1Ki 20:26-43 | TNotes | STEP | 20:26 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.”

20:26 ^a 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 ^b 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 ^c; see Matt 19:26 ^d; Mark 10:27 ^e) and that when God is on one’s side, the enemy will retreat (Ps 56:9 ^f) with staggering losses (Deut 32:30-31 ^g; 2 Kgs 19:32-36 ^h). Israel could face the foe fearlessly (Pss 3:6 ⁱ; 27:1-3 ^j).

• 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 ^k 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 ^l; Jon 3:5-9 ^m) and submission (Job 12:18 ⁿ; Lam 1:14 ^o). 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 ^p 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 ^q 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 ^r) 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 ^s 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 ^t; Jer 27:1-7 ^u; Ezek 4:1-3 ^v, 9-17 ^w; 5:1-4 ^x). Ahab had brought judgment upon himself and his people by sparing an untrustworthy enemy rather than trusting further in the Lord.
20:36 ^y a lion will kill you: A lion was previously the means of divine judgment (13:20-24 ^z) and would be so again during the repopulation of Israel following the fall of Samaria (2 Kgs 17:25-26 ^aa).
Summary for 1Kgs 20:42-43: 20:42-43 ^ab The Lord had apparently told Ahab to put Ben-hadad to death (cp. Josh 6:17-21 ^ac), but Ahab violated his charge, perhaps viewing the Aramean king as part of the spoils of war (cp. 1 Sam 15:1-23 ^ad). 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 ^ae). Rather than learning from the prophet’s rebuke, Ahab went home angry and sullen. 20:42 ^af 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 ^ag; Deut 25:17-19 ^ah). The Hebrew word kharam (“completely destroy”) often means dedicating something or someone completely to the Lord, either by destroying it (1 Sam 15:3 ^ai; Josh 6:17-18 ^aj) or by giving it as an offering (see Lev 27:28-29 ^ak; Josh 6:19 ^al).
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 ^am; 13:12-18 ^an). In 1 Samuel 15:3 ^ao, 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 ^ap).
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 ^aq). We must completely destroy whatever within ourselves wars against Christ (Rom 8:12-13 ^ar; Col 3:5 ^as). And we must overcome the enemies of Christ by our faith, by the Good News, and by our love (Eph 6:10-20 ^at; 1 Jn 2:9-17 ^au). God will mete out judgment according to his justice and in his time (Rom 12:19 ^av; 2 Thes 1:6-10 ^aw).

Passages for Further Study
Exod 22:20 ^ax; Lev 27:28-29 ^ay; Num 21:2-3 ^az; Deut 7:1-6 ^ba, 26 ^bb; 13:12-18 ^bc; Josh 6:17-19 ^bd; 7:11-26 ^be; 1 Sam 15:3 ^bf; 1 Kgs 20:42 ^bg; Isa 43:26-28 ^bh