1 Reis 22
Bob Utley · Citado em PreceptAustin
1 Reis 22
Utley comments on the marriage alliance - There was no need to do this. Jehoshaphat made an alliance with a Ba'al worshiping king (cf. 1 Kings 17-19; 2 Chr. 19:2). This alliance would have involved religious liturgy and actions. It was Jehoshaphat's son Joram who married Athaliah (ANOTHER EXTREMELY WICKED WOMAN!), Ahab's daughter. QUESTION - Who was King Jehoshaphat in the Bible? | GotQuestions.org ANSWER - King Jehoshaphat was the fourth king of Judah under the divided monarchy, the son of Asa. We are first introduced to him in 1 Kings 15:24 but are told nothing more than that he succeeded Asa. Later, 1 Kings 22:42 tells us that he was 35 years old when he began his reign and that he reigned 25 years (from 873 to 848 BC). 1 Kings 22 gives a brief account of his reign with 2 Chronicles 17–22 giving a more comprehensive account. Spiritually, Jehoshaphat began his reign in a positive way. 2 Chronicles 17:3–6 gives this commendation: “ The Lord was with Jehoshaphat because he followed the ways of his father David before him. He did not consult the Baals but sought the God of his father and followed his commands rather than the practices of Israel. The Lord established the kingdom under his control; and all Judah brought gifts to Jehoshaphat, so that he had great wealth and honor. His heart was devoted to the ways of the Lord; furthermore, he removed the high places and the Asherah poles from Judah.” In addition, Jehoshaphat sent men throughout the kingdom to teach the people the Law of God (2 Chronicles 17:7–9). Militarily, Jehoshaphat fortified his defenses, primarily against the northern kingdom of Israel (2 Chronicles 17:1–3). The surrounding nations feared Judah and brought tribute (2 Chronicles 17:10–19). After making peace with Israel, Jehoshaphat apparently tried to reach out to Ahab, the king of Israel. Ahab was one of the wickedest kings of Israel, and Jehoshaphat could not have been ignorant of his character. 1 Kings 22 and 2 Chronicles 18 relate the following account: Ahab asks Jehoshaphat to help him attack Syria. Jehoshaphat wisely requests that they consult the LORD on the matter. Ahab gathers 400 of his prophets who encourage the attack. Jehoshaphat recognizes that these are not genuine prophets of the LORD, and the exchange that follows between Jehoshaphat and Ahab is almost comical: “But Jehoshaphat asked, ‘Is there no longer a prophet of the Lord here whom we can inquire of?’ The king of Israel answered Jehoshaphat, ‘There is still one prophet through whom we can inquire of the Lord, but I hate him because he never prophesies anything good about me, but always bad. He is Micaiah son of Imlah.’” So, Micaiah is summoned, and the question is posed. Micaiah responds with high irony: “Attack and be victorious, . . . for the Lord will give it into the king’s hand.” This answer exasperates King Ahab: “How many times must I make you swear to tell me nothing but the truth in the name of the Lord?” Micaiah then tells Ahab the hard truth: “I saw all Israel scattered on the hills like sheep without a shepherd, and the Lord said, ‘These people have no master’” (1 Kings 22:15–18). In spite of what seems to be an acknowledgement that Micaiah speaks for the LORD, Jehoshaphat joins Ahab in the attack. Ahab is killed, and Jehoshaphat narrowly escapes. When Jehoshaphat returns home, he is reprimanded by a prophet of the Lord for his collaboration with Ahab: “Jehu the seer, the son of Hanani, went out to meet him and said to the king, ‘Should you help the wicked and love those who hate the Lord? Because of this, the wrath of the Lord is on you. There is, however, some good in you, for you have rid the land of the Asherah poles and have set your heart on seeking God’” (2 Chronicles 19:2–3). Jehoshaphat continues to make reforms, appointing judges throughout the land to handle disputes and charging them to make righteous judgments and to fear the Lord (2 Chronicles 19:4–11). In 2 Chronicles 20, an alliance of nations decides to march against Judah. Jehoshaphat seeks the Lord and asks all Judah to fast (2Ch 20:3). Through a man named Jahaziel, the Lord tells Jehoshaphat that He will deliver Judah without a fight (2Ch 20:14–17). Jehoshaphat goes out to battle with singers leading the way, singing praise to the Lord. The alliance of nations turn against each other and begin to kill each other (2Ch 20:22–23). The men of Judah spend three days collecting the spoils of war that were abandoned by their enemies (2Ch 20:25). Although Jehoshaphat started his reign by removing the idolatrous high places, at the end of his reign, there were still high places that had not been taken away (1 Kings 22 and 2 Chronicles 20). Jehoshaphat started well, but his diligence flagged, and the idol-worship returned. 1 Kings 22:41–50 and 2 Chronicles 20:35–37 record a joint ship-building venture that Jehoshaphat attempted with the wicked king Ahaziah of Israel. Jehoshaphat, who had already been chastised for an alliance with Ahab, is once again confronted by a prophet with a warning. It seems that Jehoshaphat heeded the warning and did not allow Ahaziah’s men to sail with the Judeans, but the judgment still came to pass: the fleet was wrecked, and Jehoshaphat’s foolish investment with Ahaziah proved futile. Jehoshaphat is still considered a good and godly king, but his reign ended rather badly. He kept trying to build an alliance with Israel, even though the kings of Israel were obviously wicked. Jehoshaphat worshiped the Lord and led his people in seeking the Lord, but the hearts of the people were never fully changed. They reverted to pagan practices. King Jehoshaphat was unable to pass his faith on to his son Jehoram who reigned after him. Jehoram started by killing all of his brothers, and then he married the daughter of Ahab (2 Chronicles 21:4–6). QUESTION - Who was King Ahab in the Bible? ANSWER - Ahab was one in a line of increasingly evil kings in Israel’s history, starting with the reign of Jeroboam. King Ahab “did more evil in the eyes of the LORD than any of those before him” (1 Kings 16:30). Among the events chronicled in Ahab’s life that led to his downfall was his marriage to an evil woman named Jezebel who had a particular hatred for God’s people (1 Kings 18:4). Because of his marriage to a pagan woman, Ahab devoted himself to the worship of the false gods Baal and Asherah in Israel (1 Kings 16:31–33). The evil of King Ahab was countered by the prophet Elijah who warned Ahab of coming judgment if he did not obey the Lord. Ahab blamed Elijah for bringing trouble on Israel (1 Kings 18:17), but it was Ahab’s promotion of idolatry that was the true cause of the three-and-a-half-year famine (verse 18). In a dramatic confrontation between Elijah and Ahab’s false prophets, God proved to Israel that He, not Baal, was the true God (1 Kings 18:16–39). All of Ahab’s men of Baal were killed that day (verse 40). King Ahab also disobeyed the Lord’s direct command to destroy Ben-Hadad, the king of Aram. God set it up so that Ahab would lead Israel to victory, but Ahab made a treaty with the king he was supposed to kill (1 Kings 20). “Therefore,” God told Ahab through an unnamed prophet, “it is your life for his life, your people for his people” (verse 42). The event that sealed Ahab’s doom was his murder of an innocent man (1 Kings 21). Ahab coveted a vineyard belonging to a man named Naboth. The king offered to buy the vineyard, but Naboth refused, because the Law forbade him to sell it (1 Kings 21:2–3; cf. Leviticus 25:23). While Ahab sulked about it in his palace, his wife arranged Naboth’s murder. Once the vineyard’s owner was out of the way, King Ahab took the vineyard for himself. Elijah came to Ahab and told him the Lord would deal with him by cutting off all his descendants. Also, Ahab himself would suffer an ignoble fate: “In the place where dogs licked up Naboth’s blood, dogs will lick up your blood—yes, yours!” (1 Kings 21:19). Upon hearing this, Ahab “tore his clothes, put on sackcloth and fasted. He lay in sackcloth and went around meekly” (verse 27). In response to Ahab’s repentance, God mercifully postponed the destruction of Ahab’s dynasty until after Ahab was dead (verse 29). The prophesied judgment against Ahab came true exactly as Elijah predicted. God used Ahab’s own false prophets to entice him into going to the battle at Ramoth-Gilead, where he was hit by a “random” arrow and slowly bled to death in his chariot. Later, “they washed the chariot at a pool in Samaria (where the prostitutes bathed), and the dogs licked up his blood, as the word of the Lord had declared” (1 Kings 22:38). After Ahab’s death, Jehu killed Jezebel (2 Kings 9) and all of Ahab’s descendants (2 Kings 10). King Ahab was justly judged by God because he disobeyed the Lord’s direct commands, he abused his responsibility as Israel’s king, and he led God’s people right into idolatry. In the end, “there was never anyone like Ahab, who sold himself to do evil in the eyes of the Lord, urged on by Jezebel his wife. He behaved in the vilest manner by going after idols” (1 Kings 21:25–26).GotQuestions.org 1 Kings 22:3 Now the king of Israel said to his servants, “Do you know that Ramoth-gilead belongs to us, and we are still doing nothing to take it out of the hand of the king of Aram?” Ramoth: 1Ki 4:13 De 4:43 Jos 20:8 still doing nothing: Heb. silent from taking it, Jdg 16:2 2Sa 19:10 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 1 Kings 20:34+ Ben-hadad said to him, “The cities which my father took from your father (IS RAMOTH-GILEAD ONE OF THOSE CITIES?) I will restore, and you shall make streets for yourself in Damascus, as my father made in Samaria.” Ahab said, “And I will let you go with this covenant.” So he made a covenant with him and let him go. LOCATION OF RAMOTH-GILEAD ESV Study Bible page 638 Now the king of Israel said to his servants, “Do you know that Ramoth-gilead belongs to us, and we are still doing nothing to take it out of the hand of the king of Aram - During the days of King Solomon, it had been under his control (1Ki 4:13+), but now the Arameans had control of it (1Ki 22:3) See map above for location of Ramoth-Gilead (Gilead is in modern day Jordan), 28 miles east of the Jordan River, a fortress city and a Levitical city (Dt 4:43; Josh. 21:38), which controlled east-west trade routes and was in the territory belonging to Israel (formerly belonged to tribe of Gad). Clearly this city would be vulnerable to foreign incursions as it was on the eastern extreme of Israel and very near the border with Syria . Ramoth-Gilead means “Heights of Gilead" or "High Place in Gilead" because it was a high (~2,600–3,000 ft). This would prove to be the city where King Ahab would meet his Maker! Ben-Hadad at some point took possession of this city but failed to return it to Israel (cf 1Ki 20:34), clearly in breach of the peace treaty. August Konkel: Ramoth Gilead was a fortress city in the eastern portion of the tribal territory of Gad (Josh 20:8). This was one of the cities of refuge for inadvertent homicide and an important administrative center in Solomon’s kingdom (1 Kings 4:13). It was an important fortress, protecting the eastern trade routes. Following the great battle at Qarqar, where Ahab had allied with the Arameans in successfully