1 Kings 20:13

THE SYRIANS ARE SLAIN. (Kg1 20:13-20)

behold, there came a prophet unto Ahab--Though the king and people of Israel had highly offended Him, God had not utterly cast them off. He still cherished designs of mercy towards them, and here, though unasked, gave them a signal proof of His interest in them, by a prophet's animating announcement that the Lord would that day deliver the mighty hosts of the enemy into his hand by means of a small, feeble, inadequate band. Conformably to the prophet's instructions, two hundred thirty-two young men went boldly out towards the camp of the enemy, while seven thousand more, apparently volunteers, followed at some little distance, or posted themselves at the gate, to be ready to reinforce those in front if occasion required it. Ben-hadad and his vassals and princes were already, at that early hour--scarcely midday--deep in their cups; and though informed of this advancing company, yet confiding in his numbers, or it may be, excited with wine, he ordered with indifference the proud intruders to be taken alive, whether they came with peaceful or hostile intentions. It was more easily said than done; the young men smote right and left, making terrible havoc among their intended captors; and their attack, together with the sight of the seven thousand, who soon rushed forward to mingle in the fray, created a panic in the Syrian army, who immediately took up flight. Ben-hadad himself escaped the pursuit of the victors on a fleet horse, surrounded by a squadron of horse guards. This glorious victory, won so easily, and with such a paltry force opposed to overwhelming numbers, was granted that Ahab and his people might know (Kg1 20:13) that God is the Lord. But we do not read of this acknowledgment being made, or of any sacrifices being offered in token of their national gratitude.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1Ki 20:13 And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the LORD, Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know that I [am] the LORD.

Ver. 13. And, behold, there came a prophet.] Michaiah, as some think; or one of those haply that were hid by Obadiah.

Behold, I will deliver it into thine hand.] Ahab was lewd, saith a reverend man, but Benhadad insolent. If therefore Ahab shall be scourged with the rod of Benhadad’s fear, Benhadad shall be smitten with the sword of Ahab’s revenge. Of all things God will not endure a presumptuous and self-confident vaunter. There is no cause to fear him that trusts in himself. {a}

{a} Bishop Hall.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki 20:13. And, behold there came a prophet unto Ahab — One of those, probably, that had been hid, but was now commanded of God to appear and carry a message to Ahab; which the prophet did not fear to do, as he brought him such good news as those which follow. Thus saith the Lord, Hast thou seen this great multitude, &c.? — God, though forsaken and neglected by Ahab, prevents him with his gracious promise of help; that Ahab and the idolatrous Israelites might hereby be fully convinced, or left without excuse; that Ben-hadad’s intolerable pride, and contempt of God, and of his people, might be punished; and that the remnant of his prophets and people, who were involved in the same calamity with the rest of the Israelites, might be preserved and delivered. I am the Lord — And not Baal, because I will deliver thee, which he cannot do.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

20:13-34 Two distinct battles ensued, one in Samaria (20:13-25) and one at Aphek (20:26-34). The writer included similar details regarding both: (1) pre-battle counsel (20:13-14, 23-25), (2) pre-battle conditions (20:15-16, 26-28), (3) victory for Israel despite the superior numbers of the enemy (20:17-21, 29-30), and (4) post-battle counsel (20:22, 31).

20:13-16 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). The timing of the Israelite attack, during the heat of the day (see Josh 8:14), took the enemy by surprise. Ben-hadad and the . . . allied kings were still drinking, demonstrating their disdain for Ahab’s military capability.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Before God went about with signs and miracles to pull Ahab from his impiety, and now again with wonderful victories.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Verse 13. There came a prophet] Who this was we cannot tell; Jarchi says it was Micaiah, son of Imlah. It is strange that on such an occasion we hear nothing of Elijah or Elisha. Is it not possible that this was one of them disguised?

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(13) There came a prophet.—The appearance of this unknown prophet evidently shows (see also 1Ki_22:6-7) that Ahab’s enmity to the prophetic order was over since the great day at Carmel, and that the schools of the prophets were forming themselves again—perhaps not free from connection with the idolatry of Jeroboam, but safe from all attacks from the worshippers of Baal. It is notable that in all these political functions of prophecy Elijah does not appear, reserving himself for the higher moral and religious mission from God. Ahab receives the prophet’s message with perfect confidence and reverence; he has returned in profession to the allegiance to Jehovah, which he had, perhaps, never wholly relinquished.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

13–21. God by a prophet promises the victory to Ahab. The Syrians are defeated (Not in Chronicles)

13. there came a prophet] The Hebrew verb is not the common word for ‘to come.’ The R.V. has therefore translated it here, and in 1Ki_20:22; 1Ki_20:28, by came near, as it is very frequently translated elsewhere in the A.V.

