1 Kings 20:1–43

20:7–12 At this point Ahab decides to involve “all the elders of the land.” These men have not been mentioned previously during his reign (and not since the time of Rehoboam in 1 Kings 12; cf. 8:1, 3), and it is safe to assume that their role under Ahab and Jezebel has been severely limited. Why does Ahab seek advice at this point? Presumably out of panic, but it turns out that these elders have significantly more backbone than does their king. Ahab says, “Mark, now, and see how this man is seeking trouble, . . . and I did not refuse him,” but the elders advocate a radically different approach: “Do not listen or consent.” Ahab listens to the elders and sends a slightly more robust message to Ben-hadad: “All that you first demanded of your servant I will do, but this thing I cannot do.” Ahab reaffirms the earlier commitment he made but refuses the new conditions, an obvious affront to Ben-hadad, who responds very strongly: “The gods do so to me and more also, if the dust of Samaria shall suffice for handfuls for all the people who follow me.” Ben-hadad, sounding rather like Jezebel threatening Elijah (19:2), vows to bring such destruction to Samaria that even the dust would not remain. Those who “follow me” are literally those “at my feet.”

The intensity of the exchange is ramped up in the closing verses of the section, as Ahab (now called “the king of Israel,” as he finally recovers some courage) answers, “Tell him, ‘Let not him who straps on his armor boast himself as he who takes it off.’” Ahab points out the difference between empty boasting before a fight and the right of the victor to assert his superiority after he has won. Whether this is simply empty fighting talk remains to be seen. Ben-hadad receives the message while complacently “drinking with the kings in the booths” but views the message as the signal to put an end to this once and for all, and so issues the order to “take your positions” for further battle. The continued absence of any reference to God is the telltale sign of the message of this text.

20:13–21 This tale of the unexpected continues, as “behold, a prophet came near to Ahab king of Israel and said, ‘Thus says the Lord . . .’” Once again the word of Yahweh breaks into the middle of regional politics to underline that, whether or not he is acknowledged (by Syrians or Israelites), the Lord is in control (cf. 19:15–18). God’s statement is unequivocal: “Have you seen all this great multitude? Behold, I will give it into your hand this day, and you shall know that I am the Lord.” While this language is similar to many previous battle texts (cf. Deut. 7:24; Josh. 6:2), in this case the goal of Yahweh’s intervention is that Ahab himself might recognize the power and glory of God (cf. Ex. 6:7; 10:2). In this way, this chapter continues the general trajectory of the preceding narratives and is further testimony to the extravagant patience and grace of God.

Ahab’s response is ambiguous, but it may well be that his basic theological ignorance is exposed: “And Ahab said, ‘By whom?’” Yahweh’s answer is strategically surprising: “Thus says the Lord, By the servants of the governors of the districts.” No explanation is given for the reason why these (probably young) men are to be the vanguard of the campaign, but they are probably civil servants! Ahab’s puzzlement may be reflected in his further question: “Who shall begin the battle?” The word “begin” is literally “bind up,” which is best taken as referring to preparing horses and chariots for battle. God’s answer ensures that the focus remains squarely on the king, as he is to lead this unlikely force into the conflict. For the writer, ultimately, this encounter is about Yahweh and Ahab. On cue, Ahab seeks to assemble an army (one does wonder what he had been doing before this!). Initially, he gathers “the servants of the governors of the districts, and they were 232.” From this base, he calls the men of Israel and manages to assemble “seven thousand.” It may not be coincidental that the size of Israel’s army is the same as the number of people who have not compromised with Baal (1 Kings 19:18). The outlook may still be bleak, but God continues to work.

The timing of the Israelites’ attack is inspired, as the complacent “Ben-hadad was drinking himself drunk in the booths, he and the thirty-two kings who helped him.” Despite the direct instruction to Ahab to lead the attack, “the servants of the governors of the districts went out first.” Even though Yahweh is about to work a great victory, Ahab manages to emerge from it without distinction.

