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<h2><a onclick="return mV('1Ki',22,'1-');">1Ki 22</a> - The Death of Ahab</h2>
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<p><span>A. God foretells Ahab's doom.</span></p>
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<p class="c1"><span>1. (<a onclick="return mV('1Ki',22,'1-4');">1-4</a>) Ahab sets his eyes upon Ramoth-Gilead.</span></p>
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<p class="c2">Now three years passed without war between Syria and Israel. Then it came to pass, in the third year, that Jehoshaphat the king of Judah went down to <i>visit </i>the king of Israel. And the king of Israel said to his servants, "Do you know that Ramoth in Gilead <i>is </i>ours, but we hesitate to take it out of the hand of the king of Syria?" So he said to Jehoshaphat, "Will you go with me to fight at Ramoth Gilead?" Jehoshaphat said to the king of Israel, "I <i>am </i>as you <i>are, </i>my people as your people, my horses as your horses."</p>
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<p class="c4"><span>a. </span><b><span class="c3">Do you know that Ramoth in Gilead is ours, but we hesitate to take it out of the hand of the king of Syria?</span></b> Previously, the King of Syria promised to return certain cities to Israel (<a onclick="return mV('1Ki',20,34);">1Ki 20:34</a>) in exchange for leniency after defeat in battle. <span>Apparently this was a city that Ben-Hadad never returned to Israel and it was in a strategically important location.</span></p>
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<p class="c4"><span>b. </span><b><span class="c3">Will you go with me to fight at Ramoth Gilead?</span></b> King Ahab of Israel asked King Jehoshaphat of Judah to help him in this dispute against Syria. This made some sense, because <span>Ramoth-Gilead was only 40 miles from Jerusalem.</span></p>
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<p class="c1"><span>2. (<a onclick="return mV('1Ki',22,'5-9');">5-9</a>) Jehoshaphat proposes that they seek God in the matter.</span></p>
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<p class="c2">Also Jehoshaphat said to the king of Israel, "Please inquire for the word of the <span class="c6">Lord</span> today." Then the king of Israel gathered the prophets together, about four hundred men, and said to them, "Shall I go against Ramoth Gilead to fight, or shall I refrain?" So they said, "Go up, for the Lord will deliver <i>it </i>into the hand of the king." And Jehoshaphat said, <i>"Is there </i>not still a prophet of the <span class="c6">Lord</span> here, that we may inquire of Him?" So the king of Israel said to Jehoshaphat, <i>"There is </i>still one man, Micaiah the son of Imlah, by whom we may inquire of the <span class="c6">Lord</span>; but I hate him, because he does not prophesy good concerning me, but evil." And Jehoshaphat said, "Let not the king say such things!" Then the king of Israel called an officer and said, "Bring Micaiah the son of Imlah quickly!"</p>
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<p class="c4"><span>a. </span><b><span class="c3">Please inquire for the word of the <span class="c6">Lord</span> today</span></b>: Considering the generally adversarial relationship between Ahab and the prophets of Yahweh, this was a bold request of Jehoshaphat to ask of Ahab. It wasn't surprising that Ahab picked prophets who would tell them that they wanted to hear.</p>
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<p class="c4"><span>b. </span><b><span class="c3">Go up, for the Lord will deliver it into the hand of the king</span></b>: When Ahab gathered the prophets, they were not faithful prophets of the <span class="c6">Lord</span>. These were prophets happy to please their kings, and to tell them what they wanted to hear. Jehoshaphat still wanted to hear from a prophet of Yahweh, the <span class="c6">Lord</span> (<b><span class="c3">Is there not still a prophet of the <span class="c6">Lord</span> here, that we may inquire of Him?</span></b>).</p>
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<p class="c4">c. <b><span class="c3">I hate him, because he does not prophesy good concerning me, but evil</span></b>: Ahab hated the messenger because of the message. His real conflict was with God, but he focused his hatred against the prophet Micaiah. Yet he was willing to listen to the King of Judah when he advised that Ahab <i>should</i> listen to the Prophet Micaiah.</p>
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<p class="c1"><span>3. (<a onclick="return mV('1Ki',22,'10-12');">10-12</a>) An object less from the unfaithful prophets.</span></p>
