Text -- 1 Kings 22:30 (NET)

22:30 The king of Israel said to Jehoshaphat, “I will disguise myself and then enter into the battle; but you wear your royal robes.” So the king of Israel disguised himself and then entered into the battle.

Commentary -- Word/Phrase Notes (per phrase)

Clarke: 1Ki 22:30

I will disguise myself - Probably he had heard of the orders given by Ben-hadad to his thirty-two captains, to fight with the king of Israel only; that is, to make their most powerful attack where he commanded, in order to take him prisoner, that he might lead him captive whose captive he formerly was; and therefore he disguised himself that he might not be known

Clarke: 1Ki 22:30

But put thou on thy robes - What is meant by this? He could not mean, "Appear as the king of Judah, for they will not molest thee, as the matter of contention lies between them and me;"this is Jarchi’ s turn. For if Jehoshaphat aided Ahab, is it to be supposed that the Syrians would spare him in battle? A general in the civil wars of England, when he had brought his army in sight of their foes, thus addressed them: "Yonder are your enemies; if you do not kill them, they will kill you."So it might be said in the case of Jehoshaphat and the Syrians

The Septuagint gives the clause a different and more intelligible turn: "I will cover (conceal) myself, and enter into the battle; και συ ενδυσαι τον ἱματισμον μου, but put thou on My robes."And does it not appear that he did put on Ahab’ s robes? And was it not this that caused the Syrians to mistake him for the king of Israel? 1Ki 22:32.

TSK: 1Ki 22:30

I will : etc. or, when he was to disguise himself

and enter into the battle : put thou on, 1Ki 22:10; Psa 12:2

disguised himself : 1Ki 14:2, 1Ki 20:38; 1Sa 28:8; 2Sa 14:2; 2Ch 18:29, 2Ch 35:22; Pro 21:30; Jer 23:24

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Ki 22:30

I will disguise myself - Ahab had probably heard of Ben-hadad’ s order to his captains 1Ki 22:31.

Poole: 1Ki 22:30

I will disguise myself i.e. put off my imperial habit, that the Syrians may not know me, and direct their main force against me; which they will assuredly endeavour, as knowing that this war proceedeth from me, and is likely to die with me; and then thou shalt see that this man is a false prophet, and I shall have the success which I desire and expect, notwithstanding all his presages.

Thy robes thy royal robes; which thou mayest do without any danger, because thou art not the object either of the Syrians’ rage, or of this false prophecy.

Haydock: 1Ki 22:30

Thy own. Septuagint, "I will disguise myself, and go into the battle; and do thou put on my garment." Hence the Syrians mistook Josaphat for Achab, (ver. 32.; Calmet) as "it had been agreed between them, that he should wear the robes of Achab, to elude more easily the prediction of Micheas." (Josephus, [Antiquities?] viii. 15.) ---

Vain and impious attempt! Providence found him out, though unadorned. (Haydock) ---

Achab might pretend thus to honour the king of Juda! (Menochius) and perhaps he had been apprized of the order given to the Syrians, to single him out, ver. 31. What could prompt such an order, cannot be easily ascertained. Benadad might with to revenge himself, for being brought out as a prisoner to Achab; or he might be informed of the prediction of Micheas.

Gill: 1Ki 22:30

And the king of Israel said unto Jehoshaphat, I will disguise myself, and enter into the battle,.... Change his clothes, his royal robes, and put on others, perhaps the habit of a common soldier; having, it may be, been informed by some deserters or spies, of the design of Benhadad against him. Abarbinel thinks the meaning is, that he would clothe himself with a coat of mail, and take to him the each of the instruments of war, and so go into the battle secure; this seems probable from 1Ki 22:34 and this he might do to elude the prophecy of Micaiah:

but put thou on thy robes; his royal robes, or rather keep them on, that he might appear to be the chief commander of the army. There seems to be a good deal of insincerity and treachery in this conduct of Ahab's, whatever honour he might pretend to Jehoshaphat, or safety he might promise him in such a situation; his view seems to be to save himself at the hazard of the life of Jehoshaphat, especially if the Septuagint version could be established, "and put on my clothes"; which is natural enough, but would have been too barefaced:

and the king of Israel disguised himself, and went into the battle; as if he had been a common soldier.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Ki 22:30

¹ tn The Hebrew verbal forms could be imperatives (“Disguise yourself and enter”), but this would make no sense in light of the immediately following context. The forms are better interpreted as infinitives absolute functioning as cohortatives. See IBHS 594 §35.5.2a. Some prefer to emend the forms to imperfects.

Commentary -- Verse Range Notes

TSK Synopsis: 1Ki 22:1-53

1 Ahab, seduced by false prophets, according to the word of Micaiah, is slain at Ramoth-gilead.

37 The dogs lick up his blood, and Ahaziah succeeds him.

41 Jehoshaphat's good reign.

45 His acts.

46 Jehoram succeeds him.

51 Ahaziah's evil reign.

MHCC: 1Ki 22:29-40

Ahab basely intended to betray Jehoshaphat to danger, that he might secure himself. See what they get that join with wicked men. How can it be expected that he should be true to his friend, who has been false to his God! He had said in compliment to Ahab, I am as thou art, and now he was indeed taken for him. Those that associate with evil-doers, are in danger of sharing in their plagues. By Jehoshaphat's deliverance, God let him know, that though he was displeased with him, yet he had not deserted him. God is a friend that will not fail us when other friends do. Let no man think to hide himself from God's judgment. God directed the arrow to hit Ahab; those cannot escape with life, whom God has doomed to death. Ahab lived long enough to see part of Micaiah's prophecy accomplished. He had time to feel himself die; with what horror must he have thought upon the wickedness he had committed!

Matthew Henry: 1Ki 22:29-40

The matter in contest between God's prophet and Ahab's prophets is here soon determined, and it is made to appear which was in the right. Here,

I. The two kings march with their forces to Ramoth-Gilead, 1Ki 22:29. That the king of Israel, who hated God's prophet, should so far disbelieve his admonition as to persist in his resolution, notwithstanding, is not strange; but that Jehoshaphat, that pious prince, who had desired to enquire by a prophet of the Lord, as disrelishing and discrediting Ahab's prophets, should yet proceed, after so fair a warning, is matter of astonishment. But by the easiness of his temper he was carried away with the delusion (as Barnabas was with the dissimulation, Gal 2:13) of his friends. He gave too much heed to Ahab's prophets, because they pretended to speak from God too, and in his country he had never been imposed upon by such cheats. He was ready to give his opinion with the majority, and to conclude that it was 400 to one but they should succeed. Micaiah had not forbidden them to go; nay, at first, he said, Go, and prosper. If it came to the worst, it was only Ahab's fall that was foretold, and therefore Jehoshaphat hoped he might safely venture.

II. Ahab adopts a contrivance by which he hopes to secure himself and expose his friend (1Ki 22:30): " I will disguise myself, and go in the habit of a common soldier, but let Jehoshaphat put on his robes, to appear in the dress of a general."He pretended thereby to do honour to Jehoshaphat, and to compliment him with the sole command of the army in this action. He shall direct and give orders, and Ahab will serve as a soldier under him. But he intended, 1. To make a liar of a good prophet. Thus he hoped to elude the danger, and so to defeat the threatening, as if, by disguising himself, he could escape the divine cognizance and the judgments that pursued him. 2. To make a fool of a good king, whom he did not cordially love, because he was one that adhered to God and so condemned his apostasy. He knew that if any perished it must be the shepherd (so Micaiah had foretold); and perhaps he had intimation of the charge the enemy had to fight chiefly against the king of Israel, and therefore basely intended to betray Jehoshaphat to the danger, that he might secure himself. Ahab was marked for ruin; one would not have been in his coat for a great sum; yet he will over-persuade this godly king to muster for him. See what those get that join in affinity with vicious men, whose consciences are debauched, and who are lost to every thing that is honourable. How can it be expected that he should be true to his friend that has been false to his God?

III. Jehoshaphat, having more piety than policy, put himself into the post of honour, though it was the post of danger, and was thereby brought into the peril of his life, but God graciously delivered him. The king of Syria charged his captains to level their force, not against the king of Judah, for with him he had no quarrel, but against the king of Israel only (1Ki 22:31), to aim at his person, as if against him he had a particular enmity. Now Ahab was justly repaid for sparing Ben-hadad, who, as the seed of the serpent commonly do, stung the bosom in which he was fostered and saved from perishing. Some think that he designed only to have him taken prisoner, that he might now give him as honourable a treatment as he had formerly received from him. Whatever was the reason, this charge the officers received, and endeavoured to oblige their prince in this matter; for, seeing Jehoshaphat in his royal habit, they took him for the king of Israel, and surrounded him. Now, 1. By his danger God let him know that he was displeased with him for joining in confederacy with Ahab. Jehoshaphat had said, in compliment to Ahab (1Ki 22:4), I am as thou art; and now he was indeed taken for him. Those that associate with evil doers are in danger of sharing in their plagues. 2. By his deliverance God let him know that, though he was displeased with him, yet he had not deserted him. Some of the captains that knew him perceived their mistake, and so retired from the pursuit of him; but it is said (2Ch 18:31) that God moved them (for he has all hearts in his hand) to depart from him. To him he cried out, not in cowardice, but devotion, and from him his relief came: Ahab was in no care to succour him. God is a friend that will not fail us when other friends do.

IV. Ahab receives his mortal wound in the battle, notwithstanding his endeavours to secure himself in the habit of a private sentinel. Let no man think to hide himself from God's judgment, no, not in masquerade. Thy hand shall find out all thy enemies, whatever disguise they are in, 1Ki 22:34. The Syrian that shot him little thought of doing such a piece of service to God and his king; for he drew a bow at a venture, not aiming particularly at any man, yet God so directed the arrow that, 1. He hit the right person, the man that was marked for destruction, whom, if they had taken alive, as was designed, perhaps Ben-hadad would have spared. Those cannot escape with life whom God hath doomed to death. 2. He hit him in the right place, between the joints of the harness, the only place about him where this arrow of death could find entrance. No armour is of proof against the darts of divine vengeance. Case the criminal in steel, and it is all one, he that made him can make his sword to approach him. That which to us seems altogether casual is done by the determinate counsel and fore-knowledge of God.