stopping the advance of the Assyrians under Shalmanezer III (853 BCE), the Arameans tried to regain control of an important trade route to the south, the King’s Highway. Ahab needed an ally against the superior Aramean forces to regain control of a city critical to his kingdom. (Multipart Video Series on 1-2 Chronicles) Dale Ralph Davis: True, Ramoth-gilead belonged to Israel. But shekels probably weighed more heavily than rights in swaying Ahab’s policy. Ramoth-gilead (probably Tell Ramîth) stood twenty-five to thirty miles east of the Jordan, astride the north-south King’s Highway leading to Damascus in the north. A road also ran westward from Ramoth-gilead to Beth-shan and other points west of the Jordan. Incense and spice caravans trucked through Ramoth-gilead. That meant whoever controlled the site collected ‘caravan transit revenues’. In short, it’s a shame to have a turnpike running through a place if you aren’t sitting in the toll booth. (Book 1 Kings: The Wisdom and the Folly or lecture Getting Clear About God's Word 1 Kings 22:1-40) 1 Kings 22:4 And he said to Jehoshaphat, “Will you go with me to battle at Ramoth-gilead?” And Jehoshaphat said to the king of Israel, “I am as you are, my people as your people, my horses as your horses.” KJV 1 Kings 22:4 And he said unto Jehoshaphat, Wilt thou go with me to battle to Ramothgilead? And Jehoshaphat said to the king of Israel, I am as thou art, my people as thy people, my horses as thy horses. BGT 1 Kings 22:4 καὶ εἶπεν βασιλεὺς Ισραηλ πρὸς Ιωσαφατ ἀναβήσῃ μεθ᾽ ἡμῶν εἰς Ρεμμαθ Γαλααδ εἰς πόλεμον καὶ εἶπεν Ιωσαφατ καθὼς ἐγὼ οὕτως καὶ σύ καθὼς ὁ λαός μου ὁ λαός σου καθὼς οἱ ἵπποι μου οἱ ἵπποι σου LXE 1 Kings 22:4 And the king of Israel said to Josaphat, Wilt thou go up with us to Remmath Galaad to battle? NET 1 Kings 22:4 Then he said to Jehoshaphat, "Will you go with me to attack Ramoth Gilead?" Jehoshaphat replied to the king of Israel, "I will support you; my army and horses are at your disposal." CSB 1 Kings 22:4 So he asked Jehoshaphat, "Will you go with me to fight Ramoth-gilead?" Jehoshaphat replied to the king of Israel, "I am as you are, my people as your people, my horses as your horses." ESV 1 Kings 22:4 And he said to Jehoshaphat, "Will you go with me to battle at Ramoth-gilead?" And Jehoshaphat said to the king of Israel, "I am as you are, my people as your people, my horses as your horses." NIV 1 Kings 22:4 So he asked Jehoshaphat, "Will you go with me to fight against Ramoth Gilead?" Jehoshaphat replied to the king of Israel, "I am as you are, my people as your people, my horses as your horses." NLT 1 Kings 22:4 Then he turned to Jehoshaphat and asked, "Will you join me in battle to recover Ramoth-gilead?" Jehoshaphat replied to the king of Israel, "Why, of course! You and I are as one. My troops are your troops, and my horses are your horses." NRS 1 Kings 22:4 He said to Jehoshaphat, "Will you go with me to battle at Ramoth-gilead?" Jehoshaphat replied to the king of Israel, "I am as you are; my people are your people, my horses are your horses." NJB 1 Kings 22:4 He said to Jehoshaphat, 'Will you come with me to attack Ramoth in Gilead?' Jehoshaphat replied to the king of Israel, 'I will be as you, my men as yours, my horses as yours.' Will you go with me: 2Ki 3:7 2Ch 18:3 I am as you are: 2Ch 19:2 Ps 139:21,22 Pr 13:20 1Co 15:33 2Co 6:16,17 Eph 5:11 2Jn 1:11 Rev 2:26 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 2 Chronicles 18:3+ Ahab king of Israel said to Jehoshaphat king of Judah, “Will you go with me against Ramoth-gilead?” And he said to him, “I am as you are, and my people as your people, and we will be with you in the battle.” Deuteronomy 7:2-4+ and when the LORD your God delivers them before you and you defeat them, then you shall utterly destroy them. You shall make no covenant with them and show no favor to them. 3 “Furthermore, you shall not intermarry with them; you shall not give your daughters to their sons, nor shall you take their daughters for your sons. 4 “For they will turn your sons away from following Me to serve other gods; then the anger of the LORD will be kindled against you and He will quickly destroy you. Amos 3:3 “Can two walk together, unless they are agreed?” 1 Corinthians 15:33+ Do not be deceived: “Bad company corrupts good morals.” 2 Cor 6:14-17+ Do not be (present imperative with a negative see our need to depend on the Holy Spirit to obey) bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness? 15 Or what harmony has Christ with Belial, or what has a believer in common with an unbeliever? 16 Or what agreement has the temple of God with idols? For we are the temple of the living God; just as God said, “I WILL DWELL IN THEM AND WALK AMONG THEM; AND I WILL BE THEIR GOD, AND THEY SHALL BE MY PEOPLE. 17 “Therefore, COME OUT FROM THEIR MIDST AND BE SEPARATE,” says the Lord. “AND DO NOT TOUCH WHAT IS UNCLEAN; And I will welcome you. Ephesians 5:11+ Do not participate (present imperative with a negative see our need to depend on the Holy Spirit to obey) in the unfruitful deeds of darkness, but instead even expose (present imperative see our need to depend on the Holy Spirit to obey) them; 2 John 1:11+ for the one who gives him a greeting participates in his evil deeds. Depiction of "Heights of Gilead" AHAB'S MILITARY ALLIANCE WITH JEHOSHAPHAT And he said to Jehoshaphat, “Will you go with me to battle at Ramoth-gilead?” - Ahab knows the value of the marriage alliance between his daughter and Jehoshaphat! And as the saying goes "One compromise often leads to another!" The "bride compromise" led to the "battle compromise," which was rebuked by Hanani the seer in 2Ch 19:1-3. And Jehoshaphat said to the king of Israel, “I am as you are, my people as your people, my horses as your horses - NLT - "Why, of course! You and I are as one. My troops are your troops, and my horses are your horses." Recall that Jehoshaphat had entered a marriage covenant with Ahab's daughter so there were ties by marriage alliances. Jehoshaphat was generally a godly king but (like King Solomon) he made a strategic mistake in linking himself with woman raised as a Baal worshiper! He would have done well to heed Paul's commandment "Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?" (2Co 6:14) This unequal yoking recalls Dt 22:10 “You shall not plow with an ox and a donkey together." Jehoshaphat was choosing to fellowship with darkness. Jehoshaphat who had the temple of God was choosing to agree with an idolater (2Co 6:16+). He was a good king and a godly leader, but he got involved in three costly compromises. Warren
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Utley - "As the Lord lives" This is a word play on the covenant name for Israel's Deity, YHWH, which is a form of the VERB "to be" (cf. Exod. 3:14-16). He is the ever-living, only-living God. Rod Mattoon has a good application of How One Can Stand Alone for God...The Bible gives us a formula in Ephesians 6. Ephesians 6:11—Put on the whole armor of God, that ye may be able to stand against the wiles of the devil. Several things are needed to stand for the Lord. 1. Comprehension of the Real Enemy Ephesians 6:12—For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Satan is the real enemy who is trying to destroy our soul. We must be willing to stand for God because of a concern and compassion for the lost. We should be willing to risk their anger and intimidation because their souls are at stake for eternity. 2. A Clear Conscience & Conviction for the Truth Ephesians 6:13,14—Wherefore take unto you the whole armor of God, that ye may be able to withstand in the evil day, and having done all, to stand Stand therefore, having your loins girt about with truth, and having on the breastplate of righteousness; A clear conscience gives boldness in proclaiming the truth. This is why it is important to live a godly life. Being right with God and men gives confidence in ministry because your life is consistent with your message. There is no hypocrisy, hindrances, or stumbling blocks. Conviction of the truth gives security, strength, and confidence. I know I am saved and because of this I can tell others how to be saved. The Bible is truth. John 17:17—Sanctify them through thy truth: thy word is truth. John 8:32—And ye shall know the truth, and the truth shall make you free. We are free to stand for God and be a witness for Christ. We are to know what we believe and be sure what you believe is right. 3. A Commitment to the Cause of Christ Ephesians 6:15—And your feet shod with the preparation of the gospel of peace; We are to be prepared to stand up for Christ. 1 Peter 3:15—But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: The time to make up your mind about standing for the Lord is now. Doing the will of God should be a priority in our lives no matter what the cost. Daniel stood for God in Babylon because he made up his mind to do this before he got there. Daniel 1:8—But Daniel purposed in his heart that he would not defile himself with the portion of the king's meat, nor with the wine which he drank: therefore he requested of the prince of the eunuchs that he might not defile himself. 4. Concrete Faith & Confidence in God's Care Ephesians 6:16—Above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked. We are to stand because our lives are yielded to the Lord. We know that God knows our circumstances. Whatever happens to us has been cleared by the Lord. We know that all things work together for good. The three Hebrews had this attitude when they stood for God in Babylon and Job had it when he went through his trials. Daniel 3:16-18—Shadrach, Meshach, and Abed-nego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. [17] If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. [18] But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Job 13:15—Though he slay me, yet will I trust in him: but I will maintain mine own ways before him. 5. A Comprehension of the Scriptures & Salvation Ephesians 6:17—And take the helmet of salvation, and the sword of the Spirit, which is the word of God: We don't stand because mentally we have fears which hinder us. The helmet deals with the head. We are to saturate our lives with Scripture. We are to know The Book... the Word of God. Psalm 119:50—This is my comfort in my affliction: for thy word hath quickened me. Quicken means "revived." Romans 10:17—So then faith cometh by hearing, and hearing by the word of God. Fear is conquered by faith. 6. Communion with God Ephesians 6:18—Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints; Prayer gives courage and boldness. Acts 4:31—And when they had prayed, the place was shaken where they were assembled together; and they were all filled with the Holy Ghost, and they spake the word of God with boldness. Daniel prayed even though he was threatened with death in the lions' den. His communion with God gave him courage and strength. All of these things will help us stand for God. 1 Kings 22:15 When he came to the king, the king said to him, “Micaiah, shall we go to Ramoth-gilead to battle, or shall we refrain?” And he answered him, “Go up and succeed, and the LORD will give it into the hand of the king.” shall we go: 1Ki 22:6 Go and prosper: 1Ki 18:27 Jdg 10:14 2Ki 3:13 2Ch 18:14 Ec 11:9 Mt 26:45 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 2 Chronicles 18:14+ When he came to the king, the king said to him, “Micaiah, shall we go to Ramoth-gilead to battle, or shall I refrain?” He said, “Go up and succeed, for they will be given into your hand.” MICAIAH'S MESSAGE TO SMOOTH TO BE TRUE When he came to the king, the king said to him, “Micaiah, shall we go to Ramoth-gilead to battle, or shall we refrain?” And he answered him, “Go up and succeed, and the LORD will give it into the hand of the king Micaiah gives the same message as the false prophets but does so sarcastically which even Ahab detected. TSK - This was strong irony; they were the precise words of the false prophets; but were spoken by Micaiah in such a tone and manner as at once shewed Ahab that he did not believe, but ridiculed these words of uncertainty. 