Ben-hadad clearly sees the Israelites as posing only a minimal threat, and in his drunken state he instructs his troops to capture the delegation, irrespective of their intentions (“If they have come out for peace, take them alive. Or if they have come out for war, take them alive.”). But the Syrians are overwhelmed. In the brief words of verse 20, “Each [Israelite soldier] struck down his man. The Syrians fled, and Israel pursued them.” The note that “Ben-hadad king of Syria escaped on a horse with horsemen” provides the link to the next scene, as this lightning attack clearly leaves some unfinished business. Perhaps belatedly, Ahab joins the fight (the implication may be that he has waited until the battle is effectively won) and “struck the horses and chariots, and struck the Syrians with a great blow.”

20:22–25 At this moment, the unnamed prophet reappears and warns Ahab that he must be on his guard, “for in the spring the king of Syria will come up against you.” It almost surpasses belief, but Yahweh in his mercy continues to speak to Ahab. Ominously, this time the Syrians are sensible and decide to bring their chariots into play by fighting on a plain (vv. 23–25). We cut immediately to the ongoing conversations (and bad theology) of the Syrian court, where the king’s advisers assert that “their gods are gods of the hills, and so they were stronger than we. But let us fight against them in the plain, and surely we shall be stronger than they.” This is a clear example of good strategy based on bad theology! The situation now looks ominous for Ahab and Israel.

The next step makes things look even worse, as the advisers propose: “And do this: remove the kings, each from his post, and put commanders in their place.” The devolution of authority to the presumably experienced, battle-hardened commanders in the field protects the Syrians against further naive tactical mistakes. The advisers then urge Ben-hadad to “muster an army like the army that you have lost, horse for horse, and chariot for chariot” and move against Israel. Like Ahab before him, Ben-hadad listens to his advisers and gets ready for war once more.

20:26–30 “In the spring, Ben-hadad mustered the Syrians and went up to Aphek to fight against Israel.” The location of Aphek is probably a flat area south and east of the Sea of Galilee, on the border between Israel and Syria. The Syrians follow their plan, but the people of Israel are ready for them. Once again, the fight seems hopelessly one-sided: “The people of Israel encamped before them like two little flocks of goats, but the Syrians filled the country.” Were it not for the prior word of Yahweh, things would look bleak for the people of God. However, there is a further word that reflects both God’s complete knowledge of Syrian discussions and his ability to bring the greatest force to its knees: “Thus says the Lord, ‘Because the Syrians have said, “The Lord is a god of the hills but he is not a god of the valleys,” therefore I will give all this great multitude into your hand, and you shall know that I am the Lord.’” This time, all those involved will see that Yahweh is God.

Inevitably, after a seven-day standoff (perhaps recalling the conquest of Jericho in Joshua 6, as does the falling wall in the next verse), the Syrians are crushed: “And the people of Israel struck down of the Syrians 100,000 foot soldiers in one day. And the rest fled into the city of Aphek, and the wall fell upon 27,000 men who were left.”² No details are given of how a small force (presumably not significantly larger than the 7,000 who had previously engaged the Syrians) can annihilate such a massive army, but the explanation is simple: Yahweh himself has done it. Yahweh, the talking God, had spoken again through his prophet and brought his words to pass.

The end of this matter is approaching, as “Ben-hadad also fled and entered an inner chamber in the city.” The fate of the king in hiding is the final piece of this puzzle.

20:31–34 The hunt for Ben-hadad is on. He is hiding in a compound in the city. But Ben-hadad and his servants are astute political operators and decide to make one last roll of the dice. Something of the aroma of the grace of Yahweh clearly hangs in the air around Israel, for Ben-hadad’s advisers say that they “have heard that the kings of the house of Israel are merciful kings.” There is little in the narrative of Kings to provide evidence of this fact, but it seems that somehow this impression has been made. Like the Gibeonites in Joshua 9, these Syrians mount an elaborate subterfuge, saying, “Let us put sackcloth around our waists and ropes on our heads and go out to the king of Israel. Perhaps he will spare your life.” Sackcloth denotes mourning, while the ropes denote submission, as the Syrians come with ready-made nooses, prepared to be led away.

