Praise the Lord Jesus Christ, please study this chapter and then answer all 52 questions at the end of this chapter.

1 Kings Chapter 22

Verses 1-3: Probably the Battle of Qarqar, in which the Assyrians fought the Aramaeans and the Israelites, had kept Ahab from occupying “Ramoth in Gilead” after the previous Aramean battles. With the Assyrian threat minimized for the present, the old antagonism (Chapter 20), between ben-hadad and Ahab quickly resurfaced. Possession of Ramoth-gilead was the key to controlling the plain of Jezreel.

1 Kings 22:1 “And they continued three years without war between Syria and Israel.”

“Three years”: Israel had peace for 3 years following the two years of war with Syria described (in 20:1-34). During this peace, Ben-hadad, Ahab and 10 other kings formed a coalition to repel an Assyrian invasion. Assyrian records described the major battle fought at Qarqar on the Orontes River in 853 B.C. Though Assyria claimed victory, later events show that they were stopped from further advance southward at that time. With the Assyrian threat neutralized, Ahab turned his attention to the unfinished conflict with Syria.

This peaceful time began immediately after the second war with Ben-hadad.

1 Kings 22:2 And it came to pass in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.

“Jehoshaphat”: The king of Judah, ca 873-848, whose reign is described (in verse 41-50; see notes on 2 Chron. 17:1 – 21:3).

Jehoshaphat was a good king. There had not been good relations between Israel and Judah, since the breakup of the twelve tribes into Judah and Israel. Jehoshaphat’s son, Jehoram, had married the daughter of Ahab and Jezebel though. We know from that, there was some communication between the two. Now we see the king of Judah coming to meet with the king of Israel. One sure thing was that Syria was their mutual enemy.

1 Kings 22:3 “And the king of Israel said unto his servants, Know ye that Ramoth in Gilead [is] ours, and we [be] still, [and] take it not out of the hand of the king of Syria?”

“Ramoth in Gilead”: Ramoth-gilead was a Levitical city east of the Jordan River in Gilead, on the north border of Gad the home of Jephthah (Judges 11:34), and a key administrative center in Solomon’s kingdom (4:13). It seems to have been one of the cities that Ben-hadad should have returned to Israel (20:34).

The king of Israel that Jehoshaphat went to see was Ahab. We find from this, that Ben-hadad had not kept his word. He was still holding Ramoth of Gilead which he had promised to give to Israel. We see that Ahab does not have confidence that his troops alone, without the help of God, could take the city back. He not only wants the troops of Judah to help him, but Judah’s God.

1 Kings 22:4 “And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramoth-gilead? And Jehoshaphat said to the king of Israel, I [am] as thou [art], my people as thy people, my horses as thy horses.”

“Jehoshaphat” of Judah was now legally related to Ahab through the marriage of his son Jehoram (2 Kings 8:18, 27), to Athaliah, the daughter of Ahab and Jezebel accordingly, Ahab’s disputes now became family affairs for all Israel.

He could have answered no, but he probably did not like Syria holding a town so close to his own territory. Jehoshaphat jumps in quickly by saying, that what is his is also Ahab’s.

1 Kings 22:5 “And Jehoshaphat said unto the king of Israel, Inquire, I pray thee, at the word of the LORD today.”

“Inquire … at the word of the Lord”: Jehoshaphat was willing to help Ahab fight Syria (verse 4), but reminded Ahab of the need to seek the will of the Lord before going into battle (1 Sam. 23:1-5, 9-13; 2 Sam. 2:1; 5:19-25; 2 Kings 3:11-20).

It is interesting that Jehoshaphat waited to call the prophets in, until after he had promised to help Ahab. Why did Jehoshaphat not ask his prophets? It is a credit to Jehoshaphat that he wanted to inquire of the Word of the LORD.

Verses 6-7: Ahab’s “four hundred” prophets were prophets of Asherah (18:19), and they gave the king a unanimous green light to go to war. But Jehoshaphat wanted a “prophet of the Lord.” Perhaps he sensed that Ahab’s prophets had a lying spirit (22:23).

These “four hundred prophets” were doubtless proponents of the false state religion first instituted by Jeroboam I. Only “Micaiah” appears as a true “prophet of the lord”.

1 Kings 22:6 “Then the king of Israel gathered the prophets together, about four hundred men, and said unto them, Shall I go against Ramoth-gilead to battle, or shall I forbear? And they said, Go up; for the Lord shall deliver [it] into the hand of the king.”

“Prophets”: These 400 prophets of Ahab were not true prophets of the Lord. They worshiped at Bethel in the golden-calf center set up by Jeroboam (12:28-29), and were supported by Ahab, whose religious policy also permitted Baal worship. Their words were designed to please Ahab (verse 8), so they refused to begin with the authoritative “thus says the Lord” and did not use the covenant name for Israel’s God, “Lord.”

