1 Kings 20:1–34

Ben-Hadad, king of Syria, once gave strong help to Asa, king of Judah, against Baasha, king of Israel. From then on he stayed Baasha's enemy. He took cities from him, and he even won by conquest certain rights over Samaria, the capital of the kingdom (v. 34). His son, also named Ben-Hadad, goes up against Ahab and besieges Samaria. Claiming his father's rights, he sends the king an insulting demand (v. 3).

God's care for His people Israel still shows clearly in this chapter, despite Ahab's ungodly character. Ben Hadad, king of Syria, gathered a huge army, with 32 kings allied to him, and came to besiege the city of Samaria. He was so sure of his greater strength that he did not start the battle at once. Instead he sent messengers to tell Ahab, "Your silver and your gold are mine; your loveliest wives and children are mine" (v.3). So he was calling on Ahab to submit to his authority.

What does Ahab do? He had watched the scenes of 1 Kings 18 unfold before his eyes. He had heard his whole people cry in his ears, "The LORD, He is God!" Yet he spares not one thought for the God who had just restored His own worship by His power — the worship Ahab had replaced with the worship of Baal (1 Kings 16:31-32)! Ahab does not ask the Lord what to do, and he does not put his cause in His hands.

He shows that God is a stranger to him. He acts as if God did not even exist, and he accepts the shame the pagan king puts on him: "My lord, O king, as you say, I am yours, and all that I have" (v. 4). After all, what could he do against Ben-Hadad, who led all his forces and had thirty-two kings with him? That is how people who do not know God work things out.

As a picture, we have already traced in part what Aram, or Syria, stands for. It stands for man. God has lifted man up in Christ, in His own gracious and wonderful way. But man lifts himself up, and by doing so he drags himself down to his own ruin. That second thing is what the historical Aram shows us. The world keeps showing this in different ways. "Man's day" is a day when man makes himself great with what he has robbed from God, and lifts himself up by the very things God's mercy gave him.

In the next chapter (1 Kings 20) we are looking mostly at Israel's national standing among their enemies. But here is the striking fact. Even when judgment was drawing near on the people, when evil was judged and the Lord was acknowledged, He still claims His people as His own. That is something people often wonder at.

God's care for His people Israel is still clearly shown in this chapter, despite the wicked character of Ahab. Ben-Hadad, king of Syria, gathered a huge army, with 32 kings allied to him, and came to Samaria to besiege the city. He was so sure of his greater strength that he did not start the battle at once. Instead he sent messengers to Ahab to tell him, "Your silver and your gold are mine; your loveliest wives and children are mine" (v.3). So he was calling on Ahab to submit to his authority.

Ben-Hadad, king of Syria, had once given firm help to Asa, king of Judah, against Baasha, king of Israel. Ever since then he had stayed the enemy of Baasha. He had taken cities from him. He had even won by conquest certain rights over Samaria, the capital of the kingdom (v. 34). His son, also named Ben-Hadad, goes up against Ahab and besieges Samaria. Claiming his father's rights, he sends the king an insolent demand.

Ahab was immensely wicked. Even so, God promised him victory over the army of Ben-Hadad, king of Syria, which had invaded the land. Looking for an excuse for war, Ben-Hadad first demanded Ahab's silver, gold, wives, and children. When Ahab would have handed these over, the enemy king demanded more. He demanded the right to send his servants to search the houses of Ahab and his servants, and to take away everything they treasured most.

Ahab's weakness is shown further by his cringing answer to the king of Syria who was besieging him… Then the messengers came back with even more insolent demands. The king would likely have accepted the humiliating terms proposed, if his bolder and more patriotic subjects had not advised otherwise, saying, "Do not listen to him, and do not agree." A wicked man is never anything but a weak man. Only "the righteous" is, as the proverb says, "bold as a lion." When Ahab does refuse the king of Syria his demand, unworthy of a soldier, he says half apologising, "This thing I may not do." He does not use the bold, strong "will not" of the three Hebrew young men, who were in a more helpless position and faced a more powerful king (Dan. 3:18).

That was false, and yet true. It was false as to legal right, but true as to fact, for Satan had gained this by man's sin. As to right, he had none at all. Satan had no right to give glory to anyone. But through his craft he led man to turn away from God. He attacked the first Adam and defeated him. He profits from this victory over man… and here he sets himself up as the usurper. "I have all this," he says, "and I give it to whomever I will."

What does Ahab do? The scenes of 1 Kings 18 had unfolded before his own eyes. He had heard his whole people cry in his ears, "The LORD, He is God!" Yet he does not spare one thought for the God who had just restored His worship by His power — the worship Ahab had replaced with the worship of Baal (1 Kings 16:31-32)! Ahab does not consult the Lord or commit his cause to Him.

Ben-Hadad, king of Syria, had once given firm help to Asa, king of Judah, against Baasha, king of Israel. Ever since then he had stayed Baasha's enemy. He had taken cities from him, and had even won by conquest certain rights over Samaria, the capital of the kingdom (v. 34). His son, also named Ben-Hadad, goes up against Ahab and besieges Samaria. He lays claim to his father's rights. He sends an insulting demand to the king: "Your silver and your gold are mine; your best wives and children also are mine" (v. 3).

He was so sure of his greater strength that he did not begin the battle at once. Instead he sent messengers to Ahab to tell him, "Your silver and your gold are mine..." (v.3). So he was calling on Ahab to submit to his authority.

Ben-Hadad was looking for an excuse for war. First he demanded Ahab's silver, gold, wives, and children. When Ahab was ready to hand them over, the enemy king demanded more. He claimed the right to send his servants to search the houses of Ahab and his officials, and to carry off everything they treasured most.

What does Ahab do? The scenes of 1 Kings 18 had unfolded before his own eyes. He had heard his whole people cry in his ears, "The LORD, He is God!" Yet he has not even a thought for the God who had just restored His worship by His power — the worship Ahab had replaced with the worship of Baal (1 Kings 16:31-32)! Ahab does not consult the Lord nor commit his cause to Him.

He showed that God was a stranger to him. Acting as though God did not even exist, he accepts the humiliation the pagan king forced on him... After all, what could he do against Ben-Hadad, who led all his forces and had thirty-two kings with him? This is how people who do not know God work things out.

Ahab's weakness shows again in his grovelling answer to the king of Syria, who was besieging the city... A wicked man is never really anything but a weak man. Only "the righteous" is, as the proverb says, "bold as a lion." Ahab does refuse the king of Syria this demand, which no soldier should have accepted. But he says it half as an apology: "This thing I may not do." He does not use the bold, firm "will not" of the three Hebrew young men. They were in a more helpless position, and they faced a more powerful king (Dan. 3:18).

How great is God's patient endurance! Despite Ahab's huge wickedness, God promised him victory over the army of Ben-Hadad, king of Syria, which had invaded the land.

He was so confident of his superior strength that he did not begin the battle at once. Instead he sent messengers to Ahab to tell him, "Your silver and your gold are mine; your loveliest wives and children are mine" (v.3). So he was calling upon Ahab to submit to his authority.

Ahab knew his forces were no match for the formidable enemy, so he answered, in evident subservience, "My lord, O King, just as you say, I and all that I have are yours" (v.4). He would give in to the haughty demands of Ben Hadad.

He acted as though God did not even exist, which showed that God was a stranger to him. So he accepts the humiliation the pagan king forces on him: "As you say, my lord, O king, I am yours, and all that I have" (v. 4). What, indeed, could he do against Ben-hadad, who led all his forces and had thirty-two kings with him? This is how people who do not know God reason things out.

This is the man who had watched the events of 1 Kings 18 with his own eyes. He had heard his whole people cry out in his ears, "Jehovah, He is God!" Yet he has not even a thought for the God who had just restored His own worship by His power — the worship Ahab had replaced with the worship of Baal (1 Kings 16:31-32)! Ahab does not consult the Lord or commit his cause to Him. Had he ever humbled himself before Him at all?

Ahab's weakness is further made manifest by his servile answer to the besieging king of Syria… A wicked man is never really anything but a weak man. It is only "the righteous" who is, as the proverb says, "bold as a lion." When Ahab does at last refuse the demand, he says it half apologetically: this thing he "may not" do. He does not use the bold, strong "will not" of the three young Hebrew men who faced a more powerful king in a more helpless position (Dan. 3:18).

