord is in every heroic struggle against sin, and in that eager clinging to His word which is seen in so many tempted souls. Yet men judge their fellows and say, "The Lord cannot be there," even where He is most mightily. On the other hand, I have known persons fashioned in this rough mould look down on the gentle, quiet life of the useful, less thoughtful, and perhaps less intelligent Christian, who is "like" the valley, and they have said, "Lord, what shall this man do? He does not sympathise with my soul troubles, he has had little or no law work, he does not understand my grand conceptions of truth, he enters not into the deep things of God." Remember that this may be true, and yet the brother may be a far better man than you are.

IV. A VERY COMMON SHAPE OF THIS SIN IS LIMITING THE POWER OF THE GOSPEL. I have known you limit the power of the Gospel by supposing that it will only save certain sinners. You heard of a great drunkard who was converted, of a swearer who turned to God, and you said to yourself, "I do not wish to be a drunkard or a swearer, but I have seen many of that sort of people saved, and I, who have led a moral life, have not been renewed in heart: it makes me envy them." Why should not you also obtain salvation? Is Jesus the Saviour of open and gross sinners and not of the more secret offenders?


( C. H. Spurgeon.)

I. THE WORDS MAY BE USED IN A CYNICAL SENSE. I refer to the spirit of those who imagine that religion has no real hold, and will win no real victories, apart from certain favouring facts, certain propitious agencies, helpful as the hills were to Israel. They think it is the creature of environment, the product of place. Detach it from that environment, transplant it from that place, and its power and reality will vanish. You find a sneer of the kind on the lips of two classes — those who wish to break down religion as a faith, and those who wish to break it down as a practice. Or, to put it otherwise, you find it in those who would have you careless of belief, and those who would have you careless of conduct. Let; us descend from the highlands of prejudice, and take our stand on the lowlands of reason, the arena of impartial logic, the fields of honest and unfettered debate, and see what the issue will be. Your conception of God is a phantom of the mountains; bring it to the clear air and the dry light of the plains, test it by the rules of a sound philosophy, look at it with the eyes of an enlightened intelligence, and phantomlike, it will vanish away. What is this but a reproduction of the words of the Syrians, expounded and applied as modern cynicism knows how: "The Lord is a God of the hills, and not a God of the valleys"? So, too, with the other class I spoke of, those who endeavour to rob you of character. Sad that there should be such. And wherever they do exist, they speak and act with the same idea, that the religion they assail is a matter of circumstance. It is to be explained, they tell us, by the oversight of watchful eyes, the rule of firm hands, the influences of the fear of punishment and the hope of reward, the discipline and attachments of home. Yet, but let the life be cut loose from all this, away from a father's authority, away from a mother's solicitude, away from a minister's advice, away from the whole set of circumstances that make purity and probity, temperance and truthfulness, matters of everyday counsel and everyday practice, and see what its principles are worth. The man may retain his character so long as he lives on the heights, but once let him join us on the plains, on the platform of a wider existence, amidst the elbow-room of a freer sphere, he will yield, take his swing, and comport himself just like the rest of us. Such is the assertion of the cynic, thinking religion the outcome of locality, and Providence the genius of place.

II. AGAIN, THE WORDS MAY BE USED IN A SUPERSTITIOUS SENSE. We are to speak of its falseness now when applied to religious worship, associated as that worship often is with certain fixed and unbending conditions that are hurtful to the health and hostile to the spontaneity of the "life indeed." Of course, the tendency that I speak of finds its crowning type in the ritualist. As much as any one, the ritualist attempts to limit God, tying the operations of His grace to given and definite places, given and definite agencies, given and definite channels. And yet the superstitious spirit may exist, the spirit that attaches undue importance to places, associations, and forms. Not, of course, that places and associations are without their value in worship. They have their own impressiveness, their own significance, their own power to stimulate and help. But when all has been said, we are not to set limits to God. He who is the God of the hills, with their majesty, their variety, and their poetic associations, is also the God of the valleys, with their tameness, monotone, and commonplace features, And when He keeps you down in the valleys, be sure He can meet you there, in the homeliest religious services, in the humblest religious fellowship; and not only there, but amidst the dullest and most prosaic routines of everyday worldly life, till the fireside, the shop, the counting-room, the mart, become for those who wait and who watch for Him a very Bethel, a house of God, the gate of heaven.

III. There words may be taken as descriptive of a worldly spirit — a spirit of worldly compliance and worldly compromise. Passing at this point from the subject of God's help and worship to the subject of God's claims, we find a tendency that is just the opposite of the one we have now been speaking of. In that case the error was that of over-separation in religious matters; in this case the error is that of over-concession — concession to the time-spirit, concession to the place-spirit. "Your God is a God of the hills; He vanishes when the hills are left, and the valleys take their place." How often does the cynic's taunt find colour and excuse in the professing Christian's conduct! Some people do speak and act as if the authority of God were a matter of locality, and as if the leaving of the locality meant the leaving, or at any rate, the lowering, of the authority. I take the case of professing Christians in their seasons of recreation — let us say during foreign travel. Do not some put off their home religion with the same regularity with which they put off their home broadcloth, and put on tourist religion with the same sense of release with which they put on their tourist tweeds? The thought might be carried further. Is not this at the root of a good deal of the unrest that is otherwise puzzling to see? Children discontented in happy homes, apprentices discontented with kind employers, servants discontented in comfortable places, young men and young women discontented with evangelical ministries and a watchful and attentive Church fellowship, all on the outlook for change, where to the outward observation there does not seem much reason for change: how shall we explain it? Sometimes, I fear, in this very way. The atmosphere of restriction does not suit such. They want to be surrounded with a slacker personal oversight, a lower local tone. They want to break free from religions restraints; and in breaking free from religious restraints they imagine they get quit of religious obligations. You do not get quit of them. Right is right, and wrong is wrong, whatsoever be the circumstances, whatsoever the customs, whatsoever the observation.

