We begin to get a picture of Ahab as a man often steered by others. This is most certainly true in the case of Jezebel. His inaction against Elijah's execution of the prophets of Melkarth was not simply a wise choice in the face of overwhelming political momentum, but hints was in that issue a mere figurehead. Jezebel was the real power behind royal religion.
1 Kings 19:1-8 -- What follows is proof Elijah was truly human, not a one-dimensional character. We have in our English phrase that comes from the previous chapter: "a mountain-top experience." To have experienced such use by God was no doubt an emotional high no chemical substance could match. The miracle of God did not extend to changing natural human chemistry for Elijah. Just as a woman after childbirth, Elijah fell into the depths of depression. Upon hearing from Ahab what happened at Carmel, Jezebel sent a terrifying message to Elijah, promising to bring him to the same end as he did her priests the same time the next day. No doubt she meant it. Elijah fled, not just into Judah, but to the far southernmost city in Judah, Beersheba. In fear of possible spies from Jezebel, he went out into the Negev a day's walk. There in the shadow of a broom tree, Elijah engaged in a pity-party. After two naps, each ended by heavenly sustenance, Elijah was led by God to Mount Horeb. The Hebrew phrase "forty days and nights" is seldom meant literally, and implies roughly a month. Elijah made the entire journey sustained by the divine provision under the broom tree.
19:9-18 -- By this time, the natural cause of depression was long past, and we see Elijah cherishing it sinfully. While in the cave, he heard from God a query why he was there. His calling had been to prophesy in Israel against the sins of Ahab and Jezebel. Having proven Jehovah's power over all the gods of man's imagination, he feared the rage of woman publicly humiliated. The God who lit his own sacrifice was somehow unable to keep him from her vengeance? His response to the question amounts to a childish accusation that God had not kept things perfect for his mission. We sense he felt he should not have had to face Jezebel's natural response. Perhaps she should have humbled herself to him? While her threat was real, so was God's calling and protection. He should have been glad for a chance to die for his Lord, should that have been God's plan. Elijah indicated God was capricious, and would not finish what He started, that He was toying with Elijah, as Obadiah had feared Elijah was doing to him there in the shadow of Samaria.
To remind him that same power at Carmel was still behind his calling, God showed him a storm, with winds powerful enough to shatter stone. Then there followed an earthquake that shifted the very ground itself like water. Finally came fire, a natural result of earthquakes opening up the ground for lava flows. Had God meant for Elijah to die, no human effort could have save him. Just so, had God meant Elijah to live, no human effort could harm him. When the cataclysms gave way to the gentle presence of God when dealing with His servants, Elijah came out of the cave. Covering his face was a customary way of showing shame before his Master. The same question as before, and Elijah gave the same answer. The new context changed the meaning of both. Now Elijah was simply stating the facts, and had no excuse for being away from his mission.
Therefore, Jehovah instructed Elijah in the next few matters of business. Acting as the high priest of God appointed over Israel, he was to go and anoint several people for their future callings. First, he was to travel north on the ancient Trans-Jordan Highway to Damascus. Out in the wilderness near there, he would meet and anoint the future king of Damascus, Hazael. Such an act would confirm for the man his ambitions to rule one day. Then Elijah was to anoint Jehu as the founder of a new dynasty in Israel. Before actually taking the throne, he would have ample time to consider accepting the Covenant of Kings with God. Finally, he was anoint Elisha to take his place. God would use these three as a chain to execute His judgment on sinners. Then the Lord bluntly reminded him that He had no less than seven thousand servants still actively serving Him in Israel.
19:19-21 -- It is not specifically stated, but we can imagine Elisha was working on his family farm. Abel-meholah stood in one of the rare West Bank wadis that run north before dropping into the Jordan Valley. It was less than 10 miles northeast of the old capital of Tirzah. There we find Elijah supervising the servants with a dozen teams of oxen plowing a field. As Elijah approached, Elisha was walking near the last team. Having seen his performance on Mount Carmel, it was sure anyone who was anyone knew Elijah on sight. In a customary gesture, Elijah slung his cloak over Elisha's shoulders to signify his intention to make the farmer his successor. The description suggests he did this as he passed by, without stopping his quick stride.