These 400 prophets could have been the prophets of Astarte, but I would assume these are prophets of the LORD even if they had been the ones who practiced calf worship mingled with worship of God.

1 Kings 22:7 “And Jehoshaphat said, [Is there] not here a prophet of the LORD besides, that we might inquire of him?”

“A prophet of the Lord”: Jehoshaphat recognized that the 400 prophets were not true prophets of the Lord, and wished to hear from a true prophet.

Jehoshaphat for some reason, did not trust the 400 prophets. He senses that these prophets are not in good standing with God.

1 Kings 22:8 “And the king of Israel said unto Jehoshaphat, [There is] yet one man, Micaiah the son of Imlah, by whom we may inquire of the LORD: but I hate him; for he doth not prophesy good concerning me, but evil. And Jehoshaphat said, Let not the king say so.”

Ahab did not like the prophet “Micaiah” because he would not conform to the king’s expectations. The parallel account of these events is in (2 Chron. 18:8-27).

“Micaiah”: His name means “Who is like the lord?”

There are several things we must see in this. Jehoshaphat did not trust the message of the 400 prophets. Ahab hated Micaiah. Micaiah was a prophet who told the truth, and he had nothing good to say about Ahab.

1 Kings 22:9 “Then the king of Israel called an officer, and said, Hasten [hither] Micaiah the son of Imlah.”

A eunuch, as the word is sometimes used, one of the pages.

“And said, hasten hither Micaiah the son of Imlah”: Who, as it seems from (1 Kings 22:26), was in prison, where perhaps Ahab had cast him for his last prophecy to him, and where he had lain ever since. And this gives a reason why he could so readily send for him, knowing where he was.

Ahab felt he needed the help of Jehoshaphat so badly, that he would chance a bad report from him. He sends for him to come to the palace.

1 Kings 22:10 “And the king of Israel and Jehoshaphat the king of Judah sat each on his throne, having put on their robes, in a void place in the entrance of the gate of Samaria; and all the prophets prophesied before them.”

In great state and majesty.

“Throne”: A portable, high-backed chair made of wood with arm rests and separate foot stool.

“Having put on their robes”: Their royal robes, which they wore when they appeared in pomp and grandeur.

“In a void place in the entrance of the gate of Samaria”: Where courts of judicature were held, and there was an open void space for the people to assemble in to hear. The word has the signification of a corn floor, and the Jews suppose they and their attendants sat in a semicircle like the half of a corn floor, after the same manner in which they say the Sanhedrim at Jerusalem sat.

“And all the prophets prophesied before them”: Concerning this affair of going to Ramoth-gilead.

These were their robes of authority as kings of their people. It is interesting that Jehoshaphat sat on his own throne. It was possibly a portable throne, carried with him for just such an occasion. The 400 prophesied even as they sent for Micaiah.

1 Kings 22:11 “And Zedekiah the son of Chenaanah made him horns of iron: and he said, Thus saith the LORD, With these shalt thou push the Syrians, until thou have consumed them.”

“Zedekiah”: He was the spokesman for the false prophets. In contrast (to verse 6), he used the introductory formula and God’s covenant name.

The “horns of iron” was a familiar symbol of strong victory. It is found not only in the Scriptures (Dan. 8:7; Micah 4:13; Zech. 1:18-19), but also in the inscriptions and art of the ancient Near East.

“Zedekiah” means “Justice of Jehovah”. The name lets us know that these were not prophets of Astarte. “Horns” denote power. The fact they were made of iron, means they are almost unbreakable.

1 Kings 22:12 “And all the prophets prophesied so, saying, Go up to Ramoth-gilead, and prosper: for the LORD shall deliver [it] into the king’s hand.”

Saying, go up to Ramoth-gilead, and prosper”: All encouraged the king to go up against this place, and prophesied of victory, as Zedekiah did.

“For the Lord shall deliver it into the king’s hand”: (see 1 Kings 22:6).

It seems all 400 prophets agreed that they should attack Syria and take Ramoth-gilead. They are promising the blessings of the LORD on the army of Israel and the army of Judah.

1 Kings 22:13 “And the messenger that was gone to call Micaiah spake unto him, saying, Behold now, the words of the prophets [declare] good unto the king with one mouth: let thy word, I pray thee, be like the word of one of them, and speak [that which is] good.”

By the way, as they came along together, as Josephus observes.

“Behold, now, the words of the prophets declare good unto the king with one mouth”: They are unanimous that he shall prosper in his undertaking against the Syrians.

“Let thy word, I pray thee, be like the word of one of them, and speak that which is good”: Which, as an ignorant man, he might advise from good will to the prophet, that he might not be branded with singularity, and a spirit of contradiction. And that he might have the favor of the king, and be released from prison, pitying his miserable condition in which he found him.