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<p class="c2">The king of Israel and Jehoshaphat the king of Judah, having put on <i>their </i>robes, sat each on his throne, at a threshing floor at the entrance of the gate of Samaria; and all the prophets prophesied before them. Now Zedekiah the son of Chenaanah had made horns of iron for himself; and he said, "Thus says the <span class="c6">Lord</span>: 'With these you shall gore the Syrians until they are destroyed.'" And all the prophets prophesied so, saying, "Go up to Ramoth Gilead and prosper, for the <span class="c6">Lord</span> will deliver <i>it </i>into the king's hand."</p>
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<p class="c4"><span>a. </span><b><span class="c3">Sat each on his throne, at a threshing floor at the entrance of the gate of Samaria</span></b>: This illustrates the ancient custom of holding court and making decisions at the gates of the city. There were even thrones for high officials to sit on at the gates of the city of Samaria.</p>
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<p class="c4"><span>b. <b><span class="c3">Thus says the <span class="c6">Lord</span></span></b></span>: These unfaithful prophets (such as <b><span class="c3">Zedekiah</span></b>) prophesied in the name of the <span class="c6">Lord</span>, but they did not prophesy truthfully. Many commentators believe these prophets were <i>pagan</i> prophets, perhaps representatives of Asherah or other pagan gods or goddesses. Yet they clearly prophesied in the name of <b><span class="c3">the <span class="c6">Lord</span></span></b>. It is best to regard these <i>not as pagan prophets</i>, but unfaithful prophets to the true God.</p>
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<p class="c5">i. Perhaps these were true followers of Yahweh who were seduced by Ahab's sincere but shallow repentance three years before (<a onclick="return mV('1Ki',21,'27-29');">1Ki 21:27-29</a>). After that, they began to align with Ahab uncritically. Three years later they were willing to prophesy lies to Ahab if that was what he wanted to hear.</p>
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<p class="c4">c. <b><span class="c3">With these you shall gore the Syrians until they are destroyed</span></b>: Zedekiah used a familiar tool of ancient prophets - the object lesson. He used <b><span class="c3">horns of iron</span></b> to illustrate the thrust of two powerful forces, armies that would rout the Syrians. Zedekiah had the agreement of 400 other prophets (<b><span class="c3">all the prophets prophesied so</span></b>).</p>
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<p class="c5">i. This must have been a vivid and entertaining presentation. We can be certain that every eye was on Zedekiah when he used the <b><span class="c3">horns of iron</span></b> to powerfully illustrate the point. It was certainly persuasive to have 400 prophets speak in agreement on one issue. No matter how powerful and persuasive the presentation, <i>their message was unfaithful.</i></p>
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<p class="c1"><span>4. (<a onclick="return mV('1Ki',22,'13-16');">13-16</a>) The prophecy of Micaiah, the faithful prophet.</span></p>
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<p class="c2">Then the messenger who had gone to call Micaiah spoke to him, saying, "Now listen, the words of the prophets with one accord encourage the king. Please, let your word be like the word of one of them, and speak encouragement." And Micaiah said, <i>"As </i>the <span class="c6">Lord</span> lives, whatever the <span class="c6">Lord</span> says to me, that I will speak." Then he came to the king; and the king said to him, "Micaiah, shall we go to war against Ramoth Gilead, or shall we refrain?" And he answered him, "Go and prosper, for the <span class="c6">Lord</span> will deliver <i>it </i>into the hand of the king!" So the king said to him, "How many times shall I make you swear that you tell me nothing but the truth in the name of the <span class="c6">Lord</span>?"</p>
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<p class="c4"><span>a. </span><b><span class="c3">As the <span class="c6">Lord</span> lives, whatever the <span class="c6">Lord</span> says to me, that I will speak</span></b>: The assistants of King Ahab tried to persuade Micaiah to speak in agreement with the 400 other prophets. Micaiah assured him that he would simply repeat what God said to him.</p>
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<p class="c5">i. This was a dramatic scene. Micaiah was brought out from prison (<a onclick="return mV('1Ki',22,26);">1Ki 22:26</a> indicates that he came from prison). We see a prophet in rags and chains stand before two kings, ready to speak on behalf of the <span class="c6">Lord</span>. </p>
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<p class="c5">ii. "This might have daunted the good prophet, but that he had lately seen the Lord sitting upon His throne with all the host of heaven standing by Him, and hence he so boldly looked in the face these two kings in their majesty; for he beheld them as so many mice." (Trapp)</p>
