1Ki 16:31-21:28 | TNotes | STEP | Summary for 1Kgs 16:31-33: 16:31-33 The spiritual evaluation of Ahab is the worst yet among the kings of Israel. Later, Ahab’s evil behavior was attributed to his being “under the influence of his wife Jezebel” (21:25 ). Ahab and Jezebel propagated Canaanite worship rites, leading Israel further from the Lord. Added to Jeroboam’s false worship system, these sins eventually spelled disaster for Israel.

Summary for 1Kgs 16:31-33: 16:31-33 ^a The spiritual evaluation of Ahab is the worst yet among the kings of Israel. Later, Ahab’s evil behavior was attributed to his being “under the influence of his wife Jezebel” (21:25 ^b). Ahab and Jezebel propagated Canaanite worship rites, leading Israel further from the Lord. Added to Jeroboam’s false worship system, these sins eventually spelled disaster for Israel.
16:34 ^c Despite Joshua’s curse against Jericho (Josh 6:26-27 ^d), the site was occasionally and temporarily occupied prior to being rebuilt by Hiel (see Judg 3:13 ^e; 2 Sam 10:5 ^f; 1 Chr 19:5 ^g), as archaeological excavations confirm. Hiel’s efforts signify the spiritual defection of Israel.

• When he laid its foundation ... Segub: The Targum (an interpretive Aramaic translation for Jews who did not know Hebrew after the Exile) suggests that Hiel sacrificed his sons as foundation offerings according to pagan practices; others understand the deaths to be from disease or accident. The sentence might be a Hebrew merism (using boundaries to indicate everything in between), which would imply that all of Hiel’s sons died.

‏ 1 Kings 17

Summary for 1Kgs 17:1-19:21: 17:1–19:21 ^h The ministry of the prophet Elijah was intimately connected to his own spiritual journey. Elijah confronted Israel’s flirtation with the Canaanite storm-god, Baal. As the struggle ensued, Elijah learned of God’s power and provision in contrast to Baal’s impotence, as demonstrated during Elijah’s contest with the prophets of Baal on Mount Carmel (18:1-46 ⁱ). Elijah’s subsequent flight from Jezebel led to God’s renewal of his prophetic commission at Mount Sinai (19:1-18 ^j). Elijah’s commission was completed by his successor, Elisha (19:19-21 ^k). 17:1 ^l Elijah was God’s prophet to the northern kingdom during the reigns of the third-dynasty kings Ahab (874–853 BC) and Ahaziah (853–852 BC) and into that of Joram (852–841 BC).

• Elijah showed his commitment to the Lord by declaring that he served the living God of Israel.

• Elijah withheld the dew and rain as a direct affront to Baal, who supposedly controlled these natural forces. Their absence until God led Elijah to give the word initiated the contest with Baal that would reach a climax on Mount Carmel (ch 18 ^m).
Summary for 1Kgs 17:2-7: 17:2-7 ⁿ Kerith Brook provided a haven for Elijah during the divinely instituted drought (see 18:10 ^o). The supply of food and water assured Elijah of God’s protection.

• When Elijah’s source of water dried up, a change of location was necessary.
Summary for 1Kgs 17:9-16: 17:9-16 ^p Elijah’s faith was tested further. At Kerith Brook, God had supplied his needs directly. With these supplies cut off, Elijah now had to depend on a foreign woman’s response to a divine test. The account details the setting (17:8-10a ^q), Elijah’s test for the widow (17:10b-14 ^r), the woman’s compliance, and God’s reward (17:15-16 ^s).
Summary for 1Kgs 17:9-11: 17:9-11 ^t Zarephath was in Phoenician territory about seven miles south of Sidon, away from Ahab’s jurisdiction. Ironically, God provided Elijah a place of refuge in Jezebel’s homeland, which was associated with worship of Baal.

• So he went: Elijah again (see 17:5 ^u) obeyed the Lord’s command. Obedience (1 Sam 15:22 ^v; Ps 40:1-6 ^w; Isa 1:10-20 ^x), trust (Ps 37:3 ^y; Prov 3:5-6 ^z), and faithfulness (Ps 18:25 ^aa; Rev 2:10 ^ab) are foundational attributes for successful spiritual service.

• God’s ongoing provision for Elijah and the widow of Zarephath demonstrated God’s concern for all people who put him first.

