THE DEFEAT OF THE SYRIANS
CRITICAL AND EXPLANATORY NOTES.—
1 Kings 20:1. Benhadad—Son of the king of the same name mentioned (chap. 1 Kings 15:20). Thirty and two kings with him—Vassals or viceroys who ruled single cities or districts (comp. Joshua 12:7). With him—אִתּוֹ not confederated as equals, but connected as dependent and tributary.
1 Kings 20:4. According to thy saying, I am thone, &c.—Not an ironical taunt, “according to thy saying” it is so; for Ahab had not spirit enough to resent Benhadad’s insolent domination: it was timorous submission.
1 Kings 20:10. If the dust of Samaria shall suffice, &c.—Braggart menacing. Its purport is: Thou refusest me thy treasures, but with so great an army will I cover Samaria that, if every soldier wished to carry away a handful, its sand would not suffice. Josephus incorrectly interprets the words thus: “He could with his army cast up a dyke higher than his walls were, if every one of his people contributed only a handful of earth.”
1 Kings 20:11. Boast himself, &c.—Answered Beuhadad with a good and apt proverb. The Latins say: Ne triumphum canas ante victoriam—the victory must be won before it is celebrated (Keil).
1 Kings 20:14. The young men of the princes—The נְעָרים Thenius interprets as “pages unaccustomed to fight;” Ewald, as “young lads of very tender age”—rather, the armour bearers of the princes, a small and unequal band (see 1 Kings 20:15). Order the battle?—Open it, or make attack.
1 Kings 20:17. There are men come out—Scornful; not an army, not warriors, but only a few men! Benhadad ordered their capture, thinking it easy, and being content to drink on, contemptuous and self-indulgent.
1 Kings 20:20. On an horse with the horsemen—i.e., with horsemen surrounding him.
HOMILETICS OF 1 Kings 20:1-21
THE VICE OF DRUNKENNESS
A TIME came that tested the value of Baal as the guardian deity of Israel. The Syrian king invaded the country, attended by a gay retinue of regal courtiers and an immense army. Samaria was speedily invested, and threatened with complete destruction. There is no appeal to Baal now: he is impotent to help in time of trouble. Nor is the help of Jehovah sought in this extremity. Israel is at the mercy of the foe; and the godless, unbelieving Ahab, with cowardly supineness, surrenders himself to his fate. But the Lord has still a regard for His deluded people, and sends a prophet to assure them of deliverance. Formidable as the army of Benhadad appeared, there was an element of weakness in it which might readily bring about its defeat. The wine cup passed round freely, and the Syrian king and his military staff became intoxicated (1 Kings 20:12-16). This paragraph, therefore, while recording the fact of supernatural interference on behalf of Israel, also illustrates the evils that may arise from the vice of drunkenness. Observe—
I. That the vice of drunkenness inflates the mind with the most arrogant pretensions (1 Kings 20:1-9). Benhadad proudly demanded possession of all the treasures of Ahab and of his people—money, wives, and children—and threatened to search the palace and dwelling of the city for whatever was worth taking away. The insolence of this is almost beyond precedent. Such treatment is the worst that could be expected for a city taken by main force; and even an unscrupulous Eastern conqueror could hardly demand it of a garrison that had yielded without fighting. The whole conduct of Benhadad is another example of how the consciousness of irresistible power is apt to breed a spirit of arrogance, especially when under the influence of intemperance. “When drink’s in, wit’s out.” The drunkard blusters and boasts what he has done, and what he will do; and though not backed by an immense force like that which surrounded Benhadad, he threatens terrible destruction to every opponent. But alas! it is only the froth of a pot-valiant swagger: when the fumes of the liquor are gone, so is the courage.
II. That the vice of drunkenness is closely associated with the vice of blasphemy (1 Kings 20:10). Benhadad swore by his gods, as the blasphemous Jezebel had done by hers (chap. 1 Kings 19:2). The meaning of Benhadad’s oath has been differently understood. “In its general sense it is undoubtedly a boast that the number of Benhadad’s troops is such as to make resistance vain and foolish. We may parallel it with the saying of the Trachinian at Thermopylœ, that the Persian arrows would darken the light of the sun. Probably the exact meaning is—When your town is reduced to ruins, as it will be if you resist, the entire heap will not suffice to furnish a handful of dust to each soldier of my army, so many are they. Thus there was a threat in the message as well as a boast” (Speaker’s Comm. Such blasphemous presumption does not go unpunished. Thus Julian, the apostate, going against the Persians, swore at his return to sacrifice the blood of the Christians. So the Constable of France vowed the destruction of Geneva: but God forbad it. The drunkard swears oaths of which he is ashamed in his sober moments. Intemperance and blasphemy are twin vices.
