Overview
Although Israel was in a terrible state of apostacy under Ahab, they were still the people of God, and He continued to show them mercy, using many means to draw them back to Himself. It was during Ahab's reign that God sent two of his mightiest prophets, Elijah and Elisha. There were also other prophets who had been hidden from Ahab's wife Jezebel, since she sought to kill all the prophets of God (18:13). In this chapter, however, we read of an unnamed prophet who was not in hiding but who suddenly appeared before Ahab with a message from God (20:13).
Ben-Hadad, king of Syria (or Aram), had laid seige to Ahab's capital city of Samaria. Ben-Hadad demanded that Ahab surrender the valuables of his household, including his beautiful wives and children. In order to evade open warfare and sure defeat (Israel was badly outnumbered), Ahab agreed. However, Ben-Hadad then enlarged his demand to include the pillage of every house in Samaria, which would mean total surrender. Upon the advice of the elders, Ahab refused.
Ben-Hadad was so confident that he boasted of his strength and had a premature victory party (20:16). Ahab's reply outwardly showed confidence (20:11), but inwardly he must have feared the confrontation. Although he had not turned to God at this crisis point, God in His grace spoke through the prophet and promised to give Israel victory. He would thus prove Himself again, as He had on Mount Carmel, and give Ahab another chance to turn to Him. Ahab was probably at a loss for the course of action he should take, so he asked the prophet and followed God's instructions (20:13-14). With only a small force, God gave them victory.
The prophet once again spoke to Ahab, warning him that the war was not over, and he was to keep his forces strong and ready for the next battle. Ben-Hadad and his servants were aware that the reason for their defeat by the Israelites was that the God of Israel was with them. In their ignorance, the Syrians believed that He was a God of the hills and that on the plains He would be rendered useless. They believed the gods were territorial and were only powerful in their own territory where they were worshipped. They may have come to this conclusion because the location of God's Temple was in Jerusalem, a hilly area. God would give Israel the victory for this express reason: that they would know that He was the Lord, unlimited in His power (20:23, 28). For His own name's sake, God would not let Israel see defeat so that the idolatrous people could not claim that their gods defeated Him. Truly the Lord will not share His glory nor give it to another. All glory is due Him! (see Isaiah 42:8; 48:11).
Once again, Israel was greatly outnumbered (20:27), but again God gave them a miraculous victory. When the Syrians retreated to the walled city of Aphek, they thought they could find refuge and hide, but no one can hide from God, and they could not escape His wrath. Like the miracle at Jericho, God caused the walls to fall down upon them (20:30). Ben-Hadad, however, escaped death. Knowing they were defeated, he wore sackcloth, symbolizing humility and submission. He then pleaded for mercy and bargained with Ahab, hoping to enter into a treaty/covenant. Ahab agreed, but his motivation was probably not mercy. He was being diplomatic, likely wanting Syria as allies in case of attack from the Assyrians who were growing in power. This showed a lack of trust in God, even after He had just delivered Israel.
Ahab received a divine rebuke and judgment for entering into a treaty with Syria and wrongly allowing Ben-Hadad to live (the Lord had condemned him to utter destruction; compare Saul with Agag, 1 Samuel 15:8-9, 28, 32-33). The disguised prophet induced Ahab to become his own judge and condemn himself, as the prophet Nathan had done with David (2 Samuel 12:1-7). Ahab's life was to be a forfeit for the life of Ben-Hadad (20:42).
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