Elisha turned and chased after him. What Elisha requested was an opportunity to settle his personal affairs and engage all the extended social rituals before taking up his new calling. That could take days, even weeks. Elijah's response was rather like, "What's your hurry?" This rough reply, with a bite of sarcasm, was typical of Elijah. The elder prophet delighted in springing surprises on people, and frankly expected Elisha to drop everything. If the farmer expected to walk in Elijah's footsteps, he would have to learn to dispense with social niceties, ready to jump at God's command. As a compromise, Elisha organized a hasty feast in the field in honor of Elijah, who apparently played along. Seizing the nearest team of oxen, Elisha slaughtered them, built a fire from the plowing equipment, and boiled the flesh. Upon finishing the meal, Elisha left with the prophet and began serving him as a disciple.
20:1-6 -- Recall that Assyria had been making noise in the states north of Syria. The records of this period are rather confused, and we are hard put to guess the precise motive of Ben-hadad of Damascus attacking Israel, aside from the usual expansionist lusts, and perhaps having an old score to settle. A very plausible explanation is, given the threat from the north, Damascus was forging an alliance to face Assyria. Damascus comes with an already sizeable alliance and makes demands of Ahab. The essence of Ben-hadad's demand is that Ahab take up feudal dependency on him. Such a relationship would authorize the confiscation of Ahab's personal wealth, and moving the most suitable members of his household into that of Ben-hadad. When Ahab accepted this standard service, Ben-hadad pushed things a little farther. Demanding that all Ahab's servants become directly beholden to Ben-hadad was unacceptable, and implies there was no reason for Ahab to continue living as titular ruler. Rather, he was subject to demotion and replacement.
20:7-12 -- Upon consultation with his advisors, Ahab declined this second demand. By this time forces of Syria had encamped around Samaria for some time. We are permitted to see Ahab's careful dealings in statecraft, and his answer is polite. Ben-hadad responds that his troops were so numerous they could level the city without much effort, each warrior needing only carry away as much as handful of dust. Ahab's response was that boasting was dangerous. The image is that one who is donning armor for a fight is not in a position to celebrate a victory (remove armor) not yet won. Both were using common figures of speech from that part of the world. When Ben-hadad heard Ahab's answer, he was about to take the midday siesta still common today in that part of the world, even going so far as drinking too much in his overconfidence. The command of battle order was a bit unusual, and assumed right after their break they would assault the walls. Most battles were joined in the morning light.
20:13-22 -- At that moment, an unnamed prophet of Jehovah approached Ahab. His message was that Ben-hadad's multitude would not have a chance to begin fighting. This was not for Ahab's sake, but a part of God's plan to annihilate Damascus and give Ahab a bit more time to realize just who was God of Israel. Ahab asked who would he send into battle first. The prophet answered that the younger nobles from the realm would lead the attack, and Ahab would himself command. Among those who answered Ahab's mobilization order when Ben-hadad's troops first appeared, were found 232 such young nobles, and they were backed by 7,000 conscripts. They marched out at noon while Ben-hadad and his associates were hitting the wine hard in the command tent. There's a good chance the troops in their tents during this siesta were in any better shape. This was the celebration Ahab had warned them not to engage. The minimal patrol on duty noticed the gates of Samaria open and troops issuing forth. When reported to Ben-hadad, he assumed they were coming out to surrender, but if not it wouldn't matter. He completely under-estimated the situation. When the Israeli nobles struck, not one of them fell, something exceedingly rare for an assault force. As the Syrian forces fell at a 100% loss of those engaged, the rest fled in disorder. As the conscripts followed on to mop up and give chase, only those with chariots escaped unscathed. Ahab ordered his own chariot troops into pursuit, and they proved more expert at navigating in the hilly terrain. Syria's troops suffered a major loss that day. Upon returning, the same unnamed prophet informed Ahab Syria would try it again next spring -- when kings typically went to war -- and that he should build up his forces for the next time.