III. That the vice of drunkenness excites to deeds of recklessness (1 Kings 20:12). The Syrian king was so enraged with the final message of Ahab, given in the terms of a proverb (1 Kings 20:11), and which was the only evidence of anything like a courageous spirit shown by Ahab during the whole transaction, that he gave orders for the battle to begin forthwith, little dreaming what would be the result to his own army. A step taken in a moment of intemperate recklessness is difficult to recall, and may involve ruinous consequences.
IV. That the vice of drunkenness renders the inebriate unable to discern the hand of God in public events (1 Kings 20:13-15). It seemed that Israel was doomed; in a few hours Samaria would be a heap of ruins, and Ahab and his treasures in the hands of the warlike Syrian. But a power was at work, unnoticed by the Syrians, too long despised by Ahab and ignored by his people. God interposed, once more sent His prophet to explain the method of rescue, and once more to call the apostate Ahab back to his allegiance. It was an evidence of the feeble condition of Samaria at the time when 7,000 people comprised all its inhabitants, and out of these was formed the little army that was to be led by the 230 young men of the princes. It was a paltry, insignificant force to oppose against the swarming host of the Syrians. But Jehovah was working His purpose through that tiny band of soldiers; and such was the blind infatuation of the intoxicated king that he saw it not. Drunkenness blears both the natural and the mental eye, and darkens and impairs the moral sense.
V. That the vice of drunkenness incapacitates at a critical moment (1 Kings 20:16-18). The Syrians observe the sally of the young men from the city, and inform Benhadad; but such was his sovereign, almost sottish, indifference to any force that Samaria could send forth, that without troubling himself about the matter, he simply gave orders to take them alive. This was easier said than done. It was the crisis of the campaign, when the utmost vigilance and activity should have been shown; but the drunken king could not see it until it was too late. It is a great blunder to despise an enemy; and to be intoxicated gives the enemy a double advantage. “Drunkards are besotted and disabled; as a snuff of a candle in a socket drowned in the tallow yieldeth little or no light, but only a stench.”
VI. That the vice of drunkenness subjects its victims to humiliating defeat (1 Kings 20:19-21). The enemy that had been treated so contemptuously proved to be more powerful than was supposed. The 230 young men smote right and left, and laid prostrate all who opposed them; and the Syrians, seeing the 7,000 coming out of the city to join in the fight, were seized with a sudden panic and fled, Benhadad escaping on horseback, leaving his army to be massacred by the victorious Israelites. So that it now might be said to Benhadad what Zebul once said to Gaal: Where is now thy mouth which just now boasted such great things? (1 Kings 20:10) Is not this the people that thou hast despised? Go out, I pray now, and fight with them (Judges 9:38). Any undertaking begun and carried on in drunkenness is sure to end in confusion and misery. Intemperate boasting is often the prelude of defeat. Wisely did the Romans say: “Sing not the triumphal song before the victory.”
LESSONS:—
1. Drunkenness is a prolific source of national vice.
2. It is offensive to God and injurious to man.
3. It is certain to be severely punished.
GERM NOTES ON THE VERSES
1 Kings 20:1-21. The pride and insolence of power.—I. Making extravagant demands (1 Kings 20:1-6). II. Using blasphemous threats (1 Kings 20:10). III. Provoking the weak to cautious and courageous opposition (1 Kings 20:7-9; 1 Kings 20:11; 1 Kings 20:13-15). IV. Giving way to sensual indulgence (1 Kings 20:12; 1 Kings 20:16). V. Contemptuously indifferent in moments of danger (1 Kings 20:17-18). VI. Brought to an ignominious downfall (1 Kings 20:19-21).
—Who can look for other than war when he sees Ahab and Jezebel on the throne, Israel in the groves and temples of Baalim? The ambition of Benhadad was not so much guilty of this war as the idolatry of that wicked nation. How can they expect peace from earth who do wilfully fight against Heaven? Rather will the God of hosts arm the brute, the senseless creatures, against Israel, than He will suffer their defiance unavenged. Ahab and Benhadad are well matched: an idolatrous Israel with a paganish Idumean. Well may God plague each other who means vengeance to them both!—Bp. Hall.
