The messengers came back and said, "This is what Ben-hadad says: 'I have sent to you to demand your silver, your gold, your wives, and your children. The messengers came back and saidIn the ancient Near East, messengers were often used to convey messages between kings and nations. This practice is seen throughout the Old Testament, where envoys would deliver terms of peace or declarations of war. The return of the messengers indicates a continuation of the diplomatic exchange between Ben-hadad and Ahab, highlighting the tension and urgency of the situation. This is what Ben-hadad says
Ben-hadad was the king of Aram (Syria), a powerful nation to the north of Israel. His name, meaning "son of Hadad," refers to the storm god worshiped in the region, indicating the religious and cultural context of the Arameans. The phrase underscores the authority of Ben-hadad, as he speaks with the power of a monarch demanding submission. I have sent to you to demand
The act of sending a demand rather than a request reflects the aggressive posture of Ben-hadad. This demand is not a negotiation but an ultimatum, showcasing the imbalance of power between Aram and Israel at this time. It also sets the stage for the conflict that follows, as Ahab must decide how to respond to such a brazen challenge. your silver, your gold
Silver and gold were the primary measures of wealth and power in the ancient world. By demanding these, Ben-hadad is not only seeking to enrich himself but also to weaken Israel economically. This demand echoes other biblical instances where wealth is seized as a sign of dominance, such as in 2 Kings 18:14, where Hezekiah gives silver and gold to the king of Assyria. your wives, and your children
The demand for wives and children is particularly egregious, as it strikes at the heart of personal and national dignity. In ancient times, taking someone's family was a way to ensure submission and loyalty, as it placed the most personal aspects of life under the control of the conqueror. This demand highlights the severity of Ben-hadad's threat and foreshadows the potential for great personal and national loss. It also contrasts with the biblical ideal of family as a sacred institution, as seen in Genesis 2:24 and Ephesians 5:31. Persons / Places / Events 1. Ben-hadadThe king of Aram (Syria) who is making demands of Ahab, the king of Israel. His aggressive demands reflect his desire for dominance and control over Israel. 2. AhabThe king of Israel at the time, known for his weak leadership and idolatry. He is faced with a difficult decision in the face of Ben-hadad's demands. 3. MessengersRepresentatives sent by Ben-hadad to deliver his demands to Ahab. They play a crucial role in communicating the king's intentions. 4. IsraelThe northern kingdom of the divided Israelite monarchy, under the rule of Ahab. It is the target of Ben-hadad's aggression. 5. Aram (Syria)The kingdom ruled by Ben-hadad, located to the northeast of Israel. It is a frequent adversary of Israel in the biblical account. Teaching Points Understanding the Nature of DemandsBen-hadad's demands reflect a desire for control and subjugation. In our lives, we must discern when demands placed upon us are unjust or oppressive. Leadership Under PressureAhab's response to Ben-hadad's demands can teach us about the importance of seeking God's wisdom and strength when faced with difficult decisions. The Role of FearAhab's fear of Ben-hadad's power can serve as a reminder of the dangers of allowing fear to dictate our actions, rather than faith and trust in God. God's Sovereignty in ConflictDespite human aggression and conflict, God's sovereignty remains. We can trust that He is in control, even when circumstances seem dire. The Importance of Wise CounselAhab's situation underscores the need for seeking wise and godly counsel when faced with challenging situations. Bible Study Questions 1. How do Ben-hadad's demands reflect the nature of worldly power and control, and how can we apply this understanding to modern-day situations of authority and submission? 2. In what ways does Ahab's response to Ben-hadad's demands reveal his character, and what can we learn from his example about leadership under pressure? 3. How does the fear of man, as seen in Ahab's reaction, contrast with the biblical call to fear God alone, and how can we apply this principle in our daily lives? 4. What other biblical examples of conflict and resolution can we draw from to better understand God's sovereignty in the midst of human struggles? 5. How can we seek and apply wise counsel in our own lives when faced with difficult decisions, and what biblical principles should guide us in this process? Connections to Other Scriptures 1 Kings 20:1-4Provides context for Ben-hadad's demands, showing his initial approach and Ahab's initial response. 2 Kings 6:24-7:20 Another instance of Aramean aggression against Israel, highlighting the ongoing conflict between these nations. Exodus 20:17The commandment against coveting, which contrasts with Ben-hadad's covetous demands. Proverbs 29:25Discusses the fear of man, which can be related to Ahab's fear-driven response to Ben-hadad's demands. People Ahab, Aram, Ben, Benhadad, Ben-hadad, Hadad, Israelites, SyriansPlaces Aphek, Damascus, Samaria, SyriaTopics Although, Ben, Benhadad, Ben-hadad, Ben-ha'dad, Deliver, Demand, Gold, Hadad, Indeed, Messengers, Representatives, Returned, Saying, Says, Silver, Sons, Spake, Speaketh, Speaks, Surely, Thus, Turn, WivesDictionary of Bible Themes 1 Kings 20:5 5732 polygamy
8812 riches, ungodly use 1 Kings 20:1-6 4333 gold 1 Kings 20:2-9 5594 tribute 1 Kings 20:5-6 5437 palaces Library The Lost Opportunity
TEXT: "And as thy servant was busy here and there, he was gone. And the king of Israel said unto him, So shall thy judgment be; thyself hast decided it."--1 Kings 20:40. There is a very striking incident connected with this text. The great battle is raging, a certain important prisoner has been taken, and if you read between the lines you seem to know that upon him depend many of the issues of war. His skill in leading the enemy had been marvelous, his courage in the thick of the fight striking; …
J. Wilbur Chapman—And Judas IscariotPutting on the Armour
And the king of Israel answered and said. Tell him. Let not him that girdeth on his harness boast himself as he that putteth it off.'--1 KINGS xx. 11. For the Young. Ahab, King of Israel, was but a poor creature, and, like most weak characters, he turned out a wicked one, because he found that there were more temptations to do wrong than inducements to do right. Like other weak people, too, he was torn asunder by the influence of stronger wills. On the one side he had a termagant of a wife, stirring …
Alexander Maclaren—Expositions of Holy Scripture The Section Chap. I. -iii.