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<p class="c4">b. <b><span class="c3">Go and prosper, for the <span class="c6">Lord</span> will deliver it into the hand of the king!</span></b> When Micaiah said this, his tone was <span>probably mocking and sarcastic. He said similar <i>words</i></span> to the 400 unfaithful prophets, but delivered a completely different <i>message</i>.</p>
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<p class="c4">c. <b><span class="c3">How many times shall I make you swear that you tell me nothing but the truth in the name of the <span class="c6">Lord</span>?</span></b> King Ahab recognized the mocking tone of Micaiah's prophecy and knew it contradicted the message of the 400 prophets. He demanded that Micaiah tell <b><span class="c3">nothing but the truth</span></b> - which Ahab believed and hoped was the message of the 400 other prophets.</p>
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<p class="c1"><span>5. (<a onclick="return mV('1Ki',22,'17-18');">17-18</a>) Micaiah speaks the true prophecy from the <span class="c6">Lord</span>.</span></p>
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<p class="c2">Then he said, "I saw all Israel scattered on the mountains, as sheep that have no shepherd. And the <span class="c6">Lord</span> said, 'These have no master. Let each return to his house in peace.'" And the king of Israel said to Jehoshaphat, "Did I not tell you he would not prophesy good concerning me, but evil?"</p>
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<p class="c4"><span>a. </span><b><span class="c3">I saw all Israel scattered on the mountains, as sheep that have no shepherd</span></b>: Micaiah was challenged to tell the truth, and now he changed his tone from mocking to serious. He said that not only would Israel be defeated, but also that their leader (<b><span class="c3">shepherd</span></b>) would perish.</p>
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<p class="c4">b. <b><span class="c3">Did I not tell you he would not prophesy good concerning me, but evil?</span></b> King Ahab said that he wanted the truth - but he couldn't handle the truth. What he didn't consider was that though Micaiah prophesied <b><span class="c3">evil</span></b> towards Ahab, he prophesied <i>truth</i>.</p>
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<p class="c5"><span>i. </span>"Ahab knew in his heart that Micaiah would not fear or flatter him, but only declare the word of Jehovah. This he construed into personal hatred . . . Hatred of the messenger of God is clear evidence of willful wickedness." (Morgan)</p>
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<p class="c1"><span>6. (<a onclick="return mV('1Ki',22,'19-23');">19-23</a>) Micaiah reveals the inspiration behind the 400 prophets.</span></p>
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<p class="c2">Then <i>Micaiah </i>said, "Therefore hear the word of the <span class="c6">Lord</span>: I saw the <span class="c6">Lord</span> sitting on His throne, and all the host of heaven standing by, on His right hand and on His left. And the <span class="c6">Lord</span> said, 'Who will persuade Ahab to go up, that he may fall at Ramoth Gilead?' So one spoke in this manner, and another spoke in that manner. Then a spirit came forward and stood before the <span class="c6">Lord</span>, and said, 'I will persuade him.' The <span class="c6">Lord</span> said to him, 'In what way?' So he said, 'I will go out and be a lying spirit in the mouth of all his prophets.' And the <span class="c6">Lord</span> said, 'You shall persuade <i>him, </i>and also prevail. Go out and do so.' Therefore look! The <span class="c6">Lord</span> has put a lying spirit in the mouth of all these prophets of yours, and the <span class="c6">Lord</span> has declared disaster against you."</p>
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<p class="c4"><span>a. </span><b><span class="c3">I saw the <span class="c6">Lord</span> sitting on His throne, and all the host of heaven standing by</span></b>: King Ahab and others at the court found it hard to explain how one prophet could be right and 400 prophets could be wrong. Here Micaiah explained the message of the 400 prophets. It is possible that this was just a parable, but it is more likely that Micaiah had an accurate prophetic glimpse into the heavenly drama behind these events.</p>
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<p class="c4">b. <b><span class="c3">On His right hand and on His left</span></b>: Since the <b><span class="c3">right hand</span></b> was the place of favor, this may indicate that God spoke to the <i>combined</i> <b><span class="c3">host of heaven</span></b>, both faithful and fallen angelic beings.</p>