V. The army is dispersed by the enemy and sent home by the king. Either Jehoshaphat or Ahab ordered the retreat of the sheep, when the shepherd was smitten: Every man to his city, for it is to no purpose to attempt any thing more, 1Ki 22:36. Ahab himself lived long enough to see that part of Micaiah's prophecy accomplished that all Israel should be scattered upon the mountains of Gilead (1Ki 22:17), and perhaps with his dying lips did himself give orders for it; for though he would be carried out of the army, to have his wounds dressed (1Ki 22:34), yet he would be held up in his chariot, to see if his army were victorious. But, when he saw the battle increase against them, his spirits sunk, and he died, but his death was so lingering that he had time to feel himself die; and we may well imagine with what horror he now reflected upon the wickedness he had committed, the warnings he had slighted, Baal's altars, Naboth's vineyard, Micaiah's imprisonment. Now he sees himself flattered into his own ruin, and Zedekiah's horns of iron pushing, not the Syrians, but himself, into destruction. Thus is he brought to the king of terrors without hope in his death.

VI. The royal corpse is brought to Samaria and buried there (1Ki 22:37), and hither are brought the bloody chariot and bloody armour in which he died, 1Ki 22:38. One particular circumstance is taken notice of, because there was in it the accomplishment of a prophecy, that when they brought the chariot to the pool of Samaria, to be washed, the dogs (and swine, says the Septuagint) gathered about it, and, as is usual, licked the blood, or, as some think, the water in which it was washed, with which the blood was mingled: the dogs made no difference between royal blood and other blood. Now Naboth's blood was avenged (1Ki 21:19), and that word of David, as well as Elijah's word, was fulfilled (Psa 68:23), That thy foot may be dipped in the blood of thy enemies, and the tongue of thy dogs in the same. The dogs licking the guilty blood was perhaps designed to represent the terrors that prey upon the guilty soul after death.

Lastly, The story of Ahab is here concluded in the usual form, 1Ki 22:39, 1Ki 22:40. Among his works mention is made of an ivory house which he built, so called because many parts of it were inlaid with ivory; perhaps it was intended to vie with the stately palace of the kings of Judah, which Solomon built.

Keil-Delitzsch: 1Ki 22:1-40

Allied Campaign of Ahab and Jehoshaphat against the Syrians at Ramoth, and Death of Ahab (compare 2 Chron 18:2-34). - 1Ki 22:1. "And they rested three years; there was no war between Aram and Israel," ישׁב here is to keep quiet, to undertake nothing, as in Jdg 5:17, etc. The subject to ויּשׁבוּ is Aram and Israel mentioned in the second clause. The length of time given here points back to the end of the war described in 1 Kings 20.

1Ki 22:2-4

In the third year (not necessarily "towards the end of it,"as Thenius supposes, for Jehoshaphat's visit preceded the renewal of the war) Jehoshaphat visited the king of Israel, with whom he had already formed a marriage alliance by marrying his son to Ahab's daughter (2Ch 18:1; 2Ki 8:18). Ahab then said to his servants that the king of Syria had kept the city of Ramoth in Gilead (probably situated on the site of the present Szalt : see at Deu 4:43), which he ought to have given up, according to the conditions of the peace in 1Ki 20:34, and asked Jehoshaphat whether he would go with him to the war against Ramoth, which the latter promised to do. "I as thou, my people as thy people, my horses as thy horses;"i.e., I am at thy service with the whole of my military power. In the place of the last words we have therefore in the Chronicles ועמך בּמּלחמה , "I am with thee in the war,"i.e., I will assist thee in the war.

1Ki 22:5-7

But as Jehoshaphat wished also to inquire the word of the Lord concerning the war, Ahab gathered together about 400 prophets, who all predicted as out of one mouth a prosperous result to the campaign. These 400 prophets are neither the 400 prophets of Asherah who had not appeared upon Carmel when Elijah was there (1Ki 18:19-20), nor prophets of Baal, as some of the earlier commentators supposed, since Ahab could not inquire of them את־דּבר יהוה . On the other hand, they were not "true prophets of Jehovah and disciples of the prophets"(Cler., Then.), but prophets of Jehovah worshipped under the image of an ox, who practised prophesying as a trade without any call from God, and even if they were not in the pay of the idolatrous kings of Israel, were at any rate in their service. For Jehoshaphat did not recognise them as genuine prophets of Jehovah, but inquired whether there was not such a prophet still in existence (1Ki 22:7), that they might inquire the will of the Lord of him ( מאותו ).

1Ki 22:8

Ahab then named to him one, but one whom he hated, because he never prophesied good concerning him, but only evil,

(Note: Just as Agamemnon says to Calchas in Il . iv. 106: μάντι κακῶν, ου ̓ πώποτέ μοι τὸ κρήγουν εἶπας, κ.τ.λ. )

namely, Micah the son of Jimlah. Josephus and the Rabbins suppose him to have been the prophet, whose name is not given, who had condemned Ahab in the previous war for setting Benhadad at liberty (1Ki 20:35.). But there is no foundation for this, and it is mere conjecture. At any rate, Ahab had already come to know Micah as a prophet of evil, and, as is evident from 1Ki 22:26, had had him imprisoned on account of an unwelcome prophecy. Ahab's dislike to this prophet had its root in the belief, which was connected with heathen notions of prophecy and conjuring, that the prophets stood in such a relation to the Deity that the latter necessarily fulfilled their will; a belief which had arisen from the fact that the predictions of true prophets always came to pass (see at Num 22:6 and Num 22:17).

1Ki 22:9

By Jehoshaphat's desire, Ahab nevertheless sent a chamberlain ( סריס ; see at 1Sa 8:15 and Gen 37:36) to fetch Micah ( מהרה , bring quickly).

1Ki 22:10-12

In the meantime the prophets of the calves continued to prophesy success before the two kings, who sat upon thrones "clothed in robes,"i.e., in royal attire, upon a floor in front of the gate of Samaria. גּרן , a threshing-floor, i.e., a levelled place in the open air. In order to give greater effect to their announcement, one of them, named Zedekiyah the son of Cnaanah, made himself iron horns, probably iron spikes held upon the head (Thenius), and said, "With these wilt thou thrust down Aram even to destruction."This symbolical action was an embodiment of the figure used by Moses in the blessing of Joseph (Deu 33:17): "Buffalo horns are his (Joseph's) horns, with them he thrusts down nations"(vid., Hengstenberg, Beitrr . ii. p. 131), and was intended to transfer to Ahab in the case before them that splendid promise which applied to the tribe of Ephraim. But the pseudo-prophet overlooked the fact that the fulfilment of the whole of the blessing of Moses was dependent upon fidelity to the Lord. All the rest of the prophets adopted the same tone, saying, "Go to Ramoth, and prosper,"i.e., and thou wilt prosper. (On this use of two imperatives see Ges. §130, 2).

1Ki 22:13-14

The messenger who fetched Micah tried on the way to persuade him to prophesy success to the king as the other prophets had done; but Micah replied with a solemn oath, that he would only speak what Jehovah said to him.

1Ki 22:15-17

Micah's prophecy concerning the war, and his testimony against the lying prophets . - 1Ki 22:15, 1Ki 22:16. When Micah had come into the presence of the king, he replied to his question, "Shall we go against Ramoth?"etc., in just the same words as the pseudo-prophets, to show the king how he would speak if he were merely guided by personal considerations, as the others were. From the verbal agreement in his reply, and probably also from the tone in which he spoke, Ahab perceived that his words were ironical, and adjured him to speak only truth in the name of Jehovah. Micah then told him what he had seen in the spirit (1Ki 22:17): "I saw all Israel scatter itself upon the mountains, as sheep that have no shepherd;"and then added the word of the Lord: "These have no master; let them return every one to his house in peace."That is to say, Ahab would fall in the war against Ramoth in Gilead, and his army scatter itself without a leader upon the mountains of Gilead, and then every one would return home, without being pursued and slain by the enemy. Whilst Zedekiyah attempted to give greater emphasis to his prophecy by symbolically transferring to Ahab's enterprise the success predicted by Moses, Micah, on the other hand, showed to the king out of the law that would really take place in the intended war, namely, that very state of things which Moses before his departure sought to avert from Israel, by the prayer that the Lord would set a man over the congregation to lead them out and in, that the congregation might not become as sheep that have no shepherd (Num 27:16-17).

1Ki 22:18

But although Ahab had asked for a true word of the Lord, yet he endeavoured to attribute the unfavourable prophecy to Micah's persona enmity, saying to Jehoshaphat, "Did I not tell thee that he prophesies nothing good concerning me, but only evil (misfortune)?"

1Ki 22:19-25

Micah was not led astray, however, by this, but disclosed to him by a further revelation the hidden ground of the false prophecy of his 400 prophets. וגו שׁמע לכן , "therefore, sc. because thou thinkest so, hear the word of Jehovah: I saw the Lord sit upon His throne, and all the army of heaven stand around him ( עליו עמד as in Gen 18:8, etc.) on His right hand and on His left. And the Lord said, Who will persuade Ahab to go up and fall at Ramoth in Gilead? and one spake so, the other so; and the spirit came forth (from the ranks of the rest), stood before Jehovah, and said, I will persuade him...I will go out and be a lying spirit in the mouth of all his prophets. And He (Jehovah) said, Persuade, and thou wilt also be able; go forth and do so. And now Jehovah has put a lying spirit into the mouth of all his prophets; but Jehovah (Himself) has spoken evil (through me) concerning thee."The vision described by Micah was not merely a subjective drapery introduced by the prophet, but a simple communication of the real inward vision by which the fact had been revealed to him, that the prophecy of those 400 prophets was inspired by a lying spirit. The spirit ( הרוּח ) which inspired these prophets as a lying spirit is neither Satan, nor any evil spirit whatever, but, as the definite article and the whole of the context show, the personified spirit of prophecy, which is only so far a πνεῦμα ἀκάθαρτον τῆς πλάνης (Zec 13:2; 1Jo 4:6) and under the influence of Satan as it works as שׁקר רוּח in accordance with the will of God. For even the predictions of the false prophets, as we may see from the passage before us, and also from Zec 13:2 and the scriptural teaching in other passages concerning the spiritual principle of evil, were not mere inventions of human reason and fancy; but the false prophets as well as the true were governed by a supernatural spiritual principle, and, according to divine appointment, were under the influence of the evil spirit in the service of falsehood, just as the true prophets were moved by the Holy Spirit in the service of the Lord. The manner in which the supernatural influence of the lying spirit upon the false prophets is brought out in Micah's vision is, that the spirit of prophecy ( רוח הנבואה ) offers itself to deceive Ahab as שׁקר רוּח in the false prophets. Jehovah sends this spirit, inasmuch as the deception of Ahab has been inflicted upon him as a judgment of God for his unbelief. But there is no statement here to the effect that this lying spirit proceeded from Satan, because the object of the prophet was simply to bring out the working of God in the deception practised upon Ahab by his prophets. - The words of Jehovah, "Persuade Ahab, thou wilt be able,"and "Jehovah has put a lying spirit,"etc., are not to be understood as merely expressing the permission of God, as the fathers and the earlier theologians suppose. According to the Scriptures, God does work evil, but without therefore willing it and bringing forth sin. The prophet's view is founded upon this thought: Jehovah has ordained that Ahab, being led astray by a prediction of his prophets inspired by the spirit of lies, shall enter upon the war, that he may find therein the punishment of his ungodliness. As he would not listen to the word of the Lord in the mouth of His true servants, God had given him up ( παρέδωκεν , Rom 1:24, Rom 1:26, Rom 1:28) in his unbelief to the working of the spirits of lying. But that this did not destroy the freedom of the human will is evident from the expression תּפתּה , "thou canst persuade him,"and still more clearly from תּוּכל גּם , "thou wilt also be able,"since they both presuppose the possibility of resistance to temptation on the part of man.