• water ... bread: Elijah asked for the basic staples of life, but these were in scarce supply as the drought spread into Phoenician territory.
17:12 ^ac by the Lord your God (literally as surely as the Lord your God lives): The wording reflects Elijah’s oath and pronouncement to Ahab (17:1 ^ad). The Gentile woman’s oath does not necessarily claim that the Lord is her god, but it does affirm to Elijah that what she says is the truth.
Summary for 1Kgs 17:13-14: 17:13-14 ^ae Despite the woman’s dwindling supplies (17:12 ^af), Elijah asked her to serve him before herself and her son. Like the poor widow who gave two small coins (Luke 21:1-4 ^ag), this woman was asked to give all that she had to the Lord’s prophet. True faithfulness means placing God’s Kingdom ahead of personal concerns (Matt 6:33 ^ah).
Summary for 1Kgs 17:15-16: 17:15-16 ^ai She did as Elijah said, and God rewarded her act of faith. The fresh supply of the widow’s daily necessities reminded her of God’s faithfulness and goodness (Lam 3:22-24 ^aj; Phil 4:19 ^ak).
Summary for 1Kgs 17:17-24: 17:17-24 ^al This narrative begins with the woman’s doubts about Elijah (17:17-18 ^am) and ends with her acknowledging the authority of God’s word as spoken by Elijah (17:24 ^an). Ironically, this Gentile widow affirmed God’s miraculous power when God’s own people, Israel, had forgotten his mighty works. 17:17 ^ao he died: All attempts to explain away the subsequent miracle fly in the face of the plain statement.
17:18 ^ap my sins: The widow held to the common idea that suffering and misfortune are always the result of personal sin (see Job 4:7 ^aq; Luke 13:1-4 ^ar; John 9:1-3 ^as).
17:19 ^at Following ancient Near Eastern custom, Elijah’s quarters were probably situated in a separate room accessed by an outside stairway. This arrangement maintained the woman’s reputation and offered Elijah a measure of privacy.
17:20 ^au why have you brought tragedy: Elijah plaintively expressed to God the fear that his presence caused the child’s death.
17:21 ^av While it is unclear what life-giving power Elijah was trying to convey by his physical contact with the deceased boy, it is clear that his confidence was in the Lord. Elisha later performed a similar physical ritual when the Lord restored the dead son of the woman from Shunem (2 Kgs 4:32-37 ^aw).
Summary for 1Kgs 17:22-24: 17:22-24 ^ax The miracle of the child’s raising rewarded the faith of Elijah and confirmed the mother’s initial confidence in God’s prophet. Her testimony may indicate that she put her faith in the Lord. Jesus cited her as an example of God’s concern for non-Israelites and as an indication that God’s messengers are often more easily received by others than by their own countrymen (Luke 4:24-26 ^ay). The Scriptures repeatedly mention God’s care of widows as illustrating his care for needy people (Exod 22:21 ^az; Deut 10:18 ^ba; 27:19 ^bb; Ps 68:5 ^bc; Isa 1:17 ^bd; Jas 1:27 ^be).