1 Kings 22:16 Then the king said to him, “How many times must I adjure you to speak to me nothing but the truth in the name of the LORD?” KJV 1 Kings 22:16 And the king said unto him, How many times shall I adjure thee that thou tell me nothing but that which is true in the name of the LORD? BGT 1 Kings 22:16 καὶ εἶπεν αὐτῷ ὁ βασιλεύς ποσάκις ἐγὼ ὁρκίζω σε ὅπως λαλήσῃς πρός με ἀλήθειαν ἐν ὀνόματι κυρίου LXE 1 Kings 22:16 And the king said to him, How often shall I adjure thee, that thou speak to me truth in the name of the Lord? NET 1 Kings 22:16 The king said to him, "How many times must I make you solemnly promise in the name of the LORD to tell me only the truth?" CSB 1 Kings 22:16 But the king said to him, "How many times must I make you swear not to tell me anything but the truth in the name of Yahweh?" ESV 1 Kings 22:16 But the king said to him, "How many times shall I make you swear that you speak to me nothing but the truth in the name of the LORD?" NIV 1 Kings 22:16 The king said to him, "How many times must I make you swear to tell me nothing but the truth in the name of the LORD?" NLT 1 Kings 22:16 But the king replied sharply, "How many times must I demand that you speak only the truth to me when you speak for the LORD?" NRS 1 Kings 22:16 But the king said to him, "How many times must I make you swear to tell me nothing but the truth in the name of the LORD?" NJB 1 Kings 22:16 The king then said, 'How often must I put you on oath to tell me nothing but the truth in the name of Yahweh?' I adjure: Jos 6:26 1Sa 14:24 2Ch 18:15 Mt 26:63 Mk 5:7 Ac 19:13 to speak to me Jer 42:3-6 Mt 22:16,17 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 2 Chronicles 18:15+ Then the king said to him, “How many times must I adjure you to speak to me nothing but the truth in the name of the LORD?” AHAB DETECTS MESSAGE IS NOT TRUE Then the king said to him, “How many times must I adjure you to speak to me nothing but the truth in the name of the LORD - This reply by Ahab supports the premise that Ahab must have been accustomed to Micaiah's sarcasm in the past. But there is a more obvious reason Ahab picked up that this was not truly the prophecy Micaiah had for him. Recall in 1Ki 22:8 that Micaiah had always prophesied evil! While this prophecy would turn out to be evil, the truth is that he was agreeing with the 450 prophets and Ahab knew that was not Micaiah's style! John Schultz: Most Bible scholars believe that Micaiah repeated the false prophets’ words in a tone of voice that made them sound unbelievable, thus ridiculing their prediction Paul Apple - Whether it was Micaiah’s tone of voice or facial expression, Ahab knew the truth, which he hadn’t wanted to know. And when Micaiah prophesied that the king’s campaign would be victorious he knew that it would not be. Ahab didn’t need false prophets to deceive him; he deceived himself. G Campbell
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Utley has an interesting thought - Here and in 1 Kgs. 22:21, the MT has the DEFINITE ARTICLE "the Spirit." One wonders if this is meant to denote Satan. He was one of the angels present before YHWH (cf. Job 1-2; Zechariah 3). We hear similar imagery in 1 Sam. 16:14-15, where "an evil spirit from YHWH" replaces the "holy spirit," which goes to David. There is so much about the angelic realm that humans do not know (i.e., Daniel 10)! YHWH used evil to accomplish His purposes, as He did in relation to the Messiah. 1 Kings 22:22 “The LORD said to him, ‘How?’ And he said, ‘I will go out and be a deceiving spirit in the mouth of all his prophets.’ Then He said, ‘You are to entice him and also prevail. Go and do so.’ a lying spirit: Job 1:8-11 2:4-6 Joh 8:44 Ac 5:3,4 2Th 2:9,10 1Ti 4:1 1Jn 4:6 Rev 12:9,10 13:14 16:13,14 20:3,7,10 Thou shalt: 1Ki 22:20 Jdg 9:23 Job 12:16 Ps 109:17 2Th 2:10-12 Rev 17:17 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 2 Chronicles 18:21+ “He said, ‘I will go and be a deceiving spirit in the mouth of all his prophets.’ Then He said, ‘You are to entice him and prevail also. Go and do so.’ 2 Thessalonians 2:10-12+ and with all the deception of wickedness for those who perish, because they did not receive the love of the truth so as to be saved. 11 For this reason God will send upon them a deluding influence so that they will believe what is false, 12in order that they all may be judged who did not believe the truth, but took pleasure in wickedness. GOD'S VERDICT ON AHAB YOU TIME HAS RUN OUT! The LORD said to him, ‘How?’ And he said, ‘I will go out and be a deceiving spirit in the mouth of all his prophets.’ Then He said, ‘You are to entice him and also prevail. Go and do so - For the non-lying God this passage seems incongruous with His character. But if we allow the context to aid in the interpretation, we see that while God sovereignly allowed they deceiving spirit to speak through the prophets, He is not the author of they lying but is simply controlling how it is used. And in the context, it is used to speak to Ahab who has repeatedly rejected the truth God has graciously shown him. The result is that he would be judged for his unbelief and part of that judgment was to receive prophecy from deceiving spirits. It is analogous to all who reject God's Word of truth in the end times. They will be given over to their deceived mind and the greatest human deceiver, the Antichrist, will be allowed to feed them lies and deception. The important point to keep in mind is that God is NOT the author of the lies and deception but He can and does use deception (as when He allows deceiving spirits to do their deeds) as a means of judgment. John MacArthur on the deceiving spirit - This must be Satan, whom the Lord allowed to speak through 400 demons who indwelt the 400 false prophets. Raymond Dillard - This section of the Micaiah narrative gives graphic expression to the claim of the later canonical prophets that the false prophets were speaking lies (Jer 23:14, 25–26, 32; 27:10, 15; Ezek 13:8, 9, 19; Zech 10:2; 13:3). For delusion as a motif of divine punishment, cf. Matt 24:23–24; 2 Thess 2:9–12; Rev 13:13–14; 19:20. (See 2 Chronicles, Volume 15 - Page 142) Warren
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Utley - In 2Ch 18:20 and in 1 Kgs. 22:21, the MT has the DEFINITE ARTICLE "the Spirit." One wonders if this is meant to denote Satan. He was one of the angels present before YHWH (cf. Job 1-2; Zechariah 3). We hear similar imagery in 1 Sam. 16:14-15, where "an evil spirit from YHWH" replaces the "holy spirit," which goes to David. There is so much about the angelic realm that humans do not know (i.e., Daniel 10)! YHWH used evil to accomplish His purposes, as He did in relation to the Messiah. Paul Apple points out that "Another view is that Satan initiated and superintended demonic activity, which God permitted (cf. 2 Sam. 24:1; 1 Chron. 21:1; Job 1:13-22; 2:7; Zech. 3:1; Matt. 12:24; John 8:44)." Deceiving (08267) sheqer - שֶׁקֶר from shāqar = to deal deceitfully) refers to a deceptive statement, “breaking faith with others by presenting deception/falsehood rather than truth” (NIDOTTE) Sheqer describes words or activities that are "false," in the sense of being without basis in fact or reality. Sheqer is used with particular reference to false testimony, as in court. It speaks of something which is utterly false which the hearer interprets as true and thus is misled or deceived. The ninth commandment said “You shall not bear false witness against your neighbor. (Ex 20:16, cp Dt 19:18) Zechariah warned against false oaths or perjury (Zech. 5:4; 8:17, cp Jer 5:2). Such deceit is listed in Ps as the act of an adversary (Ps. 27:12), motivated by arrogance (Ps 119:69) and the purpose is to destroy someone through slanderous words (Isa. 32:7). SHEQER IN KINGS AND CHRONICLES - 1 Ki. 22:22; 1 Ki. 22:23; 2 Ki. 9:12; 2 Chr. 18:21; 2 Chr. 18:22 The following excerpt is from Gregory H Harris' paper "Does God Deceive? The “Deluding Influence” Of Second Thessalonians 2:11" (click here for the full article and see the footnotes in that article) Preliminary Considerations Regarding Deception - From the earliest deception of Eve in Genesis 3 up through Satan’s final attempt to deceive the world in Revelation 20, deception has played a significant role in the history of man. It is fitting that Scripture presents Satan at both the first and last efforts to deceive mankind, because ultimately all religious deception is traceable to Satan, “the serpent of old. .. who deceives the whole world” (Rev 12:9).1 Multiple verses in Scripture bear witness of this, such as John 8:44, which states of Satan, “Whenever he speaks a lie, he speaks from his own nature, for he is a liar, and the father of lies.”2 Two other verses specifically identify Satan’s role as a deceiver, especially in regard to the fall of man. In 2 Cor 11:3 Paul warned, “But I am afraid, lest as the serpent deceived Eve by his craftiness, your minds should be led astray from the simplicity and purity of devotion to Christ.” In an even more succinct statement, Paul later wrote in 1 Tim 2:14, “[I]t was not Adam who was first deceived, but the woman being quite deceived, fell into transgression.” Deception, at its core, is a lie in place of the truth. The NT words repeatedly used for deception, πλανάω (planao) and ἀπατάω (apatao), bear this out.3 The two words are used interchangeably throughout Scripture and seem to have no major distinction between them.4 The verb planaō is rendered “to cause to wander, lead astray,”5 or “to lead astray, mislead by means of deception.”6 The passive voice conveys the idea, “to let oneself be misled, deceived.”7 The noun derivative “deception” (πλάνη, plane) means, “wandering from the path of truth, error, delusion, deceit, deception to which one is subject.”8 That satanic deception always stands in contrast to the standard of God’s revelatory truth is of utmost importance.9 The other Greek verb for deception, apataō, does not occur as frequently in the NT as planaō, but it likewise conveys the idea of deceiving, cheating, or misleading someone.10 An intensified derivative (ἐξαπατάω, exapatao) expresses a strengthened form of deception.11 The Bible repeatedly uses both words for Satan’s activities of deception in history past as well as for the deception associated with the future Tribulation. In fact, the Tribulation will be a time of satanic deception unlike any other in history. As bad as Satan’s previous deceptions have been, it will pale in comparison to what awaits the world ahead. Every major NT passage that details events and persons operative during the Tribulation (Matthew 24–25/Mark 13; 2 Thessalonians 2; Revelation 4–20) presents statements and warnings about tribulational deception.12 Both Greek words for deception occur repeatedly, with forms of planaō occurring more in Revelation than in any other NT book.13 In fact, not only does the Bible predict a greatly intensified deception during the Tribulation, it also discloses the agents of that deception. Specific agents of deception will be false Christs (Matt 24:4–5; Mark 13:5–6), false prophets (Matt 24:11; Mark 13:22), the Antichrist (Dan 8:25; 2 Thess 2:10; 2 John 7), Satan (Rev 12:9; 20:2–3, 7–8, 10), the false prophet (13:14; 19:20), Babylon (18:23), and in a completely different sense to be discussed below, God (2 Thess. 