IV. THESE WORDS, TOO, MAY BE TAKEN AS DESCRIPTIVE OF A RATIONALISING SPIRIT. Here we pass from God's help, worship, and claims to the subject of His truth. And what is the error to be noticed here? Just the error we have been endeavouring to trace all along, the error of those who set bounds to God. We believe, do we not? that the Gospel is universal. We believe that as it is universal in intention, it is universal in fitness. We believe that both in precept and in promise it is the power of God to every one that believeth. But there are those who deny this. They deny it on the grounds of capacity, deny it on the grounds of race. And it is interesting to notice that this rationalising spirit we speak of, in limiting the adaptability of the Christian religion, limits it from two different standpoints, for two different reasons. Some object to the Christian faith as being too elementary, characterised by elementary conditions, suitable to an elementary stage. The God of the Christians, they say, may serve for the simple, the inexperienced, the emotional — women with their capacity of belief, children with their childish dreams. But He will not serve for others — the scientist with his love of truth, the artist with his love of beauty, the artisan with his love of independence. Others, again, speak of the Christian faith as a something that is too advanced, at any rate for certain circumstances and certain classes. The God of the Christians, they say, may serve for the cultivated and progressive, those whose minds have been opened, and whose consciences have been trained. But He is altogether too exalted in His standard, too strict in His principles, and too exacting in His demands, for the common and unenlightened, the barbarous and embruted. What is the notion of both classes but the notion of a limited God — a God, as some say, for the hills, a God, as others say, for the valleys, yet in each case a God that is less than universal, a God who is bounded in His presence, bounded in His power, and bounded in His claims? We hold by a higher idea. We cling to a nobler and more inspiring faith. We believe that the God of the Bible is the God of the hills and the valleys alike, wheresoever His religion has had full play.

(W. A. Gray.)

This was the profound mistake which the Syrian soldiers made. We fear that the whole world is making the same mistake. What, if on inquiry it should be proved that we have a partial religion, a religion useful here but useless there, an admirable contemplation for Sunday, but a grievous burden for Monday? What if we practically reverse the Syrian conception, and say that the Lord is God of the valleys but not God of the hills? That we want Him in dark and dangerous places, but we can fight for ourselves in open places and on the tops of the breezy hills?

1. There are those who confine Him to the hills of speculation, but exclude Him from the valleys of daily life. They are the intellectual patrons and flatterers of God. He is too great to be realised. He is the Supreme Thought, the Infinite Conception. the Unconditioned Absolute, and various other magnificent inanities. According to their view, He cannot be brought down to daily experience, or take any immediate part in the common progress of life. He is grand, but useless. He is glorious, but unapproachable, His sanctuary is on hills that cannot be climbed, or in clouds that cannot be entered; but He has no agency in the valleys.

2. Then there are those who recognise God in the valleys of trouble, but ignore Him on the hills of strength and joy. They call Him in professionally. He is kept for the hour of distress. They use religion as a night-bell which they can pull in times of exigency.

3. It is the very glory of religion in its most intelligent conception that it comprehends and blesses the whole life. What is this life for which any religion that is true has to provide? It is no easy riddle. It is easy enough to invent a theory or an outfit for one side of it; but we want a doctrine that will involve and ennoble its entirety. What is this life? What is its origin? Look at the impulses which excite it; add up into some nameable total the forces which operate upon it; and bring under one law the ambitions which lure or goad it into its most daring activities. Here is a hunger which no bread can satisfy. Here is an imagination which conquers the visible and longs to penetrate the unseen. In the breast is an eager suppliant that will not be forbidden to pray. And what is the hereafter of this multiplied life? Does it go out like a spark? The false religion is God of the hill but not God of the valleys. The superficial theory is excellent in fine weather, but useless in foul. It is pleasant in prosperity, it is helpless in adversity. It can swell our laughter, it cannot dry our tears. This is the proof of the true religion — that it encompasses with in. finite sufficiency the whole life, is equally strong at every point. It can run with the footmen; it can keep pace with the horses; and it can subdue into peace the swellings of Jordan.

(J. Parker, D. D.)

Ahab, Aram, Ben, Benhadad, Ben-hadad, Hadad, Israelites, Syrians
Aphek, Damascus, Samaria, Syria
Aphek, Ben, Benhadad, Ben-hadad, Ben-ha'dad, Chamber, Chief, Collapsed, Entered, Escaped, Falleth, Fell, Fled, Flee, Flight, Hadad, Hid, Inner, Innermost, Rest, Room, Seven, Thousand, Town, Twenty, Twenty-seven, Wall
1. Ben-Hadad, not content with Ahab's homage, besieges Samaria
13. By the direction of a prophet, the Syrians are slain
22. As the prophet forewarned Ahab, the Syrians come against him in Aphek
28. By the word of the prophet, and God's judgment, the Syrians are smitten again
31. The Syrians submit; Ahab sends Ben-Hadad away with a covenant
35. The prophet, under the parable of a prisoner,
39. making Ahab judge himself, denounces God's judgment against him

Dictionary of Bible Themes
1 Kings 20:30

     5604   walls

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 Iscariot

Putting 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

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

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