‏ 1 Kings 18

18:2 ^bf Elijah continued to obey the Lord’s commands (see 17:5 ^bg, 10 ^bh), despite the personal danger of appearing before Ahab.
Summary for 1Kgs 18:3-6: 18:3-6 ^bi Due to the severity of the continuing drought, Ahab and Obadiah, his chief officer (cp. 4:6 ^bj; 16:9 ^bk), set out to locate sufficient water and grass for the king’s horses. These provisions were crucial for military preparedness. Assyrian king Shalmaneser III wrote that Ahab put some 2,000 horse-drawn chariots into the Battle of Qarqar (853 BC). Solomon had also had many horses and chariots (10:26 ^bl).
18:4 ^bm Obadiah’s care for 100 of the Lord’s prophets may indicate a group of prophets such as had existed since Samuel’s time (1 Sam 10:5-18 ^bn; 19:20 ^bo, 24 ^bp). Such groups met together for study and mutual spiritual encouragement and are mentioned several times (2 Kgs 4:1 ^bq, 38 ^br; 9:1 ^bs). Elijah and Elisha apparently exercised leadership in some of these groups (2 Kgs 2:3-7 ^bt, 15 ^bu; 6:1-7 ^bv).
18:10 ^bw every nation and kingdom: Ancient Near Eastern protocol called for the extradition of fugitives or runaway slaves, as noted in the famous treaty between Pharaoh Ramses II and the Hittite king Hattusilis (see ANET 200b, 203a). But Elijah had not had to seek asylum with a foreign king. God provided for his safety at Kerith Brook (17:3 ^bx) and with the widow at Zarephath (17:9 ^by).
Summary for 1Kgs 18:12-15: 18:12-15 ^bz As a true believer, Obadiah recognized that the Spirit of the Lord operated within God’s prophets (Judg 6:34 ^ca; Ezek 3:12 ^cb, 14 ^cc; 11:1 ^cd). Obadiah feared that the Lord’s Spirit would carry Elijah away while he was reporting Elijah’s whereabouts to Ahab. The king would then interpret his inability to produce Elijah as a sign that he was hiding Elijah, and he would kill him.
Summary for 1Kgs 18:16-18: 18:16-18 ^ce troublemakers: Although Elijah announced the onset of the drought (17:1 ^cf), it was Ahab and his family who brought God’s judgment upon Israel by their violations of the covenant and their sponsorship of Baal worship (see Lev 26:19 ^cg; Deut 28:15 ^ch, 23 ^ci; 2 Chr 7:13 ^cj; Jer 14:1-7 ^ck; Amos 4:7-8 ^cl).
Summary for 1Kgs 18:19-20: 18:19-20 ^cm Mount Carmel lies on a ridge dividing the coastal plain of Palestine. The site was known for Canaanite idol worship; an altar to the Lord had also been built there earlier (18:30 ^cn). It was a natural location for the contest with Baal. Although the Septuagint (a Greek translation of the Old Testament) may indicate that the prophets of Asherah attended the ensuing contest on Mount Carmel, the Hebrew text does not (cp. 18:22 ^co).
18:21 ^cp The Hebrew word translated waver means “to be lame” or “to limp.” Elijah compared the people’s hobbling between the worship of the Lord and of Baal to a person who limps awkwardly from one foot to the other. Elijah may have also been referring to the ritual dance performed by Baal’s prophets as they attempted to gain the storm-god’s attention (18:26 ^cq).
18:22 ^cr the only prophet of the Lord: Obadiah had previously hidden two groups of fifty prophets to protect them from Jezebel’s purge (18:4 ^cs, 13 ^ct). However, Elijah’s public stature must have left him feeling alone in his struggle against false religion (see 19:10 ^cu, 14 ^cv); certainly, he did stand alone in confronting the 450 prophets of Baal.
Summary for 1Kgs 18:23-24: 18:23-24 ^cw The Lord’s presence was attested by fire (Exod 9:23 ^cx; 19:18 ^cy; 40:38 ^cz; Deut 4:24 ^da; 2 Chr 7:1 ^db; Isa 66:15 ^dc; Amos 7:4 ^dd), which could have been lightning (cp. Ps 18:12-13 ^de; Ezek 1:13-14 ^df; Zech 9:14 ^dg). The contest would demonstrate whether the Canaanite storm-god Baal or the God of Israel was the true God; only the true God could set fire to the wood (cp. Lev 9:24 ^dh).
18:27 ^di is relieving himself: Elijah’s sarcastic taunts mocked the personification of the gods as having human needs. Egyptian priests awakened their god, then fed, washed, and dressed the idol in fresh clothing. They even put rouge on the idol’s face and placed the proper emblem of royalty on it.
Summary for 1Kgs 18:28-29: 18:28-29 ^dj shouted ... cut themselves ... raved: The prophets of Baal demonstrated ecstatic behavior common in ancient pagan religions, but their efforts produced no response. Of course, there is only one true God (Deut 4:35 ^dk; 6:4 ^dl; Isa 44:8 ^dm); all other hopes are doomed to failure (Isa 45:22 ^dn).
Summary for 1Kgs 18:31-32: 18:31-32 ^do The twelve stones that Elijah used to rebuild the altar in the name of the Lord should have reminded the people that God had a prior claim as the redeemer of all Israel (cp. Josh 4:1-11 ^dp; see Isa 41:14 ^dq; 49:26 ^dr).
Summary for 1Kgs 18:33-35: 18:33-35 ^ds Elijah avoided any hint of deception by dousing the offering and the wood with great quantities of water, perhaps taken from the nearby Mediterranean Sea or Kishon River.
18:36 ^dt At the appointed time of sacrifice to the Lord, Elijah prayed. He did not imitate the ecstatic behavior of the prophets of Baal but simply prayed to God in light of his promises to Abraham, Isaac, and Jacob (Gen 50:24 ^du; Exod 3:6 ^dv, 15 ^dw; 4:5 ^dx; Num 32:11 ^dy; Deut 9:27 ^dz).
18:37 ^ea The call-answer motif appears frequently in the Old Testament, often depicting the petitioner’s intimate relationship to the Lord (Job 14:15 ^eb; Pss 4:1 ^ec; 91:15 ^ed; 102:2 ^ee; Isa 65:24 ^ef; Jer 33:3 ^eg).
Summary for 1Kgs 18:38-39: 18:38-39 ^eh Whether by lightning strike or more supernatural means, the Lord sent fire to consume everything, including all the water in the trench. This was convincing proof that the Lord is God. The continuing story demonstrates conclusively that the Lord, not Baal, has control over fire, water, and the weather.
Summary for 1Kgs 18:41-45: 18:41-45 ^ei The servant ... saw a little cloud on the horizon that appeared to be the size of a hand. Yet it heralded the approach of a terrific rainstorm.
18:46 ^ej He tucked his cloak into his belt so he could run more easily ahead of Ahab’s chariot. The Hebrew idiom refers to doing anything vigorously or enthusiastically (2 Kgs 4:29 ^ek).