But what does his humiliation before Israel's enemy achieve? Ben-hadad uses the chance to add outrage to his harshness: "You shall deliver me your silver, and your gold, and your wives, and your children; but tomorrow about this time I will send my servants to you, and they shall search your house…" Again Ahab does not return to God. To him it matters more to call the elders of the land together and consult them.

At first he was slavishly submissive to Ben-hadad. Later, with unusual spirit, he says, "Let not him who puts on his armour boast himself as he who takes it off."

What was the Lord's ground for speaking like this? The condition of Ahab's heart? We have just seen how hard it was… If Ahab had not learned this already under the weight of God's judgments, this miraculous deliverance might touch his heart and bring him back. What touching patience God shows, even toward the most profane, the most indifferent, the most hardened! The God whom man rejects does not tire. He comes back to him as the God of grace and of deliverance!

God's care for His people Israel is still remarkably displayed in this chapter, in spite of the unholy character of Ahab.

He was so sure of his greater strength that he did not begin the battle at once. Instead he sent messengers to Ahab to tell him, "Your silver and your gold are mine; your loveliest wives and children are mine" (v.3). So he was calling on Ahab to submit to his authority.

This latter uses the occasion to add outrage to his harshness: "You shall deliver me your silver, and your gold, and your wives, and your children; but tomorrow about this time I will send my servants to you, and they shall search your house, and the houses of your servants; and whatever is pleasant in your sight, they shall put in their hand and take away" (vv. 5-6).

Ben-hadad was looking for an excuse for war. He first demanded Ahab's silver, gold, wives and children. When Ahab was ready to hand them over, the enemy king demanded more. He demanded the right to send his servants to search the houses of Ahab and his servants, and to take away everything they treasured most. The elders of Israel advised Ahab not to give in to this outrageous demand. So the weak-willed king sent word to Ben-hadad that he could not do it.

God was a stranger to him. He acted as though God did not even exist, and he accepted the humiliation the pagan king forced on him: "My lord, O king, as you say, I am yours, and all that I have" (v. 4). What, after all, could he do against Ben-hadad, who led all his forces and had thirty-two kings with him? That is how people who do not know God reason.

Ahab's weakness is shown further by his servile answer to the besieging king of Syria... When the messengers came back with more insolent demands, the king would probably have accepted the humiliating terms. He refused only because his braver, more patriotic subjects advised otherwise, saying, "Do not listen or consent." A wicked man is never really anything but a weak man. It is only "the righteous" who is, as the proverb says, "bold as a lion." When Ahab does refuse the king of Syria this demand, which no soldier should accept, he says half apologetically, "This thing I cannot do." He does not use the bold, strong "will not" of the three Hebrew young men, who were in a far more helpless position and faced a more powerful king (Dan. 3:18).

Many have agreed to go one mile with Satan who never meant to go two. So Satan leads poor people down into the depths of sin by winding stairs, which keep them from seeing the bottom they are heading for... Give no place to Satan! Not an inch in his first moves. Outside the door he is a beggar, and a modest one. Let him in, and he will rule the house.

If the weight of God's judgments had not taught him this before, perhaps this miraculous deliverance would touch his heart and restore him. What touching patience God shows, even toward the most profane, the most indifferent, the most hardened. The God whom man rejects does not grow tired. He comes back to him as the God of grace and of deliverance!

Looking for an excuse for war, Ben-Hadad first demanded Ahab's silver, gold, wives, and children. When Ahab was ready to hand these over, the enemy king demanded more. He demanded the right to send his servants to search the houses of Ahab and his servants and take away all their most treasured possessions.

Many have agreed to go a mile with Satan who never intended to go two. This is how Satan leads poor creatures down into the depths of sin. He takes them by winding stairs, so they never see the bottom they are heading for... Give Satan no place! Not an inch, not even in his first suggestions. A beggar who is modest while he stands outside the door will command the house once he is let in.

Ahab does not consult the Lord nor commit his cause to Him. For that matter, had he ever humbled himself before Him?

What could he do against Ben-Hadad, who came with all his forces and thirty-two kings? That is how those who do not know God reason things out. But what does he gain by humbling himself before Israel's enemy? Ben-Hadad uses the occasion to add outrage to his harshness... Here again, Ahab does not return to God. He thinks it more important to call the elders of the land together and consult them. They are in favour of resistance; he accepts the first conditions and rejects the second.

The messengers came back with even more insolent demands. The king would probably have given in to these humiliating terms. But his braver, more patriotic subjects advised otherwise, telling him not to listen and not to consent. A wicked man is never really anything but a weak man. It is only "the righteous" who is, as the proverb says, "bold as a lion." When Ahab does refuse the king of Syria's demand, which no soldier should have made, he says, half apologetically, "This thing I may not do." He does not use the bold, forceful "will not" of the three Hebrew young men, who were in far more helpless circumstances and facing a more powerful king (Dan. 3:18).

What touching patience on the part of God, even toward the most godless, the most indifferent, the most hardened. The God whom man rejects, instead of growing tired, appears to him again as the God of grace and of deliverance!

How great is God's patient endurance! Ahab's wickedness was immense, yet God promised him victory over the army of Ben-Hadad, king of Syria, which had invaded the land. Ben-Hadad wanted an excuse for war. First he demanded Ahab's silver, gold, wives, and children. When Ahab would have surrendered these to him, the enemy king demanded more... The elders of Israel advised Ahab not to give in to this outrageous demand, and the weak-willed king sent word to Ben-Hadad that he could not do so.

What does Ahab do? He had watched the scenes of 1 Kings 18 unfold before his own eyes. He had heard his whole people cry in his ears, "The Lord, He is God!" Yet he has not even a thought for the God who had just restored His worship by His power... Ahab does not consult the Lord nor commit his cause to Him.

There again, Ahab does not return to God. To him it is more important to call together and consult with the elders of the land. They are for resistance; he accepts the first conditions and rejects the second.

The king would probably have given in to the humiliating terms, if his braver and more patriotic subjects had not advised otherwise... A wicked man is never anything but a weak man. Only "the righteous" is, as the proverb says, "bold as a lion." And when Ahab does refuse this demand, which no soldier should accept, he says it half apologetically: "This thing I may not do" (older translation). He does not use the bold, strong "will not" of the three Hebrew men in Daniel 3:18, who were in far more helpless circumstances and faced a more powerful king.

What a proof Ahab gives of the blinding power of sin! At first he grovels before Ben-hadad. Later, with unusual spirit, he says, "Let not him who straps on his armour boast himself as he who takes it off." Then God asserted His supremacy, in the plains as well as in the hills. For His own name's sake He gave Ahab victory over the Syrians, and so gave Israel another chance to return to His worship. And this wretched, blinded Ahab takes Ben-hadad to his heart, embraces him, and claims kinship with Israel's foe — God's enemy! ... But though judgment is near, mercy still lingers over the guilty nation.

Each of us must depend upon God alone; even the most godly of men cannot replace Him... We can listen to counsel. We can ask counsel of those who are further on than we are in understanding, in wisdom, and in true godliness. This is what humble hearts do — hearts that have no confidence in themselves. But we must depend upon God alone for our decisions and for our walk.

Showing that God was a stranger to him, acting as though He did not even exist, he accepts the humiliation the heathen king forced on him: "As you say, my lord, O king, I am yours, and all that I have" (v. 4)… Once again Ahab does not return to God; to him it matters more to call together and consult the elders of the land. They are for resistance; he accepts the first conditions and rejects the second.

When the messengers came back with more insulting demands, the king would probably have accepted the humiliating terms, if his bolder and more patriotic subjects had not advised otherwise, saying, "Do not listen or consent."

Ahab's weakness shows again in his grovelling answer to the Syrian king who was besieging him… A wicked man is never really anything but a weak man. It is only "the righteous" who is, as the proverb says, "bold as a lion." Ahab does refuse the king of Syria this demand, which no soldier should accept. But he says it half as an apology: "This thing I may not do." He does not use the bold, forceful "will not" of the three Hebrew men. They were far more helpless, and they faced a more powerful king (Dan. 3:18).