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<p class="c5">i. Some people forget that Satan and his fellow fallen angels have access to heaven (<a onclick="return mV('Job',1,6);">Job 1:6</a>; <a onclick="return mV('Rev',12,10);">Rev 12:10</a>). There is a well-intentioned but mistaken teaching that <i>God can allow no evil in His presence</i>, meaning that Satan and other fallen angels could not be in His presence. These passages show that God <i>can</i> allow evil in His presence, though He can have no <i>fellowship</i> with evil and one day all evil will be removed from His presence (<a onclick="return mV('Rev',20,'14-15');">Rev 20:14-15</a>).</p>
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<p class="c4">c. <b><span class="c3">Who will persuade Ahab to go up, that he may fall at Ramoth Gilead?</span></b> God wanted to bring judgment against Ahab, so He asked this group of <b><span class="c3">the host of heaven</span></b> for a volunteer to lead Ahab into battle.</p>
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<p class="c4">d. <b><span class="c3">I will go out and be a lying spirit in the mouth of all his prophets</span></b>: Apparently, one of the <i>fallen</i> angels volunteered for this task. Since Ahab wanted to be deceived, God would give him what He wanted, using a willing fallen angel who worked through willing unfaithful prophets.</p>
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<p class="c5">i. "It is rather a personified spirit of prophecy (<a onclick="return mV('Zec',13,2);">Zec 13:2</a>; <a onclick="return mV('1Jo',4,6);">1Jo 4:6</a>), for even the false prophets may be governed by supernatural or spiritual forces rather than merely human reason. It represents the power of a lie in the mouth of someone opposed to the truth and speaking for his own ends." (Wiseman)</p>
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<p class="c1"><span>7. (<a onclick="return mV('1Ki',22,'24-28');">24-28</a>) The reaction of the false prophets and Ahab.</span></p>
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<p class="c2">Now Zedekiah the son of Chenaanah went near and struck Micaiah on the cheek, and said, "Which way did the spirit from the <span class="c6">Lord</span> go from me to speak to you?" And Micaiah said, "Indeed, you shall see on that day when you go into an inner chamber to hide!" So the king of Israel said, "Take Micaiah, and return him to Amon the governor of the city and to Joash the king's son; and say, 'Thus says the king: "Put this <i>fellow </i>in prison, and feed him with bread of affliction and water of affliction, until I come in peace."' " But Micaiah said, "If you ever return in peace, the <span class="c6">Lord</span> has not spoken by me." And he said, "Take heed, all you people!"</p>
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<p class="c4"><span>a. </span><b><span class="c3">Now Zedekiah the son of Chenaanah went near and struck Micaiah</span></b>: Zedekiah responded the way many do when they are defeated in argument - he responded with violence.</p>
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<p class="c4">b. <b><span class="c3">Put this fellow in prison</span></b>: King Ahab responded the way many tyrants do when they are confronted with the truth. Ahab wanted Micaiah imprisoned and deprived (<b><span class="c3">feed him with the bread of affliction and water of affliction</span></b>).</p>
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<p class="c5">i. <b><span class="c3">Take Micaiah, and return him</span></b> tells us that they took Micaiah from the prison to speak to these kings.</p>
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<p class="c5">ii. "The phrase '<i>bread of affliction and water of affliction</i>' may be translated 'bread and water of scant measure.'" (Dilday)</p>
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<p class="c4">c. <b><span class="c3">If you ever return in peace, the <span class="c6">Lord</span> has not spoken by me</span></b>: The prophet Micaiah made one final and ultimate appeal. He was willing to be judged by whether his prophecy came to pass or not.</p>
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<p>B. Ahab dies in battle.</p>
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<p class="c1"><span>1. (<a onclick="return mV('1Ki',22,'29-30');">29-30</a>) Jehoshaphat and Ahab go into battle.</span></p>
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<p class="c2">So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead. And the king of Israel said to Jehoshaphat, "I will disguise myself and go into battle; but you put on your robes." So the king of Israel disguised himself and went into battle.</p>
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<p class="c4"><span>a. </span><b><span class="c3">So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead</span></b>: It is easy to understand why King Ahab of Israel went to this battle; he didn't want to believe that Micaiah's prophecy was true and wanted to courageously oppose it. It is less easy to understand why King Jehoshaphat of Judah went to this battle with Ahab. He should have believed the prophecy of Micaiah and known that the battle would end in disaster and the death of at least Ahab.</p>