• Jezreel was between Megiddo and Beth-shan in the southeastern portion of the valley of Jezreel, about seventeen miles from Mount Carmel.

‏ 1 Kings 19

19:2 ^el Speaking a curse, Jezebel reinforced her threat to kill Elijah within a day. Solomon had made a similar declaration regarding his half-brother Adonijah (2:23 ^em), and the king of Aram later issued an edict against Elisha with the same formula (2 Kgs 6:31 ^en). Jezebel acted with cold-blooded resolve to accomplish her purposes (1 Kgs 21:5-15 ^eo).
19:3 ^ep Elijah was afraid: The NLT follows the Greek Old Testament and a majority of scholars in translating Elijah’s reaction as one of fear, proposing a reading of wayyira’ (“he feared”) in the original Hebrew. The Hebrew text as we have it reads, “he saw it” (wayyare’)—i.e., the danger in Jezebel’s threat. Rather than a warm reception after the spectacular victory, and a hoped-for repentance beginning with the royal house, Elijah faced a death threat.

• Beersheba lay at the southern end of the country. A familiar formula described the limits of the land as “from Dan . . . to Beersheba” (4:25 ^eq; 2 Sam 24:2 ^er).
19:4 ^es Though technically a shrub, the broom tree can reach a height of ten feet. Its leaves are small, but it provides adequate shade for a weary traveler in the wilderness. Like Jonah (Jon 4:3 ^et), Elijah had successfully carried out his commission, but he felt a sense of defeat with the results.

• no better: God’s refugee prophet felt that he had accomplished little and would be better off dead.
Summary for 1Kgs 19:5-7: 19:5-7 ^eu The angel of the Lord provided Elijah with precisely what he needed at the moment (17:2-6 ^ev, 10-12 ^ew). God often sent an angel to minister to one of his servants (Ps 34:7 ^ex; Heb 1:14 ^ey).
19:8 ^ez Elijah’s determination to go to Mount Sinai took him on a journey of approximately 200 miles. The trip would not have required forty days and forty nights, so Elijah may have set a pace that was symbolic of Israel’s past. Moses spent forty days on Mount Sinai, and Israel subsequently wandered in the wilderness for forty years (Num 14:33-34 ^fa; Deut 1:2-3 ^fb). Forty sometimes represented a period of full testing (Gen 7:4 ^fc; Ps 95:10 ^fd; Jon 3:4 ^fe; Matt 4:1-2 ^ff).
Summary for 1Kgs 19:9-10: 19:9-10 ^fg a cave (literally the cave): Some have suggested that Elijah came to the very place where God appeared to Moses (Exod 33:21-23 ^fh).

• What are you doing here, Elijah? The Lord’s question may have a double implication: Why had Elijah come, and did he understand the significance of the spot where he stood? Elijah replied to the former part of the question. Elijah had boldly announced that he was alone in his stand for the Lord (1 Kgs 18:22 ^fi); now, that feeling turned to self-pity.
Summary for 1Kgs 19:11-12: 19:11-12 ^fj The powerful physical phenomena that sometimes signal God’s presence (Exod 3:2 ^fk; 19:18 ^fl; Pss 68:7-8 ^fm; 114:4 ^fn; Heb 3:6-7 ^fo) did not herald God’s approach on this occasion. Instead, Elijah sensed God’s presence when he heard the sound of a gentle whisper.
Summary for 1Kgs 19:13-14: 19:13-14 ^fp What are you doing here? The Lord repeats his question (see 19:9 ^fq), and Elijah gives exactly the same response as earlier. Elijah’s answer gives no indication that he understood how God was working through all that had happened. Paul makes reference to this interchange in Rom 11:3-4 ^fr.
Summary for 1Kgs 19:15-17: 19:15-17 ^fs Go back ... and travel: In loving patience, God renewed his prophet’s commission (cp. John 21:15-19 ^ft). God directed Elijah to retrace his steps back to the place where he had strayed from God’s mission; from there he could move forward.