How great is God's longsuffering patience! Despite Ahab's immense wickedness God promised him victory over the army of Ben-Hadad, king of Syria, which had invaded the land. Looking for an occasion for war, Ben-Hadad first demanded Ahab's silver, gold, wives, and children. When Ahab would have handed these over to him, the enemy king demanded more.

Many have agreed to go a mile with Satan who never intended to go two. So Satan leads poor creatures down into the depths of sin by winding stairs, so that they cannot see the bottom they are heading for… Give no place to Satan — not an inch, even in his first moves. He who is a beggar, and a modest one, outside your door, will command the house if you let him in.

Ahab had this threefold testimony, but sadly he gained nothing from it. Ben-hadad's cunning trapped him, after God had placed Ben-hadad in his hand. He not only let him live, but said, "He is my brother." It was the beginning of his final downfall.

Ben Hadad's reply was coarse and arrogant. It seems the arrogance of Ben Hadad gave Ahab the courage to reply, "Let not him who straps on his armor boast himself as he who takes it off." Of course these were fighting words, just as those of Ben Hadad were. Ben Hadad received the message while he and his companions were drinking in the command post — the place that called for sober, sound wisdom.

A wicked man is never really anything but a weak man. Only "the righteous" is, as the proverb says, "bold as a lion." When Ahab does refuse the demand of the king of Syria — a demand no soldier should have accepted — he says it almost as an apology: "This thing I cannot do."

God was a stranger to him, and he acted as though He did not even exist. So he accepts the humiliation the pagan king forces on him: "My lord, O king, according to your word, I am yours, and all that I have" (v. 4). What could he do against Ben-Hadad, who led all his forces and had thirty-two kings with him? So those who do not know God reason things out... Ahab replies with spirit: "Let not him who straps on his armor boast himself as he who takes it off" (v. 11), but he still does not take God into account.

No human being will boast in the presence of God. Human pride may boast outside that presence. It may put forward its claims, glory in its resources, and be proud of what it takes on, as long as God is not thought of. But bring Him in, and all the bragging, the boasting, the empty glory, the grand claims, the self-satisfaction and the self-conceit will wither away in a moment.

But God's time had come to humble insolent Ben-hadad: "And behold, a prophet came near to Ahab king of Israel and said, 'Thus says the LORD, 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.'"... God would humble Ben-hadad, but not by any show of strength — not by the seven thousand soldiers Ahab had left. He would do it by the servants of the princes of the provinces, who numbered two hundred and thirty-two.

What was the Lord's reason for speaking this way? The condition of Ahab's heart? We have just seen its callousness. But Israel in the presence of Elijah's miracle had acknowledged the true God. Would He not show His grace at the least sign of His people's returning to Himself? As for Ahab, God tells him: "You shall know that I am the LORD." If God's judgments had not taught him this already, perhaps this miraculous deliverance would touch his heart and restore him. What touching patience on the part of God, even toward the most profane, the most indifferent, the most hardened.

She made a good beginning, as many do. But, unlike most, she made just as good an ending. It is fairly easy to start, but very hard to keep going. "Let not him who straps on his armor boast himself as he who takes it off." That was a very good proverb, though spoken by a very bad king (1 Kings 20:11).

When the messengers came back with even ruder demands, the king would probably have accepted the humiliating terms. His bolder, more patriotic subjects advised against it, saying, "Do not listen or consent." A wicked man is never really anything but a weak man. Only "the righteous are bold as a lion," as the proverb says. When Ahab does refuse the Syrian king's demand — a demand no soldier should accept — he says, almost as an apology, "this thing I cannot do."

So those who do not know God reason things out... There again, Ahab does not return to God; to him it is more important to call together and consult with the elders of the land. They are for resistance; he would accept the first terms and reject the second. At this answer Ben-Hadad's anger no longer knows any limits. Ahab replies with spirit: "Let not him who straps on his armor boast himself as he who takes it off" (v. 11), but he still does not take God into account.

At first he gave in to Ben-Hadad like a slave. Later, with unusual spirit, he says, "Let not him who straps on his armor boast himself as he who takes it off." Then God showed His supremacy, in the plains as well as in the hills. For His own name's sake He gave Ahab victory over the Syrians, and so gave Israel another chance to return to His worship. Yet the wretched, blinded Ahab welcomes Ben-Hadad, embraces him, and claims kinship with Israel's foe — God's enemy! There is not even the appearance of thanks to God for His wonderful mercy and deliverance.

The Lord Jesus has gone through this scene before us. He has "plundered" the house of the enemy in triumph, and delivered his captives out of his hand... Whatever others may do, you must crush every movement of your own will that rises against your calling as a Christian. You do this by the power of the Spirit, as the Word teaches... The battle is not over yet, so to anyone who would boast, say, "Let not him who straps on his armor boast himself as he who takes it off."

He began well. His beginning was very bright. Had he gone on in simplicity and in the energy of faith, what a different story would stand on record. Instead he came into port like a ship that had met a great hurricane — disabled and broken, without mast or sail. He could have come in with flags flying and all sail set.

A booth or tent, used poetically for a dwelling.

Ben Hadad's reply was coarse and arrogant. He sent word to Ahab, "The gods do so to me, and more also, if enough dust is left in Samaria for a handful for each of the people who follow me." The haughtiness of Ben Hadad clearly emboldened Ahab to reply to him, "Let not the one who puts on his armor boast like the one who takes it off." These were fighting words, just like Ben Hadad's. And Ben Hadad received the message while he and his men were drinking in the command post — the place where sober, sound wisdom was called for. He gave orders to get ready to attack the city.

This seemed a pathetically weak force against the formidable army of Syria, but Ben Hadad, totally self-confident, was becoming drunk together with the other 32 kings. Would a leader like that inspire his men in disciplined warfare? Certainly not! But when the young men of Israel went out of the city, Ben Hadad gave orders to take them alive, whether they had come out for peace or for war. He had no doubt of Syria's total superiority.

"Drinking himself drunk" was Elah's occupation at the time of his assassination. Wild, self-indulgent living does not appear to have been the special sin of the kings of Israel and Judah in general, and it has never been characteristic of the Jewish people. It was the special sin of many of their Gentile neighbours. Look at Ben-hadad with his thirty-two allied kings, "drinking himself drunk in the booths".

But God's time for the humiliation of insolent Ben-hadad had come. God would humiliate Ben-hadad, not by any show of strength, such as the seven thousand soldiers left to Ahab, but by the servants of the district governors, who numbered two hundred and thirty-two.

There again, Ahab does not return to God; to him it is more important to call together and consult with the elders of the land. They favour resistance; he accepts the first conditions and rejects the second. At this answer Ben-Hadad's anger knows no more limits. Ahab answers with spirit: "Let not him who straps on his armor boast like him who takes it off," but he still leaves God out of account.

As for Ahab, God tells him: "You shall know that I am the Lord." If he had not learned this before under the weight of the judgments of God, this miraculous deliverance might touch his heart so that he would be restored. What touching patience on the part of God, even toward the most profane, the most indifferent, the most hardened. The God whom man rejects, instead of tiring, reappears to him as the God of grace and of deliverance!

What does Ahab do? He had watched the scenes of 1 Kings 18 unfold before his eyes. He had heard his whole people cry in his ears, "The LORD, He is God!" Yet he has not even a thought for the God who had just restored His worship by His power — the worship Ahab had replaced with the worship of Baal. Ahab does not consult the Lord nor commit his cause to Him.

What was the Lord's ground in speaking this way? The condition of Ahab's heart? We have just seen how hard it was. But Israel, in the presence of Elijah's miracle, had acknowledged the true God. Would He not show His grace at the least sign of His people returning to Himself?... What touching patience on God's part, even toward the most godless, the most indifferent, the most hardened. The God whom man rejects, instead of tiring, appears to him again as the God of grace and of deliverance!

Despite this, God intervened. He sent a prophet to Ahab to tell him that He would deliver this great multitude of the Syrians into their hand that day. Notice, however, that God told him this with an object in view — that Ahab would know that God is indeed the Lord.

The Lord now promised Ahab victory over the Syrian enemy. Ahab had seen God send down fire on Mount Carmel, and had seen his 850 idolatrous prophets destroyed. It was not that Israel deserved it. No, God told Ahab, "you shall know that I am the LORD." The Lord would prove Himself in this way too. Would Israel, would Ahab, repent and turn back to Him? "God's kindness is meant to lead you to repentance," Romans 2:4 tells us.