1 Kings 20:2. The sacred historians study brevity so greatly, that their narrative is often, at the first look, abnormal and strange. But in view of this brevity, it is always lawful, as it is most reasonable, to supplement their narrative by supposing circumstances of small moment, which would remove the strangeness, to have happened, but not to have been recorded. Here the excessive demand of the Syrian king, coming close upon the first announcement of the siege, and placed at the very commencement of the negociations for peace, strikes us as something very unusual. But if we suppose a considerable time to have passed in the siege, and the city to be reduced to an extremity, and ambassadors to have been sent by Ahab to ask terms of peace short of absolute surrender, then we can quite understand that Benhadad might make such a demand in reply. He would expect and intend his demand to be rejected, since the voluntary surrender of his seraglio by an oriental monarch would be regarded as so disgraceful that no prince of any spirit could for a moment entertain the idea. The rejection of his demand would have left him free to plunder the town, which was evidently what he desired and purposed.—Speaker’s Comm.
1 Kings 20:1-4. In these two kings we see what a thing the human heart is, how insolent and timorous by turns (Jeremiah 17:9). It is insolent when man, grown prosperous, powerful, and rich, places his confidence in his success, and haughtily despises his neighbour. But it is timid when man falls into difficulty, and neither sees nor knows any help, just as was the despairing, womanly heart of king Ahab, who took it for granted that everything was lost when he saw the hosts of his enemies.—Wurt. Summ.
1 Kings 20:1-3. Benhadad thought that because he had the power to rob and appropriate, he also had the right to do so. But God gives power and might to kings, not to distort the right, but to protect it. The power of that one who, confiding in his own strength, treads the right under his feet, will sooner or later miserably decline.—Lange.
1 Kings 20:3-4. Benhadad knows his own strength, and offers insolent conditions. It is a fearful thing to be in the mercy of an enemy: in case of hostility might will carve for itself. Ahab now, after the division of Judah, was but half a king: Benhadad had two-and-thirty kings to attend him. What equality was in this opposition? Ahab, therefore, as a reed in a tempest, stoops to the violent charge of so potent an enemy. It is not for the overpowered to capitulate; weakness may not argue, but yield. Tyranny is but drawn on by submission; and, where it finds fear and dejection, insulteth.—Bp. Hall.
1 Kings 20:4. Abject submission.
1. Unbecoming the dignity of a king.
2. A revelation of a cowardly spirit.
3. Subjects to increased insults and degradation.
—Those who no longer have a Lord in Heaven whom they fear, and before whom they bow, cringe and fawn before all men who can harm or serve them. If Ahab had said to the King of kings what he sent as a response to the royal robber and boaster: “I am Thine, and all that I have,” he would then have had the trust and assurance: He that dwelleth in the secret place of the Most High, &c. (Psalms 91:1-3). He who bows before God is sure to be humble before men; but he does not cringe to them nor throw himself away. To submit to the superior power and force that demands gold and silver is no disgrace; but to surrender wife and child is contrary to honour, duty, and conscience.
1 Kings 20:5-6. Haughty and insolent men grow all the more overbearing and ungovernable, and the more one submits to them, and crawls before them, and gratifies their desires, the more exorbitant they become in their demands. It is the curse that rests upon avarice, that the more the appetite after money and property is gratified, the more it grows, not diminishes (Proverbs 16:8).—Lange.
1 Kings 20:7; 1 Kings 20:9. Overstrained subjection turns desperate. If conditions be imposed worse than death, there needs no long disputation of the remedy. The elders of Israel, whose share was proportional in this danger, hearten Ahab to a denial; which yet comes out so fearfully, as that it appears rather extorted by the peremptory indignation of the people, than proceeding out of any generosity of his spirit. Neither doth he say, I will not; but, I may not.—Bp. Hall.
—Ahab and his people.
1. Ahab feels himself helpless and perplexed. Adversity teaches us how to pray, but Ahab had turned from the living God, who is a helper in every time of trouble, to a dumb idol that cannot help. He had forgotten how to pray. He had sought to help himself by cowardly submission, and now he seeks help of men. In every distress we should turn first to the Lord (Psalms 118:8-9; Psalms 108:13). II. The elders and the people reproach Ahab. Instead of his giving instructions to them with the words of Joel 3:15, like a king, they gave commands to him. He is no real king, realizing the position which has been given to him by God, whom the people control, instead of allowing themselves to be controlled by him. Tyrants are of this class. At first they do not consult the people, and do not scruple to appropriate their most sacred possessions, take away their faith, and burden their consciences. Ahab did not consult his people about the introduction of the worship of Baal and the persecution of the prophets; but now, when he does not know how to counsel or help himself, he applies to the wish of the nation—the aid of the people is now very acceptable.—Lange.