• Hazael and Jehu both became instruments of God’s judgment (2 Kgs 8:7-15 ^fu; 9:14-37 ^fv).

• Elisha, Elijah’s successor, would bring spiritual discernment and the Lord’s further judgment to Israel (2 Kgs 3:10-19 ^fw; 8:7-15 ^fx; 9:1–10:31 ^fy; 13:3 ^fz, 15-19 ^ga).

• Abel-meholah was located south of Beth-shan, where the valley of Jezreel and the Jordan Valley come together (see 1 Kgs 4:12 ^gb; Judg 7:22 ^gc).
19:18 ^gd The Lord corrected Elijah’s thinking; the prophet was not alone. Earlier he had forgotten the 100 prophets protected by Obadiah (18:4 ^ge, 13 ^gf). Now he learned that there were 7,000 others who remained faithful to the Lord.

• bowed down ... or kissed him: These common forms of submission in the ancient Near East (2 Kgs 21:3 ^gg; Isa 46:6 ^gh; 60:14 ^gi; Hos 13:2 ^gj) are often mentioned in the annals of victorious kings or in the ancient epics. Ashurbanipal reported that on his sixth campaign, an Elamite king kissed his royal feet and tidied up the ground with his beard. In the Mesopotamian creation epic (Enuma Elish, V 86), even the great gods bowed down and kissed the feet of Marduk, the victorious head of the pantheon.
Summary for 1Kgs 19:19-21: 19:19-21 ^gk The anointing of Elisha is an epilogue to the Lord’s charge to Elijah. The two other anointings that God assigned to Elijah (19:15-16 ^gl) were carried out by Elisha instead (2 Kgs 8:7-15 ^gm; 9:1-10 ^gn). 19:19 ^go Twelve teams of oxen would indicate that Elisha came from a wealthy family.

• Elisha understood that Elijah’s power from God would come upon him with the prophet’s cloak.
19:21 ^gp Elisha burned his plow and slaughtered his oxen to signal a complete break from the past in his present calling. From now on, he would serve the Lord. His meal with family and friends may have been a thanksgiving sacrifice to God capped by a communal meal in joyful celebration of God’s claim upon Elisha’s life.

• Elisha would first serve as Elijah’s assistant. Great leaders often begin as good learners. Joshua was Moses’ assistant (Exod 24:13 ^gq) before becoming his successor (Num 27:18-23 ^gr; Deut 34:9 ^gs) and assuming command of the forces of Israel (Josh 1:1-9 ^gt). Later, Elisha had an assistant named Gehazi (2 Kgs 4:12 ^gu).

‏ 1 Kings 20

20:1 ^gv Whether this is Ben-hadad I or II is unclear.

• thirty-two allied kings: Confederations of kings were common in the ancient Near East. Shalmaneser III recorded Ben-hadad’s name as Hadad-ezer and reported that he was part of a twelve-king coalition that opposed him in the Battle of Qarqar (853 BC).
Summary for 1Kgs 20:2-4: 20:2-4 ^gw Ben-hadad’s first delegation of messengers brought his demand that Israel must agree to surrender both its treasures and people. Ahab capitulated, wanting peace at any cost. He would give up royal treasures and even his family rather than face bloody war with a powerful enemy.
Summary for 1Kgs 20:7-9: 20:7-9 ^gx When Ben-hadad’s second delegation made even greater demands (see 1 Sam 11:1-2 ^gy), Ahab recognized that Ben-hadad seemed bent on war. Ahab repeated his compliance with Ben-hadad’s first demand but rejected the second.

• my lord the king: Ahab addressed Ben-hadad in polite diplomatic terms, conceding his willingness to accept the Aramean king’s rule. Perhaps he hoped that his courteous reply would still avoid military confrontation.
Summary for 1Kgs 20:10-11: 20:10-11 ^gz Ben-hadad’s third delegation delivered an ultimatum: Surrender or die. His caustic threat to thoroughly plunder Samaria was reinforced with a curse, an example of the psychological warfare often practiced in the ancient Near East (see 2 Kgs 18:19-35 ^ha).