Incredibly, their plan appears to work. The Syrians bring a message to Ahab: “Your servant Ben-hadad says, ‘Please, let me live.’” Ahab shows mercy to this pagan king: “Does he still live? He is my brother.”³ Despite the bloodshed of battle and the treachery of the prebattle negotiations, Ahab holds out the possibility of reconciliation and the reestablishment of another covenant/treaty (hence the “brother” language), which the men seize upon: “Yes, your brother Ben-hadad.” Astonishingly, Ahab welcomes his—and Yahweh’s—enemy, even bringing him “up into the chariot.” One cannot help but wonder whether Ahab is being driven by ego, seeking to pretend to be the big league with other international kings of power.

Whatever the case, Ben-hadad makes an offer, proposing, “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.” The cities alluded to here are presumably in the Transjordan and other areas along the borders of Israel. In addition, Ben-hadad offers Ahab significant trade opportunities in establishing a trading presence in Damascus (as, apparently, had been the reverse situation during the reign of the previous ruler of Syria). Without a second thought, “Ahab said, ‘I will let you go on these terms.’ So he made a covenant with him and let him go [lit., “sent him away”].” The purpose of this narrative has been made very clear: Yahweh has acted so that his king and his people might know that he is Lord and God. Indeed, as the following verses will make clear, the implication of verse 28 was that he would show himself as God by delivering Ben-hadad and his army into Israel’s hands to be destroyed. But Ahab goes in the opposite direction with Ben-hadad, thus showing that he still refuses to acknowledge Yahweh as the true God, to be followed and obeyed.

20:35–43 Yet again Yahweh intervenes through another unnamed spokesman: “And a certain man of the sons of the prophets said to his fellow at the command of the Lord, ‘Strike me, please.’” This is the first mention of the “sons of the prophets,” which seems to refer to some kind of prophetic movement (cf. 2 Kings 2:3, 5, 7, 15; 4:38; 5:22; 6:1; 9:1); however, we have no further information on the precise nature of this group). This man commands someone to strike him. It is important to notice that Yahweh has spoken; therefore, it is incumbent on the addressee to respond positively. Unfortunately, “the man refused to strike him.” This is construed as deliberate disobedience.

The member of the “sons of the prophets” then speaks again: “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.” The man would not attack, but the lion will have no such hesitation. There is precedent for lions’ enacting the judgment of Yahweh on those who will not listen to the word of a prophet (1 Kings 13:25–26), and there is no delay in the fulfillment of this word: “And as soon as he had departed from him, a lion met him and struck him down.” In the context of this chapter, this is clearly intensifying the warning to Ahab, to whom God has spoken repeatedly.

Immediately after this, the member of the sons of the prophets speaks again: “Then he found another man and said, ‘Strike me, please.’” This time the response is positive: “And the man struck him—struck him and wounded him.” The purpose of this vivid and dramatically acted parable then becomes obvious: “So the prophet departed and waited for the king by the way, disguising himself with a bandage over his eyes.” The subterfuge continues as Ahab approaches. The prophet calls out to him, describing a scenario in which he was told to “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.” He then outlines how “your servant was busy here and there, he was gone.” His question for Ahab concerns culpability in allowing the prisoner to escape.

“The king of Israel said to him, ‘So shall your judgment be; you yourself have decided it.’” Ahab agrees that the man was at fault, thereby condemning himself. There is no sign of the proverbial mercy of the kings of Israel here! As the man takes “the bandage away from his eyes,” revealing his identity to Ahab, he pronounces judgment on Ahab: “Thus says the Lord, ‘Because you have let go out of your hand the man whom I had devoted to destruction, therefore your life shall be for his life, and your people for his people.’” This latest failure of Ahab to respond to the word of Yahweh proves to be decisive, and God’s judgment is announced. However, even this does not provoke Ahab to repentance. Instead, “the king of Israel went to his house vexed and sullen and came to Samaria.” Ahab is not only ungodly; it seems he is also childish, a fact to be borne out in the following chapter. A quick glance at the way in which this passage finishes makes clear that the next episode in this quirky story will not finish well either. Ahab goes home in a huff. And that is actually the clue that unlocks what is transpiring here. This is all about Ahab’s ego.