2:11).14..... First Kgs 22:22 is the initial biblical account that associates God’s use of deception to suit His purpose. Here God instructed a spirit who volunteered to be a deceiving spirit among the false prophets of King Ahab, “You are to entice34 him and also prevail. Go and do so.” Wide disagreement exists among scholars concerning the identity of this spirit. Whether the spirit is an angel of God,35 a demonic being,36 or Satan Himself,37 is not the primary focus of this article. God’s role in commanding the deception to occur is the main point. In this episode God commissioned the spirit, either holy or evil, to deceive, something not normally associated with the God who cannot lie (Heb 6:18). Contextual factors in 1 Kings 22 help to understand this occasion when God employed deception to accomplish His purpose. The chapter records the encounter of Micaiah the prophet as he stood against kings Ahab and Jehoshaphat and their collective prophetic corps. The pending issue was Syria’s possession of Ramoth Gilead, a town Ahab felt rightly belonged to Israel. Before going into battle to recapture the city, Jehoshaphat requested that an inquiry be made of the LORD (22:5). Ahab gathered approximately four hundred prophets before him,38 all of whom counseled going into battle, assuring the kings “the Lord [also LORD] will give it into the hand of the king” (22:6, 11–12). Despite the unanimity of the prophets’ decree, Jehoshaphat was not convinced. Instead he asked, “Is there not yet a prophet of the LORD here, that we may inquire of him?” (22:7). Ahab summoned Micaiah, who was asked by the messenger to speak favorably to the king (22:13). Micaiah’s response establishes a crucial aspect in understanding the deception that will follow. In 1 Kgs 22:14 Micaiah declared, “As the LORD lives, what the LORD says to me, that I will speak.” When asked by the king concerning the pending attack, Micaiah mockingly responded by mimicking the prophets, telling Ahab to go to battle because the LORD will give victory to the king (22:15). Something in the prophet’s demeanor must have reflected his sarcasm. Ahab readily recognized Micaiah’s insincerity, issuing a second crucial injunction that dramatically changes the course of the conversation. The king chastened Micaiah, saying, “How many times must I adjure you to speak to me nothing but the truth in the name of the LORD” (22:16). Thus, the core issue comes to the forefront: who speaks for God, or, more precisely, what is the truth of God?39 That two distinct sides existed who both made claim to speaking divine truth is foundational in understanding God’s upcoming use of deception. Both sources of “truth” could not be correct; neither could both opposing factions speak for God. One or both were false. After prophesying that the attack would end in certain defeat and destruction, Micaiah revealed the heretofore unknown spiritual realities beyond the present earthly realm in 1 Kgs 22:19–23: “Therefore, hear the word of the LORD. I saw the LORD sitting on His throne, and all the host of heaven standing by Him on His right hand and on His left. And the LORD said, ‘Who will entice Ahab to go up and fall at Ramoth Gilead?’ And one said this while another said that. Then a spirit came forward and stood before the LORD and said, ‘I will entice him.’ And the LORD said to him, ‘How?’ And He said, ‘I will go out and be a deceiving spirit in the mouth of all his prophets.’ Then He said, ‘You are to entice him and also prevail. Go and do so.’ Now therefore, behold, the LORD has put a deceiving spirit in the mouth of all these your prophets, and the LORD has proclaimed disaster against you.” Three times in this account a form ofפָתָה (pātāh) is used (22:20–22). That a means of deception will be employed by God is also seen in the twofold use of "deceiving spirit" (רוּחַ שֶׁקֶר, rûah s̆eqer). The verb שָׁקַר (s̆āqar), a close synonym of pātāh, is used of breaking a promise or of words or activities which are false because they are without any factual basis.40 God’s sending of a member from the host of heaven to be a deceiving spirit may surprise some, but other factors are relevant.41 First, it is difficult to call God a liar or deceiver when He announced before Ahab went to battle that a deceiving spirit had been placed in the mouths of all his prophets and that certain defeat awaited Ahab.42 Second, God sent a spirit to counsel Ahab to take the wrong course of action Ahab had already decided to take. God did not lure Ahab into sin, nor did God entice him to change his intentions. Simply put, God did not lead Ahab into sin. Ahab had already determined what he intended do; he was simply looking for religious permission to pursue his own course of action, and even that permission came only because of the request of Jehoshaphat. Nothing—including God’s specific revelation whereby He had proclaimed disaster against Ahab (22:23, 28)—would deter him. A sequential development occurs in the broader context of 1 Kings 22, especially in reference to divine truth. In addition to the revelatory truth of the OT up to that time, God also set forth His truth by means of Elijah (1 Kings 17), and His other true prophets (19:10, 14), including Micaiah (22:13–28). Ahab rejected God’s truth and ultimately became responsible for the deaths of the majority of God’s prophets (19:10, 14). Ahab replaced God’s revealed truth with “another truth” by erecting an altar to and worshiping Baal (16:31–32), making the Asherah (18:19), as well as giving place to the hundreds of false prophets associated with these false gods. The four hundred false prophets also replaced God’s truth when they traced their message to the true God of Israel (22:11–12). Ahab did not believe God’s revealed truth but instead readily accepted multiple sources of falsehood. Ironically, God then used “other truth” Ahab had chosen as a means of judgment against him. Despite his disguise and precautions, Ahab died in battle, true to the prophetic word of the LORD through the prophet Micaiah (22:29–38). Here is an excerpt from an excellent discussion by Robert Chisholm Jr's paper Does God Deceive? (Click here for access to the full paper - there is a nominal cost of $5 per month but you can cancel after a month) --- The Bible repeatedly affirms that God is truthful and does not lie or tempt people to sin. The mercenary prophet Balaam informed Balak, “God is not a man, that he should lie” (Num. 23:19).1 Samuel said to Saul, “The Glory of Israel does not lie” (1 Sam. 15:29). David called Him “the God of truth” (Ps. 31:5), while the apostle Paul stated without qualification that He cannot lie (Titus 1:2). According to James, “God cannot be tempted by evil, nor does he tempt anyone” (1:13). Despite these affirmations, the Bible sometimes describes God as deceiving individuals and/or as enticing them to commit self-destructive and even sinful acts. Micaiah’s vision of the heavenly assembly pictures God instigating and authorizing the deception of King Ahab (1 Kings 22:19–22). The Lord initiated the heavenly meeting with the question, “Who will entice Ahab into attacking Ramoth-Gilead and going to his death there?” (v. 20). As the scene unfolded, a spirit volunteered to entice Ahab by being “a lying spirit in the mouths of all his prophets” (v. 22). Putting His stamp of approval on the proposal, the Lord commissioned the spirit to carry out the assigned task. In summarizing what he had seen, the prophet stated flatly, “The Lord has put a lying spirit in the mouths of all these prophets of yours” (v. 23). In a similar vein Jeremiah attributed the false prophets’ message to divine deception. He lamented, “Ah, Sovereign Lord, how completely you have deceived this people and Jerusalem by saying, ‘You will have peace,’ when the sword is at our throats” (Jer. 4:10). In Ezekiel 14:9 the Lord made clear that a prophet who compromises the faith and cooperates with idolaters is the object of divine deception. “And if the prophet is enticed to utter a prophecy, I the Lord have enticed that prophet, and I will stretch out my hand against him and destroy him from among my people Israel.” According to 2 Samuel 24:1 the Lord’s anger against Israel prompted Him to entice David to take a census of the people, an action David later confessed as sin (vv. 10, 17) and one that brought severe divine judgment down on the nation (vv. 11–16). Paul predicted that God will send unbelievers “a powerful delusion so that they will believe [Satan’s] lie” and “be condemned” for their wickedness (2 Thess. 2:11–12). How does one reconcile the apparent contradiction between verses that affirm God’s truthfulness and those that picture Him deceiving individuals? Some interpret the data along dualistic lines, proposing that God has a demonic or dark side.2 Others propose that God, rather than causing or actively promoting such deception, only allowed or permitted it,3 as if this indirect involvement somehow absolves God of complicity in the deed and preserves His moral and ethical purity. Through theological sleight of hand, some advocates of this approach even make Satan the culprit.4 But these approaches do not reflect sound exegesis. This article seeks to resolve the tension through an exegetical analysis of passages that describe God deceiving individuals and a survey of passages that affirm His truthfulness.5 The article’s thesis is this: God is truthful in that He keeps His unconditional promises to His people and fulfills His sovereign decrees and oaths. God’s commitment to truthfulness, however, does not mean that He never uses deceit as a method of judgment on sinners. But He does so without compromising His truthful character and commitment to righteousness. DIVINE DECEPTION AND ENTICEMENT TO EVIL - MICAIAH’S VISION When Micaiah the prophet was summoned before Ahab, a royal official told the prophet to confirm the message of the court prophets, who were unanimously assuring the king of victory in an upcoming battle (1 Kings 22:13).6 Though Micaiah vowed he would relate only what the Lord told him (v. 14), he too assured Ahab of victory (v. 15). Suspecting that Micaiah was being less than sincere (v. 16), the king pressed Micaiah for the truth. The prophet then described Israel as being scattered like sheep without a shepherd, indicating that Israel would be defeated in the upcoming battle and lose its royal leader (v. 17). When Ahab complained to his guest Jehoshaphat about Micaiah’s uncooperative