Warlords and the Word of the Lord

Warlords and the Word of the Lord

1 Kings 20:1-43

Main Idea: Ben-hadad and Ahab go to battle twice, but the Lord is the true victor.

Are you ready to rumble? In chapter 20 we will read of two battles between Ben-hadad and Ahab. But the battles actually fail to exalt either lord as victorious. Instead, these events exalt the sovereign Lord, who wins the battles for Israel. Yahweh’s unlimited power, sovereign rule, astonishing grace, and perfect justice are on display here.

In this war-saturated chapter we also read of many strange events. A king (Ben-hadad) gets drunk with 32 other kings, a wall falls down and kills 27,000 Arameans (Syrians), and a lion kills a prophet because he refuses to punch a fellow prophet! Seriously. That’s right: we have another lion killing a prophet (cf. 1 Kgs 13:24). Welcome to 1 Kings 20.

Based on the Lord’s instructions to Elijah in 1 Kings 19:15-18, we expect to see God’s plan carried out. Elisha has been recruited. But what about Hazael and Jehu? It will actually be a while before these characters are introduced—well into 2 Kings. Hence, we find here an amazing illustration of God’s sovereignty. God is working out His plans in His own timing.

Instead of Hazael, we read of king Ben-hadad (presumably the son of the previous Ben-hadad, 1 Kgs 15:18-20). He is as worthless as Israel’s king, Ahab. Why is it appropriate to call them both “worthless”? It’s not difficult to see. Ahab repeatedly rejects God’s word. He doesn’t fear God (Deut 17:19). He doesn’t rule with wisdom and justice, as kings were supposed to lead (Prov 8:15-16). Ben-hadad is also a self-centered, self-indulgent king. His lifestyle is totally out of step with the responsibilities of a competent leader (Prov 31:1-9).

In the midst of these warlords, we meet a number of prophets. Elijah (who reappears in chapter 21) wasn’t the only one serving God during this time, nor was he the only prophet willing to bring a message to Ahab. We read of unnamed prophets here in chapter 20 and of Micaiah in chapter 22. All of these chapters show Ahab’s repeated failure to submit to God’s word, which ultimately leads to his death.

Let’s have a look at the two battles described in chapter 20, and let’s pay attention to God’s word throughout the narrative. The whole chapter should cause us to fear God, marvel at His grace, and make us grateful for His Word.

The chapter describes two battles: the first over Samaria and the other at Aphek. Each battle has the same basic outline, as stated below:

The Battle over Samaria

1. Aramean Threat (20:1-12)

2. Prophetic Intervention (20:13-15)

3. Israelite Victory (20:16-21)

4. Aftermath (20:22-25)

The Battle at Aphek

1. Aramean Threat (20:26-27)

2. Prophetic Intervention (20:28)

3. Israelite Victory (20:29-30)

4. Aftermath (20:31-43)

We could examine the passage with this structure (which Davis helpfully provides, 1 Kings, 280), but I found it more memorable to understand it with some contemporary terminology, in five total parts, emphasizing the Lord’s victory. God predicts each victory through a prophet. Before the first battle, God declares, “I am handing it [the Aramean multitude] over to you today” (v. 13). Before the second battle, He declares, “I will hand over all this great army to you” (v. 28). Clearly God is the hero of both battles, as evidenced by the obvious human inability of Israel on both occasions. Therefore, the outline at the head of this section gives the main points of this chapter as I see them.

Prebattle Trash Talk

1 Kings 20:1-12

Ben-hadad formed a strong alliance with 32 kings in order to attack Ahab’s Samaria. He first lays out his terms to Ahab. He demands silver and gold and the best wives and children Ahab has to offer.

So the nations are raging against Israel (cf. Ps 2). The Aramean coalition has penetrated Israel’s border, closing in on Samaria. The phrase “horses and chariots” emphasizes the human power of this coalition. But God’s people have been told that battles are won by the Lord, not by horses and chariots (Ps 20:7). Ahab’s confidence should have thus been in the Lord. But as a cowardly king, he caves into Ben-hadad’s demands.