This prophet must have been one of those who were saved at the time of Jezebel’s attempt to destroy them all. Obadiah had saved a hundred, and no doubt others also escaped. When Elijah complained ‘I, even I only, am left,’ the reason was that, through the persecution, a stop had been put to all prophetic activity. In the present strait we need not doubt that any messenger of good tidings would be welcome. So that there is nothing strange about the prophet’s visit. The national thoughts were occupied on other things than the slaughter of Jehovah’s prophets.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And, behold, there came a prophet unto Ahab king of Israel,.... Supposed by the Jewish writers to be Micaiah the son of Imlah, Kg1 22:9 one of those perhaps that Obadiah hid in the cave, and now is sent out publicly on an errand to Ahab:

saying, thus saith the Lord, hast thou seen all this great multitude? considered what a vast number Benhadad's army consisted of:

behold, I will deliver it into thine hand this day; as great as it is:

and thou shalt know that I am the Lord; and not Baal, who can save by few as well as by many, and from a great multitude.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The rabbinical commentators conjecture that this prophet was Micaiah, the son of Imlah, who is mentioned below 1Ki 22:8.

Hast thou seen all this great multitude? - The boast of Ben-hadad 1Ki 20:10, was not without a basis of truth; his force seems to have exceeded 130, 000 (compare 1Ki 20:25, 1Ki 20:29-30). In his wars with the Assyrians we find him sometimes at the head of 100, 000 men.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Prophet. It does not appear who this and the other prophets were who address Achab so boldly during these wars; if indeed they were different persons: Elias is never mentioned. Did Jezabel leave the rest alone? or did these wars break out before she began to persecute them? (Calmet) --- Many suppose that the prophet, who spoke on this occasion, was Micheas. (Menochius) --- But Achab complains that he always brought him evil tidings, chap. xxii. 8. (Salien)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

There came a prophet; who having hid himself before, now ventures to come to Ahab, having this welcome message in his mouth.

Thus saith the Lord: God, though forsaken and neglected by Ahab, prevents him with his gracious promise of help; partly that Ahab and the idolatrous Israelites might hereby be fully convinced, and won to God, or left without all excuse; and partly, that Ben-hadad’s intolerable pride, and contempt of God, and of his people, might be repressed and punished; and partly, that the remnant of his prophets and people who were involved in the same calamity with the rest of the Israelites might be preserved and delivered.

Thou shalt know that I am the Lord, and not Baal, because I will deliver thee, which he cannot do.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

13. There came a prophet — From one of the schools of the prophets, sent, probably, by Elijah. Compare 1Ki_20:35.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

And, behold, there came a prophet Heb. one prophet. Cf. 1Ki_13:11. According to Jewish writers, this was Micaiah, son of Imlah, but 1Ki_22:8 negatives this supposition, This is another proof that all the prophets had not been exterminated. Where Elijah was at this time, or why he was not employed, we have no means of determining. Bahr says that he was "least of all suited for such a message," but not if he had learned the lesson of 1Ki_19:12. At the same time, it is to be remembered that he invariably appears as the minister of wrath. It may also be reasonably asked why this gracious interposition was granted to the kingdom of Samaria at all. Was not this invasion, and would not the sack of the city have been, a just recompense for the gross corruption of the age, for the persecution of the prophets, etc.? But to this it may be replied that Ben-hadad was not then the instrument which God had designed for the correction of Israel (see 1Ki_19:17 1Ki_22:31; 2Ki_10:32) and furthermore that by his brutal tyranny and despotic demands, he had himself merited a chastisement. The city, too, may have been delivered for the sake of the seven thousand (1Ki_19:18; 2Ki_19:34. Cf. Gen_18:26 sqq.) But this gracious help in the time of extremity was primarily designed as a proof of Jehovah"s power over the gods of Syria (cf. vers. 13, 28; 1Ki_18:39; 2Ki_19:22 sqq.) and so as an instrument for the conversion of Israel. His supremacy over the idols of Phoenicia had already been established unto Ahab king of Israel, saying, Thus saith the Lord, Hast thou seen all this great multitude? el. ver. 10. "In Ben-hadad"s wars with the Assyrians, we sometimes find him at the head of nearly 100, 000 men" (Rawlinson). Behold, I will deliver it into thine hand this day; and thou shalt know that I am the Lord. This explains to us the motif of this great deliverance.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

And behold, &c. - God, though forsaken and neglected by Ahab, prevents him with his gracious promise of help: that Ahab and the idolatrous Israelites, might hereby be fully convinced, or left without excuse, that Ben-hadad's intolerable pride, and contempt of God, and of his people, might be punished: and that the remnant of his prophets and people who were involved in the same calamity with the rest of the Israelites, might be preserved and delivered. I am the Lord - And not Baal, because I will deliver thee, which he cannot do.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Then behold

The word "behold" alerts us to the sudden appearance of a new person in the story. Your language may have a way of doing this.

Have you seen this great army?

Yahweh asks this question to emphasize the size and strength of Ben Hadad's army. AT: "Look at this great army." (See: Rhetorical Question)

Look, I will place it into your hand today

The word "Look" here alerts us to pay attention to the surprising information that follows.

place it into your hand

Here the word "hand" refers to power. AT: "give you victory over that army" (See: Metonymy)

By whom?

Ahab leaves out the words 'will you do this' AT: "By whom will you do this?" (See: Ellipsis)

Ahab mustered the young officers

"Ahab assembled the young officers"

all the soldiers, all the army of Israel

These two phrases mean basically the same thing and are combined for emphasis. (See: Parallelism)

seven thousand

"7,000" (See: Numbers)

translationWords

prophet

Yahweh

hand

know

servant

govern

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

A certain prophet. That was Michoyhu the son of Yimloh.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.