attitude (v. 18; cf. v. 8), the prophet proclaimed the word of the Lord to the king. His prophetic message contained a report of a heavenly scene Micaiah had witnessed (vv. 19–22) and a summary statement denouncing Ahab’s prophets and pronouncing the king’s demise (v. 23). In his vision Micaiah saw the Lord seated on His throne flanked by His heavenly assembly (v. 19). The Lord initiated matters by asking, “Who will entice Ahab into attacking Ramoth-gilead?” (v. 20). After various suggestions were offered, a spirit approached and volunteered to carry out the Lord’s wishes. When the spirit said, “I will entice him” (v. 21), the Lord asked for a more detailed description of the proposal. The spirit explained that he would “be a lying spirit in the mouths of all his prophets” (v. 22a). The Lord then authorized the deception7 and sent him on his way (v. 22b). Micaiah concluded that the Lord had put “a lying spirit in the mouths” of the false prophets, and that the Lord had “decreed disaster” against Ahab (v. 23). It is difficult, if not impossible, to deny that the Lord was the source of this deception. His initial question set the agenda as one of deception and He authorized the spirit to carry out the proposed deceit. Verse 23 directly attributes the deceptive plot to the Lord and relates it to His sovereign decree to destroy Ahab.8 The verb פִּתָּה (the Piel stem of פָּתָה, “to be simple”) is a key word in this account. It appears in the Lord’s initial question (v. 20), the spirit’s proposal (v. 21), and the Lord’s commission (v. 22). Elsewhere the Piel form of this verb appears in a variety of contexts and carries various nuances, including “to deceive, entice, seduce, allure, trick, persuade.” In the human realm it is used of a woman enticing a man (Samson in both cases) to divulge a secret (Judg. 14:15; 16:5), of sinners enticing an individual to join them (Prov. 1:10; 16:29), of someone supposedly tricking another (by pretending to be a friend) so he can spy on him (2 Sam. 3:25), and of a false witness deceiving a court with lies (Prov. 24:28). Israel attempted to deceive the Lord by lying to Him and pretending to be loyal when they were actually disobedient (Ps. 78:36–37). In Hosea 2:14 the Lord, taking the role of a romantic lover, announced He would “allure” or “seduce” Israel after leading her back into the wilderness. (The verb has this same sexual nuance in Exodus 22:16.) The passive Pual is used in Proverbs 25:15 of a king being persuaded by one who is patient. In 1 Kings 22:20–22 the nuance “to entice” or “to deceive” fits best for פִּתָּה because a lie (the assurance of victory; vv. 6, 11–12) is the means whereby the spirit accomplished his mission. This account raises at least three pertinent questions. First, after Micaiah vowed he would declare only the Lord’s word (v. 14), why did he give the king a false message of victory (v. 15b)? The most reasonable answer to this question is that the false message of victory was, in a sense, the Lord’s word.9 As already noted, the following vision makes it apparent that the Lord, by commissioning the spirit to be a “lying spirit in the mouths of all his [Ahab’s] prophets,” was the ultimate source of the false prophecy. He instigated and authorized the ruse. Therefore it was entirely consistent with God’s program that Micaiah should proclaim this same deceptive message. Only when the king insisted on the truth (אֱמֶת, “truth,” was used by Ahab in v. 16, but not by Micaiah in v. 14), did Micaiah give him an accurate prophecy of how the battle would turn out. Micaiah’s actions support the thesis that the deception was authorized by the Lord, for otherwise this prophet of the Lord, who had consistently spoken the truth in the past (cf. v. 8), would not vow to speak only God’s word and then turn right around and give a false prophecy. The key here is that Micaiah did not necessarily vow to tell the truth, but only the word of the Lord, which in this case was a false oracle of victory! A second pertinent question concerns the identity of the spirit. Who was this spirit that volunteered for this mission of deception? Verse 21 simply calls him הָרוּחַ, “the spirit.” He seems to be a member of the “host of heaven” (צְבָא הַשָּׁמַיִם, v. 19), a phrase that consistently refers elsewhere to the heavenly luminaries (stars and planets10) that populate the divine/heavenly assembly in both mythological and prescientific Israelite thinking (see, e.g., Job 38:7; Isa. 14:13). Does the context provide any other clues to his identity? Perhaps. The significance of the article prefixed to רוּחַ is uncertain, but it could contain a clue to this spirit’s identity, especially when interpreted in light of verse 24.11 It is possible and probably even likely that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller.12 However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 24 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the Lord [רוּחַ־יהוה, lit., ‘the spirit of the Lord’] go when he went from me to speak to you?” Elsewhere when the phrase “the spirit of the Lord” refers to the divine spirit (rather than the divine breath or mind; Isa. 40:7, 13), the spirit energizes an individual or group for special tasks13 or moves someone to prophesy.14 This raises the possibility that the deceiving spirit of 1 Kings 22:20–23 is the same as the divine spirit mentioned by Zedekiah in verse 24.15 This would explain why the article is used on רוּחַ; he can be called “the spirit” because he is the well-known spirit who energizes the prophets. If so, the irony of the passage is profound. God sent His spirit to deceive Ahab by being a lying spirit in the mouths of the king’s prophets. Zedekiah correctly argued that he was an instrument of the divine spirit; what he failed to realize was that the spirit was using him to deceive, not to convey the truth. Third, did Micaiah’s revelation of the truth negate the deception? After all, it seems God deceived Ahab, but then turned right around and informed him of the deception. In this case can it be said God deceived the king? One could interpret this turn of events as proof that God really wanted to move Ahab to repentance, rather than lead him to his demise.16 However, it is important to remember that Micaiah did not volunteer the truth; Ahab insisted on it. There is nothing in the passage to indicate God was planning to reveal the truth to Ahab, or that He felt compelled to do so. Ironically Micaiah’s proclamation of the truth, rather than indicating that God was trying to move Ahab to repentance or that He was compelled to be truthful, shows how effective the divine deception had been. Ahab asked for the truth and received it, but he still insisted on believing the oracle of victory. Why? Because his own self-will (cf. vv. 3–4a) was corroborated by the deceiving message of the prophetic majority. Ahab had consistently rejected the prophetic word in the past; he viewed prophets like Elijah and Micaiah as troublemakers rather than instruments of God (18:17; 22:8). When Ahab killed Naboth, God decreed his demise; even when Ahab exhibited genuine sorrow for his sin, God merely changed the chronology, not the certainty, of Ahab’s downfall (21:27–29). Ahab’s downfall was certain because it had been sealed by divine decree (chap. 21). The divine deception recorded in chapter 22 facilitated the decreed judgment. In conclusion God Himself instigated and authorized the deception of Ahab, as indicated by the Lord’s initial question to the assembly (1Ki 22:20), His commission to the spirit (1Ki 22:22), and Micaiah’s willingness to prophesy a lie after he had vowed to speak only the word of the Lord (1Ki 22:14–15). If the spirit of 1Ki 22:20–23 can be identified with the divine spirit that energizes prophecy (1Ki 22:24), this thesis is further corroborated. The introduction of the truth, rather than ameliorating the deception, shows how effective it was. Even when faced with the truth, Ahab insisted on charging into battle, for the lying spirit working through the prophetic majority had convinced him he would be victorious. Norman Geisler - When Critics Ask - 1 KINGS 22:22—How could God use “lying spirits” to do His will since He forbids lying? PROBLEM: The Scriptures teach that God is truth (Deut. 32:4) and that it is impossible for Him to lie (Heb. 6:18). Furthermore, God commands us not to lie (Ex. 20:16), and He will severely punish those who do (Rev. 21:8). And yet, in spite of all this, God is portrayed in this passage as enlisting lying spirits to entice wicked king Ahab to seal his own doom. The text says, “Now therefore, look! The Lord has put a lying spirit in the mouth of all these prophets of yours” (v. 23). SOLUTION: Several factors should be considered in understanding this situation. First, this is a vision. As such, it is a dramatic picture of God’s sovereign authority spelled out in regal imagery. Second, this dramatic vision represents God in all His sweeping authority so that even evil spirits are represented as being subjected to His ultimate control. Third, the God of the Bible, in contrast to gods of pagan religions, is in sovereign control of everything, including the forces of evil which He uses to accomplish His good purposes (cf. Job 1–3). Fourth, the Bible sometimes speaks of God “hardening” people’s hearts (see comments on Ro 9:17) or even sending them strong delusions (2Th 2:11). However, on closer examination of the text, we discover that God did this only on those who freely harden their own hearts (Ex 8:15) and who “did not believe the truth” (2Th 2:12). In short, God is not commending lying here. He is simply utilizing it to accomplish His purposes. God is not promoting lying, but permitting it to bring judgment on evil. That is, God, for His own purposes of justice, allowed Ahab to be deceived by evil spirits whom He knew in His omniscience would be used to accomplish His sovereign and good will. Gleason Archer in New International Encyclopedia of Bible Difficulties addresses the similar paradoxical point in 2Th 2:11 - If God condemns all liars to the lake of fire (Rev. 21:8), how was it that He put a lying spirit in the mouths of the prophets of Ahab (1 Kings 22:23) or a deluding influence of men in the last days so that they believe what is false (2 Thess. 2:11+)? The answer to this question is found in the verses preceding (CONTEXT IS KING FOR ACCURATE INTERPRETATION), that is, 2 Thessalonians 2:9–10+, which speak of the coming of the “lawless one” (i.e., Antichrist) “with all power and signs and false wonders, and with all the deception of wickedness for those who perish, because they did not receive the love of truth so as to be saved” (NASB). In other words, God turns over to the baneful influence of Satan, the Prince of Lies, those who have of their own free will chosen not to listen to the truth but who by preference cleave to error. God furnishes no guarantee that He will disabuse sinners of error if they really prefer error to the truth. There is no reason why He should. As for the prophets of Ahab who falsely predicted victory for him if he should attempt the recapture of Ramoth-gilead from the Syrians, he fell into this same category. He did not want to know the truth of God; he hated and opposed God’s moral law wherever it went counter to his own will. Therefore he could expect no guidance from God in the matter of besieging Ramoth-gilead. Ahab’s time had run out. His confiscation of the vineyard of Naboth on the basis of a trumped-up charge for which Naboth was stoned to death was a crime for which he had to pay. Therefore the decision of God and His angels in heavenly conference—as Micaiah plainly told Ahab in the presence of Jehoshaphat—was to send a lying spirit to incline the whole pack of court prophets to give Ahab the same encouragement to march into a battle that would cost him his life (1 Kings 22:18–23). The faith in a lie that God permitted or even encouraged in each of these cases simply represented the outworking of the moral law. If men refuse the true God, they will have to make do with a false idol of their own devising. If they reject the truth, they must be content to feed on falsehood. 