God's time to humiliate Ben-hadad had come. He would not do it by any show of strength, such as the seven thousand soldiers left to Ahab. He would do it by the servants of the princes of the provinces, who numbered two hundred and thirty-two. They "went out at noon, while Ben-hadad was drinking himself drunk in the booths, he and the thirty-two kings who helped him."

The Lord again stepped in for Israel. He sent a man of God to Ahab to say that because the Syrians had claimed God is not a God of the valleys, God would hand the multitude of the Syrians over to the small army of Israel. Again the Lord declares that He has an object in doing this — that Ahab might know that God is the Lord. How often did God bear witness to His grace and power for Ahab's benefit! Yet all this had little lasting effect on Ahab's attitude toward God.

God would humiliate Ben-hadad, not by any show of strength, such as the seven thousand soldiers left to Ahab, but by the servants of the governors of the districts, who numbered two hundred and thirty-two.

God would use the "servants of the governors of the districts" to deliver the enemy army into Ahab's hands, and they are only a handful against this multitude. Instead of waiting for the enemy to attack, Ahab is the one who must begin the battle, and his army numbers only seven thousand men! Ahab follows the prophet's word, and that day the Syrians suffer a great defeat.

This force looked hopeless against the powerful army of Syria. But Ben Hadad, full of self-confidence, was getting drunk with the other 32 kings (v.16). Would a leader like that inspire his men in disciplined warfare? Of course not! But when the young men of Israel went out of the city, Ben Hadad gave orders to take them alive. It made no difference whether they had come out for peace or for war. He had no doubt of Syria's total superiority.

You may not have noticed this about the first victory. Thirty-three kings stood against him, yet Ahab does not come at the front of the battle but at the rear. Who shall begin the battle? It is set in motion by the young men, the servants of the governors of the districts. These two hundred and thirty-two go out for the battle. Then the seven thousand go out to the battle. When Ahab sees the enemy running away, he joins them; he comes in when the victory is won.

Before this, on Mount Carmel God had sent down fire to burn up Elijah's sacrifice, and the people had cried out, "The LORD, He is God! The LORD, He is God!" Ahab had seen that scene, and he had watched his 850 idolatrous prophets destroyed. The Lord now promised to give him victory over the Syrian enemy. It was not that Israel deserved it. No, God told Ahab, "You shall know that I am the LORD." The Lord would prove Himself in this manner too. Would Israel, would Ahab, repent and turn back to Him? "God's kindness is meant to lead you to repentance," Romans 2:4 tells us.

God would humiliate Ben-hadad, not by a show of strength like the seven thousand soldiers left to Ahab, but by the servants of the princes of the provinces, who numbered two hundred and thirty-two.

What was the Lord's reason for speaking this way? The condition of Ahab's heart? We have just seen how hard it is. But Israel had acknowledged the true God when they saw Elijah's miracle. Would He not show His grace at the least sign of His people's returning to Himself? As for Ahab, God tells him, "You shall know that I am the LORD." If the weight of God's judgments had not taught him this already, perhaps this miraculous deliverance would touch his heart and bring him back. What touching patience God shows, even toward the most godless, the most indifferent, the most hardened! The God whom man rejects does not grow tired; He comes back to him as the God of grace and deliverance!

At this critical moment Ahab seems inclined to let God work; in any case, he has no other resource. The prophet gives him a clear answer. The "servants of the princes of the provinces," through whom God would hand the enemy army over to Ahab, are only a handful against this multitude. Ahab must not wait for the enemy's attack; he himself must begin the battle, and his army numbers only seven thousand men! Ahab follows the prophet's word, and that day the Syrians suffer a great defeat.

In the first victory — the victory that declared God the God of the hills — Ahab had thirty-three kings against him. He does not come at the front of the battle but at the rear. Who was to order the battle? The young men set it in motion, the servants of the prince of the provinces. These two hundred and thirty-two go out for the battle, then the seven thousand go out to the battle. When Ahab sees the enemy running, he joins them; he comes in after the victory is won. Despicable, I say.

God gave Ahab's army victory so that he might have one more proof, besides the one already given on Mount Carmel, that He was Jehovah, the unchanging One. He stoops down in such grace! In this way He would also encourage and feed any little faith that might have sprung up in the hearts of a nation that had nearly abandoned Him, after what they saw on Mount Carmel. Trust in Him He calls "precious faith" (2 Peter 1:1) — that is how highly He values it.

God's time to humble the insolent Ben-hadad had come. God would not humble him by any show of strength, such as the seven thousand soldiers left to Ahab. He would do it by the servants of the princes of the provinces, who numbered two hundred and thirty-two.

God, through the word of a prophet, sends out even the weak part of the army. The honour had to go to what was known — not the warriors, but the armour-bearers — and the Syrians are destroyed.

The "servants of the princes of the provinces" who would hand the enemy army over to Ahab are only a handful against this huge army. Ahab is not to wait for the enemy to attack; he is the one who must begin the battle — and his army numbers only seven thousand men! Ahab obeys the prophet's word, and that day the Syrians suffer a great defeat.

This seemed a pitifully weak force against the powerful army of Syria. But Ben Hadad was completely sure of himself, and he was getting drunk along with the other 32 kings (v.16). Would a leader like that inspire his men to fight with discipline? No! But when the young men of Israel went out of the city, Ben Hadad gave orders to take them alive, whether they had come out for peace or for war. He had no doubt of Syria's total superiority.

A booth or tent; used in poetry for a dwelling. 2 Sam. 22:12; 1 Kings 20:12, 16; Ps. 18:11; Ps. 27:5; Ps. 31:20.

"Drinking himself drunk" was what Elah was doing at the time he was assassinated. Drunken, loose living does not seem to have been the special sin of the kings of Israel and Judah as a whole, and it has never been typical of the Jewish people. It was the sin of many of their non-Jewish neighbours — look at Ben-hadad with his thirty-two allied kings, "drinking himself drunk in the booths" (1 Kings 20:16).

Why did the Lord speak like this? Was it the condition of Ahab's heart? We have just seen how hard it was. But Israel had acknowledged the true God when they saw Elijah's miracle. Would God not show His grace at the least sign that His people were turning back to Him? To Ahab He says, "you shall know that I am the LORD." If Ahab had not learned this before under the weight of God's judgments, this miraculous deliverance might perhaps touch his heart so that he would be restored. What touching patience God shows, even toward the most ungodly, the most indifferent, the most hardened! The God whom man rejects does not grow tired; He comes back to him as the God of grace and of deliverance!

God would humiliate Ben-hadad. He would not do it by any show of strength, such as the seven thousand soldiers left to Ahab. He would do it by the servants of the princes of the provinces, who numbered two hundred and thirty-two.

The "servants of the princes of the provinces" are only a handful against this multitude, and God would use them to deliver the enemy army into Ahab's hands. Ahab is not to wait for the enemy to attack. He must begin the battle himself, and his army numbers only seven thousand men! Ahab follows the prophet's word, and that day the Syrians suffer a great defeat.

This seemed a pathetically weak force against the powerful army of Syria. But Ben-hadad was completely sure of himself, and he was getting drunk with the other thirty-two kings. When the young men of Israel went out of the city, Ben-hadad gave orders to take them alive, whether they had come out for peace or for war. He had no doubt of Syria's total superiority.

You may not have noticed something about the first victory, when God was declared to be the God of the hills. Thirty-three kings stood against Ahab. Yet Ahab does not come at the front of the battle; he comes in the rear. Who shall order the battle? The young men set it in motion — the servants of the princes of the provinces. These two hundred and thirty-two go out for the battle. Then the seven thousand go out to the battle. When Ahab sees that the enemy is routed, he joins them. He comes in when the victory is won.

What was the Lord's ground in speaking this way? The condition of Ahab's heart? We have just seen its hardness. But Israel, faced with Elijah's miracle, had acknowledged the true God. Would He not show His grace at the least sign of His people's return to Himself? As for Ahab, God tells him: "you shall know that I am the LORD." If the judgments of God had not taught him this before, perhaps this miraculous deliverance would touch his heart and restore him. What touching patience on God's part, even toward the most godless, the most indifferent, the most hardened.