• Ahab’s third reply to Ben-hadad contained proverbial wisdom. The outcome of the conflict was not yet sealed.
20:12 ^hb Ben-hadad and the other kings ... were drinking in their tents in anticipation of Ahab’s capitulation. Ahab’s reply constituted a challenge, and the Aramean officers prepared to attack.
Summary for 1Kgs 20:13-34: 20:13-34 ^hc Two distinct battles ensued, one in Samaria (20:13-25 ^hd) and one at Aphek (20:26-34 ^he). The writer included similar details regarding both: (1) pre-battle counsel (20:13-14 ^hf, 23-25 ^hg), (2) pre-battle conditions (20:15-16 ^hh, 26-28 ^hi), (3) victory for Israel despite the superior numbers of the enemy (20:17-21 ^hj, 29-30 ^hk), and (4) post-battle counsel (20:22 ^hl, 31 ^hm).
Summary for 1Kgs 20:13-16: 20:13-16 ^hn Ahab’s forces attacked about noontime after receiving assurance of victory from an unknown prophet. The Jewish historian Josephus suggested that the prophet was Micaiah (cp. 22:8 ^ho). The timing of the Israelite attack, during the heat of the day (see Josh 8:14 ^hp), took the enemy by surprise. Ben-hadad and the ... allied kings were still drinking, demonstrating their disdain for Ahab’s military capability.
20:17 ^hq first contingent: Ahab apparently sent this small squad to test the enemy. Surprise attacks in the ancient Near East often divided the attacking forces into assault groups designed to launch a pincer movement against the enemy (Judg 7:16 ^hr; 1 Sam 11:11 ^hs), to lure the opposing forces into an ambush (Josh 8:15-22 ^ht), or to draw the enemy to a spot where the attacking army enjoyed a superior position (Judg 4:14-16 ^hu; 5:19-21 ^hv).
Summary for 1Kgs 20:20-22: 20:20-22 ^hw Horses and chariots were a key asset in ancient warfare. Ahab’s destruction of the major portion of Ben-hadad’s striking power was essential to guard against a future incursion. Still, God’s prophet warned that the king of Aram would return.

• next spring: Late spring and early summer were standard seasons for warfare in the ancient Near East; the forces could count on good weather and a supply of grain from the early harvest.
20:23 ^hx The reasoning that Israel had gods of the hills set the stage for the Lord to show his true identity (20:28 ^hy). Ben-hadad’s officers had a pagan religious outlook. Perhaps their erroneous view was fostered by traditional knowledge of the Lord’s appearance to Israel on Mount Sinai (Exod 19:1-3 ^hz, 16-18 ^ia) or of Israel’s long-term settlement of the hill country of Canaan (see Josh 10:40 ^ib; 11:16 ^ic; Judg 1:19 ^id). The Arameans were not aware that God is the Creator and Lord of all the earth (Isa 40:28 ^ie; 54:5 ^if), the only God who alone can save (Isa 45:5 ^ig, 22 ^ih).
Summary for 1Kgs 20:24-25: 20:24-25 ⁱⁱ Ben-hadad’s field commanders reasoned that with trained military leadership and superiority in manpower and equipment, they would easily defeat Israel on the plains in the next encounter.
20:26 ^ij Aphek was east of the Sea of Galilee in northern Ramoth-gilead. Ben-hadad’s officers assumed that this location would favor the Aramean chariots and take away the power of Israel’s “gods of the hills.”
Summary for 1Kgs 20:27-30: 20:27-30 ^ik Despite the Arameans’ superior numbers, Israel won another outstanding victory by God’s help. All the parties learned that “nothing is impossible with God” (Luke 1:37 ^il; see Matt 19:26 ^im; Mark 10:27 ⁱⁿ) and that when God is on one’s side, the enemy will retreat (Ps 56:9 ^io) with staggering losses (Deut 32:30-31 ^ip; 2 Kgs 19:32-36 ^iq). Israel could face the foe fearlessly (Pss 3:6 ^ir; 27:1-3 ^is).