Zedekiah was so enraged at this unveiling of the spirit of lying by which the pseudo-prophets were impelled, that he smote Micah upon the cheek, and said (1Ki 22:24): "Where did the Spirit of Jehovah depart from me, to speak to thee?"To אי־זה the Chronicles add as an explanation, הדּרך : "by what way had he gone from me?"(cf. 2Ki 3:8, and Ewald, §326, a .) Zedekiah was conscious that he had not invented his prophecy himself, and therefore it was that he rose up with such audacity against Micah; but he only proved that it was not the Spirit of God which inspired him. If he had been inspired by the Spirit of the Lord, he would not have thought it necessary to try and give effect to his words by rude force, but he would have left the defence of his cause quietly to the Lord, as Micah did, who calmly replied to the zealot thus (1Ki 22:25): "Thou wilt see it (that the Spirit of Jehovah had departed from thee) on the day when thou shalt go from chamber to chamber to hide thyself"( החבה for החבא , see Ges. § 75, Anm. 21). This was probably fulfilled at the close of the war, when Jezebel or the friends of Ahab made the pseudo-prophets suffer for the calamitous result; although there is nothing said about this in our history, which confines itself to the main facts.

1Ki 22:26-27

But Ahab had Micah taken back to Amon the commander of the city, and to Joash the king's son, with the command to put him in prison and to feed him with bread and water of affliction, till he came safe back ( בּשׁלום ) from the war. From the expression השׁיבהוּ , "lead him back,"it evidently follows that Micah had been fetched from the commander of the city, who had no doubt kept him in custody, as the city-prison was probably in his house. The opposite cannot be inferred from the words "put him into the prison;"for this command, when taken in connection with what follows, simply enjoins a more severe imprisonment.

1Ki 22:28

In his consciousness of the divine truth of his announcement, Micah left the king with these words: "If thou come back safe, Jehovah has not spoken by me. Hear it, all ye nations." עמּים does not mean people, for it is only in the antique language of the Pentateuch that the word has this meaning, but nations; and Micah thereby invokes not only the persons present as witnesses of the truth of his words, but the nations generally, Israel and the surrounding nations, who were to discern the truth of his word from the events which would follow (see at Mic 1:2).

1Ki 22:29-40

The issue of the war, and death of Ahab . - 1Ki 22:29. Ahab, disregarding Micah's prophecy, went on with the expedition, and was even joined by Jehoshaphat, of whom we should have thought that, after what had occurred, he at any rate would have drawn back. He was probably deterred by false shame, however, from retracting the unconditional promise of help which he had given to Ahab, merely in consequence of a prophetic utterance, which Ahab had brought against his own person from Micah's subjective dislike. But Jehoshaphat narrowly escaped paying the penalty for it with his life (v. 32), and on his fortunate return to Jerusalem had to listen to a severe reproof from the prophet Jehu in consequence (2Ch 19:2).

1Ki 22:30-31

And even Ahab could not throw off a certain fear of the fulfilment of Micah's prophecy. He therefore resolved to go to the battle in disguise, that he might not be recognised by the enemy. ובא התהפּשׂ ("disguise myself and go into the battle,"i.e., I will go into the battle in disguise): an infin. absol ., - a broken but strong form of expression, which is frequently used for the imperative, but very rarely for the first person of the voluntative (cf. Ewald, § 328, c .), and which is probably employed here to express the anxiety that impelled Ahab to take so much trouble to ensure his own safety. (Luther has missed the meaning in his version; in the Chronicles, on the contrary, it is correctly given.) לבשׁ ואתּה , "but do thou put on thy clo thes. "These words are not to be taken as a command, but simply in this sense: "thou mayest (canst) put on thy (royal) dress, since there is no necessity for thee to take any such precautions as I have to take."There is no ground for detecting any cunning, vafrities , on the part of Ahab in these words, as some of the older commentators have done, as though he wished thereby to divert the predicted evil from himself to Jehoshaphat. but we may see very clearly that Ahab had good reason to be anxious about his life, from the command of the Syrian king to the captains of his war-chariots (1Ki 22:31) to fight chiefly against the king of Israel. We cannot infer from this, however, that Ahab was aware of the command. The measure adopted by him may be sufficiently accounted for from his fear of the fulfilment of Micah's evil prophecy, to which there may possibly have been added some personal offence that had been given on his part to the Syrian king in connection with the negotiations concerning the surrender of Ramoth, which had no doubt preceded the war. The thirty-two commanders of the war-chariots and cavalry are, no doubt, the commanders who had taken the place of the thirty-two kings (1Ki 21:24). "Fight not against small and great, but against the king of Israel only,"i.e., endeavour above all others to fight against the king of Israel and to slay him.

1Ki 22:32-33

And when the leaders of the war-chariots saw Jehoshaphat in the battle in his royal clothes, they took him for the king of Israel (Ahab), and pressed upon him. Then Jehoshaphat cried out; and from this they perceived that he was not the king of Israel, and turned away from him. וגו אך אמרוּ והמּה , "and they thought, it is only (i.e., no other than) the king of Israel." עליו יסרוּ , "they bent upon him."Instead of this we have in the Chronicles עליו יסבּוּ , "they surrounded him,"and Thenius proposes to alter our text to this; but there is no necessity for doing so, as סוּר also occurs in a similar sense and connection in 1Ki 20:39. How far Jehoshaphat was saved by his crying out, is not precisely stated. He probably cried out to his followers to come to his aid, from which the Syrians discovered that he was not the king of Israel, whom they were in search of. The chronicler adds (1Ki 2:18, 1Ki 2:31): "and the Lord helped him and turned them off from him;"thus believingly tracing the rescue of the king to its higher causality, though without our having any right to infer from this that Jehoshaphat cried aloud to God for help, which is not implied in the words of the Chronicles.

1Ki 22:34

But notwithstanding the precaution he had taken, Ahab did not escape the judgment of God. "A man drew his bow in his simplicity"( לתמּו as in 2Sa 15:11), i.e., without trying to hit any particular man, "and shot the king of Israel between the skirts and the coat of mail." דּבקים are "joints by which the iron thorax was attached to the hanging skirt, which covered the abdomen"(Cler.). The true coat of mail covered only the breast, to somewhere about the last rib; and below this it had an appendage (skirts) consisting of moveable joints. Between this appendage and the true coat of mail there was a groove through which the arrow passed, and, entering the abdomen, inflicted upon the king a mortal would; so that he said to his charioteer: ידיך הפך , verte manus tuas , i.e., turn round (cf. 2Ki 9:23). The Chethîb ידיך (plural) is the only correct reading, since the driver held the reins in both his hands. החליתי כּי : for I am wounded.

1Ki 22:35

"And the conflict ascended,"i.e., became more violent. The use of the verb עלה in this sense may be accounted for on the supposition that it is founded upon the figure of a rising stream, which becomes more and more impetuous the higher it rises (vid., Isa 8:7). "And the king was stationed (i.e., remained or kept himself in an upright posture) upon the chariot before the Syrians,"that he might not dishearten his soldiers, "and died in the evening, and poured the blood of the wounds in the middle hollow ( חיק ) of the chariot."

1Ki 22:36-37

Towards sunset the cry went through the army ( המּחנה , the army drawn up in battle array), "Every one into his city and into his land!"- In 1Ki 22:37 the historian shows how the word of the Lord was fulfilled in the case of Ahab. "Thus the king died and came to Samaria:"equivalent to, thus the king reached Samaria dead; and he was buried there.

1Ki 22:38

When they washed the chariot at the pool of Samaria, the dogs licked his blood, while the harlots were bathing (in the pool). והזּנות רחצוּ is a circumstantial clause, and רחץ means to bathe, as in Exo 2:5. This explanation, which is sustained by the grammar and is the only tenable one, disposes of the several arbitrary interpretations of these words, together with the emendations of the text of which Thenius is so fond. In this way was the word of the Lord through Elijah (1Ki 21:19) and the unknown prophet (1Ki 20:42) fulfilled; also the prediction of Micah (1Ki 22:17). Ahab had paid the penalty with his own life for sparing the life of Benhadad (1Ki 20:42), and his blood was licked up by the dogs (1Ki 21:19). The fact that the dogs licked up the blood and the harlots were bathing in the pool, when the chariot that was stained with the blood of Ahab was being washed, is mentioned as a sign of the ignominious contempt which was heaped upon him at his death.

1Ki 22:39-40

Close of Ahab's history. We have no further account of his buildings. "The ivory palace,"i.e., the palace inlaid with ivory, he had probably built in his capital Samaria (cf. Amo 3:15).

Constable: 1Ki 16:29--22:41

1. Ahab's evil reign in Israel 16:29-22:40

Ahab ruled Israel from Samaria for 22 years (874-853 B.C.). During the first of these years Asa ruled alone in Judah. Then for three years Asa and Jehoshaphat shared the throne. For the remainder of Ahab's reign Jehoshaphat ruled alone.

Constable: 1Ki 22:29-40

Ahab's death 22:29-40

Ahab probably disguised himself (v. 30) since he was Ben-Hadad's primary target. He had broken their treaty (v. 31). However his plan to thwart God's will failed. He could not fool or beat Yahweh. One arrow providentially guided was all God needed (v. 34). Wounded Ahab watched the battle from his chariot until he died that evening (v. 35). Israel lost the battle (v. 36; cf. v. 17). Ahab became the source of much discipline rather than a source of great blessing to Israel because he disregarded God's word and will (cf. Saul).

The fact that the Israelites buried Ahab at all is a tribute to God's grace. Notwithstanding he suffered the ignominy of having the dogs lick his blood and that at the pool where the despised and unclean prostitutes bathed (v. 38). Perhaps this was fitting since he too had sold himself.