This seemed a pathetically weak force against the formidable army of Syria. But Ben-Hadad was totally self-confident, and he was getting drunk with the other thirty-two kings. Would a leader like that inspire his men in disciplined warfare? Certainly not! But when the young men of Israel went out of the city, Ben-Hadad gave orders to take them alive, whether they had come out for peace or for war. He had no doubt of Syria's total superiority.

Then, more nobly, poor Ahab answers: "Let not him who straps on his armor boast himself as he who takes it off." Provoked by this reply, Ben-hadad, under the influence of drink, gave the mad order for an instant attack on the city. But God's time to humble insolent Ben-hadad had come… God would not humble him by any show of strength, such as the seven thousand soldiers left to Ahab. He would use the servants of the princes of the provinces, who numbered two hundred and thirty-two. "And they went out at noon, while Ben-hadad was drinking himself drunk in the booths, he and the thirty-two kings who helped him."

The "servants of the princes of the provinces," the men through whom God would hand the enemy army over to Ahab, are only a handful against this huge army. Ahab is not to wait for the enemy's attack. He is the one who must begin the battle, and his army numbers only seven thousand men! Ahab follows the prophet's word, and that day the Syrians suffer a great defeat.

But God's intervention decided everything. Those who wanted to capture the young men of Israel died themselves instead. This spread confusion into Syria's ranks and they fled from Israel. Ben-Hadad escaped on horseback, but the army of Syria became prey for Israel. Israel attacked their horses and chariots and slaughtered a great number of the enemy.

What was the Lord's ground in speaking this way? The condition of Ahab's heart? We have just seen its hardness. But Israel, in the presence of Elijah's miracle, had acknowledged the true God. Would He not show His grace at the least sign of His people returning to Himself? As for Ahab, God tells him: "You shall know that I am the LORD." If God's judgments had not taught him this before, this miraculous deliverance might touch his heart and restore him. What touching patience on God's part, even toward the most profane, the most indifferent, the most hardened.

You may not have noticed, but in the first victory, with thirty-three kings against him, Ahab does not come at the front of the battle but at the rear. Who shall order the battle? The young men start it, the servants of the prince of the provinces. These two hundred and thirty-two go out to the battle, then the seven thousand, and when Ahab sees that the enemy is routed he joins them. He comes in when the victory is won.

God would humiliate Ben-hadad, not by any show of strength, such as the seven thousand soldiers left to Ahab. He would do it by the servants of the princes of the provinces, who numbered two hundred and thirty-two.

Ben-hadad besieges Samaria. God, by the direction of a prophet, sends out even the feeble part of the army, because honour must be put on it — not the warriors, but the armour-bearers. And the Syrians are demolished.

At this critical moment Ahab seems inclined to let God work; in any case, he has no other resource. The prophet answers his questions plainly. God would deliver the enemy army into Ahab's hands by the "servants of the princes of the provinces" — only a handful against this multitude. Instead of waiting for the enemy's assault, Ahab is the one to begin the battle. And his army numbers only seven thousand men!

This seemed a pathetically weak force against the formidable army of Syria. But Ben-Hadad was completely sure of himself, and he was getting drunk with the other thirty-two kings. Would a leader like that inspire his men in disciplined warfare? Certainly not! But the young men of Israel went out of the city. Ben-Hadad gave orders to take them alive, whether they had come out for peace or for war. He had no doubt of Syria's total superiority.

The words "the king of Israel went out" come after the account of the going out and victory of the young men and the small army. This seems to imply that he stayed cautiously behind until the rout of the besiegers had begun — even though, by the prophet's word, he was to order the battle. Then, when the danger was past, he comes out from his place of safety inside the city walls. There he helps to slaughter an already defeated enemy.

What was the Lord's ground for speaking like this? The condition of Ahab's heart? We have just seen how hard it was. But Israel, faced with Elijah's miracle, had acknowledged the true God. Would He not show His grace at the least sign that His people were returning to Him? As for Ahab, God tells him, "You shall know that I am the LORD." Perhaps he had not learned this before under the weight of God's judgments. Then this miraculous deliverance might touch his heart and restore him. What touching patience on God's part, even toward the most godless, the most indifferent, the most hardened! The God whom man rejects does not grow tired. He comes back to him as the God of grace and deliverance!

The "servants of the princes of the provinces" who would deliver the enemy army into Ahab's hands are only a handful against such a huge army. Ahab is not to wait for the enemy's attack; he is to start the battle himself, and his army numbers only seven thousand men! Ahab follows the prophet's word, and that day the Syrians suffer a great defeat.

God would humble Ben-hadad — not by any show of strength, not by the seven thousand soldiers Ahab still had, but by the servants of the princes of the provinces, who numbered two hundred and thirty-two.

This looked like a hopelessly weak force against Syria's powerful army. But Ben Hadad was completely sure of himself, and he was getting drunk with the other 32 kings (v.16). Would a leader like that inspire his men to fight with discipline? Not at all! But when the young men of Israel went out of the city, Ben Hadad gave orders to take them alive, whether they had come out for peace or for war. He had no doubt that Syria was far stronger.

But God's intervention decided everything. Those who wanted to capture the young men of Israel found that they were the ones who died instead (vs.19-20). This spread confusion into Syria's ranks and they fled from Israel.

Ben Hadad escaped on horseback, but the Syrian army became easy prey for Israel. Israel attacked their horses and chariots and killed a great number of the enemy (v.21).

This time the point is to prove to the Syrians that Israel had not won the victory by their "gods of the mountains." Ben-Hadad changes the organization of his army and the place of battle, but it does no good. The Israelites, as few in number as two little flocks of goats, strike down one hundred thousand of the enemy's men in one day. So the Syrians had to learn who the Lord was, and Israel could know Him too.

The words "The king of Israel went out" come after the account of how the young men and the small army went out and won. That order of events seems to imply something. Though the prophet's word said he should order (or command) the battle, he held back where it was safe until the besiegers had begun to flee. Then, when the danger is past, he comes out from his safe place inside the city walls and helps to kill an enemy that is already beaten.

If he had not learned this before under the weight of God's judgments, perhaps this miraculous deliverance would touch his heart and restore him. What touching patience God shows, even toward the most profane, the most indifferent, the most hardened! The God whom man rejects does not grow tired; He comes back to him as the God of grace and of deliverance!

What patient, marvellous grace God shows! His goodness would lead men to repentance. So He sends His prophet, even to Ahab, to warn him of what the Syrians will do.

No spirit of thankfulness is produced in the king's heart. God warns him by the prophet that at the return of the year Ben-Hadad will attack him again. This time it is a matter of proving to the Syrians that Israel had not gotten the victory by their "gods of the mountains."

However, the Lord sent the prophet to Ahab again. He told him not to relax, but to strengthen himself, because Syria would return in the spring of the year to attack Israel. God stepped in for Ahab like this. That should have driven Ahab to turn from his evil ways and trust only the Lord. But the Word of God did not penetrate his hard heart.

But such are our hearts that, in the very victory God gives us, we are apt to begin to trust in self and to loosen our belts. The path to victory is usually safer than the high ground of success we have already won. Nothing needs a watchful and prayerful spirit more than a time of marked blessing. Indeed, defeats often arise from a lack of care in the hour of success.

An enemy half conquered is an enemy unconquered. You must completely overthrow the power of evil that would keep you out of one corner of your inheritance. If you do not, you will find that enemy come up again. You may hold him down for a time and make him secondary. But if the enemy is not really a conquered enemy, he will conquer us one day.

Ben-Hadad reorganises his army and changes the place of battle, but it is all in vain. The Israelites, in number like two little flocks of goats, strike down a hundred thousand of the enemy's men in one day. The wall of Aphek falls on those who were left. So the Syrians had to learn who the Lord was, and so Israel could know Him.

The Syrians had no idea of a God who rules everywhere. They assumed that each nation had its own 'gods' of various kinds, and that all of them shared the weakness and failure seen in humans. Ben Hadad's servants got the idea that Israel's God was a God of the hills, because Israel had won in the hill country (v.23). So they thought they would win if they fought Israel in the plain. Such is the stupidity of unbelief!