1 Kings 22:23 “Now therefore, behold, the LORD has put a deceiving spirit in the mouth of all these your prophets; and the LORD has proclaimed disaster against you.” the LORD: Ex 4:21 10:20 De 2:30 2Ch 25:16 Isa 6:9,10 44:20 Eze 14:3-5,9 Mt 13:13-15 24:24,25 and the Lord: 1Ki 22:8-11 20:42 21:19 Nu 23:19,20 24:13 Isa 3:11 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 2 Chronicles 18:22+ “Now therefore, behold, the LORD has put a deceiving spirit in the mouth of these your prophets, for the LORD has proclaimed disaster against you.” Numbers 23:19 God is not a man, that He should lie, Nor a son of man, that He should repent; Has He said, and will He not do it? Or has He spoken, and will He not make it good? GOD'S SOVEREIGNTY AND FINAL JUDGMENT ON AHAB Now therefore, behold, the LORD has put a deceiving spirit in the mouth of all these your prophets; and the LORD has proclaimed disaster against you - Note the phrase the LORD has put a deceiving spirit is not to accuse the LORD of evil, but to show He is sovereign over the deceiving spirit, permitting him to deceive but not Himself causing the deceit. Note also the fact that one deceiving spirit was supernaturally allowed to affect all 400 prophets with the same lying message! Micaiah states flatly that the 400 prophets' prophecy was false because the sovereign God had allowed the deceiving spirit to speak through all 400 so-called. Then he went on to bluntly prophesy Ahab's doom which was from the LORD. This truth did not register with the willful king. He refused to believe the truth and instead believed the lie and paid for it with his life! “He who hates truth will be the dupe of lies” -- William Cowper Robert Chisholm Jr adds that "Even when faced with the truth, Ahab insisted on charging into battle, for the lying spirit working through the prophetic majority had convinced him he would be victorious." I would add that deception can be deadly! (Does God Deceive?) Ryrie emphasizes that once again we see the juxtaposition of divine sovereignty and human responsibility writing that "The Lord permitted a deceiving spirit to control the prophets and give Ahab the wrong advice. Nonetheless, Ahab made a responsible choice, having been warned of the truth by Micaiah." (Borrow Ryrie Study Bible). 1 Kings 22:24 Then Zedekiah the son of Chenaanah came near and struck Micaiah on the cheek and said, “How did the Spirit of the LORD pass from me to speak to you?” KJV 1 Kings 22:24 But Zedekiah the son of Chenaanah went near, and smote Micaiah on the cheek, and said, Which way went the Spirit of the LORD from me to speak unto thee? BGT 1 Kings 22:24 καὶ προσῆλθεν Σεδεκιου υἱὸς Χανανα καὶ ἐπάταξεν τὸν Μιχαιαν ἐπὶ τὴν σιαγόνα καὶ εἶπεν ποῖον πνεῦμα κυρίου τὸ λαλῆσαν ἐν σοί LXE 1 Kings 22:24 And Sedekias the son of Chanaan came near and smote Michaias on the cheek, and said, What sort of a spirit of the Lord has spoken in thee? NET 1 Kings 22:24 Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, "Which way did the LORD's spirit go when he went from me to speak to you?" CSB 1 Kings 22:24 Then Zedekiah son of Chenaanah came up, hit Micaiah in the face, and demanded, "Did the Spirit of the LORD leave me to speak to you?" ESV 1 Kings 22:24 Then Zedekiah the son of Chenaanah came near and struck Micaiah on the cheek and said, "How did the Spirit of the LORD go from me to speak to you?" NIV 1 Kings 22:24 Then Zedekiah son of Kenaanah went up and slapped Micaiah in the face. "Which way did the spirit from the LORD go when he went from me to speak to you?" he asked. NLT 1 Kings 22:24 Then Zedekiah son of Kenaanah walked up to Micaiah and slapped him across the face. "Since when did the Spirit of the LORD leave me to speak to you?" he demanded. NRS 1 Kings 22:24 Then Zedekiah son of Chenaanah came up to Micaiah, slapped him on the cheek, and said, "Which way did the spirit of the LORD pass from me to speak to you?" NJB 1 Kings 22:24 Zedekiah son of Chenaanah then came up, struck Micaiah on the cheek and said, 'Which way did Yahweh's spirit leave me, to speak to you?' Loose paraphrase - Oh really?” Zedekiah said, hitting Micaiah in the face. “So now you're the prophet? When exactly did God stop speaking through me and start using you?” Zedekiah: 1Ki 22:11 struck Micaiah: 2Ch 18:23-24 Isa 50:5,6 La 3:30 Mic 5:1 Mk 14:65 15:19,20 Joh 15:18,20 Ac 23:2 How did the Spirit Jer 28:10,11 29:26,27 Mt 26:68 Mt 27:42,43 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 2 Chronicles 18:23+ Then Zedekiah the son of Chenaanah came near and struck Micaiah on the cheek and said, “How did the Spirit of the LORD pass from me to speak to you?” 2 Timothy 3:12-13+ Indeed, all (HOW MANY?) who desire to live godly in Christ Jesus will be persecuted. 13 But evil men and impostors will proceed from bad to worse, deceiving and being deceived. FALSE PROPHET ZEDEKIAH REBUKES TRUE PROPHET MICAIAH Then Zedekiah the son of Chenaanah came near and struck Micaiah on the cheek and said, “How did the Spirit of the LORD pass from me to speak to you - The true prophet Micaiah was struck physically and verbally for speaking the truth! Zedekiah had a "spirit" but it was surely not the Holy Spirit. He is either deceived and/or simply blatantly lying for dramatic effect. One might paraphrase Zedekiah as ‘So, you think God’s Spirit left me and started talking to you instead?’” 🙏 THOUGHT - The true prophet suffered alone for his commitment to the truth. Have you ever had this experience? If you stand for the Word for very long in your walk, you can rest assured persecution is coming! One of the promises you probably won't find in those little collections of "God's Promises" is 2Ti 3:12+ where Paul clearly states "Indeed, all who desire to live godly in Christ Jesus will be persecuted." That's a promise! Persecution is 100% guaranteed if you are living godly in Christ Jesus! (cf the "gift of grace" in Php 1:29+, cf Mt 5:10-12+, John 15:19-21+, Acts 14:22+, etc, etc). Persecution is not a popular pulpit message, but it is very needful. I had been a believer for about 8 years and was continually involved in leading Bible studies and discipling men. Then if came out of the blue! Persecution came from men within the church and it almost made me want to throw in the towel. Why? Because I had never been taught the principle of persecution is coming if you are serious about Jesus! So beloved, do not be surprised like I was when it comes! (See Is suffering for Christ always going to be a part of being a follower of Christ?) 1 Kings 22:25 Micaiah said, “Behold, you shall see on that day when you enter an inner room to hide yourself.” CSB 1 Kings 22:25 Micaiah replied, "You will soon see when you go to hide yourself in an inner chamber on that day." ESV 1 Kings 22:25 And Micaiah said, "Behold, you shall see on that day when you go into an inner chamber to hide yourself." NIV 1 Kings 22:25 Micaiah replied, "You will find out on the day you go to hide in an inner room." NLT 1 Kings 22:25 And Micaiah replied, "You will find out soon enough when you are trying to hide in some secret room!" Loose paraphrase - “Talk bold now—but you’ll get it when you’re cowering behind a door, trying not to be found.” Loose paraphrase - “One day, when you’re hiding in a quiet room, terrified for your life, you’ll realize I spoke the truth.” Behold: Nu 31:8 Isa 9:14-16 Jer 23:15 28:16,17 29:21,22,32 Am 7:17 2Pe 2:1 Rev 19:20 into an inner chamber: or, from chamber to chamber, Heb. a chamber in a chamber, 1Ki 20:30 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 2 Chronicles 18:24+ Micaiah said, “Behold, you will see on that day when you enter an inner room to hide yourself.” MICAIAH'S PROPHETIC WARNING TO ZEDEKIAH Micaiah said, “Behold, you shall see on that day when you enter an inner room to hide yourself - You will see on that day is a bit of a pun here, for Zedekiah was masquerading as a divine seer, but the fact is that he would not be able to truly see until that coming day when he hid himself in an inner room! The true prophet now prophesies against Zedekiah. What day is Micaiah referring to? In context, this is most likely the day the news filters back to Samaria and to all the false prophets that their prophecy was a lie and it cost the life of the king! In fear the will enter an inner room to hide. The idea is that Zedekiah would see the truth when he is forced to flee and hide behind closed doors. I am reminded of R G Lee's classic sermon Pay Day, Some Day! 1 Kings 22:26 Then the king of Israel said, “Take Micaiah and return him to Amon the governor of the city and to Joash the king’s son; carry him back: 1Ki 22:9 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 2 Chronicles 18:25+ Then the king of Israel said, “Take Micaiah and return him to Amon the governor of the city and to Joash the king’s son; AHAB HAS HEARD ENOUGH FROM MICAIAH Then the king of Israel said, “Take Micaiah and return him to Amon the governor of the city (in charge of civil or military order), and to Joash the king’s son - Jeremiah was similarly imprisoned in the house of the king’s son because he was a possible source of demoralization for the army (Jer 38:1–6). Note the verb return him (Hebrew verb shub/sub describes movement back to the point/place of departure) strongly suggesting that Micaiah had already been in prison. Given that truth this is a bold prophecy by Micaiah because he could have prophesied a lie and may have been released from prison! Micaiah true to his calling determined to be faithful, not popular! It costs more to be faithful than to be popular. William