Ahab was really a capable ruler in spite of his gross spiritual idolatry, which the writer of Kings emphasized. He was generally successful militarily because of the native abilities God had given him and because God showed mercy to Israel. His alliance with Jehoshaphat began the period of peace between Israel and Judah that lasted 33 years. Archaeologists have discovered more than 200 ivory figures, bowls, and plaques in only one storeroom of Ahab's Samaria palace, a tribute to the wealth he enjoyed (cf. v. 39). He also fortified several cities in Israel (v. 39). However in spite of all his positive contributions, his setting up of Baal worship as the official religion of the nation weakened Israel as never before. His reign took the Northern Kingdom to new depths of depravity. Because he did not acknowledge Yahweh as Israel's King and did not submit to Him, Ahab's personal life ended in tragedy, even a violent death (cf. Saul; 1 Sam. 31). Furthermore the nation he represented experienced God's chastening instead of His blessing. Agricultural infertility and military defeat marked Ahab's reign as we read of it in 1 Kings.

Guzik: 1Ki 22:1-53

1 Kings 22 - The Death of Ahab

A. God foretells Ahab's doom.

1. (1-4) Ahab sets his eyes upon Ramoth-Gilead.

Now three years passed without war between Syria and Israel. Then it came to pass, in the third year, that Jehoshaphat the king of Judah went down to visit the king of Israel. And the king of Israel said to his servants, "Do you know that Ramoth in Gilead is ours, but we hesitate to take it out of the hand of the king of Syria?" So he said to Jehoshaphat, "Will you go with me to fight at Ramoth Gilead?" Jehoshaphat said to the king of Israel, "I am as you are, my people as your people, my horses as your horses."

a. Do you know that Ramoth in Gilead is ours, but we hesitate to take it out of the hand of the king of Syria? Previously, the King of Syria promised to return certain cities to Israel (1 Kings 20:34) in exchange for leniency after defeat in battle. Apparently this was a city that Ben-Hadad never returned to Israel and it was in a strategically important location.

b. Will you go with me to fight at Ramoth Gilead? King Ahab of Israel asked King Jehoshaphat of Judah to help him in this dispute against Syria. This made some sense, because Ramoth-Gilead was only 40 miles from Jerusalem.

2. (5-9) Jehoshaphat proposes that they seek God in the matter.

Also Jehoshaphat said to the king of Israel, "Please inquire for the word of the LORD today." Then the king of Israel gathered the prophets together, about four hundred men, and said to them, "Shall I go against Ramoth Gilead to fight, or shall I refrain?" So they said, "Go up, for the Lord will deliver it into the hand of the king." And Jehoshaphat said, "Is there not still a prophet of the LORD here, that we may inquire of Him?" So the king of Israel said to Jehoshaphat, "There is still one man, Micaiah the son of Imlah, by whom we may inquire of the LORD; but I hate him, because he does not prophesy good concerning me, but evil." And Jehoshaphat said, "Let not the king say such things!" Then the king of Israel called an officer and said, "Bring Micaiah the son of Imlah quickly!"

a. Please inquire for the word of the LORD today: Considering the generally adversarial relationship between Ahab and the prophets of Yahweh, this was a bold request of Jehoshaphat to ask of Ahab. It wasn't surprising that Ahab picked prophets who would tell them that they wanted to hear.

b. Go up, for the Lord will deliver it into the hand of the king: When Ahab gathered the prophets, they were not faithful prophets of the LORD. These were prophets happy to please their kings, and to tell them what they wanted to hear. Jehoshaphat still wanted to hear from a prophet of Yahweh, the LORD (Is there not still a prophet of the LORD here, that we may inquire of Him?).

c. I hate him, because he does not prophesy good concerning me, but evil: Ahab hated the messenger because of the message. His real conflict was with God, but he focused his hatred against the prophet Micaiah. Yet he was willing to listen to the King of Judah when he advised that Ahab should listen to the Prophet Micaiah.

3. (10-12) An object less from the unfaithful prophets.

The king of Israel and Jehoshaphat the king of Judah, having put on their robes, sat each on his throne, at a threshing floor at the entrance of the gate of Samaria; and all the prophets prophesied before them. Now Zedekiah the son of Chenaanah had made horns of iron for himself; and he said, "Thus says the LORD: 'With these you shall gore the Syrians until they are destroyed.'" And all the prophets prophesied so, saying, "Go up to Ramoth Gilead and prosper, for the LORD will deliver it into the king's hand."

a. Sat each on his throne, at a threshing floor at the entrance of the gate of Samaria: This illustrates the ancient custom of holding court and making decisions at the gates of the city. There were even thrones for high officials to sit on at the gates of the city of Samaria.

b. Thus says the LORD: These unfaithful prophets (such as Zedekiah) prophesied in the name of the LORD, but they did not prophesy truthfully. Many commentators believe these prophets were pagan prophets, perhaps representatives of Asherah or other pagan gods or goddesses. Yet they clearly prophesied in the name of the LORD. It is best to regard these not as pagan prophets, but unfaithful prophets to the true God.

i. Perhaps these were true followers of Yahweh who were seduced by Ahab's sincere but shallow repentance three years before (1 Kings 21:27-29). After that, they began to align with Ahab uncritically. Three years later they were willing to prophesy lies to Ahab if that was what he wanted to hear.

c. With these you shall gore the Syrians until they are destroyed: Zedekiah used a familiar tool of ancient prophets - the object lesson. He used horns of iron to illustrate the thrust of two powerful forces, armies that would rout the Syrians. Zedekiah had the agreement of 400 other prophets (all the prophets prophesied so).

i. This must have been a vivid and entertaining presentation. We can be certain that every eye was on Zedekiah when he used the horns of iron to powerfully illustrate the point. It was certainly persuasive to have 400 prophets speak in agreement on one issue. No matter how powerful and persuasive the presentation, their message was unfaithful.

4. (13-16) The prophecy of Micaiah, the faithful prophet.

Then the messenger who had gone to call Micaiah spoke to him, saying, "Now listen, the words of the prophets with one accord encourage the king. Please, let your word be like the word of one of them, and speak encouragement." And Micaiah said, "As the LORD lives, whatever the LORD says to me, that I will speak." Then he came to the king; and the king said to him, "Micaiah, shall we go to war against Ramoth Gilead, or shall we refrain?" And he answered him, "Go and prosper, for the LORD will deliver it into the hand of the king!" So the king said to him, "How many times shall I make you swear that you tell me nothing but the truth in the name of the LORD?"

a. As the LORD lives, whatever the LORD says to me, that I will speak: The assistants of King Ahab tried to persuade Micaiah to speak in agreement with the 400 other prophets. Micaiah assured him that he would simply repeat what God said to him.

i. This was a dramatic scene. Micaiah was brought out from prison (1 Kings 22:26 indicates that he came from prison). We see a prophet in rags and chains stand before two kings, ready to speak on behalf of the LORD.

ii. "This might have daunted the good prophet, but that he had lately seen the Lord sitting upon His throne with all the host of heaven standing by Him, and hence he so boldly looked in the face these two kings in their majesty; for he beheld them as so many mice." (Trapp)

b. Go and prosper, for the LORD will deliver it into the hand of the king! When Micaiah said this, his tone was probably mocking and sarcastic. He said similar words to the 400 unfaithful prophets, but delivered a completely different message.

c. How many times shall I make you swear that you tell me nothing but the truth in the name of the LORD? King Ahab recognized the mocking tone of Micaiah's prophecy and knew it contradicted the message of the 400 prophets. He demanded that Micaiah tell nothing but the truth - which Ahab believed and hoped was the message of the 400 other prophets.

5. (17-18) Micaiah speaks the true prophecy from the LORD.

Then he said, "I saw all Israel scattered on the mountains, as sheep that have no shepherd. And the LORD said, 'These have no master. Let each return to his house in peace.'" And the king of Israel said to Jehoshaphat, "Did I not tell you he would not prophesy good concerning me, but evil?"

a. I saw all Israel scattered on the mountains, as sheep that have no shepherd: Micaiah was challenged to tell the truth, and now he changed his tone from mocking to serious. He said that not only would Israel be defeated, but also that their leader (shepherd) would perish.

b. Did I not tell you he would not prophesy good concerning me, but evil? King Ahab said that he wanted the truth - but he couldn't handle the truth. What he didn't consider was that though Micaiah prophesied evil towards Ahab, he prophesied truth.

i. "Ahab knew in his heart that Micaiah would not fear or flatter him, but only declare the word of Jehovah. This he construed into personal hatred . . . Hatred of the messenger of God is clear evidence of willful wickedness." (Morgan)

6. (19-23) Micaiah reveals the inspiration behind the 400 prophets.

Then Micaiah said, "Therefore hear the word of the LORD: I saw the LORD sitting on His throne, and all the host of heaven standing by, on His right hand and on His left. And the LORD said, 'Who will persuade Ahab to go up, that he may fall at Ramoth Gilead?' So one spoke in this manner, and another spoke in that manner. Then a spirit came forward and stood before the LORD, and said, 'I will persuade him.' The LORD said to him, 'In what way?' So he said, 'I will go out and be a lying spirit in the mouth of all his prophets.' And the LORD said, 'You shall persuade him, and also prevail. Go out and do so.' Therefore look! The LORD has put a lying spirit in the mouth of all these prophets of yours, and the LORD has declared disaster against you."

a. I saw the LORD sitting on His throne, and all the host of heaven standing by: King Ahab and others at the court found it hard to explain how one prophet could be right and 400 prophets could be wrong. Here Micaiah explained the message of the 400 prophets. It is possible that this was just a parable, but it is more likely that Micaiah had an accurate prophetic glimpse into the heavenly drama behind these events.

b. On His right hand and on His left: Since the right hand was the place of favor, this may indicate that God spoke to the combined host of heaven, both faithful and fallen angelic beings.

i. Some people forget that Satan and his fellow fallen angels have access to heaven (Job 1:6, Revelation 12:10). There is a well-intentioned but mistaken teaching that God can allow no evil in His presence, meaning that Satan and other fallen angels could not be in His presence. These passages show that God can allow evil in His presence, though He can have no fellowship with evil and one day all evil will be removed from His presence (Revelation 20:14-15).

c. Who will persuade Ahab to go up, that he may fall at Ramoth Gilead? God wanted to bring judgment against Ahab, so He asked this group of the host of heaven for a volunteer to lead Ahab into battle.

d. I will go out and be a lying spirit in the mouth of all his prophets: Apparently, one of the fallen angels volunteered for this task. Since Ahab wanted to be deceived, God would give him what He wanted, using a willing fallen angel who worked through willing unfaithful prophets.

i. "It is rather a personified spirit of prophecy (Zechariah 13:2; 1 John 4:6), for even the false prophets may be governed by supernatural or spiritual forces rather than merely human reason. It represents the power of a lie in the mouth of someone opposed to the truth and speaking for his own ends." (Wiseman)

7. (24-28) The reaction of the false prophets and Ahab.

