1 Kings 20 Study Notes

20:1-3 This chapter clashes with the general pattern of Israelite strength under the dynasty of Omri. That general political strength and leadership culminated in Ahab’s crucial participation in resisting the Assyrians at the battle of Qarqar. Since both the great drought and the wars with Ben-hadad occurred late in Ahab’s rule, this chapter probably describes a brief weakness caused by the drought (17:1) and also sheds light on Ahab’s earlier desperate search for provisions for his chariot corps (18:5).

20:4-9 Ahab tried to end the siege by a total surrender to Ben-hadad’s initial demands, but Ben-hadad then increased his demands so that even a desperate, weakened Ahab resorted to resistance.

20:10 The oath is a boast in the size of Ben-hadad’s army and the degree of destruction that would be meted out to Samaria.

20:11 The point of the saying is that a fighter should not count his victories before battle.

20:13-19 Divine revelation gave encouragement and guidance to Ahab. Since there is no mention of Israelite chariots, Ahab’s chariot army may have been disabled by the drought. A surprise attack by provincial infantry brought victory for Ahab’s army. God’s intervention helped in the drunken panic that marked the defeat of the Aramean army. The purpose of the divine intervention was that Ahab would recognize God’s character. The lesson failed.

20:20 There are two views on the Aramean cavalry. One is that cavalry did not appear until later so that the ambiguous Hebrew word in this verse refers to charioteers. The other is that Assyrian records confirm the presence of cavalry in the region’s armies at this time but the chariot was still the major strike force. So at this time Ben-hadad could have fled with the cavalry.

20:21 In this verse, the cavalry and the chariots are literally “horses and chariots,” a combination that at this time would still more likely refer to chariotry. It is reasonable to conclude that much of the Israelite success came from God’s blessing on the surprise infantry attack on the unprepared, unharnessed chariots of the Aramean army.

20:22 God granted Ahab another gracious gift in warning him of Ben-hadad’s plans.

20:23-25 The Arameans then prepared for battle in the following year, most likely in the spring, the usual time for war (2Sm 11:1). They assumed that their mobile forces would be more effective in the plains instead of the mountains. But the reorganization of the Aramean chariots may have been disastrous. A feudal system in which kings provided the chariots was replaced by one in which central government officials maintained the chariots. In the long range, this was an advantage, but in the short range it may have replaced battle-tested nobility with less-experienced government officials. Their preparations included replacing the lost war machines, chariot for chariot.

20:26 The armies mobilized in the plains near Aphek in Bashan.

20:27 Ahab had rebuilt his chariot armies by the time of the battle of Qarqar (853 BC), probably two years after this battle with Ben-hadad. According to Assyrian records, Ahab led the largest opposing contingent of chariots, two thousand, at Qarqar; thus, it is fair to conclude that Ahab had partly rebuilt his chariot army by the time of this war with Ben-hadad. Both Ahab and Aram may have been fighting with rebuilt chariot armies, but the Aramean restructuring may have been more damaging. For a battle in the plains, the relative size of the armies was far less important than the quality of the chariot armies. Ahab’s chariot force may have been superior.

20:28 Here is another divine gift to Ahab, though it is for the sake of the Lord’s name.

20:29-30 The account given here is compatible with several days of destruction against Aphek by Ahab’s pursuing army as well as a house-to-house search for Ben-hadad.

20:31-34 This quick agreement, made in Ahab’s chariot, raises puzzling questions. On the surface it seems unlikely that the Arameans had seized and held Israelite cities since the time of Omri, but there is much we do not know. It is clear that Ben-hadad relinquished claim to some Israelite cities and gave Ahab trading privileges in Aramean territory. From a human point of view, with the need to create an alliance with Damascus and anyone else who would join against the Assyrians, Ahab was politically wise and prudent in dealing gently with the defeated Arameans.

20:35-43 However prudent that policy may have been, the prophetic voices, speaking for God, condemned this act of prudent mercy. Once again, prudent politics conflicted with following the Lord (see note at 3:1). As far as the prophets were concerned, Ben-hadad had been set apart to the ban, just like Jericho (Jos 6:18-19), and Ahab had violated that divine ban.