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<p class="c5">i. It may be that Jehoshaphat had a <i>fatalistic</i> attitude towards the will of God, figuring that if it all was God's will then there was nothing he or anyone else could do about it.</p>
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<p class="c4"><span>b. </span><b><span class="c3">I will disguise myself and go into battle; but you put on your robes</span></b>: Going into the battle, Ahab did not want to be identified as a king and therefore be a special target. He thought this would help protect him against Micaiah's prophecy of doom. It is more difficult to explain why Jehoshaphat agreed to go into the battle as the only clearly identified king. Perhaps he was either not very smart or he had very great faith.</p>
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<p class="c1"><span>2. (<a onclick="return mV('1Ki',22,'31-36');">31-36</a>) Jehoshaphat is saved and Ahab dies in battle.</span></p>
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<p class="c2">Now the king of Syria had commanded the thirty-two captains of his chariots, saying, "Fight with no one small or great, but only with the king of Israel." So it was, when the captains of the chariots saw Jehoshaphat, that they said, "Surely it <i>is </i>the king of Israel!" Therefore they turned aside to fight against him, and Jehoshaphat cried out. And it happened, when the captains of the chariots saw that it <i>was </i>not the king of Israel, that they turned back from pursuing him. Now a <i>certain </i>man drew a bow at random, and struck the king of Israel between the joints of his armor. So he said to the driver of his chariot, "Turn around and take me out of the battle, for I am wounded." The battle increased that day; and the king was propped up in his chariot, facing the Syrians, and died at evening. The blood ran out from the wound onto the floor of the chariot. Then, as the sun was going down, a shout went throughout the army, saying, "Every man to his city, and every man to his own country!"</p>
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<p class="c4"><span>a. <b><span class="c3">Fight with no one small or great, but only with the king of Israel</span></b></span>: Ahab's previous mercy to Ben-Hadad did not win any lasting favor with the rulers of Syria. This strategy of the Syrian army made Ahab's counter-strategy of disguising himself in battle seem very wise.</p>
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<p class="c5">i. "Thus doth the unthankful infidel repay the mercy of his late victor . . . but God had a holy hand in it." (Trapp)</p>
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<p class="c4">b. <b><span class="c3">Jehoshaphat cried out</span></b>: Finding himself as the only identifiable king in the battle, Jehoshaphat found himself quickly in danger. He <b><span class="c3">cried out</span></b> unto the <span class="c6">Lord</span> and was rescued when <b><span class="c3">they turned back from pursuing him</span></b>.</p>
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<p class="c5">i. <a onclick="return mV('2Ch',18,31);">2Ch 18:31</a> makes it clear that the <span class="c6">Lord</span> heard Jehoshaphat's cry and rescued him.</p>
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<p class="c5">ii. After the close escape at Ramoth Gilead, Jehoshaphat rededicated himself to the spiritual reform of Judah: <i>he went out again among the people from Beersheba to the mountains of Ephraim, and brought them back to the <span class="c6">Lord</span> God of their fathers</i> (<a onclick="return mV('2Ch',19,4);">2Ch 19:4</a>).</p>
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<p class="c4">c. <b><span class="c3">Now a certain man drew a bow at random, and struck the king of Israel</span></b>: This seemed to be pure chance. It was a <b><span class="c3">certain man</span></b>, and he pulled his <b><span class="c3">bow at random</span></b> - but it struck as if it were a sin-seeking missile. God orchestrated the unintended actions of man to result in an exercise of His judgment.</p>
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<p class="c5"><span>i. </span>"And now what joy could Ahab's black soul, ready to depart, have of his ivory house? Who had not rather be a Micaiah in the jail than Ahab in the chariot? Wicked men have the advantage of the way, godly men of the end." (Trapp)</p>
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<p class="c4"><span>d. </span><b><span class="c3">The king was propped up in his chariot, facing the Syrians, and died at evening</span></b>: Ahab faced the end of his life bravely, dying <b><span class="c3">propped up in his chariot</span></b> to inspire his troops. When his death became known the battle was over. </p>