Now Zedekiah the son of Chenaanah went near and struck Micaiah on the cheek, and said, "Which way did the spirit from the LORD go from me to speak to you?" And Micaiah said, "Indeed, you shall see on that day when you go into an inner chamber to hide!" So the king of Israel said, "Take Micaiah, and return him to Amon the governor of the city and to Joash the king's son; and say, 'Thus says the king: "Put this fellow in prison, and feed him with bread of affliction and water of affliction, until I come in peace."' " But Micaiah said, "If you ever return in peace, the LORD has not spoken by me." And he said, "Take heed, all you people!"

a. Now Zedekiah the son of Chenaanah went near and struck Micaiah: Zedekiah responded the way many do when they are defeated in argument - he responded with violence.

b. Put this fellow in prison: King Ahab responded the way many tyrants do when they are confronted with the truth. Ahab wanted Micaiah imprisoned and deprived (feed him with the bread of affliction and water of affliction).

i. Take Micaiah, and return him tells us that they took Micaiah from the prison to speak to these kings.

ii. "The phrase 'bread of affliction and water of affliction' may be translated 'bread and water of scant measure.'" (Dilday)

c. If you ever return in peace, the LORD has not spoken by me: The prophet Micaiah made one final and ultimate appeal. He was willing to be judged by whether his prophecy came to pass or not.

B. Ahab dies in battle.

1. (29-30) Jehoshaphat and Ahab go into battle.

So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead. And the king of Israel said to Jehoshaphat, "I will disguise myself and go into battle; but you put on your robes." So the king of Israel disguised himself and went into battle.

a. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead: It is easy to understand why King Ahab of Israel went to this battle; he didn't want to believe that Micaiah's prophecy was true and wanted to courageously oppose it. It is less easy to understand why King Jehoshaphat of Judah went to this battle with Ahab. He should have believed the prophecy of Micaiah and known that the battle would end in disaster and the death of at least Ahab.

i. It may be that Jehoshaphat had a fatalistic attitude towards the will of God, figuring that if it all was God's will then there was nothing he or anyone else could do about it.

b. I will disguise myself and go into battle; but you put on your robes: Going into the battle, Ahab did not want to be identified as a king and therefore be a special target. He thought this would help protect him against Micaiah's prophecy of doom. It is more difficult to explain why Jehoshaphat agreed to go into the battle as the only clearly identified king. Perhaps he was either not very smart or he had very great faith.

2. (31-36) Jehoshaphat is saved and Ahab dies in battle.

Now the king of Syria had commanded the thirty-two captains of his chariots, saying, "Fight with no one small or great, but only with the king of Israel." So it was, when the captains of the chariots saw Jehoshaphat, that they said, "Surely it is the king of Israel!" Therefore they turned aside to fight against him, and Jehoshaphat cried out. And it happened, when the captains of the chariots saw that it was not the king of Israel, that they turned back from pursuing him. Now a certain man drew a bow at random, and struck the king of Israel between the joints of his armor. So he said to the driver of his chariot, "Turn around and take me out of the battle, for I am wounded." The battle increased that day; and the king was propped up in his chariot, facing the Syrians, and died at evening. The blood ran out from the wound onto the floor of the chariot. Then, as the sun was going down, a shout went throughout the army, saying, "Every man to his city, and every man to his own country!"

a. Fight with no one small or great, but only with the king of Israel: Ahab's previous mercy to Ben-Hadad did not win any lasting favor with the rulers of Syria. This strategy of the Syrian army made Ahab's counter-strategy of disguising himself in battle seem very wise.

i. "Thus doth the unthankful infidel repay the mercy of his late victor . . . but God had a holy hand in it." (Trapp)

b. Jehoshaphat cried out: Finding himself as the only identifiable king in the battle, Jehoshaphat found himself quickly in danger. He cried out unto the LORD and was rescued when they turned back from pursuing him.

i. 2 Chronicles 18:31 makes it clear that the LORD heard Jehoshaphat's cry and rescued him.

ii. After the close escape at Ramoth Gilead, Jehoshaphat rededicated himself to the spiritual reform of Judah: he went out again among the people from Beersheba to the mountains of Ephraim, and brought them back to the LORD God of their fathers (2 Chronicles 19:4).

c. Now a certain man drew a bow at random, and struck the king of Israel: This seemed to be pure chance. It was a certain man, and he pulled his bow at random - but it struck as if it were a sin-seeking missile. God orchestrated the unintended actions of man to result in an exercise of His judgment.

i. "And now what joy could Ahab's black soul, ready to depart, have of his ivory house? Who had not rather be a Micaiah in the jail than Ahab in the chariot? Wicked men have the advantage of the way, godly men of the end." (Trapp)

d. The king was propped up in his chariot, facing the Syrians, and died at evening: Ahab faced the end of his life bravely, dying propped up in his chariot to inspire his troops. When his death became known the battle was over.

i. "It appears that the Israelites and Jews maintained the fight the whole of the day; but when at evening the king died, and this was known, there was a proclamation made, probably with the consent of both Syrians and Israelites, that the war was over." (Clarke)

3. (37-40) God's word to Ahab is fulfilled.

So the king died, and was brought to Samaria. And they buried the king in Samaria. Then someone washed the chariot at a pool in Samaria, and the dogs licked up his blood while the harlots bathed, according to the word of the LORD which He had spoken. Now the rest of the acts of Ahab, and all that he did, the ivory house which he built and all the cities that he built, are they not written in the book of the chronicles of the kings of Israel? So Ahab rested with his fathers. Then Ahaziah his son reigned in his place.

a. So the king died: The word through the Prophet Micaiah proved true. King Ahab never returned to Samaria or Israel in peace.

b. The dogs licked up his blood while the harlots bathed: This was an almost fulfillment of God's word through Elijah in 1 Kings 21:19, where Elijah prophesied that dogs would lick the blood of Ahab. This proved true, but not in the place Elijah said it would happen. God relented from His original judgment against Ahab announced in 1 Kings 21, but because of Ahab's false repentance and continued sin a very similar judgment came upon him.

c. According to the word of the LORD which He had spoken: There was another prophecy was fulfilled in the death of Ahab. It was the word from the anonymous prophet of 1 Kings 20:42, that Ahab spared Ben-Hadad's life at the expense of his own.

d. The ivory house which he built and all the cities that he built: By materialist standards the reign of Ahab was a success. He was generally militarily successful and enjoyed a generally prosperous economy. Yet spiritually his reign was a disaster, one of the worst ever for Israel.

C. The reigns of Jehoshaphat and Ahaziah.

1. (41-50) Summary of the reign of Jehoshaphat.

Jehoshaphat the son of Asa had become king over Judah in the fourth year of Ahab king of Israel. Jehoshaphat was thirty-five years old when he became king, and he reigned twenty-five years in Jerusalem. His mother's name was Azubah the daughter of Shilhi. And he walked in all the ways of his father Asa. He did not turn aside from them, doing what was right in the eyes of the LORD. Nevertheless the high places were not taken away, for the people offered sacrifices and burned incense on the high places. Also Jehoshaphat made peace with the king of Israel. Now the rest of the acts of Jehoshaphat, the might that he showed, and how he made war, are they not written in the book of the chronicles of the kings of Judah? And the rest of the perverted persons, who remained in the days of his father Asa, he banished from the land. There was then no king in Edom, only a deputy of the king. Jehoshaphat made merchant ships to go to Ophir for gold; but they never sailed, for the ships were wrecked at Ezion Geber. Then Ahaziah the son of Ahab said to Jehoshaphat, "Let my servants go with your servants in the ships." But Jehoshaphat would not. And Jehoshaphat rested with his fathers, and was buried with his fathers in the City of David his father. Then Jehoram his son reigned in his place.

a. Jehoshaphat the son of Asa: Asa was a good king and Jehoshaphat his son followed in his footsteps and did what was right in the eyes of the LORD.

i. The writer of 1 Kings actually summarized many of the remarkable accomplishments of Jehoshaphat, who was one of the better kings of Judah. From 2 Chronicles we learn many of Jehoshaphat's other accomplishments.

· He sent teachers of God's Word out to all his kingdom (2 Chronicles 17:7-9).

· He established a permanent military garrison along the northern frontier (2 Chronicles 17:1-2, 12).

· He trained and equipping a sizeable army (2 Chronicles 17:14-19) that was able to quell a Transjordan invasion (2 Chronicles 20:1-30).

· He placed Edom under Judean control, controlling an important caravan route to the south (2 Kings 3:8-27; 2 Chronicles 20:36).

· God blessed his reign so much that the fear of the LORD came upon neighboring nations so that they did not make war against Jehoshaphat (2 Chronicles 17:10).

· Jehoshaphat was also an able administrator, implementing judicial reforms (2 Chronicles 19:5-11) and religious reforms (2 Chronciles 17:3-9).

· Jehoshaphat was also the king connected to the famous incident when the army of Judah saw a great victory won as the Levites led the battle with praise (2 Chronicles 20:15-23).

b. Nevertheless the high places were not taken away: Jehoshaphat did not do everything he should have as a king. Yet he reformed Israel even more deeply than Asa did (the rest of the perverted persons, who remained in the days of his father Asa, he banished from the land).

i. "In 2 Chronicles 17:6, it is expressly said, that he did take way the high places. Allowing that the text is right in 2 Chronicles the two places may be easily recognized. There were two kinds of high places in the land: 1. Those used for idolatrous purposes. 2. Those that were consecrate to God, and were used before the temple was built. The former he did take away, the latter he did not." (Clarke)

c. There was then no king in Edom: "This note is introduced by the writer to account for Jehoshaphat's building ships at Ebion-geber, which was in the territory of the Edomites, and which showed them to be at that time under the Jewish yoke." (Clarke)

d. Let my servants go with your servants in the ships: After a disastrous shipping venture Jehoshaphat was tempted to make an alliance with Israel, but Jehoshaphat would not. This was to his credit. He learned the lesson of not entering a partnership with the ungodly.

i. 2 Chronicles 20:35-37 tells us more about this shipping venture with Israel. It tells us that Jehoshaphat did make an alliance with Ahaziah and it ended in disaster. The LORD told Jehoshaphat why: Because you have allied yourself with Ahaziah, the LORD has destroyed your works (2 Chronicles 20:37). It was after this word of the LORD that Jehoshaphat turned down the offer of a continued alliance with King Ahaziah of Israel.

e. Then Jehoram his son reigned in his place: Jehoshaphat gave his son Jehoram to Athaliah in marriage, the daughter of Ahab and Jezebel (2 Chronicles 18:1). This was a serious error because the reign of Ahaziah was a spiritual and national disaster for Judah because Jehoram walked in the ways of the kings of Israel, just as the house of Ahab had done, for he had the daughter of Ahab as a wife (2 Chronicles 21:6). The ill effects of this were felt even to the next generation, because Ahaziah the son of Jehoram was also a bad king for Judah (2 Chronicles 22:2-4).