Not only had Ahab sent for him to come and prophesy, but the messenger is trying to tell Micaiah what to say. He would not be a true prophet, if he prophesied what the king wanted to hear. He would have to speak the Words the LORD put into his mouth.

1 Kings 22:14 “And Micaiah said, [As] the LORD liveth, what the LORD saith unto me, that will I speak.”

He swore by the living God, for the confirmation of what he was about to say.

“What the Lord saith unto me, that will I speak”: Truly and faithfully, keeping nothing back, nor adding anything, whether it be good or evil, pleasing or displeasing. It looks as if as yet he had no instruction from the Lord what to say, and yet the vision he later declares seems to have been had by him before (1 Kings 22:17).

Micaiah would go, but he would say exactly what God tells him to say.

1 Kings 22:15 “So he came to the king. And the king said unto him, Micaiah, shall we go against Ramoth-gilead to battle, or shall we forbear? And he answered him, Go, and prosper: for the LORD shall deliver [it] into the hand of the king.”

“Micaiah” apparently gave to the “king” the words that he wanted. However, the sarcastic tone of his voice was clearly recognizable, and Ahab demanded that he speak what he really believed (verse 16).

“Go, and prosper”: Micaiah sarcastically repeated the message of the false prophets as he had been encouraged to do (verse 13). Ahab clearly sensed the sarcasm and demanded that Micaiah tell him the truth.

The king asked the same question of Micaiah that he did of the other prophets, and got the same answer the other prophets had given. So far it seems there is no reason why the kings should not proceed.

1 Kings 22:16 “And the king said unto him, How many times shall I adjure thee that thou tell me nothing but [that which is] true in the name of the LORD?”

Not that he had as yet adjured him at all, or not till now; but he asks him how often he must be obliged to do it. And now he adjures him once for all, that he might not be forced to repeat it.

“That thou tell me nothing but that which is true in the name of the Lord?” For he observed he did not speak in the name of the Lord before, and what he said was not in a serious but ludicrous manner, and not to be regarded as truth.

This is the reply the king gives to Micaiah. He wants the absolute truth from the LORD.

1 Kings 22:17 “And he said, I saw all Israel scattered upon the hills, as sheep that have not a shepherd: and the LORD said, These have no master: let them return every man to his house in peace.”

“Sheep that have not a shepherd”: The image of the king as a shepherd and his people as the sheep was a familiar one (Num. 27:16-17; Zech. 13:7). Micaiah’s point was that Israel’s shepherd, King Ahab, would be killed and his army scattered.

This parabolic vision depicts the shepherdless Israelite forces trying to find their way home after being defeated in the battle.

Micaiah had not given this part of the prophecy, until he was pressed by King Ahab. Now he speaks that the soldiers who were sent to battle will live, but the king will die and leave them with no leader. They will return to their homes because they have no leader.

1 Kings 22:18 “And the king of Israel said unto Jehoshaphat, Did I not tell thee that he would prophesy no good concerning me, but evil?”

Plainly perceiving that the prophet foretold that he should fall in battle.

“Did not I tell thee that he would prophesy no good concerning me, but evil?” Intimating that this proceeded from spite and malice, from ill will to him and hatred of him, and was not from the Lord, and therefore not to be regarded. He had told him three years ago his life should go for letting Ben-hadad go; but it had not proved true, and no more would this. And Jehoshaphat being an easy man, and too credulous, believed what Ahab said of the character of this prophet, or otherwise it is not to be accounted for that he should go with him to war after such a declaration made.

The king of Israel these verses keep referring to is speaking of Ahab. Ahab knew that he had displeased God. He could expect nothing more than what the prophet had said if he is a true prophet.

Verses 19-23: These verses contain a second parabolic vision dramatizing Ahab’s sure defeat and death at “Ramoth-gilead.”

1 Kings 22:19 “And he said, Hear thou therefore the word of the LORD: I saw the LORD sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.”

Since he had represented what he had said as proceeding from hatred to him, he would make it clear and plain that what he had said was the word of the Lord, and according to his mind. And that what the other prophets had said was owing to a lying spirit in them, which the Lord suffered for his ruin. All which are represented as in a vision, in which things are brought down to the capacities of men, and not as really transacted.

“I saw the Lord sitting on his throne”: So it was represented to his mind, as if he had seen with his bodily eyes the divine Being in a glorious form, as a king sitting on his throne, to do justice and judgment. As Ahab and Jehoshaphat were now sitting on their thrones, only as a far greater King, even the King of kings, and in a more splendid manner.

“And all the host of heaven standing by him on his right hand and on his left”: The ministering angels ready to do his will.

This is Micaiah speaking on. He says let me tell you even more. This is a statement from the prophet, that it is truly the LORD who is the King of all the earth and the heavens. It is His will that is done. Those standing around Him are subject to do whatever He wishes.