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<p class="c5">i. "It appears that the Israelites and Jews maintained the fight the whole of the day; but when at evening the king died, and this was known, there was a proclamation made, probably with the consent of both Syrians and Israelites, that the war was over." (Clarke)</p>
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<p class="c1"><span>3. (<a onclick="return mV('1Ki',22,'37-40');">37-40</a>) God's word to Ahab is fulfilled.</span></p>
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<p class="c2">So the king died, and was brought to Samaria. And they buried the king in Samaria. Then <i>someone </i>washed the chariot at a pool in Samaria, and the dogs licked up his blood while the harlots bathed, according to the word of the <span class="c6">Lord</span> which He had spoken. Now the rest of the acts of Ahab, and all that he did, the ivory house which he built and all the cities that he built, <i>are </i>they not written in the book of the chronicles of the kings of Israel? So Ahab rested with his fathers. Then Ahaziah his son reigned in his place.</p>
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<p class="c4"><span>a. <b><span class="c3">So the king died</span></b></span>: <span>The word through the Prophet Micaiah proved true. King Ahab never returned to Samaria or Israel in peace.</span></p>
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<p class="c4"><span>b. <b><span class="c3">The dogs licked up his blood while the harlots bathed</span></b></span>: This was an <i>almost</i> fulfillment of God's word through Elijah in <a onclick="return mV('1Ki',21,19);">1Ki 21:19</a>, where Elijah prophesied that dogs would lick the blood of Ahab. This proved true, but not in the <i>place</i> Elijah said it would happen. God relented from His original judgment against Ahab announced in <a onclick="return mV('1Ki',21,'1-');">1Ki 21</a>, but because of Ahab's false repentance and continued sin a very similar judgment came upon him.</p>
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<p class="c4">c. <b><span class="c3">According to the word of the <span class="c6">Lord</span> which He had spoken</span></b>: There was another prophecy was fulfilled in the death of Ahab. It was the word from the anonymous prophet of <a onclick="return mV('1Ki',20,42);">1Ki 20:42</a>, that Ahab spared Ben-Hadad's life at the expense of his own.</p>
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<p class="c4">d. <b><span class="c3">The ivory house which he built and all the cities that he built</span></b>: By materialist standards the reign of Ahab was a success. He was generally militarily successful and enjoyed a generally prosperous economy. Yet spiritually his reign was a disaster, one of the worst ever for Israel.</p>
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<p><span>C. The reigns of Jehoshaphat and Ahaziah.</span></p>
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<p class="c1"><span>1. (<a onclick="return mV('1Ki',22,'41-50');">41-50</a>) Summary of the reign of Jehoshaphat.</span></p>
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<p class="c2">Jehoshaphat the son of Asa had become king over Judah in the fourth year of Ahab king of Israel. Jehoshaphat <i>was </i>thirty-five years old when he became king, and he reigned twenty-five years in Jerusalem. His mother's name <i>was </i>Azubah the daughter of Shilhi. And he walked in all the ways of his father Asa. He did not turn aside from them, doing <i>what was </i>right in the eyes of the <span class="c6">Lord</span>. Nevertheless the high places were not taken away, <i>for </i>the people offered sacrifices and burned incense on the high places. Also Jehoshaphat made peace with the king of Israel. Now the rest of the acts of Jehoshaphat, the might that he showed, and how he made war, <i>are </i>they not written in the book of the chronicles of the kings of Judah? And the rest of the perverted persons, who remained in the days of his father Asa, he banished from the land. <i>There was </i>then no king in Edom, only a deputy of the king. Jehoshaphat made merchant ships to go to Ophir for gold; but they never sailed, for the ships were wrecked at Ezion Geber. Then Ahaziah the son of Ahab said to Jehoshaphat, "Let my servants go with your servants in the ships." But Jehoshaphat would not. And Jehoshaphat rested with his fathers, and was buried with his fathers in the City of David his father. Then Jehoram his son reigned in his place.</p>
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<p class="c4"><span>a. <b><span class="c3">Jehoshaphat the son of Asa</span></b></span>: Asa was a good king and Jehoshaphat his son followed in his footsteps and did <b><span class="c3">what was right in the eyes of the <span class="c6">Lord</span></span></b>. </p>