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Utley - "the ivory houses" This refers to Ahab's two palaces which had furniture inlaid with ivory carvings. These carvings were of foreign gods, imported by Ahab. This expensive furniture (cf. Amos 3:15) illustrated Israel's compromise of monotheism. Peter Pett The ivory house would be built of stone, but with ivory inlaid in the royal furniture and decorations with Phoenician, Egyptian and local motifs. Such houses are known to have been popular amongst great kings (e.g. Nimrud), and were seen as very prestigious. See Amos 3:15 for his view of them. Ahab is also credited with fortifying many cites. He would no doubt have completed Samaria when his father Omri died, and we also know from excavations of his building work at Megiddo and Hazor. Jericho was also rebuilt in his time (1 Kings 16:34). Walton on the ivory house which he built - Ivory decor was very popular at this time for inlays in furniture and for wall panels. One of the principal sources of ivory was elephant tusks, which were imported from Aram (where Syrian elephants were not yet extinct). Elephant hides and tusks, as well as live elephants, were at times included in tribute payments. Excavations at Ashurnasirpal’s palace at Kalah produced some very fine ivory carvings decorating the walls. Over five hundred ivory fragments have also been found in the excavations at Samaria dating to the ninth and eighth centuries B.C. Many feature Egyptian and Phoenician artistic motifs. (IVP Background Commentary - OT page 384) 1 Kings 22:40 So Ahab slept with his fathers, and Ahaziah his son became king in his place. slept: 1Ki 2:10 11:21 14:31 De 31:16 2Sa 7:12 Ahaziah: 1Ki 22:51 2Ki 1:2,17 2Ch 20:35 1 Kings 22 Resources - Multiple Sermons and Commentaries AHAB'S SUCCESSOR AHAZIAH So Ahab slept with his fathers - Slept of course is a Hebrew euphemism of death. I doubt however that it was to be a sleep which brought Ahab rest and peace as he was surely destined for the hot side of Sheol (cf Lk 16:19-31+) With his fathers refers to burial in the family tomb (presumably in Samaria). And Ahaziah his son became king in his place - What would expect would be the rule of this man given that he had two wicked parents, both of whom worshiped Baal. Indeed, he would be like father, like son and like mother, like son, the personification of evil, apostasy and godlessness. QUESTION - Who was King Ahaziah in the Bible? | GotQuestions.org ANSWER - There are two kings named Ahaziah in the Bible; one ruled in the northern kingdom of Israel and the other in the southern kingdom of Judah. In a long line of righteous and unrighteous kings that ruled in the northern and southern kingdoms, these men were both evil kings. Ahaziah of Israel was king from 853—852 BC. He was the son of Ahab and Jezebel, who were among the most wicked rulers Israel ever had. Ahaziah’s parents brought Baal worship into the land and turned God’s people away from Him; although Ahaziah reigned for only two years, he was just as evil as his parents. He “aroused the anger of the LORD” (1 Kings 22:53) due to his own worship of Baal, which continued to lead the people into sin and idolatry. At one point King Ahaziah of Israel tried to ally with King Jehoshaphat of Judah, but, after a warning from one of God’s prophets, Jehoshaphat severed ties with the wicked king (verse 49; cf. 2 Chronicles 20:37). At some point during his reign, King Ahaziah of Israel fell out of a window, injuring himself badly. He was confined to bed, and, rather than inquire of the Lord, Ahaziah sent messengers to inquire of Baal-Zebub, the “god” of Ekron, to see if he would recover (2 Kings 1:2). The Lord sent His prophet, Elijah, to confront the messengers and give them God’s message for King Ahaziah: he would never recover from his injuries and would die in his bed. When the messengers returned to King Ahaziah and relayed what Elijah had told them, Ahaziah was angry and sent his captain and 50 soldiers to fetch Elijah. The captain demanded that Elijah come down from the hill he was sitting on, but the prophet refused; instead, he announced, “May fire come down from heaven and consume you and your fifty men!” (2 Kings 1:10). The Lord allowed this miracle, and all King Ahaziah’s men were consumed by fire. Ahaziah sent men to Elijah twice more. In the second instance, the same thing happened as in the first: Elijah called down fire to kill the soldiers. However, the third captain begged for his life, and the Lord spared the company. Elijah came to the king. God’s Word had not changed: Elijah repeated God’s message of judgment directly to Ahaziah, and soon Ahaziah died. As Ahaziah had no sons, he was succeeded by his brother Joram, who was also a sinful ruler—although not as evil as his brother and parents before him (verse 17). The other Ahaziah, King Ahaziah of Judah (who is also called “Jehoahaz” in some translations), was the nephew of King Ahaziah of Israel and the son of Jehoram, the evil son of the righteous king Jehoshaphat. Judah’s King Ahaziah was related to King Ahaziah of Israel through his mother, Athaliah, the daughter of Ahab and Jezebel. Ahaziah of Judah walked in the ways of his father, and because of this the Lord allowed him to reign less than one year in 841 BC. He was only 22 years old (2 Kings 8:26–27). King Ahaziah immediately allied with his other uncle, King Joram, in a war against the king of Aram. King Joram was wounded and went to Jezreel to rest (2 Kings 8:28–29), and Ahaziah of Judah joined him there. During this time, a man named Jehu was anointed by the Lord as king of Israel with the command to destroy the house of Ahab (see 2 Kings 9:1–10). Jehu knew King Joram of Israel and King Ahaziah of Judah were in Jezreel, and so he rode to that city (verse 16). When King Joram and King Ahaziah went down to meet Jehu, Joram guessed Jehu’s plan and tried to flee (verse 23). Jehu, however, shot Joram with an arrow and killed him instantly (verse 24). Ahaziah tried to run as well, but Jehu’s company pursued him, mortally wounding him. Ahaziah made it to Megiddo but died there (verse 27). Jehu continued his campaign, killing Jezebel and eventually destroying all of Ahab’s family. Not only are the stories of King Ahaziah of Israel and King Ahaziah of Judah a part of the history of the Jewish people, they are also a cautionary tale of the consequences of leading God’s people away from the Lord. Both the northern and southern kingdoms were eventually destroyed as a result of God’s judgment for their evil ways. While a remnant that spent 70 years in captivity was eventually able to return to Judah, the kingdom was never the same again. 1 Kings 22:41 Now Jehoshaphat the son of Asa became king over Judah in the fourth year of Ahab king of Israel. Jehoshaphat: 1Ki 22:2 1Ch 3:10 2Ch 17:1 20:31 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 2 Chronicles 17:1 Jehoshaphat his son then became king in his place, and made his position over Israel firm. JEHOSHAPHAT'S REIGN BEGINS Now Jehoshaphat the son of Asa became king over Judah in the fourth year of Ahab king of Israel - Jehoshaphat like his father Asa for the most part were good, godly kings. For a more complete discussion of the reign of Jehoshaphat see 2 Chronicles 17:1-19. This chapter First Kings 22 (1Ki 22:2ff) and 2 Chronicles 18 pick up where Second Chronicles 17 leaves off (Actually 4 chapters give a fuller account - 2Ch 17-20) While not stated outright, the biblical data and timelines align with a brief co-regency between Asa and Jehoshaphat (~873-870 BC), apparently due to Asa’s failing health. At the end of his 25 year reign Jehoshaphat shared a 5 year co-regency with his son Jehoram (see 2Ki 8:16, 17). This co-regency model was common in the Kingdom of Judah, often to ensure a smooth succession: David & Solomon (brief co-rule), Uzziah & Jotham, Hezekiah & Manasseh, Josiah’s sons (in later turmoil) Believer's Study Bible - The 25-year reign of Jehoshaphat (v. 42) included a three-year coregency with his father Asa, beginning in 873 B.C. (cf. 2 Chr. 16:12, note). The year of his accession referred to in v. 41, however, was the year he became sole ruler following the death of his father in 870 B.C. This practice of measuring the reign including coregencies, while considering accession as following a coregency is called "dual dating." J. A. Macdonald: The blessing of pious parents is inestimable. It works beneficially in example, in precept, in solicitude. This last is most effectual in prayer to God. Those who are favoured with godly parents should praise God evermore. Wicked children of pious parents are doubly culpable. 1 Kings 22:42 Jehoshaphat was thirty-five years old when he became king, and he reigned twenty-five years in Jerusalem. And his mother’s name was Azubah the daughter of Shilhi. thirty and five: 2Ki 1:17 8:16 And his mother's: 1Ki 14:21 15:2,10 1 Kings 22 Resources - Multiple Sermons and Commentaries JEHOSHAPHAT'S REIGN SUMMARIZED Jehoshaphat was thirty-five years old when he became king, and he reigned twenty-five years in Jerusalem - This summary leaves out his becoming unequally yoked with Ahab's daughter a product of Jezebel an avowed Baal worshiper! This may have opened the door for his son Jehoram (aka Joram) becoming wedded to Athaliah, another daughter of Ahab and Jezebel (2 Kings 8:16-18), and this marriage alliance definitely opened the door to Baal worship in Judah as Jehoram began to walk in the way of the kings of Israel just as the house of Ahab had done (Are we surprised? Once again we see the effect of ungodly wives!) (see 2Ki 8:16-18). And his mother’s name was Azubah the daughter of Shilhi - The mother's name was frequently mentioned with the kings of Judah (but rare in kings of Israel) as it aids identifying the king as a "son of David." Here is a list of kings of Judah whose mother's names were mentioned... Rehoboam - 1Ki 14:21, Abijah/Abijam - 1Ki 15:2, Asa - 1Ki 15:10, Jehoram - 2 Chronicles 20:31, Ahaziah - 2Ki 8:26, Joash/Jehoash - 2Ki 12:1, Amaziah - 2Ki 14:2, Azariah/Uzziah - 2Ki 15:2, Jotham - 2Ki 15:33, Hezekiah - 2Ki 18:2, Manasseh - 2Ki 21:1, Amon - 2Ki 21:19, Josiah - 2Ki 22:1) 1 Kings 22:43 He walked in all the way of Asa his father; he did not turn aside from it, doing right in the sight of the LORD. However, the high places were not taken away; the people still sacrificed and burnt incense on the high places. he walked: 1Ki 15:11,14 2Ch 14:2-5,11 15:8,17 17:3 he did not turn aside from it 1Ki 15:5 Ex 32:8 1Sa 12:20,21 2Ch 16:7-12 Ps 40:4 101:3 125:5 Pr 4:27 doing right in the sight of the LORD: 2Ch 17:3-6 19:3,4 20:3-30 the high: 1Ki 14:23, 15:14 2Ki 12:3, 14:3,4, 15:3,4, 18:22 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 2 Chronicles 17:6 (JEHOSHAPHAT) He took great pride in the ways of the LORD and again removed the high places and the Asherim from Judah. 1 Kings 3:2-4 The people were still sacrificing on the high places, because there was no house built for the name of the LORD until those days. 3 Now Solomon loved the LORD, walking in the statutes of his father David, except he sacrificed and burned incense on the high places. 4 The king went to Gibeon to sacrifice there, for that was the great high place; Solomon offered a thousand burnt offerings on that altar. Numbers 33:52 then you shall drive out all the inhabitants of the land from before you, and destroy all their figured stones, and destroy all their molten images and demolish all their high places Jeremiah 2:20 “For long ago I broke your yoke And tore off your bonds (OF SLAVERY); But you said, ‘I will not serve!’ For on every high hill And under every green tree You have lain down as a harlot (PLAYED THE HARLOT, PROSTITUTED YOURSELVES). JEHOSHAPHAT'S GOOD WALK EXCEPT THE HIGH PLACES He walked (generally conducted himself) in all the way of Asa his father; he did not turn aside from it, doing right in the sight of the LORD - Jehoshaphat gets the description of a godly king did not turn aside from it from general obedience to God's covenant. However - Serves as a term of contrast. What is the writer contrasting? The high places (bamah) were not taken away; the people still sacrificed and burnt incense on the high places (bamah) - While 2 Chronicles 17:6 says he "removed the high places and the Asherim from Judah," the passage says they were not taken away. What was the problem with the high places? This sad phrase is repeated again and again -- "the high places were not taken away" (1Ki 15:14, 2Chr 15:17 = King Asa but notice he did remove some of them - 2Chr 14:3, 5, 1Ki 22:43, 2Chr 20:33 = King Jehoshaphat, 2Ki 12:3 = King Jehoash, 2Ki 14:4 = King Amaziah, 2Ki 15:4 = King Azariah, 2Ki 15:35 = King Jotham son of Uzziah and look what his son did in 2Ki 16:1-4!, 2Chr 20:33). In many of these passages the context was of a king doing "spiritual house cleaning" so to speak and yet still failing to remove the high places. 🙏 THOUGHT - Isn't sin that way? We confess one or two sins but we have a little pet sin (better a "venomous viper" - see story about pet boa constrictor) that we just don't have the heart to kill! God grant us spiritual eyes and hearts to learn from Israel's mistakes and then Spirit enabled boldness to kill the sin that so easily entangles us (Heb 12:1+). Amen! Adam