Here’s an example of one listening to the wrong voice. When Ben-hadad’s messengers said, “This is what Ben-hadad says,” Ahab should have countered with, “This is what the Lord says,” but he didn’t. He chose to allow things that clearly violated God’s word, like intermarrying with pagans, giving up God-given resources, and handing over their own children. He even tells the Aramean king, “I am yours” (v. 4). What an awful picture of Israel’s king.

Why does Ahab compromise? He obviously has fear-of-man issues. But before we criticize him, we should examine ourselves. How easy is it for us to play Ahab? It takes Spirit-filled courage to stand up against bullies who want us to compromise biblical truth. The spirit of Ben-hadad is at work in the world. We will be tempted not to view sin as wickedness, to be silent in evangelism, not to treat marriage as a holy covenant, not to insist that Jesus is the only way to salvation. In moments of timidity, let us look to God, who alone is Sovereign, for strength and power to do and say what is right.

As a greedy king, Ben-hadad wasn’t content with the first demands. He actually countered by making his demands more severe. These demands are more extensive, more intrusive, and more immediate (Provan, 1 and 2 Kings, 141). Ben-hadad is going beyond forming a vassal relationship. He’s picking a fight. He’s looking to attack Ahab.

Ahab’s compromising heart only goes so far, though. He refuses this second round of demands. After a meeting with the elders, he sends a message back that he will submit to the first demands (which he shouldn’t have done), but he won’t submit to the second demands.

Then the trash talking begins. I like Eugene Peterson’s paraphrase of the exchange. Ben-hadad says: “May the gods do their worst to me, and then worse again, if there’ll be anything left of Samaria but rubble” (20:10 MSG). Like a kid at recess, Ahab snaps back at the Aramean bully, “Think about it—it’s easier to start a fight than end one” (20:11 MSG). In modern-day talk, he says something like, “Don’t count your chickens before they hatch, big boy” or “Do your talking on the field.” One can almost hear the crowd saying, “Ooh. It’s on!” And it is. With his bottle of “Aramean Ale” in his hand, Ben-hadad says, “Take your positions” (v. 12).

First Battle: The Lord Defeats Aram with the JV Team

1 Kings 20:13-21

Ben-hadad and Ahab had their messengers, but now we read of Yahweh’s messenger. God intervenes by sending His prophet to Ahab promising an Israelite victory:

A prophet came to Ahab king of Israel and said, “This is what the Lord says: ‘Do you see this entire great army? Watch, I am handing it over to you today so that you may know that I am Yahweh.’” (v. 20:13)

Consider the grace of God here. The word of God came to Ahab. Did he deserve such a gift? No. This was grace. And how will the battle be won? Yahweh will hand him the victory. Could Ahab have defeated such a multitude on his own? No. This is grace upon grace.

One often struggles with the so-called problem of evil, which asks, “How could a good and powerful God allow evil into the world?” But here we must face the “problem of grace,” which asks, “How could a holy God be so kind to such an evil king?” Few people actually struggle with the problem of grace. We tend to think we deserve God’s favor and blessing, but we need to see afresh how unspeakably kind God is to unjust people. Peter tells us that God is patient with unrepentant people because He wants them to be saved (2 Pet 3:9). We should thank God for such mercy and grace.

Notice also the purpose of God’s grace: “That you may know that I am Yahweh.” This phrase is a featured phrase in the books of Exodus and Ezekiel (e.g., Exod 6:7; 7:5; 10:2; 14:4; 16:12; Ezek 5:13; 6:7; 7:4; 11:10; 12:15). In Joshua–Kings the phrase only appears in this story here and in verse 28 (Olley, Message, 188). God is going to win the battle and make His glory known. This too is a wonder of grace: that God would reveal His power and glory to sinners.

Ahab wants to know specifically how the battle will be won. He’s surprised by the answer. God is going to use the “JV team” to win the battle! The prophet says, “This is what the Lord says: ‘By the young men of the provincial leaders’” (v. 14). God is going to use a young, inexperienced, Gideon-like army to defeat the Aramean coalition. Why will God not use the typical army? Simple. He wants to reveal His own surpassing glory and power, so that everyone will know that He alone is Lord.