1 Kings 20:10-11. The proud Syrian, who would have taken it in foul scorn to be denied, though he had sent for all the heads of Israel, snuffs up the wind like the wild ass in the wilderness, and brags, and threats, and swears. O vain boaster! in whom I know not whether pride or folly be more eminent. Victory is to be achieved, not to be sworn; future events are no matter of an oath; thy gods, if they had been, might have been called as witnesses of thy intentions, not of that success whereof thou wouldst be the author without them. Thy gods can do nothing to thee, nothing for thee, nothing for themselves! All thine Aramites shall not carry away one corn of sand out of Israel, except it be upon the soles of their feet in their shameful flight; it is well if they can carry back those skins which they brought thither. There is no cause to fear that man that trusts in himself. Man may cast the dice of war, but the disposition of them is of the Lord.—Bp. Hall.
1 Kings 20:11. The Christian warrior. Very generally the young and inexperienced, when about to enter on any new enterprize, commence with feelings of more or less self-confidence. The young convert is often more confident than the old Christian, and thinks that he shall attain higher eminence in piety than others who are older in Christian experience. It is well to aim high, but we must not be too confident in our own strength, lest, like Peter, we suffer a grievous fall, or like others, sink down under great disappointment. In this verse we shall notice the contrast between the young Christian’s anticipations, and the old Christian’s experience.
I. The Christian soldier commencing his career.—
1. The oath of allegiance and servitude. When a young man determines to enter the army, he accepts the bounty, is examined, sworn-in to serve his sovereign and country, clothed in regimentals, and joins the army for actual service. So, when God in His mercy converts a soul, He is drawn by the cords of love and the bands of a man. He feels his vast obligations; first gives himself up in solemn covenant to God, and then to His people. Then, in the Lord’s house, in the presence of God, of angels, and men, takes the sacramental cup and swears allegiance to Christ. We know no act so solemn as this but the act of dying. It is a public dedication of the soul to God and to His service from henceforth.
2. The service he enters upon. As a soldier soon commences actual service to protect his country and defend its laws, so a soldier of Christ immediately enters on the Christian duties. He must oppose sin, fight against Satan, and withstand all the unhallowed influence of an ungodly world, and, as far as in him lies, promote the extension of the kingdom of Christ. The standard around which he is to rally is “The Cross,” and he must die rather than strike his colours. His encouragement is that he shall come off more than a conqueror.
3. The armour he wears. Ancient soldiers wore armour (1 Samuel 17:5-6; 1 Samuel 17:54.) The Christian soldier has a complete suit from the armoury of God (Ephesians 6:13-15): “The girdle of truth,” or Christian sincerity; “The breastplate of righteousness,” being blest with imputed and imparted righteousness; “The shoes of the Gospel,” having gospel truths as the foundation of his religion; “The shield of faith,” an indispensable thing, for without confidence in Christ he would always fail; “The helmet of salvation,” ever keeping his salvation in view and aiming after it; “The sword of the Spirit, which is the word of God,” which must be well handled both for offensive and defensive warfare, and always used with much prayer and with great determination and courage.
4. The ardent feelings he evinces. The soldier prepares himself with high expectations, and a determination not to desert his post or betray his cause. And so the young Christian soldier espouses the cause of Christ with ardent feelings, holy determination, and high anticipations of final success. He knows that an almighty arm is on his side, that grace is promised, and final victory insured. He has much reason to rejoice, but none for self-confidence, for the conflict will often be severe; he will frequently be discouraged, and perhaps occasionally wounded, though not finally defeated. Let him not boast except in the Lord and in His strength.
5. The manner in which he should conduct himself. It should be with prayer, watchfulness, and perseverance (Ephesians 6:18). A Christian cannot feel too much his entire dependence upon God for all he needs. He is commanded to “watch and pray.” Whatever be the strength of the foes, their mode of attack, the severity of the conflict, he must never lay down his arms; the decisive victory is often won when the conflict is most severe, and the soul most discouraged. Then it is that the power of the Great Captain is seen.
II. The Christian veteran at the close of his career.—
1. His retrospect. As the old soldier loves to recount his past career, so the old Christian, on the bed of death, can look back on his past experience with adoring gratitude, as he thinks of the beginning of his Christian life, the enemies he has had to face, the hard battles he has been in, the wounds he has received, the victories he has won, the honours he has gained; but even then, and though about to put off his armour, he feels that he has nothing to boast of, but much to be thankful for. He has lower thoughts of himself than ever, and higher thoughts of Christ, feeling that all his failings were from himself, and that the praise of all his victories belongs to the captain of his salvation.