They knew very well that Samaria was a hill, and Jerusalem was a hill. So they thought that the Lord God of Israel was only a god of the hills. So the next time they would go down into the valleys and see whether the God of Israel was able to meet them there. But the God of Israel was the God of the valleys as much as of the hills. There they are beaten far worse the second time than the first. They gave the challenge, God answers, and they were overwhelmed.

To his dark idolatrous mind, what was the Lord of Israel more than the guardian god of one particular people, or of one limited area where He might indeed be supreme, while in another place another god would win? That was clearly the thought of Balak. The idolatry of every land and age never went beyond this; each nation had its own god… Long afterwards the Syrians said the God of Israel was the god of the hills, and not of the valleys.

This time it is a matter of proving to the Syrians that Israel had not won the victory by their "gods of the mountains." Ben-Hadad changes the organization of his army and the place of battle, but it is useless. The Israelites, in number like two little flocks of goats, strike down one hundred thousand of the enemy's men in one day. The wall of Aphek falls on those who were left. So the Syrians had to learn who the Lord was, and so Israel could know Him.

In theory we dismiss as plainly absurd the idea of a God who is Almighty on the hills but powerless on the plain. But it is worth asking how our practice matches what we say we believe… we know the steep slopes of the rugged hills of confusion, trial and temptation, where we found the present help and strength we needed… Yes, we have often known the truth that "God is the God of the hills". But on the plains of home life, at work, and in the valleys of life with other people, how often has our fretful, selfish, crooked conduct given the enemy an occasion to say: "Their God is the God of the hills, but not of the plains and valleys, so let us fight them on the plains."

There is no valley experience that is beyond the reach of the love of God. The Psalmist could say, "Even though I walk through the valley of the shadow of death, I will fear no evil, for You are with me." So in the darkest valley of all, where we meet the strongest enemy, we have not only the endless blessings of our God, but His actual presence with us.

Ben Hadad, totally self-confident, was becoming drunk together with the other 32 kings (v.16). Would a leader like that inspire his men in disciplined warfare? Certainly not!

The Syrians are destroyed, and they do not learn that God was against them. No, it was "the god of the hills." They knew very well that Samaria was a hill, and that Jerusalem was a hill. So they thought that the Lord God of Israel was only a god of the hills. The next time, they would go into the valleys and see whether the God of Israel could meet them there.

The Syrians had no idea of a sovereign God. They assumed that each nation had its own 'gods' of various kinds, and that all of them shared the weakness and failure seen in humans. Ben Hadad's servants came up with the idea that Israel's God was a God of the hills, because Israel had won in the hill country (v.23). So they thought they would win if they fought Israel on the plain. Such is the stupidity of unbelief! They planned the next battle in detail, and they persuaded Ben Hadad to accept those plans (vs.24-25).

Ben-Hadad changes the organization of his army and the place of battle, but it is useless. The Israelites, few in number like two little flocks of goats, kill a hundred thousand of the enemy's men in one day. The wall of Aphek falls on those who were left. So the Syrians had to learn who the Lord was, and so Israel could know Him.

Means were nothing to Israel's God, the Lord, who is called "the God of battles." He can save by many or by few. When a mere handful does not destroy all of a vast army, He can shake a wall down on the rest, and so complete the destruction it deserved.

If we look past what is only local and temporary in this old story of the Benhadad campaign, we can see a lasting principle in it that applies to us today. For are we not often tempted to accept the completely artificial division of life into two compartments, one labelled sacred and one labelled secular? We then come very near to the folly of agreeing with the enemy's suggestion: that God is indeed the God of the sacred, with all its vision and closeness to Him, but not the God of the secular, with its daily round of home duties, work and time with other people.

Yes, we have often known the truth that "God is the God of the hills." But what about the plains of home life, our work, and the valleys of life with other people? How often has our irritable, selfish, crooked behaviour given the enemy an excuse to say: "Their God is the God of the hills, but not of the plains and valleys. So let us fight them on the plains."

God's grace is patient and marvellous! His goodness would lead men to repentance. So He sends His prophet, even to Ahab, to warn him of what the Syrians will do.

This Aphek lay about six miles east of the Sea of Galilee, on the direct road between the land of Israel and Damascus. It was a common battlefield of the Syrian kings.

The Syrians had no idea of a sovereign God. They assumed that each nation had 'gods' of various kinds, all of them as weak and as likely to fail as people are. Ben Hadad's servants came up with the notion that Israel's God was a God of the hills because Israel had triumphed in the hill country (v.23). So they thought they would win if they were to fight Israel in the plain. Such is the stupidity of unbelief!

What low and contemptible thoughts both king and prophet had of their Creator! They imagined that such tricks and changes of position could completely change His mind about His people. The king of Syria and his advisers were just as stupid when they were at war with Israel in the days of Ahab. They suggested that the LORD was God of the hills, but not of the valleys; so if the Syrians fought on the lower ground, victory would be theirs (1 Kings 20).

This time the point was to prove to the Syrians that Israel had not won the victory by their "gods of the mountains." Ben-Hadad changes the organization of his army and the place of battle, but all in vain. The Israelites, in number like two little flocks of goats, kill one hundred thousand of the enemy's men in one day. The wall of Aphek falls on the survivors. So the Syrians had to learn who the LORD was, and so Israel could know Him.

Means were nothing to Israel's God, the LORD, who is called "the God of battles." He can save by many or by few.

In theory we dismiss as absurd the idea of a God who is Almighty on the hills but powerless on the plain. But it is worth asking how our practice matches what we profess. When we are hard at work for the Lord, the hill of difficulty has made us cry out, "Who is sufficient for these things?" And the God of the hills has taught us that "our sufficiency is of God." Yes, we have often proved that God is the God of the hills. But what about the plains of home life, the business zone, and the valleys of social life? How often has our fretful, selfish, crooked conduct given the enemy an occasion to say: "Their God is the God of the hills, but not of the plains and valleys, so let us fight them on the plains"?

The Syrians had no concept of a sovereign God. They assumed that each nation had its own 'gods' of various kinds, and that all these gods shared the weakness and failure seen in humans. Israel had won in the hill country, so Ben Hadad's servants got the idea that Israel's God was a God of the hills (v.23). Therefore they thought they would win if they were to fight Israel in the plain. Such is the stupidity of unbelief!

Littleness was characteristic of what we may call Israel's day. That nation began its existence as "the fewest of all peoples" (Deut. 7:7). Later the fighting forces of the ten tribes stood at full strength. They had counted every man, and none was missing. Even then they were only like "two little flocks of goats" beside the Syrians (1 Kings 20:27). When the southern kingdom of Judah filled up with evil, only a very small remnant remained (Isaiah 1:9).

For a whole week the two hostile armies lay camped opposite each other. Israel's poor little army was "like two little flocks of goats," but God was on its side. On the seventh day they joined battle, and those "two little flocks of goats" destroyed a host of a hundred thousand men. The rest of the defeated army numbered twenty-seven thousand. They had invaded Israel's land without provocation, and they escaped the slaughter. They fled into the city of Aphek, and there a wall fell on them. Means were nothing to Israel's God, Jehovah, who is called "the God of battles." He can save by many or by few. Whatever a mere handful of a few thousand men fails to destroy of a vast army, He can crush by shaking a wall down on the rest.

Ben-Hadad changes the organization of his army and the place of battle, but it is all in vain. The Israelites, in number like two little flocks of goats, strike down a hundred thousand of the enemy's men in one day. The wall of Aphek falls on those who were left. So the Syrians had to learn who the Lord was, and so Israel could know Him.

The taunt of the Syrians was "the LORD is God of the hills, but He is not the God of the valleys." God's answer to this was the complete deliverance of His people.

God brings the saints home. The Lord Jesus leads many sons home to glory. On the way we pass through an endless variety of circumstances, and they are not always mountain-top experiences. There are valleys, sometimes very deep valleys… I want to stress right away that it is not the valleys so much I want to engage you with, but the God of the valleys. He is the God who is victorious in 1 Kings 20. He began a good work in us, and He will carry it on until the day of Jesus Christ (Phil. 1:6).

The Syrians had no concept of a sovereign God. They assumed that each nation had its own 'gods' of various kinds, and that all of them shared the weakness and failure seen in humans. Ben Hadad's servants came up with the notion that Israel's God was a God of the hills because Israel had triumphed in the hill country (v.23). So they thought they would win if they were to fight Israel in the plain. Such is the stupidity of unbelief!