Ahab then asks, “Who is to start the battle?” The prophet replies, “You” (v. 14). Ahab follows the instructions, grabs these 232 lads, but also drafts a back-up army of 7,000.

While God’s grace is on display, something else is on display: Ben-hadad’s foolishness and arrogance. “They [Israel] marched out at noon while Ben-hadad and the 32 kings who were helping him were getting drunk in the tents” (v. 16; emphasis added). Ben-hadad is acting more like a foolish college student on spring break than a responsible king in war. He probably thought an Aramean victory was certain, so why not get the party started, open the champagne, and enjoy some laughs with the boys? But the only one laughing was the sovereign Lord (cf. Ps 2:4).

When Ben-hadad is told that Israel is on the move, he can’t even utter a sensible reply. He spouts out drunken gibberish: “If they have marched out in peace, take them alive, and if they have marched out for battle, take them alive” (v. 18). The latter half of this statement makes no sense because Ben-hadad is apparently wasted. He must have meant, “If they come for war, take them dead or alive.”

Here’s one of many reasons you should abstain from drunkenness: you lose control of your sensibilities. People do stupid things and say stupid things when they’re under the influence of alcohol (Prov 23:30-35).

Some in modern America would have probably produced a reality TV show of Ben-hadad. They would celebrate his lifestyle. But a mark of a genuine, Spirit-filled Christian is self-control (Gal 5:23), not this type of self-indulgence. When under pressure, learn to rely on the Spirit’s power, not on a substance (Eph 5:18).

When Ben-hadad implements this inane plan, the Aramean front-line forces are struck down. Ben-hadad and the remainder of the force flee. Israel, by the grace of God, enjoys this victory over the bully, Ben-hadad: “Then the king of Israel marched out and attacked the cavalry and the chariots. He inflicted a great slaughter on Aram [Syria]” (v. 21). Yahweh provides another example of how the kings on earth are no match for His sovereign might. Proverbs says, “A horse is prepared for the day of battle, but victory comes from the Lord” (21:31).

Before going further, we should stop and ponder the wonder of the gospel. The gospel is good news for sinners. Previously, Ahab had only received opposition from the prophets. But in this passage he hears good news. He hears of the promise of victory. And what did he do to solicit such news? Nothing. The prophet simply appears. What did Ahab do to experience victory? Nothing (cf. Rom 4:3-6). Throughout Scripture we find that “salvation is from the Lord” (Jonah 2:9). Give God thanks for sending a gospel messenger to you. Give God thanks for doing the work for you, through Jesus Christ. While we were perishing, God intervened and won the most important victory in the most unlikely way—through a cross (Col 2:13-15). Sadly for Ahab, he still refused to place His faith in this gracious God.

Debriefing and Preparing

1 Kings 20:22-25

Though the battle was won that day, the war wasn’t over. The same prophet comes back and gives the following word about round two:

Go and strengthen yourself, then consider what you should do, for in the spring the king of Aram will march against you. (v. 23)

This time the word of grace comes in the form of a warning. Ahab must prepare for a springtime battle with Ben-hadad. Spring was a common time for kings to go to war (2 Sam 11:1). Thus Ahab’s celebration over Aram is short-lived. It’s time to get ready for the second battle.

Once again the prophet comes totally unsolicited. God’s grace to Ahab is astonishing in its nature and its frequency.

In the Aramean headquarters another discussion was taking place. The king’s servants gave their “half-time speech,” as they debriefed and prepared for another battle. The king’s servants decide to do some theology and offer some military strategy. Unfortunately, they offered bad theology. They claim that Israel only won the battle because their “gods” are “gods of the hill country.” Perhaps they had the story of Elijah in their minds, in addition to this most recent battle. Of course, it wasn’t the “gods” who gave the victory but the only God. And He’s the God of heaven and earth, not simply the hills (Pss 121:2; 123:8). Nevertheless, they advise the king to replace the destroyed army with another army and fight Israel on the plain. Ben-hadad heeds the counsel, and we’re all set for another battle.