1 Kings 22:20 “And the LORD said, Who shall persuade Ahab, that he may go up and fall at Ramoth-gilead? And one said on this manner, and another said on that manner.”

Not that it can be supposed that the Lord entered into a consultation with the angels upon this subject; only that it was the decree of God that he should go thither, and fall by the hand of the man whom he had let go, as a just punishment of him.

“And one said on this manner, and another said on that manner”: Not that there was such an altercation among them; it only signifies, that there are various ways and means, by which the purposes and decrees of God may be and are brought about.

1 Kings 22:21 “And there came forth a spirit, and stood before the LORD, and said, I will persuade him.”

Not from the heavenly host on the right hand or the left, for they are pure and holy spirits, and impeccable, and cannot lie or deceive. But the evil spirit, Satan, the father of lies, the old deceiver, who came forth from his own place and his own company.

“And stood before the Lord presented himself before him” (as Satan did, Job 1:6).

“And said, l will persuade him”: Or prevail upon him; evil spirits love to be employed in doing harm to men, they go about seeking whom they may devour. This could not be the spirit of Naboth, as the Jews say, seeking revenge on Ahab; that was in a state of happiness, could not move from thence, and be capable of sinning.

This is the vision that Micaiah had of what goes on in the heavenlies. The LORD dispatches a spirit to go, and persuade Ahab to go to the battle at Ramoth-gilead and fall there.

1 Kings 22:22 “And the LORD said unto him, Wherewith? And he said, I will go forth, and I will be a lying spirit in the mouth of all his prophets. And he said, Thou shalt persuade [him], and prevail also: go forth, and do so.”

“A lying spirit”: This must be Satan, whom the Lord allowed to speak through 400 demons who indwelt the 400 false prophets.

1 Kings 22:23 “Now therefore, behold, the LORD hath put a lying spirit in the mouth of all these thy prophets, and the LORD hath spoken evil concerning thee.”

That is, suffered the lying spirit to suggest a lie to them, and sent them strong delusions to believe that lie, whose minds were disposed at any rate to flatter Ahab, to whom they told it. Which was the way designed to bring him to the ruin appointed for him.

“And the Lord hath spoken evil concerning thee”: He had decreed it in himself, declared it by Micaiah his prophet, and suffered all those steps to be taken by Satan and the false prophets, to bring him to it.

In a sense, he is accusing the 400 prophets, first brought before Ahab to be lying. He explains that the LORD, Himself sent the lying spirit to deceive even the prophets. They have given the message sent from the throne of the LORD, but it is placed in their mouths by the lying prophet.

1 Kings 22:24 “But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the spirit of the LORD from me to speak unto thee?”

“Smote … on the cheek”: This was a rebuke by the leader of the false prophets (verse 6), for the perceived insolence of Micaiah and his claim to truly speak for God. It was followed by a sarcastic question asking if the prophet could tell which direction the spirit in Zedekiah had gone.

Now Zedekiah is accusing Micaiah of lying. He strikes him on the face, to show his disgust for his prophecy.

1 Kings 22:25 “And Micaiah said, Behold, thou shalt see in that day, when thou shalt go into an inner chamber to hide thyself.”

Who would accompany Ahab to the battle, and upon his being wounded, flee to the first place of secrecy for safety. Or, upon the news of his defeat brought to Samaria, would betake himself to a private chamber for security, fearing the enemy would pursue to the very place. Or else through fear of the populace, who would attribute the death of the king to the advice of him and the other prophets.

This is a true statement. Time will prove which of the prophets are telling the truth. Zedekiah will hide in an inner chamber when he discovers that Micaiah’s prophecy is true.

1 Kings 22:26 “And the king of Israel said, Take Micaiah, and carry him back unto Amon the governor of the city, and to Joash the king’s son;”

To some of his officers.

“Take Micaiah, and carry him back unto Amon the governor of the city”: The chief magistrate under the king; a sort of sheriff, who had the care of malefactors, and of all committed to prison, from whom he was received by the messenger, and now sent back to him.

“And to Joash the king’s son”: Who might be over his household, as sometimes the king’s son was (2 Chron. 26:21). Or might be viceroy while the king was without the city, and at the gate of it, and about to go to war.

1 Kings 22:27 “And say, Thus saith the king, Put this [fellow] in the prison, and feed him with bread of affliction and with water of affliction, until I come in peace.”

In the common prison of the city, where he had been before, as it seems; and might be now ordered into a more confined place in it, and what might be called “little ease”.

“And feed him with bread of affliction, and with water of affliction”: With bad bread and foul water, and but little of either; just enough to keep alive, and to continue starving.

“Until I come in peace”: Which he seemed confident of, and intimates that then he would punish him more severely, even with death, as a false prophet.