2. His glorious end. The putting off his armour, which is at death, not before. When he has by grace conquered the last enemy, then his warfare is accomplished, and his honourable career ended; then he exchanges the sword for the palm, the helmet for the crown, the armour for the victor’s robe, and conflict for triumph.
3. His eternal triumph. No sooner is the last conflict over, and the victory won, than he enters heaven in triumph beyond all description or conception. What more could he wish for? He now thinks nothing of the warfare in the greatness of his joy.
LEARN:—
1. That if you would enjoy this glory you must become a soldier of Christ.
2. That if you would be victorious you must put on the whole Christian armour, and look to God for grace.
3. That in order to stimulate you in the conflict, you should think of the victory promised and the glory that follows.—Pulpit Sketches.
1 Kings 20:13-15. Who can wonder enough at this unweariable mercy of God? After the fire and rain fetched miraculously from heaven, Ahab had promised much, performed nothing; yet again will God bless and solicit him with victory. One of those prophets whom he persecuted to death shall comfort his dejection with the news of his deliverance and triumph. Had this great work been wrought without premonition, either chance, or Baal, or the golden calves had carried away the thanks. Beforehand, therefore, shall Ahab know both the author and the means of his victory: God for the author; the two hundred and thirty young men of the princes for the means. What are these for the vanguard, and seven thousand Israelites for the main battle, against the troops of three and thirty kings, and as many centuries of Syrians as Israel had single soldiers? An equality of numbers had taken away the wonder of the event; but now the God of hosts will be confessed in this issue, not the valour of men. How indifferent is it with thee, O Lord, to save by many or by few, to destroy many or few! A world is no more to thee than a man; how easy is it for thee to enable us to be more than conquerors over principalities and powers!—Bp. Hall.
1 Kings 20:13. Formerly Ahab wished no instruction from the prophets; now, in his danger and distress, he admits them and listens to them. In days of prosperity the world does not care for any advice from faithful servants of the Divine Word; it looks down upon them and despises them; but in the hour of sorrow and mourning it grants them access, and is glad to avail itself of their consolation. Before a great troop which has been abandoned of God, you have no cause to fear if God has said to you, I will help thee (Isaiah 41:13).—Starke.
1 Kings 20:16. Benhadad must have sorely repented his drunkenness, as it resulted in the loss of his army, his horses, and chariots. How often still is drunkenness the original cause of great sorrow and distress (Ephesians 5:18; Isaiah 5:22; Proverbs 23:29-30)!
—There was nothing in Benhadad’s pavilion but drink and surfeit and jollity, as if wine should make way for blood. Security is the certain usher of destruction. We never have so much cause to fear, as when we fear nothing. This handful of Israel dares look out, upon the prophet’s assurance, to the vast host of Benhadad. It is enough for that proud pagan to sit still and command amongst his cups. O the vain and ignorant presumptions of wretched men, that will be reckoning without, against their Maker!—Bp. Hall.
1 Kings 20:18. Great men often think, when they have been disturbed in their carnal rest and security, that they only need to speak the word of command in order to be relieved from everything disagreeable and wearisome; but they must learn that they cannot rid themselves, by a command, of what God has sent for their humiliation.
1 Kings 20:19-21. The way of the godless shall perish (Psalms 1:6). Their way is covetousness and pillage (1 Kings 20:3-6), haughtiness, insolence, and assurance (1 Kings 20:10-18), service of their belly, wantonness (1 Kings 20:16). This way shall perish; they are as chaff which the wind driveth away, utterly consumed with terrors (1 Kings 20:20-21; Psalms 73:19).—Lange.
—How easy is it for Him who made the heart to fill it with terror and consternation, even where no fearis! Those whom God hath destined to slaughter He will smite; neither needs He any other enemy or executioner than what He finds in their own bosom. We are not the master of our own courage or fears: both are put into us by that overruling power that created us. Stay now, oh stay! thou great king of Syria, and take with thee those forgotten handfuls of the dust of Israel. Thy gods will do so to thee, and more also, if thy followers return without their vowed burden! Learn now of the despised king of Israel, from henceforth, not to sound the triumph before the battle, not to boast thyself in the girding on of thine harness as in the putting off.—Bp. Hall.