This polytheistic thinking of the Arameans is still common today. Many around the world believe in a god over this and a god over that. But the God of the Bible is Lord over all things, and we should seek to place the totality of our lives underneath His rule (Col 3:17,23-24). We shouldn’t live with a distinction between our secular lives and our spiritual lives. Submit your private life, public life, church life, dating life, financial life, family life, work life, and recreational life to the Lord Jesus Christ and seek to glorify Him in every way (1 Cor 10:31).

Second Battle: The Lord Defeats Aram with Two Little Flocks of Goats

1 Kings 20:26-30

Now picture something like a grade school basketball team going up against the San Antonio Spurs. No contest, right? Well, think again. The Lord puts His power on display in this war through a greatly overmatched Israelite army.

The Arameans (Syrians) march against Israel. This time the showdown is at Aphek. Aphek was farther north of Samaria, located east of the Sea of Galilee. Once again Aram has a vast army compared to Israel. The odds are against Israel. In the first battle Israel won with their JV team. Now they are going to battle with “two little flocks of goats” (v. 27). This weak little army is no match for Aram. But this is just the type of war Yahweh likes. It all sounds familiar, doesn’t it? Yahweh often uses such scenarios to show off His glory. He often uses the weak to shame the strong so that everyone can only boast in Him for the victory (1 Cor 1:26-31). We could line up a host of people to testify to this fact. Moses, Joshua, David, Gideon, Elijah, Paul, Peter, Timothy, and more could all testify that God loves to use ordinary people, and even “weak” people, to do extraordinary things so that people will glorify and rejoice in Him.

Now enter God’s prophet. This is the third time so far that God has sent His messenger to Ahab. Once again grace is present. Once again God’s word is sure. The prophet gives the following assurance to the king:

This is what the Lord says: “Because the Arameans have said: Yahweh is a god of the mountains and not a god of the valleys, I will hand over all this great army to you. Then you will know that I am the Lord.” (v. 28)

The prophet informs the king that God will correct the theological nonsense of the Arameans and show everyone that He is the God of both the mountains and the valleys. And in granting Israel victory, the Lord will show that He alone is God.

In confronting the Arameans’ faulty theology, God was actually showing grace to the Arameans also. God is, after all, a missionary God. God saves people from all nations out from under their polytheistic worldviews. If the Arameans had eyes to see, then they could rejoice in Yahweh as the only God and Redeemer (2 Kgs 5:1-14).

But there’s an additional missionary application here. God’s unlimited power means we can go to the hardest places on earth today and proclaim the gospel with confidence (Acts 18:9-10). God can change the hardest of hearts. Do you think some places on the earth are more likely to experience God’s salvation than others? Oh, I know that some places are dangerously dark and hostile to the gospel. But God is the God of both the mountains and the valleys, of America and Afghanistan, of Canada and North Korea. Do we really believe in His all-encompassing power, or are we functional Arameans? This text beckons us to recognize the scope of God’s power. Jesus will have a people from every tribe and nation, and many of them may look unreachable to us. But we need to reconsider the breadth of God’s mercy and power.

The summary of the battle actually sounds a lot like the battle at Jericho (Josh 6, especially 6:15). Consider the casualties here. The Israelite “goats” killed 100,000 Aramean soldiers in one day. That’s astonishing! Then, like the battle at Jericho, a wall fell down. This collapsed wall killed 27,000 soldiers. Remarkable! The victory could only be attributed to the hand of Yahweh. God has no real threats to His throne.

Postbattle Drama

1 Kings 20:31-43

Every battle or sporting event has postgame drama. What will happen now in the aftermath of this Israelite victory? The ensuing verses are intriguing.

Twice-defeated Ben-hadad is now out of options, so he goes with plan C: beg for mercy. The defeated king follows his advisors’ instructions and tries to weasel out of his deserved punishment. He pleads, “Please spare my life” (v. 32). Ahab, surprised that Ben-hadad is alive, declares, “He is my brother,” and spares him.