2. (51-53) The evil reign of King Ahaziah of Israel, the son of Ahab.

Ahaziah the son of Ahab became king over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel. 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 had made Israel sin; for he served Baal and worshiped him, and provoked the LORD God of Israel to anger, according to all that his father had done.

a. He reigned two years over Israel: Ahab reigned 22 years, but his son only reigned two years. Though his repentance was shallow, when Ahab repented after an announcement of judgment in 1 Kings 21, God relented from the immediate judgment and promised to bring judgment in the days of Ahab's son. Ahaziah's short reign was a fulfillment of this prophecy in 1 Kings 21:29.

i. "By comparing this verse with verse 41, it appears that Ahaziah was made king by his father, and reigned in conjunction with him, a year or two before Ahab's death." (Poole)

b. 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: Considering the sinful ways of Jeroboam, Ahab, and Jezebel, there is hardly anything worse that could be said of a king.

i. With this, the Book of 1 Kings ends on a low note. It began with the promise of the twilight of Israel greatest king, David. It ends with the sad reign of one of the most wicked kings over a divided nation.

© 2004 David Guzik - No distribution beyond personal use without permission

Introduction / Outline

JFB: 1 Kings (Book Introduction)

THE FIRST AND SECOND BOOKS OF KINGS, in the ancient copies of the Hebrew Bible, constitute one book. Various titles have been given them; in the Septuagint and the Vulgate they are called the Third and Fourth Books of Kings. The authorship of these books is unknown; but the prevailing opinion is that they were compiled by Ezra, or one of the later prophets, from the ancient documents that are so frequently referred to in the course of the history as of public and established authority. Their inspired character was acknowledged by the Jewish Church, which ranked them in the sacred canon; and, besides, it is attested by our Lord, who frequently quotes from them (compare 1Ki 17:9; 2Ki 5:14 with Luk 4:24-27; 1Ki 10:1 with Mat 12:42).

JFB: 1 Kings (Outline)

• ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (1Ki 1:1-4)
• ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
• SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
• ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (1Ki 1:50-53)
• DAVID DIES. (1Ki 2:1-11)
• SOLOMON SUCCEEDS HIM. (1Ki 2:12-24)
• JOAB SLAIN. (1Ki. 2:28-45)
• SHIMEI PUT TO DEATH. (1Ki 2:34-46)
• SOLOMON MARRIES PHARAOH'S DAUGHTER. (1Ki 3:1)
• HIGH PLACES BEING IN USE, HE SACRIFICES AT GIBEON. (1Ki 3:2-5)
• HE CHOOSES WISDOM. (1Ki 3:6-15)
• HIS JUDGMENT BETWEEN TWO HARLOTS. (1Ki 3:16-28)
• SOLOMON'S PRINCES. (1Ki 4:1-6)
• HIS TWELVE OFFICERS. (1Ki 4:7-21)
• HIS WISDOM. (1Ki 4:29-34)
• HIRAM SENDS TO CONGRATULATE SOLOMON. (1Ki 5:1-6)
• FURNISHES TIMBER TO BUILD THE TEMPLE. (1Ki 5:7-12)
• SOLOMON'S WORKMEN AND LABORERS. (1Ki 5:13-18)
• THE BUILDING OF SOLOMON'S TEMPLE. (1Ki 6:1-4)
• THE CHAMBERS THEREOF. (1Ki 6:5-10)
• GOD'S PROMISES UNTO IT. (1Ki 6:11-14)
• THE CEILING AND ADORNING OF IT. (1Ki 6:15-22)
• THE TIME TAKEN TO BUILD IT. (1Ki 6:37-38)
• BUILDING OF SOLOMON'S HOUSE. (1Ki 7:1)
• OF THE HOUSE OF LEBANON. (1Ki 7:2-7)
• HIRAM'S WORKS. (1Ki. 7:13-51)
• THE DEDICATION OF THE TEMPLE. (1Ki 8:1-12)
• SOLOMON'S BLESSING. (1Ki 8:12-21)
• HIS PRAYER. (1Ki. 8:22-61)
• HIS SACRIFICE OF PEACE OFFERING. (1Ki 8:62-64)
• THE PEOPLE JOYFUL. (1Ki 8:65)
• GOD'S COVENANT IN A SECOND VISION WITH SOLOMON. (1Ki 9:1-9)
• THE MUTUAL PRESENTS OF SOLOMON AND HIRAM. (1Ki 9:10-23)
• SOLOMON'S YEARLY SACRIFICES. (1Ki 9:24-28)
• THE QUEEN OF SHEBA ADMIRES THE WISDOM OF SOLOMON. (1Ki 10:1-13)
• HIS RICHES. (1Ki. 10:14-29)
• SOLOMON'S WIVES AND CONCUBINES IN HIS OLD AGE. (1Ki 11:1-8)
• GOD THREATENS HIM. (1Ki 11:9-13)
• REFUSING THE OLD MEN'S COUNSEL. (1Ki 12:1-5)
• JEROBOAM MADE KING OVER THEM. (1Ki 12:20-33)
• JEROBOAM'S HAND WITHERS. (1Ki. 13:1-22)
• THE DISOBEDIENT PROPHET SLAIN BY A LION. (1Ki 13:23-32)
• AHIJAH DENOUNCES GOD'S JUDGMENTS AGAINST JEROBOAM. (1Ki. 14:1-20)
• REHOBOAM'S WICKED REIGN. (1Ki 14:21-24)
• SHISHAK SPOILS JERUSALEM. (1Ki 14:25-31)
• ABIJAM'S WICKED REIGN OVER JUDAH. (1Ki 15:1-8)
• ASA'S GOOD REIGN. (1Ki 15:9-22)
• NADAB'S WICKED REIGN. (1Ki 15:25-34)
• JEHU'S PROPHECY AGAINST BAASHA. (1Ki 16:1-8)
• ZIMRI'S CONSPIRACY. (1Ki 16:9-22)
• OMRI BUILDS SAMARIA. (1Ki 16:23-28)
• JOSHUA'S CURSE FULFILLED UPON HIEL THE BUILDER OF JERICHO. (1Ki 16:34)
• ELIJAH, PROPHESYING AGAINST AHAB, IS SENT TO CHERITH. (1Ki 17:1-7)
• HE IS SENT TO A WIDOW OF ZAREPHATH. (1Ki 17:8-16)
• HE RAISES HER SON TO LIFE. (1Ki 17:17-24)
• ELIJAH MEETS OBADIAH. (1Ki. 18:1-16)
• ELIJAH, BY PRAYER, OBTAINS RAIN. (1Ki 18:41-46)
• ELIJAH FLEES TO BEER-SHEBA. (1Ki 19:1-3)
• ELISHA FOLLOWS ELIJAH. (1Ki 19:19-21)
• BEN-HADAD BESIEGES SAMARIA. (1Ki 20:1-12)
• THE SYRIANS ARE SLAIN. (1Ki 20:13-20)
• A PROPHET REPROVES HIM. (1Ki 20:35-42)
• NABOTH REFUSES AHAB HIS VINEYARD. (1Ki 21:1-4)
• JEZEBEL CAUSES NABOTH TO BE STONED. (1Ki 21:5-16)
• ELIJAH DENOUNCES JUDGMENTS AGAINST AHAB AND JEZEBEL. (1Ki 21:17-29)
• AHAB SLAIN AT RAMOTH-GILEAD. (1Ki. 22:1-36)

TSK: 1 Kings 22 (Chapter Introduction)

Overview

1Ki 22:1, Ahab, seduced by false prophets, according to the word of Micaiah, is slain at Ramoth-gilead; 1Ki 22:37, The dogs lick up his blood, and Ahaziah succeeds him; 1Ki 22:41, Jehoshaphat’s good reign; 1Ki 22:45, His acts; 1Ki 22:46, Jehoram succeeds him; 1Ki 22:51, Ahaziah’s evil reign.

Poole: 1 Kings (Book Introduction)

FIRST BOOK OF KINGS COMMONLY CALLED

THE THIRD BOOK OF THE KINGS

THE ARGUMENT

THESE two Books called Of the Kings, because they treat of the kings of Judah and Israel, were written by the prophets, or holy men of God, living in or near their several times, and by some one of them digested into this order. But whoever was the penman, that these are a part of those Holy Scriptures which were Divinely inspired is sufficiently evident first,

From the concurring testimony of the whole Jewish church in all ages, to whom were committed the oracles of God, Rom 3:2 , who also did faithfully discharge their duty in preserving and delivering them entirely and truly to their posterity from time to time, as plainly appears, because Christ and his apostles, who reproved them freely for their several sins, never taxed them with this fault, of depraving the Holy Scriptures of the Old Testament. Secondly, Because this is manifest concerning divers parcels of them which were taken out of the records of the prophets Nathan, Ahijah, and Iddo, 2Ch 9:29 , and out of the prophecies of Isaiah and Jeremiah; and the rest doubtless were of the same nature.

Thirdly, From the approbation of these books by the New Testament, both generally, as 2Ti 3:16 , All Scripture is given by inspiration from God, &c., which is affirmed concerning all those Holy Scriptures which Timothy had known, from a child, 2Ti 3:15 , and therefore must necessarily be meant of all the books of the Old Testament, which the Jews owned for canonical Scripture; and particularly Rom 11:2,3 , &c., where a passage out of these books is quoted and owned as a part of the Holy Scripture, called the Scripture by way of eminency.

Poole: 1 Kings 22 (Chapter Introduction)

KINGS CHAPTER 22

Ahab, intending war against the Syrians, is advised by Jehoshaphat first to ask counsel of God: Ahab’ s prophets advise him to it, especially Zedekiah, 1Ki 22:1-12 , Micaiah, a prophet of the Lord, dissuadeth him from it; and is put in prison by Ahab, 1Ki 22:13-28 . Ahab goeth to the battle; is slain; the dogs lick his blood; and Ahaziah succeedeth him, 1Ki 22:29-40 . Jehoshaphat’ s good reign over Judah: his acts and death: Jehoram succeedeth him, 1Ki 22:41-50 . Ahaziah’ s evil reign, 1Ki 22:51-53 .

MHCC: 1 Kings (Book Introduction)

The history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for it is a sacred history. It is earlier as to time, teaches much more, and is more interesting than any common histories.

MHCC: 1 Kings 22 (Chapter Introduction)

(1Ki 22:1-14) Jehoshaphat makes a league with Ahab.

(1Ki 22:15-28) Micaiah predicts the death of Ahab.

(1Ki 22:29-40) Death of Ahab.

(1Ki 22:41-50) Jehoshaphat's good reign over Judah.

(1Ki 22:51-53) Ahaziah's evil reign over Israel.