They knew very well that Samaria was a hill, and Jerusalem was a hill, and they thought that the Jehovah God of Israel was only a god of the hills. So the next time they would go into the valleys, to see whether the God of Israel was able to meet them there. But the God of Israel was the God of the valleys as much as of the hills. There they are beaten far worse on the second occasion than on the first. They gave the challenge, God answers, and they are overwhelmed.

This time it is a matter of proving to the Syrians that Israel had not won the victory by their "gods of the mountains." Ben-Hadad changes the organization of his army and the place of battle, but it is no use. The Israelites, in number like two little flocks of goats, strike down one hundred thousand of the enemy's men in one day. The wall of Aphek falls on those who were left. So the Syrians had to learn who the Lord was, and so Israel could know Him.

For a whole week the two armies lay camped facing each other. Israel's poor little army was "like two little flocks of goats," but with God on its side. When they join battle on the seventh day, the "two little flocks of goats" destroy a host of a hundred thousand men… Means were nothing with Israel's God, Jehovah, who is called "the God of battles." He can save by many or by few. What a mere handful (a few thousand) does not destroy of a vast army, He can shake down a wall upon the rest.

The Lord again stepped in on behalf of Israel. He sent a man of God to Ahab with this message: because the Syrians had said that God is not a God of the valleys, God would deliver the multitude of the Syrians into the hand of the small Israelite army (v.28). Again the Lord clearly declares that He has an object in doing this, that Ahab might know that God is the Lord. How often did God bear witness to His grace and power for Ahab's benefit! Yet all this had little lasting effect on Ahab's attitude toward God.

As God brings home the saints, as the Lord Jesus leads home many sons to glory, we have to pass through an endless variety of circumstances. They are not always mountain-top experiences. There are valleys, sometimes very deep valleys… It is not the valleys so much I want to engage you with, but the God of the valleys. He is the God who is victorious in 1 Kings 20, the God who having begun a good work in us will perform it until the day of Jesus Christ (Phil. 1:6). He is the God who wants you and me to get the most out of those valley experiences that in His wisdom and His love He puts us through.

Benhadad besieges Samaria. God, through the direction of a prophet, sends out even the feeble part of the army — not the warriors, but the armour-bearers — because honour must go to what is known. The Syrians are demolished, and they do not learn that God was against them. No, it was "the god of the hills." They knew very well that Samaria was a hill, and Jerusalem was a hill. They thought that Jehovah, the God of Israel, was only a god of the hills. So the next time they would go into the valleys and see whether the God of Israel was able to meet them there. But the God of Israel was the God of the valleys as much as of the hills. There they are beaten far worse the second time than the first. They gave a challenge, God answers, and they were overwhelmed.

For seven days the armies remained opposite each other, each as it were taking measure of the other. So there was no element of surprise in the battle, except for this: when they attacked, the Israelites were able to kill 100,000 Syrian foot soldiers in one day.

Israel's poor little army was "like two little flocks of kids," but with God on its side. When they join battle on the seventh day, the "two little flocks of kids" destroy a host of a hundred thousand men. Twenty-seven thousand of the beaten army escaped the sword of the people whose land they had invaded without provocation. They fled into the city of Aphek, where a wall fell on them. Means were nothing with Israel's God, Jehovah, who is called "the God of battles". He can save by many or by few. When a mere handful does not destroy the whole of a vast army, He can shake down a wall on the rest.

The Lord again intervened on behalf of Israel. He sent a man of God to Ahab with this word: because the Syrians had said God is not a God of the valleys, God would deliver the multitude of the Syrians into the hand of the small Israelite army (v.28). Again the Lord clearly declares that He has an object in doing this, that Ahab might know that God is the Lord.

God had asserted His supremacy in the plains as well as in the hills. For His own name's sake He gave Ahab victory over the Syrians, and so gave Israel another opportunity to return to His worship. Then the wretched blinded Ahab takes Benhadad to his heart, embraces him, and claims kinship with Israel's foe — God's enemy! Not even the appearance of thanksgiving to God for His wonderful mercy and deliverance. Instead, he makes an alliance with one whose purpose was to destroy Israel. But though judgment is near, mercy still lingers over the guilty nation.

Look beneath the local and temporary details of this old story of the Benhadad campaign. The narrative holds an eternal principle that applies to us now. Are we not often tempted to agree to the artificial division of life into compartments labelled sacred and secular? We come very near to endorsing the folly the enemy suggested: God is the God of the sacred, with all its vision and communion, but not the God of the secular, with its daily round of home duties, business obligations, and social life.

They knew very well that Samaria was a hill, and Jerusalem was a hill. So they thought that the Lord God of Israel was only a god of the hills. So the next time they would go into the valleys and see whether the God of Israel was able to meet them there. But the God of Israel was the God of the valleys as much as of the hills. There they were beaten worse the second time than the first. They gave a challenge, God answered, and they were overwhelmed.

The rest fled to Aphek, but found no security there, for God caused a wall to fall on 27,000 men. So there was a tremendous slaughter of Syria, and the king, Ben Hadad, found a hiding place in an inner chamber.

When they join battle on the seventh day, the "two little flocks of goats" destroy an army of a hundred thousand men. Twenty-seven thousand survivors of the defeated army escaped being killed by the people whose land they had invaded without provocation. They fled into the city of Aphek, where a wall fell upon them. Means were nothing to Israel's God, who is called "the God of battles". He can save by many or by few. What a mere handful does not destroy of a vast army, He can shake down a wall upon the rest, and so complete its deserved destruction.

History confirms what the word of God declares in verse 16, "The king is not saved by his great army." "The Syrians filled the countryside," while Israel encamped "like two little flocks of goats" (1 Ki. 20:27). Yet the Lord told Israel He would deliver the great army into their hand (v. 28). Israel killed 100,000 foot soldiers, so Ben Hadad, king of Syria, was far from being saved by his own great army. He went into an inner chamber to hide (v. 30). This is only one of many occasions that prove the truth of this verse.

How awful the contrast with David, Israel's own sweet singer! Despite his sins, he could say by grace, "You are a hiding place for me" (Ps. 32:7). He was hiding in God, not from Him, with One before him who could and would cover all his sins and charge him with nothing. Our effort to cover our sins, or to escape from His presence, is useless indeed.

Within a short space of time, this was the third occasion on which God would convince the king of Israel, and his people, that He was what His prophets proclaimed Him to be — the Lord, the God of Israel. Among men He insists that every charge must be established "by the evidence of two or three witnesses". He will not use an easier rule Himself in His dealings with people. Ahab had this threefold testimony given to him, but sadly he entirely failed to profit by it. He is trapped by Ben-hadad's cunning, after God had placed him in his power. He not only let him live, but said, "He is my brother." It was the beginning of his final downfall.

The Syrians had heard before that "the kings of the house of Israel" were "merciful kings" (1 Kings 20:31). Now Israel's God showed them His own mercy, through His prophet's action. And it did have some effect, and was not forgotten at once, for we read, "So the bands of Syria came no more into the land of Israel." Such is the power of grace — even over hardened, pagan soldiers.

Ben Hadad's servants then advised their master to go out and ask Ahab for mercy, for they had heard that Israel's kings were merciful. Ben Hadad would never have spared Ahab if their positions were reversed. But of course he would take any chance to stay alive. They put on the outward signs of repentance and came to Ahab, telling him "Your servant Ben Hadad says, 'Please let me live'" (v.32).

Ahab replies: "He is my brother," when God had given him into his hands for destruction. The idolater who had likened the LORD to "the gods of the mountains" is brother to the king of Israel! What an outrage to the glory and the holiness of God there is in this word, "He is my brother"! ... The world loves and owns this kind of clemency and affability. How often those who ought to be God's witnesses before the world call the world, "My brother, my brethren"! How sad is this word, which deceives the world and denies Christian character. No, Christians belong to a different family from the world. They are children of God; the world has the prince of this world for its father.