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Utley on expelled - The MT has the VERB (BDB 128, KB 145, Piel PERFECT) which means "to burn" and thereby "consume." It denotes the total removal of something or someone but does not necessarily state how. Walton on the sodomites - For more information concerning cultic prostitution, see the comment on Deuteronomy 23:17-18. The term used here occurs in both feminine and masculine forms and refers, perhaps euphemistically, to ones who have been set apart for particular functions. This same term is used in Akkadian literature to refer to those who have been consecrated as functionaries serving at the shrines or temples. The prostitute was among those functionaries, as was the wet nurse and the midwife. (IVP Background Commentary - OT page 384) David Guzik gives a good summary of Jehoshaphat's accomplishments described in 2 Chronicles 17-19--- · He sent teachers of God’s Word out to his entire kingdom (2 Chronicles 17:7-10). “By this little band of princes, Levites and priests, sixteen in all, Jehoshaphat did more toward impressing the surrounding nations with a sense of his power than the largest and best-equipped standing army could have secured to him” (Knapp). · He established a permanent military garrison along the northern frontier (2 Chronicles 17:1-2, 12). · He trained and equipped 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 Chronicles 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). Sodomites (male cult prostitutes) (06945) qadesh from qodesh = holy, apartness, sacredness) refers to a male temple prostitute. The sad irony is that the root word signifies "holy" or "sacred" and in context of the pagan idolatrous temples the word signifies a man who has been set apart for male prostitution, likely reflecting homosexual and bisexual activities. The name qadesh is a sad commentary on the licentiousness of Canaanite worship which infiltrated and destroyed the true worship of Yahweh! Complete Biblical Library A masculine noun, qādhfish indicates a "cult prostitute" dedicated to cultic prostitution, usually at a shrine or temple. The term in the OT comes from a Hebrew root, qādhash (HED #7227), meaning "to set aside" or "to make holy." These persons were formally set aside for cultic prostitution, a feature of many near eastern religions, especially Canaanite and Babylonian, but prohibited in Israel. Such men and women became devotees to their gods and goddesses for the purpose of having sexual relations with the worshipers of their religion. The use of female and male cult prostitutes seems to have been a feature of the religions of the nations that the Lord drove out of the land of Canaan as He gave it to Israel. Israel was not to become embroiled in these abominations. The contextual usage of these words in the OT gives some insight into their significance. It is clear from the texts available that the male or female prostitutes were tied closely to pagan concepts of fertility religion, which included imitative or sympathetic magic. Through intercourse with the devotees of the gods, the worshipers believed that they influenced the gods to grant them fertility and increase in their families, lands and crops. The female prostitutes may have had other menial tasks to perform around the temple. When Asa, king in Judah (910-869 b.c.), purged the land of male prostitutes in his day, he also removed his own grandmother, Maacah, who had set up an Asherah pole (1 Ki. 15:12f). Asherah poles were symbols of this fertility goddess (1 Ki. 14:15; 15:12). Asherah was a consort of the Canaanite god Baal, a ubiquitous representative of male fertility symbolized often as a bull. It is, however, possible to interpret some occurrences of "Asherah" in the OT as referring to a place, not a goddess. In Asa's time, an entire complex of fertility religion had been established. Asa's son, Jehoshaphat (872-848 b.c.), completed his father's removal of male prostitutes (1 Ki. 22:46). Late in Judah's history, Josiah (640-609 b.c.) destroyed the living quarters of the male shrine prostitutes who had moved into the temple area in Jerusalem. In this case, women were producing various items for Asherah (2 Ki. 23:7). In the earlier reign of Rehoboam (930-913 b.c.), high places, sacred stones, Asherah poles and spreading trees, another symbol of fertility, were part of the system (1 Ki. 14:23). Male and female prostitutes were only one feature of Canaanite fertility religion, but they were a central feature, one that violated the morality and ethics of the Covenant that the Lord had made with Israel at Sinai. The veneration of other Canaanite goddesses, such as Astarte and Anath, helped foster cultic prostitution. Male or female cult prostitutes were explicitly outlawed in Israel (with good cause) by the Sinai Covenant (Deut. 23:17). In the time of the patriarchs, Judah, a leading patriarch, was not surprised to encounter a shrine prostitute (his disguised daughter-in-law) on the way to Timnah, since prostitutes were a regular feature of that religious culture and milieu (Gen. 38:21f). Judah's sin haunted him and his descendants for generations. The religion of Yahweh did not permit the Israelites, male or female, to be set aside for sacred prostitution. Job asserted that the godless died young from frequenting the male prostitutes at the shrines (Job 36:14). As an example of poetic justice, the Lord refused to punish the immoral and irreligious daughters of certain Israelite men who were committing cultic prostitution with female prostitutes (Hos. 4:14). QADESH - 11X/9V - cult prostitute(2), cult prostitutes(2), male cult prostitutes(2), sodomites(1), temple prostitute(3), temple prostitutes(1). Gen. 38:21; Gen. 38:22; Deut. 23:17; 1 Ki. 14:24; 1 Ki. 15:12; 1 Ki. 22:46; 2 Ki. 23:7; Job 36:14; Hos. 4:14 See FERTILITY WORSHIP OF THE ANE 1 Kings 22:47 Now there was no king in Edom; a deputy was king. no king: Ge 25:23 27:40 36:31-43 2Sa 8:14 2Ki 3:9 8:20 Ps 108:9,10 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 1 Kings 9:26 King Solomon also built a fleet of ships in Ezion-geber, which is near Eloth on the shore of the Red Sea, in the land of Edom. NO KING IN EDOM OPENS EZION-GEBER Now there was no king in Edom; a deputy was king - The result of this fact was that it gave Jehoshaphat control of Edom which gave him access to Ezion-geber. Solomon in a joint venture with Hiram of Tyre had used Ezion-geber to launch his famous gold-importing fleets (1Ki 10:22). Ezion-geber was located at the northern tip of the Gulf of Aqaba, which is part of the Red Sea and was near Elath (Elat), in the region of Edom and gave access to Africa, Arabia and India. The writer of Chronicles explains that Jehoshaphat "allied himself with him (KING AHAZIAH OF ISRAEL) to make ships to go to Tarshish, and they made the ships in Ezion-geber." (2Ch 20:36+) This alliance would doom the shipping joint venture to failure as explained in the next verse. Dale Ralph Davis: But why three verses about ships? Verse 47 explains how it was that Jehoshaphat could aspire to shipping entrepreneur: Edom’s power was in eclipse just then. Edomite politics boasted no king, only a deputy acting as such. Edom was subservient, probably to Jehoshaphat and Judah (cf. 2 Kings 3 and 2 Chron. 20). Hence Jehoshaphat had unhindered access to ply his maritime pursuits from Ezion-geber on the Gulf of Aqaba. Shipbuilders found full employment, and the government, it was hoped, would enjoy lucrative commerce (v. 48a). But the latter was not to be; the ships were smashed up while still in port (v. 48b). Perhaps the writer wants to portray Jehoshaphat as aspiring to Solomon-level ventures (1Ki 9:26–28) while falling far short of Solomon-like success. In this way he could imply that the days of glory have given way to an era of decline. But I doubt it. I think the writer mentions the naval fiasco because Ahaziah of Israel was mixed up in it (1Ki 22:49). It may be that when the fleet was bashed to bits Ahaziah had suggested they try again with a greater Israelite contribution. But Jehoshaphat had had enough (1Ki 22: 49). This understanding would mesh with the parallel in 2 Chronicles 20:35–37. (Book 1 Kings: The Wisdom and the Folly or lecture Getting Clear About God's Word 1 Kings 22:1-40) 1 Kings 22:48 Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they did not go for the ships were broken at Ezion-geber. NET 1 Kings 22:48 Jehoshaphat built a fleet of large merchant ships to travel to Ophir for gold, but they never made the voyage because they were shipwrecked in Ezion Geber. CSB 1 Kings 22:48 Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they did not go because the ships were wrecked at Ezion-geber. ESV 1 Kings 22:48 Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they did not go, for the ships were wrecked at Ezion-geber. NIV 1 Kings 22:48 Now Jehoshaphat built a fleet of trading ships to go to Ophir for gold, but they never set sail--they were wrecked at Ezion Geber. NLT 1 Kings 22:48 Jehoshaphat also built a fleet of trading ships to sail to Ophir for gold. But the ships never set sail, for they met with disaster in their home port of Ezion-geber. Jehoshaphat: 2Ch 20:35,36-21:1 made ships 1Ki 10:22 2Ch 9:21 Ps 48:7 Isa 2:16 60:9 Jon 1:3 Ophir: 1Ki 9:28 Ps 45:9 they did not go 2Ch 20:37 25:7 the ships were broken at Ezion-geber. 1Ki 9:26 Nu 33:35,36 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 2 Chronicles 20:35-37+ After this Jehoshaphat king of Judah allied himself with Ahaziah king of Israel. He acted wickedly in so doing. 36 So he allied himself with him to make ships to go to Tarshish, and they made the ships in Ezion-geber. 37 Then Eliezer the son of Dodavahu of Mareshah prophesied against Jehoshaphat saying, “Because you have allied yourself with Ahaziah, the LORD has destroyed your works.” So the ships were broken and could not go to Tarshish. ABORTED ATTEMPT AT MARINE COMMERCE Jehoshaphat made ships of Tarshish to go to Ophir for gold, but they did not go for the ships were broken at Ezion-geber - The ships were broken at Ezion-geber because the Lord destroyed his fleet because of Jehoshaphat’s alliance with Ahaziah, king of Israel (cf 2Ch 20:37+) David