• God’s assurance to Israel through the man of God showed that this battle was not just for Israel’s well-being but for the Lord’s glory.
20:31 ^it burlap ... ropes: Knowing the merciful mindset of the kings of Israel, Ben-hadad’s officers advised that they approach Ahab with symbols of humble repentance (Joel 1:13 ^iu; Jon 3:5-9 ^iv) and submission (Job 12:18 ^iw; Lam 1:14 ^ix). Ancient Near Eastern reliefs often depict captured enemies with ropes around their necks. Assyrian kings boasted of piercing their captives’ lips or cheeks with ropes.
Summary for 1Kgs 20:32-33: 20:32-33 ^iy my brother: Ahab spoke to Ben-hadad in terms that politely indicated the Aramean king’s royal authority and Ahab’s desire for good relations. Ahab welcomed Ben-hadad into his chariot to demonstrate his warm reception of the king, yet serving notice that he should recognize Ahab as his equal. Correspondence and parity agreements between kings of the ancient Near East used the language of brotherhood to express friendship, good relations, or formal equality.
20:34 ^iz The treaty that Ahab and Ben-hadad established provided parity between the parties, although it was especially favorable to Ahab as the victor.

• The towns that Israel had lost to Aram (15:20 ^ja) were restored and Ben-hadad made important trade concessions to Ahab, who may have reasoned that such an arrangement would be profitable and provide him with an ally against the rising power of Shalmaneser III of Assyria.
Summary for 1Kgs 20:35-43: 20:35-43 ^jb Ahab’s leniency toward Ben-hadad met with God’s disfavor, portrayed in the symbolic actions of an unidentified prophet. God’s prophets often conveyed the Lord’s message through symbolic actions (Isa 20 ^jc; Jer 27:1-7 ^jd; Ezek 4:1-3 ^je, 9-17 ^jf; 5:1-4 ^jg). Ahab had brought judgment upon himself and his people by sparing an untrustworthy enemy rather than trusting further in the Lord.
20:36 ^jh a lion will kill you: A lion was previously the means of divine judgment (13:20-24 ^ji) and would be so again during the repopulation of Israel following the fall of Samaria (2 Kgs 17:25-26 ^jj).
Summary for 1Kgs 20:42-43: 20:42-43 ^jk The Lord had apparently told Ahab to put Ben-hadad to death (cp. Josh 6:17-21 ^jl), but Ahab violated his charge, perhaps viewing the Aramean king as part of the spoils of war (cp. 1 Sam 15:1-23 ^jm). The king of Israel would regret his folly: He later faced Ben-hadad in another battle that would cost him his life (1 Kgs 22:29-37 ^jn). Rather than learning from the prophet’s rebuke, Ahab went home angry and sullen. 20:42 ^jo destroyed: See thematic note for Complete Destruction at end of chapter.

Thematic note: Complete Destruction
God instructed Saul to “completely destroy” the Amalekites, who had ambushed the Israelites after the Exodus (see Exod 17:8-16 ^jp; Deut 25:17-19 ^jq). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3 ^jr; Josh 6:17-18 ^js) or by giving it as an offering (see Lev 27:28-29 ^jt; Josh 6:19 ^ju).
Complete destruction was called for in cases where those to be destroyed had committed a severe offense against God, such as worshiping false gods (Deut 7:1-6 ^jv; 13:12-18 ^jw). In 1 Samuel 15:3 ^jx, complete destruction is prescribed as God’s judgment on a nation that mistreated his chosen people. Those who curse God’s family are, in turn, cursed (Gen 12:3 ^jy).
God still judges the godless and impenitent. But in the new covenant, Christians are not called to be agents of such judgment. God calls us to exercise his mercy toward those who wrong us (see Luke 9:51-56 ^jz). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13 ^ka; Col 3:5 ^kb). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20 ^kc; 1 Jn 2:9-17 ^kd). God will mete out judgment according to his justice and in his time (Rom 12:19 ^ke; 2 Thes 1:6-10 ^kf).

Passages for Further Study
Exod 22:20 ^kg; Lev 27:28-29 ^kh; Num 21:2-3 ^ki; Deut 7:1-6 ^kj, 26 ^kk; 13:12-18 ^kl; Josh 6:17-19 ^km; 7:11-26 ^kn; 1 Sam 15:3 ^ko; 1 Kgs 20:42 ^kp; Isa 43:26-28 ^kq

‏ 1 Kings 21:1-28

Summary for 1Kgs 21:1-16: 21:1-16 ^kr The writer includes another incident in which king Ahab responded in an angry and sullen manner (20:43 ^ks; 21:4 ^kt). 21:1 ^ku In addition to his palace in the capital city, Ahab had a second palace in Jezreel. Excavations at Jezreel have unearthed a sizeable palace there.

