(23) Gods of the hills.--The idea of tutelary gods, whose strength was greatest on their own soil, is naturally common in polytheistic religions, which, by the very multiplication of gods, imply limitation of the power of each. Now the greater part of the territory where Jehovah was worshipped was a hill-country. Samaria in particular, the scene of recent defeat, lay in the mountain region of Ephraim. The Israelite armies, moreover, being mostly of infantry--having, indeed, few or no cavalry, except in the time of Solomon--naturally encamped and fought, as far as possible, on the hills; as Barak on Mount Tabor (Judges 4:6-14), Saul on Mount Gilboa (1Samuel 31:1), and Ahab himself (in 1Kings 20:27). Perhaps the worship of Jehovah in the "high places" may have also conduced to this belief that the "gods of Israel were gods of the hills," whose power vanished in the plains; where, of course, the Syrian armies of chariots and horsemen would naturally fight at advantage. Shrewd policy might, as so often is the case, lurk in the advice of Ben-hadad's counsellors under the cover of superstition; as, indeed, it seems also to show itself in seizing the opportunity to increase the central power, by organising the troops of the tributary kings under officers of his own.

Verse 23. - And the servants of the king of Syria said unto him [naturally anxious to retrieve their character and obliterate their disgrace], Their gods are gods of the hills [All pagan nations have believed in local deities, Dii montium, dii nemorum, etc. (see 2 Kings 18:33-35; 2 Kings 19:12, 13). Keil accounts for this belief - that the gods of Israel were mountain divinities, by the consideration that the temple was built on Mount Moriah, and that worship was always offered on "high places." Kitto reminds us that the law was given from Mount Sinai, and that fire had recently descended on Mount Carmel. "In Syrophoenicia, even mountains themselves had Divine honours paid to them" (Movers, Phoen. 1:667 sqq.) But it is enough to remember that Samaria was a hilly district, and that the courtiers must find some excuse for the defeat]; therefore they were stronger than we; but [Heb. (וְאוּלָם often well rendered but not in this instance) by the LXX. οὐ μὴν δὲ ἀλλά] let us fight against them in the plain, and surely we shall be stronger than they. [This counsel, which apparently rests on religious grounds alone, was, it is probable, really dictated by the practical consideration that in the plain the Syrians would be able to deploy their chariots a most important arm of their service in a way which they could not do in the valleys round Samaria. See 1 Kings 16:24, note. Moreover the Israelites would lose the advantage of a strong position and the cover of their fortifications if they could be induced to meet them in the "great plain," or on any similar battlefield.]

20:22-30 Those about Benhadad advised him to change his ground. They take it for granted that it was not Israel, but Israel's gods, that beat them; but they speak very ignorantly of Jehovah. They supposed that Israel had many gods, to whom they ascribed limited power within a certain district; thus vain were the Gentiles in their imaginations concerning God. The greatest wisdom in worldly concerns is often united with the most contemptible folly in the things of God.And the servants of the king of Syria said unto him,.... His ministers of state, his privy counsellors:

their gods are gods of the hills, therefore they were stronger than we; and beat them in the last battle; this notion they might receive from what they had heard of Jehovah delivering the law on Mount Sinai to Moses, and of the miraculous things done lately on Mount Carmel, as well as of their worship being in high places, especially at Jerusalem, the temple there being built on an hill, as was Samaria itself, near to which they had their last defeat; and this notion of topical deities very much obtained among the Heathens in later times, some of which they supposed presided over rivers, others over woods, and others over hills and mountains (e): so Nemestinus the god of woods, Collina the goddess of hills, and Vallina of valleys (f); and Arnobins (g) makes mention of the god Montinus, and Livy (h) of the god Peninus, who had his name from a part of the Alps, so called where he was worshipped; and there also the goddess Penina was worshipped; and Lactantius (i) speaks of the gods of the mountains the mother of Maximilian was a worshipper of; and even Jupiter had names from mountains, as Olympius, Capitolinus, &c. and such was the great god Pan, called mountainous Pan (k):

but let us fight against them in the plain, and surely we shall be stronger than they; and prevail over them, and conquer them.

(e) "Dii fumus agrestes, et qui dominemur in altis montibus.----" Ovid. Fast. l. 3.((f) Vid. D. Herbert de Cherbury de Relig. Gent. c. 12. p. 198, 112. (g) Adv. Gentes, l. 4. (h) Hist. l. 21. c. 38. (i) De Mort. Persecutor. c. 11. p. 22. Vid. Ovid. Metamorph. l. 1. Fab. 8. ver. 320. "Et numina montis adorant". See Ephesians 4. ver. 171. (k) Sophoclis Oedipus Tyr. ver. 1110.