1 Kings 22:28 “And Micaiah said, If thou return at all in peace, the LORD hath not spoken by me. And he said, Hearken, O people, every one of you.”

“If thou return”: In accordance with (Deut. 18:21-22); Micaiah declared to Ahab that if he lived to return from the battle, then he had uttered a false prophecy.

A prophet had a rough life if he told the truth. Many times, the message for the king was not what he wanted to hear and he punished the prophet. In this particular case, they put him in prison and gave him nothing but bread and water. Ahab had believed a lie, and would go to war. He believes he will come back successful, so he says, “until I come in peace”. If Ahab returns, Micaiah is a false prophet.

1 Kings 22:29 “So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead.”

Which, according to Bunting, was twenty four miles from Samaria. That Ahab went is no wonder, it was his own idea first, his inclination led to it, his prophets encouraged him, and in bravado to the prophet of the Lord, was determined upon it. But it may seem much stranger that Jehoshaphat should, after such an account as Micaiah had given, and who, doubtless, could observe a great difference between him and the prophets of Ahab. And yet there is much to be said which might incline him to go, as that there were four hundred prophets all agreed, and who made use of the name of the Lord, and pretended to be true prophets. And though he might suspect them, he could not confute them. And Micaiah, he prophesied evil of Ahab only, and therefore Jehoshaphat might think himself safe in going. Besides, he had given his word to Ahab, and he did not choose to go from it; to which may be added, that Ahab’s cause was just, to recover a part of his own dominions.

Jehoshaphat would have been willing to listen to Micaiah’s advice and call off the battle against Syria. Ahab was determined that Micaiah was a false prophet, so he went ahead with the battle.

1 Kings 22:30 “And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle; but put thou on thy robes. And the king of Israel disguised himself, and went into the battle.”

Ahab never acted on spiritual advice, but he was taking no chances in the upcoming battle.

“Disguise myself”: Rejecting the prophecy, but fearing it also, Ahab decided not to wear his official robe, but the clothes of an ordinary soldier.

Ahab thought he could outsmart God by disguising himself. But God’s purposes are never thwarted by human schemes (14:1-18; 1 Sam. 28:8).

This is a very evil request in itself. Ahab thought if anyone should be killed, it would be Jehoshaphat. He thought the king of Syria would mistake Jehoshaphat for him. Ahab put on the clothes of the common soldier and went into battle.

1 Kings 22:31 “But the king of Syria commanded his thirty and two captains that had rule over his chariots, saying, Fight neither with small nor great, save only with the king of Israel.”

“Save only with the king of Israel”: The very Syrian king, Ben-hadad, whose life Ahab had spared (20:34), ungratefully singled him out for death.

Ben-hadad was still angry with Ahab for the two battles they had fought, when Ben-hadad lost thousands of his men. His anger is vented against Ahab personally. These thirty-two captains are specifically over the chariots, which are the strongest and best of the army. He is not saying that they should not kill any of the soldiers, if it is necessary. He is saying, concentrate on killing Ahab.

Verses 32-33: Jehoshaphat’s “family loyalty” in the face of Micaiah’s stern warning nearly cost him his life. For his actions he was severely denounced by God’s prophet (2 Chron. 19:1-3).

1 Kings 22:32 “And it came to pass, when the captains of the chariots saw Jehoshaphat, that they said, Surely it [is] the king of Israel. And they turned aside to fight against him: and Jehoshaphat cried out.”

“Jehoshaphat cried out”: According to (2 Chron. 18:31), this was a prayer for the Lord’s deliverance. Jehoshaphat’s cry showed the Syrians that he was not Ahab.

1 Kings 22:33 “And it came to pass, when the captains of the chariots perceived that it [was] not the king of Israel, that they turned back from pursuing him.”

Against whom only their orders were to fight.

“That they turned back from pursuing him”: For upon so great a force coming upon him he could not withstand, so he fled.

Perhaps, the king of Judah cried out and told them he was not Ahab. It was possible that the thirty-two captains knew Ahab’s voice and the voice of Jehoshaphat were not recognized as Ahab. He could have actually shouted something about Judah, which would have also caused them to know he was not Ahab. We do not know what showed them he was not Ahab, only that they did realize he was not Ahab. Their recognition of Jehoshaphat is what turned them away.

1 Kings 22:34 “And a [certain] man drew a bow at a venture, and smote the king of Israel between the joints of the harness: wherefore he said unto the driver of his chariot, Turn thine hand, and carry me out of the host; for I am wounded.”

“A bow at a venture”: The Syrian bowman shot at an Israelite soldier, not knowing that it was the disguised Ahab. The arrow found a small groove between the breast piece and the flexible scale armor that covered the lower abdomen and thighs. Instantly, Ahab slumped in his chariot, mortally wounded and bleeding to death.

