1 Kings 20:34
Ben-hadad said to him, "I will restore the cities my father took from your father; you may set up your own marketplaces in Damascus, as my father did in Samaria." "By this treaty I release you," Ahab replied. So he made a treaty with him and sent him away.
Then Ben-hadad said to him
The name "Ben-hadad" is of Aramaic origin, meaning "son of Hadad," with Hadad being a storm and fertility god worshiped in ancient Syria. This highlights the cultural and religious differences between the Israelites and the Arameans. Historically, Ben-hadad was a king of Aram, and his interactions with Israel were marked by conflict and political maneuvering. This phrase sets the stage for a diplomatic exchange, emphasizing the power dynamics at play.

I will restore the cities
The act of restoring cities indicates a return of previously conquered territories. In the ancient Near Eastern context, cities were not just population centers but also symbols of power and control. The restoration signifies a shift in political power and a gesture of reconciliation. This phrase reflects the importance of land and territory in the biblical narrative, where land is often tied to divine promise and covenant.

that my father took from your father
This phrase acknowledges a history of conflict and conquest between the two nations. It suggests a generational struggle, with the current leaders seeking to address the grievances of the past. The mention of "father" here is significant, as it underscores the hereditary nature of kingship and the ongoing legacy of familial and national disputes.

and you may set up marketplaces for yourself in Damascus
Marketplaces were central to ancient economies, serving as hubs for trade and cultural exchange. Allowing Israel to set up marketplaces in Damascus indicates a significant economic concession and a move towards peaceful coexistence. This phrase highlights the importance of economic ties in fostering diplomatic relations and the potential for prosperity through cooperation.

as my father did in Samaria
This comparison to past arrangements suggests a precedent for such economic agreements. Samaria, the capital of the Northern Kingdom of Israel, was a significant city, and its mention here underscores the importance of mutual benefit in the treaty. The historical context of Samaria as a center of trade and politics adds depth to this diplomatic gesture.

'By this covenant I release you,' Ahab replied
The word "covenant" is deeply significant in the biblical context, often denoting a solemn agreement with divine or legal implications. Ahab's use of the term suggests a binding and serious commitment. The act of releasing Ben-hadad indicates a move towards peace and the resolution of hostilities, reflecting the biblical theme of reconciliation and forgiveness.

So he made a treaty with him and sent him away
The making of a treaty formalizes the agreement between the two kings, marking a turning point in their relationship. Treaties in the ancient world were often sealed with oaths and rituals, underscoring their importance and solemnity. Sending Ben-hadad away signifies the end of immediate conflict and the hope for a new chapter of peace. This phrase encapsulates the biblical ideal of resolving disputes through dialogue and agreement, rather than continued warfare.

Persons / Places / Events
1. Ben-hadad
The king of Aram (Syria) who was defeated by the Israelites. He seeks to make a treaty with King Ahab of Israel after his defeat.

2. Ahab
The king of Israel, known for his complex and often negative portrayal in the Bible. He makes a treaty with Ben-hadad, which is a significant political and spiritual decision.

3. Damascus
The capital of Aram, where Ahab is allowed to set up marketplaces as part of the treaty. This city is historically significant and often mentioned in the context of Israel's interactions with neighboring nations.

4. Samaria
The capital of the Northern Kingdom of Israel, where Ben-hadad's father had previously set up marketplaces. This reflects the historical conflicts and exchanges between Israel and Aram.

5. Treaty/Covenant
The agreement made between Ahab and Ben-hadad, which involves the restoration of cities and economic privileges. This treaty is central to the account and has implications for Israel's faithfulness to God.
Teaching Points
The Danger of Compromise
Ahab's treaty with Ben-hadad represents a compromise that prioritizes political gain over spiritual obedience. Believers are called to discern and avoid compromises that lead away from God's will.

God's Sovereignty and Human Responsibility
Despite God's deliverance, Ahab fails to acknowledge God's sovereignty fully. Christians are reminded to recognize and respond to God's work in their lives with faithfulness.

The Consequences of Disobedience
Ahab's actions have long-term consequences for Israel. This serves as a warning about the impact of disobedience and the importance of aligning decisions with God's commands.

The Role of Leadership
Ahab's leadership choices affect the entire nation. This highlights the responsibility of leaders to seek God's guidance and prioritize His principles.

Economic and Spiritual Priorities
The focus on marketplaces in the treaty underscores the tension between economic interests and spiritual fidelity. Believers are encouraged to evaluate their priorities in light of God's kingdom.
Bible Study Questions
1. What does Ahab's decision to make a treaty with Ben-hadad reveal about his priorities, and how can we apply this lesson to our own decision-making processes?

2. How does the context of God's deliverance in 1 Kings 20:13-21 influence our understanding of Ahab's actions in verse 34?

3. In what ways do the consequences of Ahab's treaty with Ben-hadad reflect the broader biblical theme of obedience and disobedience?

4. How can we, as modern believers, discern when a compromise is detrimental to our spiritual walk, and what biblical principles can guide us in such situations?

5. Considering the role of leadership in Ahab's account, what qualities should we seek in leaders, both in the church and in other areas of life, to ensure they align with God's purposes?
Connections to Other Scriptures
1 Kings 20:13-21
Provides context for the battle and God's deliverance of Israel, highlighting Ahab's opportunity to recognize God's sovereignty.

1 Kings 21:1-29
Shows Ahab's continued moral and spiritual failures, including his dealings with Naboth's vineyard, which further illustrate his character.

2 Chronicles 18:1-34
Describes Ahab's alliance with Jehoshaphat and his eventual downfall, emphasizing the consequences of his political and spiritual decisions.

Isaiah 7:1-9
Discusses the threat of Aram and Israel against Judah, providing a broader context of the regional conflicts and God's promises to His people.
Resisted MercyJ. Urquhart 1 Kings 20:22-43
False MercyJ.A. Macdonald 1 Kings 20:30-43
People
Ahab, Aram, Ben, Benhadad, Ben-hadad, Hadad, Israelites, Syrians
Places
Aphek, Damascus, Samaria, Syria
Topics
Agreement, Ahab, Areas, Basis, Bazaars, Ben, Ben-hadad, Ben-ha'dad, Cities, Covenant, Damascus, Establish, Free, Hadad, Maketh, Market, Offered, Price, Restore, Samaria, Sama'ria, Streets, Terms, Thyself, Towns, Treaty
Dictionary of Bible Themes
1 Kings 20:34

     1346   covenants, nature of
     5402   market
     5492   restitution
     5587   trade
     5592   treaty
     5783   agreement
     8252   faithfulness, relationships
     8711   covenant breakers

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 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

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

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