Elijah had convinced himself that he alone was left of the God-fearing folk, but in today's chapter we read of "a prophet", and "a certain man of the sons of the prophets" (1Kin 20:13,35). This is a good example of getting downhearted, and of thinking the worst.

V.1 Ben-hadad means son of Hadad.  It was not a personal name but an appellation which was given to the kings of Syria.  Hadad was a storm god, and the most powerful god in the Syrian system of worship.  Therefore, to be called a son of Hadad indicated great power and authority.  

V.42 After the failed second attempt in a year to destroy the Israelites, Benhadad was given a free pass to return home by Ahab.  This error would cost Ahab his life.  Benhadad would also get his just desserts by being murdered by Hazael, one of the three appointed avengers of Yahweh (1Kin 19:17; 2Kin 8:15). 

20:43  Notice how Ahab responds to the rebuke of God through the prophet. Rather than repent he goes home displeased. That was because Ahab was more interested n his own will rather than God’s. We see the same behaviour in 1Kin 21:4

The 7000 fighting men Ahab managed to muster was the same number as the faithful left in the land (1Kin 19:18). Is there a link?

20:14  In telling Ahab that he would be the leader of the army we see that the king is given an opportunity by God to put his trust in Him. Sadly he does not really rise to the challenge. He soon slips back into his selfish idol worshipping ways.

V.42 Ahab's error in releasing Ben-hadad would cost him his life at the battle of Ramoth-gilead (1Kin 22:34,35).  Punishment also came upon the people of Israel when Benhadad laid siege to Samaria.  The account of this siege is found from 2 Kings 6:24 to the end of Ch.7. 

20:10-11 Even when Ben- Hadad appealed to hsi gods – ‘the gods do more ...’ Ahab still does not invoke an response from the God of Israel. All he does is claim to rely on his onw strength. Hardly the qualities of a man of God. But before we are crucial of Ahab we should consider our own activites. How often do we rely on ourselves rather than put our trust in God?

V.11 This proverbial expression simply means that: someone who has just put on his armor should not boast as if he has already won the battle.

Vs.13,22,28,35 The prophet is unnamed. One would have expected that either Elijah or Elisha would have made an appearance.

V.15 The figure of seven thousand for the Children of Israel seems low.  Could the seven thousand be referring to the: seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him (1Kin 19:18)?

V.23 In the Ancient Near East, idol worship was steeped in superstition.

V.26 The return of the year (KJV) means spring.  Armies did not fight during the rainy, winter season.  If they could not finish what they wanted to do by the end of the summer, armies would stop and re-commence in the spring.

V.31 Wearing sackcloth, and putting rope around one’s neck, signalled complete submission.  This sight must have flattered Ahab, who was carnally minded rather than spiritually minded.

V.41 Ahab recognized the prophet, even if we do not know who he was.

V.42 Similarly, Saul did not kill the things devoted to destruction, and that cost him his life and the kingdom (1Sam 15:26).

20:7 Notice, Ahab had been willing to submit to Syria but only took exception when the king wanted to check out Ahab’s honesty in declaring what he had. And then he speaks with his ‘elders’ – no thought to talk to God about the problem.

1Kin 20:1 - "Aram" in NIV or "Syria" in KJV (758) means "the highland" or "exalted".

1Kin 20:32 - "...let me live...", the word for "me" [Heb. "nephesh" (5315) means "soul, a breathing creature, life, person, etc."] so we have Benhadad begging that he (i.e. his soul) not be killed.

1Kin 20:32 - "...he is my brother", the word for "brother" [Heb. "ach" (251) means "a brother (used in the widest sense), a half-brother, relative, same tribe, (figuratively) of resemblance"] - Ahab and Benhadad were "brothers" in idol worship and sin.

1Kin 20:36 - the prophet's companion didn't obey the Lord and was killed by a "lion" [Heb. "ariy" (738) means "a lion, pierce"]. Similarly, the lion of Judah (Rev 5:5), Jesus, dealt sin a mortal blow with the sacrifice of himself (Gen 3:15;Heb 9:26). Jesus will separate the sheep from the goats at judgment and at the end of the millenium eradicate sin entirely (Matt 25:31-46;1Cor 15:22-28;Rev 20:4-6,12-15) before turning over the kingdom on earth to his father, God.