Humanly speaking, the bow strike that killed Ahab was “random,” but it illustrates the imperfection of human armor, and human righteousness. Satan will exploit any chink in the believer’s spiritual armor in an attempt to take him or her down (Eph. 6:16). This is why it is critical for Christians to live consistently righteous lives.

An unknown archer shot the king of Israel without any knowledge that he was the king. Some would say this was an accidental happening, but I would say this was the will of God. The arrow shot him in the chest area near the breast bone. He was in the chariot with one of his men, and asked the driver to take him out of the battle zone.

1 Kings 22:35 “And the battle increased that day: and the king was stayed up in his chariot against the Syrians, and died at even: and the blood ran out of the wound into the midst of the chariot.”

Whatever his faults might have been, Ahab did not die as a coward. He did not allow his mortal “wound” to be a source of discouragement, hence defeat for his troops.

It seemed he remained in his chariot, even though he was wounded and removed from the front lines. He possibly even continued to fight at his retreated position, until he died. There seemed to be a pool of blood in the bottom of the chariot.

1 Kings 22:36 “And there went a proclamation throughout the host about the going down of the sun, saying, Every man to his city, and every man to his own country.”

Much about the time that Ahab died; and this proclamation by a herald might be made by his order, as he was dying. Or by Jehoshaphat, when he understood he was dead.

“Saying, every man to his city, and every man to his own country”: The order was to cease fighting, and make the best of their way as fast as they could to their own homes, since their shepherd and master was dead, which fulfilled the vision of Micaiah (1 Kings 22:17). It seems to have been a drawn battle, at least there is no account of the advantage on either side.

This is just what Micaiah had prophesied. The army was disbanded and everyone went home. Just as the prophet had said, this army was scattered because they had no leader.

Verses 37-38: Various prophecies came to pass at Ahab’s dramatic death (20:42; 21:19; 22:17, 20). Ahab’s death came about just as prophesied.

1 Kings 22:37 “So the king died, and was brought to Samaria; and they buried the king in Samaria.”

In the chariot he died in.

“And they buried the king in Samaria”: Where his father Omri was buried (1 Kings 16:28).

Ahab was buried in his capital city. He was buried in Samaria with his father.

1 Kings 22:38 “And [one] washed the chariot in the pool of Samaria; and the dogs licked up his blood; and they washed his armor; according unto the word of the LORD which he spake.”

“And they washed his armor”: The Hebrew text may read “where” or “while”. In either case, the point is the same: Ahab, the spiritual harlot (i.e. idolater), was associated with the physical harlots at his death.

“According unto the word of the Lord”: Ahab’s death fulfilled the prophecies spoken by Elijah (21:19), and Micaiah (verse 17).

The following prophecy was fulfilled in the Scripture above.

1 Kings 21:19 “And thou shalt speak unto him, saying, Thus saith the LORD, Hast thou killed, and also taken possession? And thou shalt speak unto him, saying, Thus saith the LORD, In the place where dogs licked the blood of Naboth shall dogs lick thy blood, even thine.”

1 Kings 22:39 “Now the rest of the acts of Ahab, and all that he did, and the ivory house which he made, and all the cities that he built, [are] they not written in the book of the chronicles of the kings of Israel?”

“The ivory house”: Ahab’s palace at Samaria had internal walled panels that were made of inlaid ivory, indicative of his kingdom’s economic prosperity.

Confirmation of the fact of Ahab’s “ivory house” comes from the excavations at Samaria. Internally, the furniture was inlaid with ivory panels, the walls, were covered with inlaid ivory, and ivory figures and plaques were found in abundance. Externally, the building was covered with a polished white limestone that in the gleaming sunlight gave the appearance of ivory to those who approached it. The use of ivory in the various palaces of the ancient Near East is widely attested. Amos complained that the indolent rich of the northern kingdom in the eighth century B.C. sprawled themselves out “upon beds of ivory” (Amos 6:4).

“Cities that he built”: Archeological excavations show that Ahab strengthened the fortifications of Samaria, Megiddo, and Hazor.

This record book is mentioned over and over in the book of Kings. His house was not solid ivory, but he had used ivory widely in the inlay work. Ahab was a very evil, self-indulgent king. In the following, we read of a throne made of ivory.

1 Kings 10:18 “Moreover the king made a great throne of ivory, and overlaid it with the best gold.”

Amos 3:15 “And I will smite the winter house with the summer house; and the houses of ivory shall perish, and the great houses shall have an end, saith the LORD.”

1 Kings 22:40 “So Ahab slept with his fathers; and Ahaziah his son reigned in his stead.”

Of whom more is said in the latter part of this chapter (and in 2 Kings).

Ahaziah had no son to carry on for him. Ahab would not live on through grandsons. Joram would be the last of his line. Ahaziah was evil as his father, Ahab, had been evil. He worshipped Baal. “Ahaziah” means “whom Jehovah upholds”. We see that Ahab had great plans for this son. God had helped Ahab against Syria, but Ahab continued to worship false gods, and so God destroyed him.