• Samaria, which sometimes refers to the capital city, here indicates the whole northern kingdom.
Summary for 1Kgs 21:2-3: 21:2-3 ^kv Naboth refused Ahab’s generous offer to buy or exchange land for his vineyard. While he may have desired to sell, Naboth noted that the law said that inherited property should stay in the family or tribe that originally owned it (Lev 25:23-28 ^kw; Num 36:7-9 ^kx). Unlike the kings of the surrounding nations, who could seize whatever property they wished (1 Sam 8:11-17 ^ky), Ahab was bound by Israel’s law.
21:4 ^kz angry and sullen: Ahab’s reaction was the same when he was rebuked by God’s prophet (20:43 ^la). A sullen attitude can easily arise in a stubborn, self-centered person (21:16 ^lb, 20 ^lc, 25-26 ^ld; see 16:31-32 ^le; 18:10 ^lf, 17 ^lg; 20:42-43 ^lh; 22:3 ^li, 27-30 ^lj).
21:7 ^lk I’ll get you Naboth’s vineyard! With her ruthless disposition and actions, Jezebel displayed her cultural upbringing; Canaanite kings did as they pleased (21:8-10 ^ll, 15 ^lm, 25 ^ln; see 19:1-2 ^lo; 2 Kgs 9:30-31 ^lp).
Summary for 1Kgs 21:8-9: 21:8-9 ^lq Call the citizens together: This kind of assembly would normally address sin that could bring divine judgment against the people (see Deut 21:1-9 ^lr; Josh 7:10-12 ^ls; 1 Sam 7:1-6 ^lt). Jezebel convened it to bring false charges against an innocent person.
21:10 ^lu scoundrels (literally sons of Belial): The Hebrew expression refers to totally evil reprobates (Deut 13:13 ^lv; Judg 19:22 ^lw; 1 Sam 10:27 ^lx; Prov 6:12 ^ly). Later Jewish writings attributed the name Belial to Satan, a use reflected by Paul in the New Testament (2 Cor 6:15 ^lz).

• Legally, two witnesses were needed to establish a charge against a person (Deut 19:15 ^ma; Matt 18:16 ^mb). The twofold charge of Naboth’s blasphemy against God and against the king carried a penalty of death by stoning outside the city (Deut 17:5-6 ^mc; 22:24 ^md). Naboth was apparently put to death on his own land (see 2 Kgs 9:21-26 ^me).
Summary for 1Kgs 21:13-14: 21:13-14 ^mf As with Achan (Josh 7:24-26 ^mg), Naboth’s sons were killed at the same time (see 2 Kgs 9:26 ^mh), in this case to prevent the property from passing on to them. Because the charge carried the penalty of state execution (Deut 13:10-11 ^mi; 17:5 ^mj) and because Naboth no longer had male heirs, Ahab exercised the royal prerogative of confiscating the property (see 1 Sam 8:14 ^mk).
Summary for 1Kgs 21:17-22: 21:17-22 ^ml Elijah delivered the Lord’s sentence against Ahab just as he was about to take possession of the vineyard. Because Ahab was responsible for the death of Naboth and the seizing of his field, Ahab and his family would be destroyed. The prophecy concerning Ahab’s children would be fulfilled in Jehu’s purging of Baal worshipers from Israel (2 Kgs 9:30-37 ^mm; 10:1-11 ^mn).
Summary for 1Kgs 21:25-26: 21:25-26 ^mo The author interrupts his account to reemphasize (see 16:30-34 ^mp) Ahab’s evil character, to denounce the king’s commitment to idolatry, and to condemn his weakness in allowing himself to be under the influence of his wife Jezebel. Wicked Jezebel would stop at nothing to achieve her own ends (18:4 ^mq; 19:1-2 ^mr; 21:5-10 ^ms, 15 ^mt). Though arrogant and defiant to the end (2 Kgs 9:30-31 ^mu), she eventually met her predicted doom (1 Kgs 21:23 ^mv; 2 Kgs 9:32-37 ^mw).
Summary for 1Kgs 21:27-29: 21:27-29 ^mx Ahab was a complex character. Although justly condemned for his evil character, here he repented when the Lord’s prophet brought a message of rebuke (21:27 ^my). Because of Ahab’s repentance, the Lord sent Elijah to postpone the awful sentence against Ahab and instead impose it on his equally wicked sons (2 Kgs 1:17 ^mz; 9:24-26 ^na; 10:1-11 ^nb).