The stories involving Elijah and Elisha are among the more interesting portions of the books of Kings. But these two chapters leave Elijah for a while in order to relate the story of King Ahab and Queen Jezebel. But Elijah re-appears for a few verses at the conclusion of Chapter 21.
It is possible to see Chapter 20 roughly in terms of two parallel cycles, as below:
First attack of Ben-Hadad (1-6)
Elders advise not to give in (7-12)
Prophet predicts victory (13-15)
Defeat of Aram (16-20a, 21)
Ben-Hadad escapes (20b)
Prophet predicts another attack later on (22)
Servants of Ben-Hadad counsel war (23-25)
Second attack of Ben-Hadad (26-27)
Prophet predicts victory (28)
Defeat of Aram (29-30a)
Ben-Hadad escapes (30b-34)
Prophet predicts death for Ahab (35-43)
20:1 This may refer to either Ben-Hadad I or II. “Kings” probably means tribal chieftains or sheikhs.
20:2 In the books of Kings, “Israel” sometimes applies to the Northern Kingdom only (as in these chapters) and sometimes to the combined Kingdoms.
20:4 McConville points out that Ahab is repeatedly referred to as just “the king of Israel” (vv. 4,7,11,22) whereas the king of Judah, Jehoshaphat, is always designated by his name. McConville feels this is an ironic reference to the fact that Ahab is king in name only.
20:4-5 When Ahab readily agrees, Ben-Hadad decides to get even greedier, and that will be his downfall. There is a consistent pattern of behavior for Ahab in these chapters: he constantly gives in to others or lets them make his decisions for him. See his actions in relation to Ben-Hadad here, the elders and people (20:9), a prophet (20:14), Ben-Hadad again in 20:24, Naboth (21:4), Jezebel (21:7,16,25), Elijah (21:27). And he sulks when he can't have his way in 20:43; 21:4.
20:8 “Do not obey and do not consent” is an unusually strong statement.
20:10 “May the gods (or God) do thus to me and more” was a standard oath calling down punishment if one violated his word. It is also found in the previous chapter (19:2).
20:10b This is a somewhat obscure boast meaning that the city would be destroyed to dust and the dust carried away.
20:11 In other words, the time to brag is not before the battle but after it is all over.
20:12, 16 McCarter defends the KJV use of Succoth in place of the modern translation “booths” since the Valley of Succoth was a strategically located position (compare different translations).
20:14 Charles Martin calls this a “suicide squad.” This is similar to other accounts where, by God's divine aid, a small force is able to conquer a much larger one.
20:15 Compare the Assyrian monolith (ca. 840 BC) which lists 10,000 foot soldiers of King Ahab. Ellul offers three possibilities for understanding the significance of the number 7,000: (1) as the symbolic multiple of 7 (completeness) and 1,000 (a figuratively large number), (2) as reference back to I Kings 19:18 to the 7,000 loyal followers of God showing that all the army is, in fact, loyal, or (3) referring to a reserved number, the saved remnant, whose presence sanctifies all the people. It is this last meaning that Paul utilizes in his reference to I Kings 19:18 (see Romans 11:1-5).
20:22 That was the typical time for war (see II Samuel 11:1).
20:27 Victor Hamilton suggests the alternative translation “like two prematurely born (goat) kids.” In any case, this verse shows that Israel was badly outnumbered.
20:28 Cogan feels that this was the same person as the prophet of verses 22 and 22. The motive for God acting on Israel's behalf is because the enemy had maligned God's power by restricting its geographical range.
20:32 The ropes over their heads demonstrate that they are prepared to be prisoners.
20:33 This is an example of cledonomancy – seeking for signs in casual words one hears. The expression “my brother” means that Ahab considers them to be kings of equal status.
20:34 Ben-Hadad offers to remove any trade barriers existing between the two kingdoms. This alliance continued through their combined war against Assyria (see 22:1), but broke up later when Ahab attacked Ben-Hadad, perhaps to claim the land promised him but never delivered. The word translated bazaar or street actually designated a street lined with vendors of various goods.
20:35 The “sons of prophets” referred to a group of followers of more prominent prophets. They will later appear in the Elisha Cycle of stories.
20:36 God also uses a lion to kill in I Kings 13:24 and II Kings 17:25.
20:37 One rabbinical writing states that the blood of this stricken prophet atoned for all Israel. (Watts) If that were so, then how much more would the blood of the Son of God atone for it.
20:41 Josephus says that this prophet was Micaiah, probably based on the statement in I Kings 22:8.
21:3 Old Testament law (Numbers 36:7-9; Leviticus 25) stated that the property had to remain in the family. However, Martin notes that by the time of these events, it is doubtful that the law was still in effect. It is interesting that a private citizen could actually stand up to a king for his property rights.
21:7 Jezebel's words are rendered in NJB as “Some king of Israel you make!”
21:8 There are few pre-exilic references to the “nobles;” this is the first. A seal marked “Jezebel” has been uncovered, but it may not refer to this particular Jezebel.
21:9 Fasts were proclaimed in times of crisis.
21:10 There was the necessity under the law to produce two witnesses. (Deuteronomy 19:15) In the Hebrew, this accusation actually reads, “You have blessed God...” “Bless” was used as an euphemism for “curse” in several other OT passages.
21:13 II Kings 9:26 adds that his sons were also killed to prevent their inheriting the land.
21:14 Note that the elders sent the message to Jezebel, not to Ahab. Cogan deduces that they obviously must have known who was behind the whole plot.
21:19 A problem arises here for those who always look for a literal fulfillment of all OT prophecies. Dogs did literally lick Ahab's blood, but it was in Samaria, not Jezreel. On the other hand, Ahab's son Joram is killed later and his body dumped on Naboth's field. This has been explained in various ways:
“Complete fulfillment does not necessarily involve literal fulfillment.” (LaSor)
“Sometimes prophecies are fulfilled in essence, but not with the precision one might expect.”
Renza suggests that Elijah in 21:20-24 perhaps exceeds God's charge (given in 21:19) in his condemnation of Ahab and his family.
21:21 The details in this sordid story strangely parallel those in the episode of King David and Bathsheba. Drinkard enumerates them as follows: a king desires and gets what doesn't belong to him; misuse of royal power; an innocent man is set up to die; a prophet confronts the king (see my post on Old Testament Parables); death is the judgment; a woman is involved in the sin; the king repents; and the death penalty falls on his descendant instead.
21:25-26 In Revelation 2:20, a church member is called Jezebel because she seduced others “to practice fornication.” This is probably a metaphorical term for idolatry since that is what the OT Jezebel did.
R. E. Brown draws attention to the parallels between King Ahab, led by his wife Jezebel, having an innocent man put to death and King Herod Antipas being forced by his wife Herodias into putting John the Baptist to death. Both kings were specifically said to have committed evil deeds (compare I Kings 21:25-26 with Luke 3:19).
21:16 It is not quite understood by exactly what right the king could lay claim to Naboth's land.
21:20 Cogan suggests that it should be translated “Have you found me out?”
21:25 Later (II Kings 21:3), Manasseh is called the worst of Judah's kings and is compared to Ahab.
21:27 This time the fast indicated a form of penance.
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