Verses 41-50: Little is said of “Jehoshaphat” here. For a full account of his life (see 2 Chronicles Chapters 17-20). His later accompanying of Jehoram of Israel on a campaign across the Jordan is recounted (in 2 Kings 3:6-27).

1 Kings 22:41 “And Jehoshaphat the son of Asa began to reign over Judah in the fourth year of Ahab king of Israel.”

“Fourth year”: A reference to the beginning of Jehoshaphat’s reign, after being co-regent with his father Asa, in 870 B.C.

This is a break from the last few verses. This goes back to when Jehoshaphat became king of Judah. We must remember that he is of Judah, and not the ten tribes of Israel. Ahab had been reigning in Israel 4 years when Jehoshaphat became king of Judah.

1 Kings 22:42 “Jehoshaphat [was] thirty and five years old when he began to reign; and he reigned twenty and five years in Jerusalem. And his mother’s name [was] Azubah the daughter of Shilhi.”

“Twenty and five years”: 873-848 B.C. So that he must be sixty years of age when he died.

“And his mother’s name was Azubah, the daughter of Shilhi”: But of what family they were is not said.

He reigned until he was 60 years old. Jehoshaphat tried to keep the people of Judah faithful to the LORD. He even sent those who taught the law, to the people the third year of his reign. He was faithful to the commandments of the LORD. His headquarters was in Jerusalem. He was a good king to the people.

1 Kings 22:43 “And he walked in all the ways of Asa his father; he turned not aside from it, doing [that which was] right in the eyes of the LORD: nevertheless the high places were not taken away; [for] the people offered and burnt incense yet in the high places.”

“Doing that which was right”: Jehoshaphat faithfully followed in his father Asa’s footsteps, doing what pleased the Lord. His only major fault, like that of his father, was his failure to close down the high places.

For all of his struggles trying to teach them the law of God, the people still worshipped in high places. They claimed to be worshipping the LORD there, but the worship should have taken place in the temple.

1 Kings 22:44 “And Jehoshaphat made peace with the king of Israel.”

“Made peace” (In 2 Chron. 19:2), Jehu the prophet rebuked Jehoshaphat for this alliance.

In the verses preceding, we learned of his peace with Ahab of Israel until the death of Ahab.

1 Kings 22:45 “Now the rest of the acts of Jehoshaphat, and his might that he showed, and how he warred, [are] they not written in the book of the chronicles of the kings of Judah?”

“He warred” (see 2 Kings 3:7-27; 2 Chron. 17:11; 20:1-30).

Chronicles in the Bible have quite a bit more to say about Jehoshaphat, but this is speaking of another book which is not in the Bible.

1 Kings 22:46 “And the remnant of the sodomites, which remained in the days of his father Asa, he took out of the land.”

His father Asa removed many of these filthy creatures, but not all. As many, no doubt, as came within his knowledge. But some remained, whom this his son removed, being of the same disposition with his father (see 1 Kings 15:12).

We have discussed in previous lessons, those who practiced sodomy. It is interesting to note, again this king who did right in the sight of the LORD, drove out the “sodomites”. These were religious prostitutes in false religions, doing the same thing homosexuals and lesbians do today.

“Verses 47-49: Jehoshaphat controlled Edom, which gave him access to Ezion-geber. He sought to emulate Solomon’s fleet and wealth (9:26-28), but was unsuccessful. According to (2 Chron. 20:36-37), the Lord destroyed his fleet because of Jehoshaphat’s alliance to build it with Ahaziah, the king of Israel. (1 Kings 22:49), apparently refers to a subsequent attempt by Ahaziah to continue the joint venture after the disaster.

1 Kings 22:47 “[There was] then no king in Edom: a deputy [was] king.”

Which had been the case from the times of David, who subdued Edom, and placed garrisons in it, and governors over it (2 Sam. 8:14). And continued through the reign of Jehoshaphat, unto the times of his son, under whom the Edomites revolted, and set up a king of their own (2 Kings 8:20). With a view to which is observed, as to account for how Jehoshaphat could build ships in Ezion-geber, which was in the land of Edom, of which in the next verse, because the whole country was governed by a viceroy, or deputy under him.

Edom must have been under the control of Judah at this time. Perhaps, Jehoshaphat appointed a deputy to lead Edom.

Verses 48-49: Jehoshaphat’s projected commercial venture with “Ahaziah” was denounced by God’s prophet Eliezer (2 Chron. 20:36-37). Moreover, the “ships” were destroyed while they were still in port at “Ezion-geber. Jehoshaphat” wisely refused a second business proposal by Ahaziah. For Ezion-geber and the merchant “ships of Tharshish” (see the notes on 9:26 and 10:22). For “Ophir” (see the note on 9:28).