Matthew Henry: 1 Kings (Book Introduction)

An Exposition, with Practical Observations, of The First Book of Kings

Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen 36:31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night. - The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luk 10:24 - The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given: - David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. 1 and 2. II. The glorious reign of Solomon, and his building the temple (ch. 3-10), but the cloud his sun set under, ch. 11. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. 12-14. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. 15 and 16. V. Elijah's miracles, ch. 17-19. VI. Ahab's success against Benhadad, his wickedness and fall, ch. 20-22. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

Matthew Henry: 1 Kings 22 (Chapter Introduction)

This chapter finishes the history of Ahab's reign. It was promised in the close of the foregoing chapter that the ruin of his house should not come in his days, but his days were soon at an end. His war with the Syrians at Ramoth-Gilead is that which we have an account of in this chapter. I. His preparations for that war. He consulted, 1. His privy-council (1Ki 22:1-3). 2. Jehoshaphat (1Ki 22:4). 3. His prophets. (1.) His own, who encouraged him to go on this expedition (1Ki 22:5, 1Ki 22:6), Zedekiah particularly (1Ki 22:11, 1Ki 22:12). (2.) A prophet of the Lord, Micaiah, who was desired to come by Jehoshaphat (1Ki 22:7, 1Ki 22:8), sent for (1Ki 22:9, 1Ki 22:10-13, 1Ki 22:14), upbraided Ahab with his confidence in the false prophets (1Ki 22:15), but foretold his fall in this expedition (1Ki 22:16-18), and gave him an account how he came to be thus imposed upon by his prophets (1Ki 22:19-23). He is abused by Zedekiah (1Ki 22:24, 1Ki 22:25), and imprisoned by Ahab (1Ki 22:26-28). II. The battle itself, in which, 1. Jehoshaphat is exposed. But, 2. Ahab is slain (1Ki 22:29-40). In the close of the chapter we have a short account, (1.) Of the good reign of Jehoshaphat king of Judah (1Ki 22:41-50). (2.) Of the wicked reign of Ahaziah king of Israel (1Ki 22:51-53).

Constable: 1 Kings (Book Introduction)

Introduction

Title

The Books of 1 and 2 Kings received their names because they document the reigns of the 40 kings of the kingdoms of Israel and Judah following David.¹

In the Hebrew Bible 1 and 2 Kings were one book until the sixteenth century. The ancients regarded them as the continuation of the narrative begun in Samuel. The Septuagint (Greek) translation of the Hebrew text, dating from about 250 B.C., was the first to divide Kings into two books. That division has continued to the present day. The Septuagint translators, however, called these two books 3 and 4 Kingdoms. First and 2 Kingdoms were our 1 and 2 Samuel. Jerome's Vulgate (Latin) translation, which dates about A.D. 400, changed the name from Kingdoms to Kings.

"The English Bible presents the books primarily as historical accounts. Their placement next to 1, 2 Chronicles demonstrates the collectors' interest in detailing all the events of Israel's history. In contrast, the Hebrew Bible places Joshua-Kings with the prophets, which highlights their common viewpoints. This decision implies that 1, 2 Kings are being treated as proclamation and history."²

Writer and Date

Most Old Testament scholars today believe several different individuals wrote and edited Kings because of theories concerning textual transmission that have gained popularity in the last 150 years. However, many conservatives have continued to follow the older tradition of the church that one individual probably put Kings together.³ This view finds support in the stylistic and linguistic features that run through the whole work and make it read like the product of a single writer. Some of these features are the way the writer described and summarized each king's reign, the consistent basis on which he evaluated all the kings, and recurring phrases and terms.

The identity of the writer is unknown today and has been for centuries. Ancient Jewish tradition suggested Ezra or Ezekiel as possible writers since both of these men were biblical writers who lived after the Babylonian exile. The record of King Jehoiachin's release from Babylonian captivity (2 Kings 25:27-30) points to a date of final composition sometime after that event. Jeremiah has traditional Talmudic support as well though he never went to Babylon but died in Egypt. Of course, someone else may have written Kings. Scholars have suggested these men only because they were famous writers who lived when Kings reached its final form.

Most non-conservatives date Kings considerably later than the sixth or fifth centuries.⁴

Scope

The historical period Kings covers totals about 413 years. The events that frame this period were Solomon's coronation as co-regent with David (973 B.C.) and Jehoiachin's release from Babylonian exile (560 B.C.).

However, most of Kings deals with the period that spans Solomon's coronation and the destruction of Jerusalem in 586 B.C., a period of 387 years. In terms of the temple, at the beginning we see the temple built and at the end the temple burnt.

". . . 1, 2 Kings present Israel's history as a series of events that describe how and why the nation fell from the heights of national prosperity to the depths of conquest and exile."⁵

"More specifically, 1, 2 Kings explain how and why Israel lost the land it fought so hard to win in Joshua and worked so hard to organize in Judges and 1, 2 Samuel."⁶

"Plot relates the causes and effects in a story. Thus, the story line in 1, 2 Kings may be that Israel went into exile, but the plot is Israel went into exile because of its unfaithfulness to God. To make cause and effect unfold, plots normally have at least two basic aspects: conflict and resolution. A plot's conflict is the tension in a story that makes it an interesting account, while a plot's resolution is the way the conflict is settled. How the author develops these two components usually decides the shape and effectiveness of the plot."⁷

This historical period is more than twice that of the one the Books of Samuel covered, which was about 150 years in length. The Book of Judges covers about 300 years of Israel's history.

The dates of the kings of Israel and Judah that I have used in the following notes are those of Edwin Thiele.⁸ He has worked out the many problems regarding these dates more satisfactorily than anyone else in the opinion of most scholars.⁹

Message¹⁰

The fact that this book opens and closes with death should be a clue as to its message.

It opens with David's death, and it closes with Ahab's death. The intervening period of about a century and a half is a story of national decline, disruption, disintegration, and disaster. Israel and Judah passed from affluence and influence to poverty and paralysis.

There is an emphasis in this book on thrones.

Obviously there were the thrones of Judah and Israel on earth with their kings who succeeded one another. However there is also the throne in heaven with its one King. Rehoboam and Jeroboam had their successors, the kings who replaced one another. Yahweh also in a sense had His successors, the prophets who replaced one another as His messengers to the people. While the kings remind us of the thrones on earth, the prophets remind us of the throne in heaven.

The thrones on earth present a story of disruption, disintegration, and disaster in both kingdoms, Judah and Israel. This trend continued despite changes in the methods the various rulers employed to govern their people.

Solomon's method of government was oppression. He taxed the people greatly and conscripted them into government service. The result was material magnificence. He multiplied riches and manifested great displays in the temple, the palace, and throughout his kingdom. He increased the military strength of the nation. Nevertheless in the process he ground down the people. The state became more important than the people. The testimony to this appears in 12:4. The result was dissatisfaction with Solomon's method of government.

In reaction to this method Rehoboam chose a new method of government: autocracy. He decided to tighten his grip on the people so he could control them (12:14). He believed the people should trust in their rulers, but he did not trust in God. Consequently he failed. Autocracy led to revolution (12:16).

Jeroboam chose a third method of government: democracy. He let the people determine how they would live. While this resulted in more pleasant conditions for the people, it also resulted in ultimate disaster for his nation. Notice what democracy produced in Jeroboam's day: 12:27-29. People cannot rule themselves effectively. We need God to govern us. Jeroboam believed rulers should trust in the people, but he did not trust in God. Consequently he failed. He made religion convenient, and the people became corrupt (12:30-31).

Rehoboam's successors in Judah chose a method of government we could call government by policy. That is, they chose to follow precedent, the pattern of their predecessors, rather than getting and following God's direction for their nation. There were some exceptions to this approach, but on the whole this was Judah's method of government.

Jeroboam's successors in Israel, however, chose a different method of government: selfishness. The kings of Israel cared little for the people of Israel. What concerned them primarily was what they could get out of being king for themselves. That is why the story of the kingdom of Israel is a story of intrigue, assassinations, and much bloodshed.

In summary, every form of human government results in disastrous failure if people do not acknowledge God's sovereignty. People cannot govern themselves effectively. The result is always decline, disruption, and disintegration. This is one of the great revelations of 1 Kings.

However there is another throne in view in this book: the throne in heaven. Whereas 1 Kings reveals that human government always fails, it also reveals that God's government never fails. There are two ways God exercised His kingship over His people during Israel's monarchy.

First, He broke in on human life with messages that the prophets delivered. Ahijah announced the division of the kingdom (11:26-39). Later he announced the death of Jeroboam's son (14:4-16). Shemaiah directed Rehoboam not to fight against Jeroboam (12:21-24). An unnamed prophet announced the fate of Jeroboam's altar (13:1-10). Jehu announced Baasha's doom (16:1-4). Elijah vindicated Yahweh in the days of Ahab's apostasy (chs. 17-21). Another unnamed prophet rebuked Ahab for allowing Ben-Hadad to escape (20:35-43). Micaiah foretold Israel's scattering (22:8-28). These are all evidences that God was governing His people independently of the kings when they forgot Him. The heavenly throne ruled in spite of the earthly thrones.

The second way God exercised His rule, in addition to sending messages by the prophets, was by directly and indirectly intervening in the lives of His people. He appeared and spoke directly to Solomon, which resulted in the building of the temple. He raised up an adversary to Solomon, namely Jeroboam. He slew Abijah. He withheld rain and brought famine. He sent fire from heaven on Mt. Carmel. He sent rain. He appeared to Elijah in an earthquake. He enticed Ahab into battle through the mouths of lying prophets.

In short, God ruled by exercising direct and indirect influence over people, by directly intervening and by controlling circumstances occasionally. He manipulated history. God sits in perfect control and continuity over all the human chaos that peoples' failure to rule themselves causes.

The message of the book, therefore, is that when people exclude God, every method of human government will fail; but even so God is still on His throne and is in control.

If people exclude God, every method of government ends in disaster. Even though in Solomon's reign the king emphasized religious forms and ceremonies, internal development, foreign treaties, and intellectual attainment, his oppression did not bring stability and peace. Autocracy will end in revolution eventually. Democracy that locks God out can result in the most terrible consequences for the people whose interests it professes to advocate. Government by policy can only deteriorate. Selfish rulers will only rape their nations.

Man cannot govern himself because he does not know himself apart from God's Word. How can he govern others about whom he knows even less? If people do not submit to the throne in heaven, no matter what method of government they choose, they will fail. As Christians, we must remember who is in control. We must look beyond our government to our God.

First Kings also reveals God's method in the midst of human failures.

First, when a throne on earth rebels against the throne in heaven God abandons that throne on earth. He separated Himself from it. He allowed the evil choices of the rulers to work themselves out to their inevitable consequences. Departure leads to disaster. Apostasy results in awful consequences (cf. Rom. 1).