1Kin 20:34 - (NIV) "On the basis of a treaty I will set you free", the word for "treaty" [KJV "covenant", Heb. "beriyth" (1285) means "covenant, cutting and passing of flesh, pledge, compact, agreement, alliance"]; 1Kin 20:39,42;Josh 2:14 - the concept of a life for another's life; John 15:13 - the love Christ had in laying down his life for his friends; Isa 53:11-12;John 8:34-36 - others set free from sin and death by the son's death; Heb 8:6-13;Heb 9:1-15 - the new covenant/testament [Grk. "diatheke" (1242) means "covenant, testament, compact, disposition, arrangement"] will set Christ's brethren free.

V.1 The Philistines were of the sea-people class who originally came from Crete (Caphtor v.4).  They were an able naval nation which invaded and settled in the coastal region of Palestine (the name Palestine is derived from Philistine). The Philistine coastal region marked an important north/south trading and military route. 

Jeremiah prophesied that Egypt would conquer this region.  History tells us that in about 609 BC, Pharaoh Neco conquered Gaza and held it for only a few years.  Perhaps he fulfils v.1.  Or, perhaps, Pharaoh Hophra fulfils v.1, after his  visit to Jerusalem. 

After this, (probably later than 605 BC), Nebuchadnezzar conquered Gaza and incorporated it into his kingdom (fulfils vs.2-4).

Chapter 47 is another example which shows that the Book of Jeremiah is not in historical sequence.

47:5  That Gaza and Ashkelon were bald and had cut themselves uses the language of Lev 21:5 to highlight that the behaviour of the Philistines was astray from God.

47:6  The ‘Sword of the Lord’ was the Chaldeans. To see them thus named highlights the point that God uses seemingly natural events to bring about His will at times.

47:3 It is normal for parents to sacrifice themselves for their children. However the Chaldean assault upon the land of the Philistines would be so ferocious that even this human instinct will be destroyed!

V.4 The Phoenician cities of Tyre and Sidon, on the coast north of Gaza, would be natural allies in time of trouble.  However, when Babylon invaded Gaza, they were of no help.

V.5 It was a pagan practice to cut oneself for the dead, and as a sign of distress (Lev 19:28; Jer 48:37).

47:1 This prophecy of Jeremiah is a prophecy that was fulfilled shortly after he had spoken the words as the prophecy had been fulfilled by the time there was a written account. We conclude that from the explanation ‘before that Pharaoh smote Gaze’.

6:1 - 3 This raises an interesting and fundamental issue. It is this. How should brethren and sisters sort out disputes amongst themselves. It is naive to assume that there will not be conflict between brethren. However the solution that is presented is that the ecclesia should sort out the problems. This is consistent with the teaching of Jesus in Matthew 18. This presumes that the first stages of Matthew 18 have proved ineffective in resolving the problem.

The importance of brethren sorting out the problems are clear. It is only through the exercising of the godly mind that the disciple grows. Further the unbeliever cannot bring spiritual principles to bear on any issue. If there is a problem between brethren spiritual principles can be the only principles which are able to edify and build up those concerned.

6:16-17  Fornication is wrong, not simply because Scripture says it is wrong. A brother who is a fornicator does not appreciate what fellowship is all about.

You've Gotta Serve Somebody!

Bob Dylan was declaring truth when he wrote the song, You've Gotta Serve Somebody. This is our fate, no matter who we are. We can serve "King Sin" (the lusts of our flesh), or we can serve God, but we need to choose one or the other while we still have the breath of life and the faculties of our mind. Some who have refused to serve Christ with their bodies & minds, and have instead chosen to serve their passions, have discovered to their horror that there were hidden costs involved which they had not reckoned on.

If the Corinthians did not choose to be mastered by Christ, they were setting themselves up to be mastered by something else. Paul determined to not be mastered by either a dead code (The law) or by his passions. His only Master was the loving God who had created him.

"Therefore glorify God in your body," is the conclusion of the matter. (v.20) Paul will speak again of this in 1Cor 10:31 "Whatsoever ye do, do all to the glory of God". Paul is saying that God is glorified when we resist the lusts of the flesh to the best of our abilities.