In the following chapter Ahab will allow a faithful Israelite to be murdered, but here he shows leniency to his enemy. This is the same enemy who threatened to enslave Israel’s women and children, carry them off into a foreign land, and lead them to idol worship. In the “King’s Handbook,” Proverbs, we read, “Wicked behavior is detestable to kings, since a throne is established through righteousness” (16:12). Ahab favors wickedness instead of righteousness. He refuses to wisely execute justice, even though “a wise king separates out the wicked and drives the threshing wheel over them” (Prov 20:26). The sage also says, “Justice executed is a joy to the righteous but a terror to those who practice iniquity” (Prov 21:15). Ahab could have sent a message to other potential threats by giving Ben-hadad a just judgment, but he prefers to satisfy his greed.

A deal is struck between the two warlords. The previous arrangement is reversed, and Ahab is given trading privileges in Damascus. Following the deal, Ben-hadad, the bitter enemy now a brother, is freed. Thus, Ahab reveals much of his own idolatry. He’s not a king leading justly; he’s a self-indulgent, covetous, and cowardly king.

The peace that ensued from these agreements, however, only lasted three years (1 Kgs 22:1-5). More war will come. More importantly, Ahab’s compromise with his enemy didn’t please God, who loves justice (Ps 99:4). In spite of recurring grace, Ahab continues to rebel against God’s ways.

The writer provides more details of the aftermath in verses 35-43. We have a vivid illustration of the seriousness of God’s word.

Once again a prophet appears (v. 35). He is one of the “sons of the prophets” mentioned elsewhere in association with Elisha (2 Kgs 2:3,5,7,15, etc.). This prophet pulls out a play from the prophet Nathan’s “Primer for Prophets” manual in an effort to confront the king for his failure to deal appropriately with Ben-hadad.

When the prophet Nathan confronted David over his sin with Bathsheba, he told the king a story about a rich man with many flocks and herds and a poor man with nothing but a little ewe lamb he raised and cherished. In the story the rich man needed to prepare a lamb for a guest, and instead of taking one of his many lambs, he made the wicked decision to take the precious lamb from the poor man. After Nathan tells this story, David exclaims, “As the Lord lives, the man who did this deserves to die! Because he has done this thing and shown no pity, he must pay four lambs for that lamb”; then the bold prophet replies, “You are the man!” (2 Sam 12:5-6). By using the storytelling approach, Nathan was able to get the king to confess his own guilt and pass his own judgment.

The anonymous prophet in 1 Kings 20 not only tells a story but also acts it out in order to have the same kind of effect on Ahab. One has to admire the prophet’s work. You probably didn’t hear this story growing up in Sunday School, but it’s fascinating! Let’s summarize the events. Through the grace and power of God, Israel defeated Aram twice. After the second defeat Ahab had the Aramean king, Ben-hadad, in his hands. But in Ahab’s wickedness and cowardice, he freed Ben-hadad. In so doing he actually put Israel at risk and dishonored God (cf. Josh 7:25).

So the unnamed prophet dresses like a servant returning from battle. In order to look like a soldier, he asks a fellow prophet to punch him. He makes this strange demand in obedience to Yahweh’s word. I know—it’s crazy. When the fellow refuses to strike the prophet, he’s informed that a lion will kill him. And so it happens—the lion kills the fellow prophet. That’s the second time this sort of thing has happened to disobedient prophets (cf. 1 Kgs 13).

The prophet finds another potential punching prophet. This time his fellow strikes him and wounds him. Now looking the part, bruised and bandaged, the prophet approaches king Ahab. He tells the king the story, “I’ve just come home from the battle. I was supposed to guard a prisoner, and if I failed then I would have to give my life in exchange, or come up with an unrealistic amount of money. But I got distracted, and the prisoner escaped” (v. 39a, paraphrase). The king replied, “So shall your judgment be; you yourself have decided it” (v. 40 ESV). Boom. Nathan would be proud. The prophet removes the bandage, reveals his identity, and rebukes Ahab for letting Ben-hadad go free. Ahab’s disobedience will cost him his own life, just as he said it should.

When Ahab heard these words, he went home “vexed and sullen” (v. 43 ESV), an attitude that carries over into the next chapter (21:4). He’s resentful and angry, and his death is getting closer. Interestingly enough, he will try the disguise method later, but it doesn’t work out for him (1 Kgs 22:30).