Second, God keeps some consciousness of Himself and His government alive in the hearts and minds of a remnant. The prophets spoke. All Christians exercise that ministry today. We should speak for God to our generation.

Third, God maintains ultimate control. He controls history directly and indirectly so His purposes get accomplished. The Christian never needs to panic. God has revealed His plan for history. Knowledge of the Word should give us stability in uncertain times.

What I have said is true on the national scale is also true on the individual level. If a person excludes God from his or her life, no matter how the person may live, he or she will fail. We can resist God's authority, but we cannot overcome it. People only break themselves by refusing to submit to the throne in heaven. People need reminding of the throne in heaven. These principles have worked out throughout history. God's plan moves ahead.

Constable: 1 Kings (Outline)

Outline

I. The reign of Solomon chs. 1-11

A. Solomon's succession to David's throne 1:1-2:12

1. David's declining health 1:1-4

2. Adonijah's attempt to seize the throne 1:5-53

3. David's charge to Solomon 2:1-9

4. David's death 2:10-12

B. The foundation of Solomon's reign 2:13-4:34

1. Solomon's purges 2:13-46

2. Solomon's wisdom from God ch. 3

3. Solomon's political strength ch. 4

C. Solomon's greatest contribution chs. 5-8

1. Preparations for building ch. 5

2. Temple construction ch. 6

3. Solomon's palace 7:1-12

4. The temple furnishings 7:13-51

5. The temple dedication ch. 8

D. The fruits of Solomon's reign chs. 9-11

1. God's covenant with Solomon 9:1-9

2. Further evidences of God's blessing 9:10-28

3. Solomon's greatness ch. 10

4. Solomon's apostasy ch. 11

II. The divided kingdom -1 Kings 12-2 Kings 17

A. The first period of antagonism 12:1-16:28

1. The division of the kingdom ch. 12

2. Jeroboam's evil reign in Israel 12:25-14:20

3. Rehoboam's evil reign in Judah 14:21-31

4. Abijam's evil reign in Judah 15:1-8

5. Asa's good reign in Judah 15:9-24

6. Nadab's evil reign in Israel 15:25-32

7. Baasha's evil reign in Israel 15:33-16:7

8. Elah's evil reign in Israel 16:8-14

9. Zimri's evil reign in Israel 16:15-20

10. Omri's evil reign in Israel 16:21-28

B. The period of alliance -1 Kings 16:29-2 Kings 9:29

1. Ahab's evil reign in Israel 16:29-22:40

2. Jehoshaphat's good reign in Judah 22:41-50

3. Ahaziah's evil reign in Israel -1 Kings 22:51-2 Kings 1:18

(Continued in notes on 2 Kings)

One writer observed that a chiastic structure marks the Books of Kings.¹¹

A Solomon/United Monarchy -- 1 Kings 1:1-11:25

B Jeroboam/Rehoboam; the division of the kingdom -- 1 Kings 11:26-14:31

C Kings of Judah/Israel -- 1 Kings 15:1-16:22

D The Omride dynasty; the rise and fall of the Baal cult in Israel and Judah -- -1 Kings 16:23-2 Kings 12

C' Kings of Judah/Israel -- 2 Kings 13-16

B' The fall of the Northern Kingdom -- 2 Kings 17

A' The Kingdom of Judah -- 2 Kings 18-25.

Constable: 1 Kings

1 Kings

Bibliography

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Kings (Book Introduction)

THE THIRD BOOK OF KINGS.

INTRODUCTION.

This and the following Book are called by the holy Fathers, The Third and Fourth Book of Kings; but by the Hebrews, the First and Second. They contain the history of the kingdoms of Israel and Juda, from the beginning of the reign of Solomon to the captivity. As to the writer of these books, it seem most probable they were not written by one man, nor at one time; but as there was all along a succession of prophets in Israel, who recorded, by divine inspiration, the most remarkable things that happened in their days, these books seem to have been written by these prophets. See 2 Paralipomenon, alias 2 Chronicles ix. 29., xii. 15., xiii. 22., xx. 34., xxvi. 22., and xxxii. 32. (Challoner) --- This book informs us of the death of David, chap. ii. 11, where some Greek copies concluded the second book "of the reigns or kingdoms," as they style all the four books. Theodoret and Diodorus follow this division. The point is of no consequence; and the Hebrew editions have often varied. Origen observes, that the Jews denoted these two books from the first words, "Ouammelech David." (Eusebius, Hist. vi. 25.) (Haydock) --- In St. Jerome's time, the four books made only two. The present book details the actions of Solomon, (Calmet) till the end of the 12th chapter. Then we behold the division of the kingdom: Roboam, Abias, Asa, and Josaphat, reign over Juda; Jeroboam, &c., over Israel; while the prophets Abias, Elias, Eliseus, appear in the remaining eleven chapters. (Worthington) --- Though the memoirs seem to have been left by contemporary authors, (Haydock) one, and most probably Esdras, made the compilation, after the captivity, inserting frequently the very words of his authors, yet so as to make some additional reflections. (Calmet) --- The Rabbins generally attribute the work to Jeremias. (Haydock) --- He is more attentive to the house of David, and to display the rewards of the piety, and the punishment of vice, as well as the glory of the temple and of religion, than to describe the military exploits, which occupy so much of the profane history. (Calmet)

Gill: 1 Kings (Book Introduction)

INTRODUCTION TO 1 KINGS

This, and the following book, properly are but one book, divided into two parts, and went with the Jews under the common name of Kings. This, in the Syriac version, is called the Book of Kings; and in the Arabic version, the Book of Solomon, the Son of David the Prophet, because it begins with his reign upon the death of his father; and, in the Vulgate Latin version, the Third Book of Kings, the two preceding books of Samuel being sometimes called the First and Second Books of Kings, they containing the reigns of Saul and David; and in the Septuagint version both this and the following book are called Kingdoms, because they treat of the kingdom of Israel and Judah, after the division in the times of Rehoboam, son of Solomon, and of the several kings of them; as of Solomon before the division, so afterwards of the kings of Judah; Rehoboam, Abijam, Asa, Jehoshaphat, Jehoram, Ahaziah, Jehoash, Amaziah, Uzziah or Azariah, Jotham, Ahaz, Hezekiah, Manasseh, Amon, Josiah, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah; and of the kings of Israel, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, Ahab, Ahaziah, Jehu, Jehoahaz, Jehoash, Jeroboam the son of Joash, Zachariah, Shallum, Menahem, Pekahiah, Pekah, and Hoshea; so that these books may, with great propriety, be called the books or histories of the kings in the two kingdoms of Judah and Israel: who they were written by, is not easy to say; some think they were written by piecemeal by the prophets that lived in the several reigns successively, as Nathan, Ahijah the Shilonite, Iddo, Isaiah, and Jeremiah, and afterwards put together by an inspired writer. The Jews commonly say ^a, that Jeremiah wrote the book of the Kings, by which they mean this, and the following book; though very probably they were written by Ezra, since the history in them is carried down to the liberty granted to Jehoiachin in Babylon; but that Ezra was the writer of all the preceding historical books, and even of the Pentateuch, cannot be admitted, which is the conceit of Spinosa ^b; part of whose tract is just now republished by somebody, word for word, under a title as in the margin ^c; but that Ezra was not the writer of the Pentateuch is clear, since he refers to it as written by Moses, and as the rule of religion and worship in his times, Ezr 3:2; and it is certain these writings were in being in the times of Josiah, Amaziah, Joash, yea, of David, and even of Joshua, 2Ch 34:14; and as for the book of Joshua, that also was written long before Ezra's time; it must be written long before the times of David, before the Jebusites were expelled from Jerusalem, since the writer of it says, that they dwelt there in his days, Jos 15:63; the book of Judges must be written before the times of Samuel and David, since the former refers to the annals of it, 1Sa 12:9; and the latter alludes to some passages in it, Psa 68:7; see Jdg 5:4; and a speech of Joab's, 2Sa 11:21, shows it to be an history then extant: to which may be added, that in it Jerusalem is called Jebus, Jdg 19:10; which it never was, after it was taken by David out of the hands of the Jebusites, 2Sa 5:6; the book of Ruth very probably was written by Samuel; had it been of a later date, or written by Ezra, the genealogy with which it concludes, would doubtless have been carried further than to David: the Book of Samuel, and particularly the song of Hannah in it, were written in all probability before the penning of the hundred thirteenth psalm, Psa 113:1, in which some expressions seem to be taken from it wherefore, though the two books of Kings may be allowed to be written or compiled by Ezra, the ten preceding ones cannot be assigned to him: however, there is no room to doubt of the divine authority of these two books, when the honour our Lord has done them is observed, by quoting or referring to several histories in them; as to the account of the queen of Sheba coming to hear the wisdom of Solomon; of the famine in the times of Elijah; and of that prophet being sent to the widow of Sarepta, and of the cleansing of Naaman the Syrian in the times of Elisha, Mat 12:42 from 1Ki 17:1 2Ki 5:10; to which may be added, the quotations and references made by the apostles to passages in them, as by the Apostle Paul in Rom 11:2 from 1Ki 19:14 where this book is expressly called the Scripture; and by the Apostle James, Jam 5:17; who manifestly refers to 1Ki 17:1; and there are various things in this part of Scripture, which are confirmed by the testimonies of Heathen writers, as will be observed in the exposition of it. The use of these books is to carry on the history of the Jewish nation, to show the state of the church of God in those times, and his providential care of it amidst all the changes and vicissitudes in the state; and, above all, to transmit to us the true genealogy of the Messiah, which serves to confirm the Evangelist Matthew's account of it.

Gill: 1 Kings 22 (Chapter Introduction)

INTRODUCTION TO 1 KINGS 22

This chapter relates, that after three years' peace with the king of Syria, Ahab was inclined to go to war with him, to take Ramothgilead out of his hands; and he drew in Jehoshaphat, king of Judah, to join him in it, 1Ki 22:1, but before they went into it, they took advice, Ahab of his four hundred prophets, which Jehoshaphat not being satisfied with, a true prophet of the Lord, Micahah, was sent for, 1Ki 22:5 who, when he came, jeered Ahab with what his prophets had said to him; intimated that he should be killed, and explained it to him how he came to be deceived by his prophets, 1Ki 22:15 upon which he was smitten on the cheek by Zedekiah, one of the false prophets, and imprisoned by the order of Ahab, 1Ki 22:24, after which the two kings went to the battle, and Jehoshaphat was in great danger of his life; but Ahab was wounded, and died, 1Ki 22:29, and the chapter is concluded with an account of the reign of Jehoshaphat king of Judah, 1Ki 22:41, and of Ahaziah king of Israel, 1Ki 22:51.