But whatever our past may have been, it does not have to determine our future. If we are in Christ, we have been "washed, sanctified, and justified." (v.11) A great price has been paid for us. "Therefore," says Paul, "glorify God in your body." Make the choice to glorify God. Then, because he loves us, in choosing to glorify him we will find ourselves given life, joy, and by God's grace, a place in His kingdom..

6:5  Paul’s question ‘is there not a wise man among you’ challenges the ecclesia as Paul has already had to reprove them for their confidence in wisdom – that is wisdom of the world – 1Cor 1

This is about the 'Harlot' and 'Belial' --  they are equal scripture symbols.  They are the people who live not by spirit through faith in God, but according to flesh.

First, note that there is no sacrifice anywhere in the Law for the sins Paul lists.  They all carry a sentence of death:

I Corinthians 6:9 Know ye not that the unrighteous shall not inherit the kingdom of God? Be not deceived: neither fornicators...shall inherit the kingdom of God

Paul reminds Corinthians that they were without hope under the law.

11 And such were some of you: but ye are washed...

He speaks of the nature of our salvation -- faith in God -- not blind following of laws. He speaks of mastering our sinful flesh, but with slightly different wording than he does in Romans.

12 All things are lawful unto me, but all things are not expedient: all things are lawful for me, but I will not be brought under the power of any.

Then he writes about the root of the Corinthian problem: One-by-one they are joining with the world, instead of with Christ!  They make sin their master.

15 Know ye not that your bodies are the members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbid.

We know what Paul is talking about, because he uses the same marriage picture in Romans.  Not only do they make sin their master, they make rules and laws again their spouse: which is a double abomination (Deut 24).  Comparing with Romans:

Romans 7:4 Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.

Romans 8:15 For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, abba, Father.

Paul is not saying laws are evil, he is saying that when we live according to the flesh, Christ's commune body is being joined by us unto the spirit of the world, which is the Harlot.  That is because we are the parts of Christ's body. 

Romans 7:7 What shall we say then? Is the law sin? God forbid...

the second Corinth letter says:

Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness...And what concord hath Christ with Belial? (II Corinthians 6:14-15)

6:12 Whilst the state might consider it was ‘lawful’ to pursue another through the courts is does not follow that Christ allows it. Paul is not saying that we can do anything, but are constrained by our conscience. We cannot do ‘anything’ even if the state says we can.

6:7 In saying ‘there is utterly a fault among you’ Paul leaves no situation where it can be possible to go to law. Our resistance to this principle, if ever we do, is not motivated by spiritual concerns. It is motivated by fleshy reasoning.

Vs.1-3 It is a shame for one brother or sister of Jesus to use the legal system of the world against another brother or sister. The judgment of believers by unbelievers is not acceptable (v.6).

It will be the brothers and sisters of Jesus (saints) who will judge the world.  Therefore, any dispute between brethren should be sorted out within the ecclesia.

V.15 Paul's condemnation of sexual immorality was made against the backdrop of the promiscuous Corinthian society.

Corinth was a city of great luxury and wealth.  A huge temple had been erected for the worship of the goddess of love Aphrodite (= Diana = Artemis = Venus = Astarte = Semiramis).  This temple employed one thousand cult-prostitutes.  Much drunkenness and revelry was the norm in this liberated city which had no rivals in terms of vice.

It shows that today's new morality is really yesterday's old immorality.  We, like the Corinthian ecclesia, have to be on guard against adopting so-called acceptable public mores.

6:12 In talking about being brought ‘under the power’ of any Paul is indicating that our actions can cause us to be compromised before others.

By saying "all things are lawful for me" does Paul mean we can do anything we like?

Evidently not, because he then goes on to reason about the dire effects of certain actions. Unlike the law of Moses, of rules and regulations, we are now being taught to weigh up our actions based on Love. And I suppose if you wanted to you could say that's total freedom. But in exercising that freedom, we might think like this: do I love the ecclesia (part of Christ's body) so little that I will put them through such agony as the Corithian ecclesia had been forced to bear (Rom 13:9)? Do I love Jesus so little that I am prepared to defile my relationship with him (v15-17). And do I care so little about my own ife that I am prepared to conceive trouble and anguish for myself (v18, Prov 6:32)?