Ahab had no business being on brotherly terms with a king whose constant aim was to oppress God's people. He was putting himself on a level with a Gentile king. He forgot where Israel stood before God, and where Israel's king stood. In a case like this, strict conduct is the proper companion of a real sense of God's perfect grace toward His people ... but when a man who holds the place of God's servant despises God, the weakness this produces takes on the look of kindness toward men.

God gave Ahab this threefold testimony, but sadly he gained nothing from it. Ben-hadad's cunning trapped him, after God had placed the man in his power. Ahab not only let him live, but said, "He is my brother." It was the beginning of his final downfall.

Ahab had failed to carry out God's purpose against this wicked king. King Saul had failed the same way with the Amalekites in 1 Samuel 15. Just as with Saul, there would be a price to pay: Ahab would one day die at the hand of the Syrians. The LORD would later declare through the prophet Jeremiah: "Cursed be he that does the work of the LORD negligently, and cursed be he that keeps back his sword from blood."

Ben Hadad's servants then advised their master to go out to seek the leniency of Ahab, for they had heard that Israel's kings were merciful. Ben Hadad would certainly not have spared Ahab if their positions had been reversed. But of course he would take any chance he could to stay alive. They put on the outward signs of repentance and came to Ahab, telling him "Your servant Ben Hadad says, 'Please let me live'" (v.32).

Ahab replies: "He is my brother," when God had given him into his hands for destruction. The idolater who had likened Jehovah to "the gods of the mountains" is brother to the king of Israel! What an outrage to the glory and the holiness of God there is in this word, "He is my brother"!

Ahab has no knowledge at all of the mind of God, and he lets the man whom God had condemned escape. There are cases where such a light attitude only proves that the honour of God and His thoughts have no influence over the heart. It was not for Ahab to be on brotherly terms with a king whose constant aim was the oppression of God's people. It was putting himself on a level with a Gentile king, forgetting the position both of Israel and of Israel's king, with respect to God. In a case like this, firm severity is what goes together with a real sense of God's perfect grace towards His people.

There is one character in this chapter who is utterly despicable — that man is Ahab… Ben-hadad was typical of the kings of Syria in his religion: he was an idol worshipper. Ahab said to this idol worshipper, "he is my brother" (v.32), for he too was an idol worshipper.

Mercy is not always of God. Sometimes God's honour is at stake. At such times mercy is a curse. It is only human mercy, mercy that follows self-will, and it deceives all the more because it looks so fair. There are times when sparing the enemy of the Lord means failing completely to meet the Lord's will and the Lord's glory… So let us watch for this, dear friends. Whenever the time comes to stand firm, it may look like unkindness. It may look like turning away people who would gladly take the mercy offered. Even so, we must be firm against whatever overthrows the glory of the Lord. God only can show us when mercy is right, and when it is fatal.

He made the same fatal mistake that king Saul made when he spared Agag. Calling the enemy of Israel "my brother" and taking him up into his chariot may have sounded well and looked generous to men like himself, who would applaud his conduct as noble. But in God's eyes it was unpardonable disobedience, and he and the nation would be made to suffer for it. Men might praise him. But what is human praise worth to a man whose conduct God condemns? Then came the verdict: "Thus says the Lord, Because you have let go out of your hand a man whom I appointed to utter destruction, therefore your life shall go for his life, and your people for his people."

Ahab, pleased with himself now that he was in control, could afford to be generous. Sadly, his attitude compares with that of many Christians who consider it gracious to act as though even unbelievers were brothers. So they identify themselves with the enemies of the Lord, under the fair-sounding excuse of tolerance. But this is treachery against the Lord.

His servants offer to beg mercy from the victor. They have heard that the kings of the house of Israel are gentle and merciful kings. Humiliated and beaten, they come begging for their king: "Please let me live." Ahab replies, "He is my brother." Yet God had given Ben-hadad into his hands for destruction. The idolater who had compared the Lord to "the gods of the mountains" is brother to the king of Israel! What an outrage to the glory and the holiness of God there is in this word, "He is my brother"! Ahab has Ben-hadad come up into his chariot, makes a covenant with him, and sends him away. The world loves and approves this kind of leniency.

It is a word used for diligent observation (1 Kings 20:33). And divining, apart from the heathenism so often linked with it, is simply discerning the future in the present.

This was the third time in a short space that God would convince the king of Israel, and his people, that He was what His prophets said He was — the Lord, the God of Israel. Among men He insists that every word be established "in the mouth of two or three witnesses," and He will not use an easier rule Himself in His dealings with men. Ahab had this threefold testimony given to him, but sadly he completely failed to profit by it. Ben-hadad's cunning trapped him, after God had placed Ben-hadad in his power. He not only let him live; he said, "He is my brother." It was the beginning of his final downfall.

Ahab has no knowledge at all of the mind of God, and he lets the man whom God had condemned escape. Sometimes lightheartedness proves only one thing: the honour of God and His thoughts have no influence over the heart. Ahab was putting himself on a level with a Gentile king. He forgot where God had placed Israel and Israel's king. In such a case, firmness of conduct is the fitting companion of a sense of God's perfect grace towards His people.

God had asserted His supremacy in the plains as well as in the hills. For His own name's sake He gave Ahab victory over the Syrians, and so gave Israel another opportunity to return to His worship. Yet there was not even the appearance of thanksgiving to God for His wonderful mercy and deliverance. Instead, he makes an alliance with a man whose aim was to destroy Israel.

Ahab was self-satisfied now that he was in control, so he could afford to be generous. Since Ben-hadad was still alive, he told them, "He is my brother." Sadly, this attitude matches that of many Christians. They think it gracious to act as though even unbelievers were brothers. So they identify themselves with the enemies of the Lord, under the plausible excuse of tolerance. But this is treachery against the Lord.

Ahab must pronounce his own judgment, just as David had to when the prophet Nathan came to him. He was blind; the bandage he saw over the prophet's eyes was the bandage over his own eyes, and he did not even know it! Suddenly the word of God sounds in his ears like a violent wind of judgment: "Because you have let go out of your hand the man whom I had devoted to destruction, your life shall be for his life, and your people for his people."

Ahab replies: "He is my brother," when God had given him into his hands for destruction. The idolater who had compared the Lord to "the gods of the mountains" is brother to the king of Israel! What an outrage against the glory and the holiness of God there is in this word, "He is my brother"! Ahab has Ben-Hadad come up into his chariot, makes a covenant with him, and sends him away.

Ahab invited Ben Hadad into his chariot. Ben Hadad told him he would restore the cities his father had taken from Ahab's father. He also said Ahab could set up market places for Israel in Damascus. On this basis they made a treaty. No doubt Ahab felt he had done good work in making Ben Hadad more friendly toward him in an outward way. But Ahab was ignorant of God's thoughts.

Benhadad is overcome and Israel is delivered from his power. But Ahab has no knowledge at all of the mind of God, and he lets the man whom God had condemned escape. There are cases in which levity only proves that the honour of God and His thoughts have no influence over the heart. It was not for Ahab to be on brotherly terms with a king whose constant aim was the oppression of God's people... But contempt for God makes a man weak when he holds the place of God's servant. That weakness then takes on the character of kindness towards men.

God had asserted His supremacy, in the plains as well as in the hills. For His own name's sake He gave Ahab victory over the Syrians, and so gave Israel another opportunity to return to His worship. Then the wretched, blinded Ahab takes Benhadad to his heart, embraces him, and claims kinship with Israel's foe — God's enemy! Not even the appearance of thanksgiving to God for His wonderful mercy and deliverance. On the contrary, he makes an alliance with one whose purpose was to destroy Israel.

Sadly, this attitude compares with that of many Christians. They consider it gracious to act as though even unbelievers were brothers. In this way they identify themselves with the enemies of the Lord, under the fair-sounding plea of tolerance. But this is treachery against the Lord.

"Because you have let go out of your hand a man whom I had devoted to destruction, therefore your life shall be for his life, and your people for his people." ... He made the same fatal mistake that king Saul made when he spared Agag. Calling the enemy of Israel "my brother" and taking him up into his chariot may have sounded well. It looked generous to men like himself, who would praise his conduct as noble. But in God's eyes it was unpardonable disobedience, and he and the nation would be made to suffer for it.

From that time God appears to give Ahab up: first to covetousness and murder, and then to war with the nation whose blaspheming king he had called "my brother" and allowed to escape. That nation killed him.