1 Kings 22:48 “Jehoshaphat made ships of Tharshish to go to Ophir for gold: but they went not; for the ships were broken at Ezion-geber.”

Ships to go to sea, particularly the Indian sea (1 Kings 10:22). Tarshish is used for the sea in general (Psalm 48:7). In the Cetib, or text, it is “ten”. In the Keri, or margin, it is “made”, which we follow, and may be put together, as in the Tigurine version, and read, “he made ten ships to go by sea”.

“Even to go to Ophir for gold”: As Solomon did; of which place (see 1 Kings 9:28).

“But they went not, for the ships were broken at Ezion-geber”: The port where they were built: as soon as they were launched, or sailed, they were broken to pieces against the rocks near the harbor, which stood up like a man’s backbone. That’s where the port had its name (see 1 Kings 9:26). And if this was Calzem, as there observed, near to it was a dangerous place for ships, and where many were lost, and is supposed to be the place where Pharaoh and his host were drowned. The reason of this shipwreck was, because Jehoshaphat joined himself with Ahaziah king of Israel, for which he was reproved by the prophet Eliezer, and this was his punishment (2 Chron. 20:35).

Solomon had a great fleet of ships which traded with the known world when he was in power. It appears, Jehoshaphat tried to build a fleet and send them out on similar missions. We see from this that they were destroyed in rough seas.

1 Kings 22:49 “Then said Ahaziah the son of Ahab unto Jehoshaphat, Let my servants go with thy servants in the ships. But Jehoshaphat would not.”

Who very probably had built some more ships on his own, having broken off his partnership with Ahaziah.

“Let my servants go with thy servants in the ships”: Since he was refused a part in the ships themselves, he desires leave to send men aboard them to traffic for him abroad.

“But Jehoshaphat would not”: Having been reproved by a prophet of the Lord, and had suffered the loss of his ships by joining with him already.

It appears that Ahaziah and Jehoshaphat had worked together on the building of the ships.

2 Chronicles 20:35-36 “And after this did Jehoshaphat king of Judah join himself with Ahaziah king of Israel, who did very wickedly:” “And he joined himself with him to make ships to go to Tarshish: and they made the ships in Ezion-geber.” It appears that God sunk these ships, because of this evil alliance with Ahaziah.

1 Kings 22:50 “And Jehoshaphat slept with his fathers, and was buried with his fathers in the city of David his father: and Jehoram his son reigned in his stead.”

In the city of Sion, where David, Rehoboam, Abijam, and Asa, were buried.

“And Jehoram his son reigned in his stead”: Who was now thirty two years of age, and he reigned ten years.

Jehoram married the daughter of Ahab and Jezebel and he became an evil king, unlike his father. Jehoshaphat was buried with honor in the city of David.

Verses 51-52: Fathers or mothers can influence their children to evil. After Ahab was killed in battle, Jezebel continued to live on, poisoning the kingdom with her Baal worship and provoking the Lord’s “anger.” And “Ahaziah,” Ahab’s son, was so captivated by it all that he did not learn from the mistakes of history.

22:51 – 2 Kings 1:18: “Ahaziah … two years” 853-852 B.C.

1 Kings 22:51 “Ahaziah the son of Ahab began to reign over Israel in Samaria the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel.”

It is observed, that Jehoshaphat began to reign in the fourth year of Ahab, and Ahab reigned twenty two years (see 1 Kings 22:41). Therefore, Ahab’s son must begin to reign in the eighteenth year of Jehoshaphat. But perhaps he was made king in his father’s lifetime, before he went on his expedition to Ramoth-gilead, or Ahab’s reign was not twenty two years completely.

“And reigned two years over Israel”: Not complete (as appears from 2 Kings 3:1).

This goes back a step to pick up the very short reign of Ahaziah, the evil king of Israel.

1 Kings 22:52 “And he did evil in the sight of the LORD, and walked in the way of his father, and in the way of his mother, and in the way of Jeroboam the son of Nebat, who made Israel to sin:”

His father Ahab, who worshipped Baal.

“And in the way of his mother”: His mother Jezebel, who was still living, and served Baal and Astarte, the deities of her country.

“And in the way of Jeroboam the son of Nebat”: Who set up and worshipped the golden calves.

“Who made Israel to sin”: By the worship of the same, into which he drew them by his example and authority.

1 Kings 22:53 “For he served Baal, and worshipped him, and provoked to anger the LORD God of Israel, according to all that his father had done.”

“He served Baal”: Ahaziah continued the official promotion of Baal worship (compare 6:31-32).

(1 Kings ends at this point), in the middle of Ahaziah’s reign which is picked up in 2 Kings 1:1-18).

You can easily see why the LORD would not have been pleased with Jehoshaphat making an alliance with this very evil king of Israel.

1 Kings 22: Questions