20:23-27 -- Ben-hadad's advisors knew that most of Israel served one Baal or another, all of whom were generally thought of as gods of the mountains. Thus, in the battle just past, the hilly ground around Samaria was their strong point. If they could draw Israel into the plains, the Baalim would be powerless. They obviously had little idea that much of this was about Jehovah's claim to the Nation of Israel, and He was certainly not confined in His power to the mountains alone. At a more mundane level, the Syrian charioteers were more used to the flat terrain of their homeland, so they chose to challenge Ahab at Aphek that next spring. There are at least four places named Aphek ("Fortress") and this one was surely the fortified town on the hills above the Sea of Galilee on the southeast side. Having already taken a few cities in previous generations, the Syrians added this Aphek to their conquests as a means of provoking Ahab. Israel responded to a mobilization order, and the force was fully provisioned by the king. They marched off to Aphek and camped in two small groups, while across from them lay a sea of Syrian warriors.
20:28-30 -- An unnamed prophet again addressed King Ahab. We can be sure they were easily marked by their manner and dress, rejecting the popular fashions of the day for the strict adherence to Mosaic dress codes. This one advised Ahab of the planning of the Syrians, and their assumptions about the God of Israel. Again, Ahab was advised a major reason God was promising this was to show him He was indeed the One God of Israel. We aren't given a specific reason for waiting seven days for battle to be joined, but it was not uncommon for armies to parley and delay until they felt ready to fight. Quite likely the cause was Ben-hadad running down the list of his demands, sending messengers back and forth. When the forces clashed, Syria was delivered wholesale into Israel's hands, and some 100,000 Syrian soldiers fell. The balance fled for refuge into their newly captured fortified city of Aphek. The fortifications were in bad repair, it seems, for a section of wall fell under assault and killed another 27,000. This was an end to Ben-hadad's adventures, as he was trapped in a secure chamber inside the city.
20:31-34 -- Ben-hadad's advisors knew that Israeli customs were unlike most others, in that kings tended to be less severe with surrendering enemies. Ahab's sole success as king was in making more friends than enemies. The Syrian court unanimously donned garments of mourning and penitence, then sent a delegation to Ahab. When they asked Ahab to spare Ben-hadad's life, Ahab jumped at the chance to make friends, calling him a brother. The delegation seized on this turn of phrase as they pressed their case. When Ben-hadad came out, Ahab invited him to sit with him in the royal chariot. The terms of surrender were to restore the cities originally held by Israel, and the markets of Damascus would be open to Israeli agents. Ahab released his new ally.
20:35-43 -- This was not what God had planned. Apparently the old School of the Prophets had reconvened under Elijah. One of the trainees asked his neighbor to strike him hard enough to wound. This was a command from God, and when the other refused, his doom was announced. Most likely others heard the sentence and heard that it came true. When the student prophet asked another man to wound him, this one complied. Then the prophet bound his wound, mostly covering his eyes in the process. He was probably known the Ahab and needed to avoid being recognized until his message was given in a parable. Waiting by the main road back from Aphek, the prophet accosted King Ahab, calling for justice. Kings were customarily obliged to hear cases, and flush with victory, Ahab was in a mood to show off his success with magnanimity. The man presented his case, that he had been assigned to guard a prisoner, presumably because the visible injury took had ended his combat effectiveness. It was a common practice to leave prisoners under such a guard. The penalty for letting the prisoner escape would be death, or ransom of an outrageous sum. Such guards would often be tempted to gather plunder and souvenirs of the battle. Was it not natural? In the process, the prisoner escaped. Was the guard truly at fault, seeing all these other requirements? Ahab ruled he was indeed, and he would pay the penalty he mentioned, for he had essentially confessed. Jerking the bandage off his head, the man revealed his identity as a known prophet of Jehovah. Just as the supposed plaintiff had condemned himself by his own mouth, so had Ahab. The king had been summoned by Jehovah for a mission, and had been handed the life of his enemy. But Ahab had elected to pursue other goals for his own comfort, and had allowed his prisoner to escape.
The judgment on Ahab was final. He would lose his own life for this failure, just as a soldier assigned to guard duty forfeited his life for dereliction of duty. Worse, his failure was no mere personal loss, but would cost the whole realm freedom and life. Syria would survive, but Israel would cease to exist. The moment of joyful victory had become a depressing loss for Ahab.
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Ed Hurst
25 December 2004
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