The question which here above all engages our attention, and requires to be answered, is this: Whether that which is reported in these chapters did, or did not, actually and outwardly take place. The history of the inquiries connected with this question is found most fully in Marckius's "Diatribe de uxore fornicationum," Leyden, 1696, reprinted in the Commentary on the Minor Prophets by the same author. The various views may be divided into three classes. 1. It is maintained by very many interpreters, …
Ernst Wilhelm Hengstenberg—Christology of the Old Testament The Letter of the Synod to the Emperor and Empress.
(Labbe and Cossart, Concilia, Tom. VII., col. 577.) To our most religious and most serene princes, Constantine and Irene his mother. Tarasius, the unworthy bishop of your God-protected royal city, new Rome, and all the holy Council which met at the good pleasure of God and upon the command of your Christ-loving majesty in the renowned metropolis of Nice, the second council to assemble in this city. Christ our God (who is the head of the Church) was glorified, most noble princes, when your heart, …
Philip Schaff—The Seven Ecumenical Councils Nature of the Renderings
From the text we now turn to the renderings, and to the general principles that were followed, both in the Old and in the New Testament. The revision of the English text was in each case subject to the same general rule, viz. "To introduce as few alterations as possible into the Text of the Authorised Version consistently with faithfulness"; but, owing to the great difference between the two languages, the Hebrew and the Greek, the application of the rule was necessarily different, and the results …
C. J. Ellicott—Addresses on the Revised Version of Holy Scripture The Practice of Piety in Glorifying God in the Time of Sickness, and when Thou Art Called to Die in the Lord.
As soon as thou perceivest thyself to be visited with any sickness, meditate with thyself: 1. That "misery cometh not forth of the dust; neither doth affliction spring out of the earth." Sickness comes not by hap or chance (as the Philistines supposed that their mice and emrods came, 1 Sam. vi. 9), but from man's wickedness, which, as sparkles, breaketh out. "Man suffereth," saith Jeremiah, "for his sins." "Fools," saith David, "by reason of their transgressions, and because of their iniquities, …
Lewis Bayly—The Practice of Piety The Twelve Minor Prophets.
1. By the Jewish arrangement, which places together the twelve minor prophets in a single volume, the chronological order of the prophets as a whole is broken up. The three greater prophets, Isaiah, Jeremiah, and Ezekiel, stand in the true order of time. Daniel began to prophesy before Ezekiel, but continued, many years after him. The Jewish arrangement of the twelve minor prophets is in a sense chronological; that is, they put the earlier prophets at the beginning, and the later at the end of the …
E. P. Barrows—Companion to the Bible Tiglath-Pileser iii. And the Organisation of the Assyrian Empire from 745 to 722 B. C.
TIGLATH-PILESER III. AND THE ORGANISATION OF THE ASSYRIAN EMPIRE FROM 745 to 722 B.C. FAILURE OF URARTU AND RE-CONQUEST Of SYRIA--EGYPT AGAIN UNITED UNDER ETHIOPIAN AUSPICES--PIONKHI--THE DOWNFALL OF DAMASCUS, OF BABYLON, AND OF ISRAEL. Assyria and its neighbours at the accession of Tiglath-pileser III.: progress of the Aramaeans in the basin of the Middle Tigris--Urartu and its expansion into the north of Syria--Damascus and Israel--Vengeance of Israel on Damascus--Jeroboam II.--Civilisation …
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 7 Kings
The book[1] of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament Links 1 Kings 20:5 NIV1 Kings 20:5 NLT1 Kings 20:5 ESV1 Kings 20:5 NASB1 Kings 20:5 KJV
1 Kings 20:5 Commentaries
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