Application

What on earth should we learn from this story? Obviously, it’s not that we should walk around and ask people to punch us. Consider four transferable principles.

Avoid the Folly and Rebellion of These Two Kings

Ahab and Ben-hadad are living illustrations of how not to live. They show us what “the fear of the Lord” doesn’t look like. Drunkenness, greed, violence, injustice, and faithlessness may get you a reality TV show, but it’s not how you should live your life. The saddest part of the chapter is that God actually showed grace to these men, yet they still refused to see the Lord for who He is and submit to Him. We have a better King, Jesus, who lived a sinless life, who gave His life for sinners like these men. Look to Him for salvation. Look to Him as your example of how to live a humble, others-oriented life. Look to Him for power to do justice and show mercy.

Marvel at God’s Grace

Grace is amazing because God shows it to wretches. Why should we be shown God’s unmerited favor? Why should sinners hear the good news of the gospel when they aren’t even seeking it? Grace! Respond to God’s grace in gratitude and with a life of faithfulness. Respond to God’s grace by reflecting His kindness to others.

Live in View of God’s Unlimited Power

The Lord’s two victories in this chapter should give us greater confidence in God’s ability to do more than we could ask or imagine (Eph 3:20-21). Are you trusting in God’s power to overcome the hard heart of your neighbors and friends? Are you seeking Him as you endure a particular physical challenge? Are you looking to Him for strength as you parent your children? Are you trusting in God’s unlimited ability to provide for you as you live on mission? He’s God of both the hills and the valleys.

Take God’s Word Seriously

We learn this lesson throughout the chapter. God’s word is sure. What God declared, He did. We see this from the story of the dead prophet who refused to obey Yahweh’s command to strike the Lord’s messenger. His story was a preliminary paradigm of Ahab (Davis, 1 Kings, 290), who also refused to take God’s word seriously. He chose compromise and self-indulgence instead of submission to God’s word. Prophets and kings must obey God’s word. Obedience to God’s word will look strange to casual observers, but we must take it seriously.

In chapter 21 we find Ahab continuing his wicked deeds. We also see him become somewhat moved by God’s word, but ultimately he refuses to submit to God completely. We should learn from his tragic life. We have received grace upon grace. Why on earth should God extend grace to Ahab? We need to ask, why should he extend it to us? God has not only given us a second chance but has also given us a second Adam. Jesus Christ, the perfect King, the obedient Prophet, who always did what pleased the Father, lived a sinless life and died the death we deserved to die. Why should we benefit from His perfect life and substitutionary death? It’s grace. The question is, will you respond in genuine repentance and faith toward God, or will you play games like Ahab and go your own way? The only wise response is the former. Don’t take this decision lightly. Those who refuse to respond to Christ with saving faith will face something worse than a hungry lion. Flee to Christ and escape the irreversible word of eternal judgment on those who choose sin, folly, and rebellion over the everlasting joy of Christ’s presence. The psalmist summarizes the appropriate response:

So now, kings, be wise;

receive instruction, you judges of the earth.

Serve the Lord with reverential awe

and rejoice with trembling.

Pay homage to the Son or He will be angry

and you will perish in your rebellion,

for His anger may ignite at any moment.

All those who take refuge in Him are happy. (Ps 2:10-12)

Reflect and Discuss

1. What are some ways the world celebrates greediness and drunkenness?
2. What are some ways greediness and drunkenness can lead a person into conflict and trouble?
3. Why might the Arameans believe Yahweh is a God of the hills?
4. Are there areas of your life where you believe God is unable to reign?
5. Discuss any personal experiences of God’s victory in unexpected circumstances.
6. Why did Ahab allow Ben-hadad to live?
7. What are some ways believers today sacrifice righteousness for fellowship with the world?
8. The unnamed prophet goes to great lengths to speak the word of the Lord to Ahab. Are you ever tempted to think proclaiming God’s Word is too much trouble? How so?
9. What does Jesus’ life teach us about the cost of righteousness?
10. Do you ever find yourself sullen over the consequences of sin? How so?