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<p class="c5">i. The writer of 1 Kings actually summarized many of the remarkable accomplishments of Jehoshaphat, who was one of the better kings of Judah. From 2 Chronicles we learn many of Jehoshaphat's other accomplishments.</p><ul class="c6"><li>He sent teachers of God's Word out to all his kingdom (<a onclick="return mV('2Ch',17,'7-9');">2Ch 17:7-9</a>).</li><li>He established a permanent military garrison along the northern frontier (<a onclick="return mV('2Ch',17,'1-2');">2Ch 17:1-2</a>; <a onclick="return mV('2Ch',17,12);">17:12</a>).</li><li>He trained and equipping a sizeable army (<a onclick="return mV('2Ch',17,'14-19');">2Ch 17:14-19</a>) that was able to quell a Transjordan invasion (<a onclick="return mV('2Ch',20,'1-30');">2Ch 20:1-30</a>).</li><li>He placed Edom under Judean control, controlling an important caravan route to the south (<a onclick="return mV('2Ki',3,'8-27');">2Ki 3:8-27</a>; <a onclick="return mV('2Ch',20,36);">2Ch 20:36</a>).</li><li>God blessed his reign so much that the fear of the <span class="c6">Lord</span> came upon neighboring nations so that they did not make war against Jehoshaphat (<a onclick="return mV('2Ch',17,10);">2Ch 17:10</a>).</li><li>Jehoshaphat was also an able administrator, implementing judicial reforms (<a onclick="return mV('2Ch',19,'5-11');">2Ch 19:5-11</a>) and religious reforms (<a onclick="return mV('2Ch',17,'3-9');">2Ch 17:3-9</a>).</li><li>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 (<a onclick="return mV('2Ch',20,'15-23');">2Ch 20:15-23</a>).</li></ul>
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<p class="c4">b. <b><span class="c3">Nevertheless the high places were not taken away</span></b>: Jehoshaphat did not do <i>everything</i> he should have as a king. Yet he reformed Israel even more deeply than Asa did (<b><span class="c3">the rest of the perverted persons, who remained in the days of his father Asa, he banished from the land</span></b>).</p>
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<p class="c5"><span>i. </span>"In <a onclick="return mV('2Ch',17,6);">2Ch 17:6</a>, it is expressly said, that he <i>did take way the high places</i>. Allowing that the text is right in 2 Chronicles the two places may be easily recognized. There were <i>two kinds</i> of <i>high places</i> in the land: 1. Those used for <i>idolatrous</i> purposes. 2. Those that were <i>consecrate to God</i>, and were used before the temple was built. The former he did take away, the latter he did not." (Clarke)</p>
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<p class="c4"><span>c. <b><span class="c3">There was then no king in Edom</span></b></span>: "This note is introduced by the writer to account for Jehoshaphat's building ships at <i>Ebion-geber</i>, which was in the <i>territory</i> of the <i>Edomites</i>, and which showed them to be at that time under the Jewish yoke." (Clarke)</p>
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<p class="c4"><span>d. </span><b><span class="c3">Let my servants go with your servants in the ships</span></b>: After a disastrous shipping venture Jehoshaphat was tempted to make an alliance with Israel, but <b><span class="c3">Jehoshaphat would not</span></b>. This was to his credit. He learned the lesson of not entering a partnership with the ungodly.</p>
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<p class="c5">i. <a onclick="return mV('2Ch',20,'35-37');">2Ch 20:35-37</a> tells us more about this shipping venture with Israel. It tells us that Jehoshaphat <i>did</i> make an alliance with Ahaziah and it ended in disaster. The <span class="c6">Lord</span> told Jehoshaphat why: <i>Because you have allied yourself with Ahaziah, the <span class="c6">Lord</span> has destroyed your works</i> (<a onclick="return mV('2Ch',20,37);">2Ch 20:37</a>). It was <i>after</i> this word of the <span class="c6">Lord</span> that Jehoshaphat turned down the offer of a continued alliance with King Ahaziah of Israel.</p>
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<p class="c4"><span>e. </span><b><span class="c3">Then Jehoram his son reigned in his place</span></b>: Jehoshaphat gave his son Jehoram to Athaliah in marriage, the daughter of Ahab and Jezebel (<a onclick="return mV('2Ch',18,1);">2Ch 18:1</a>). This was a serious error because the reign of Ahaziah was a spiritual and national disaster for Judah because Jehoram <i>walked in the ways of the kings of Israel, just as the house of Ahab had done, for he had the daughter of Ahab as a wife</i> (<a onclick="return mV('2Ch',21,6);">2Ch 21:6</a>). The ill effects of this were felt even to the next generation, because Ahaziah the son of Jehoram was also a bad king for Judah (<a onclick="return mV('2Ch',22,'2-4');">2Ch 22:2-4</a>).</p>
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<p class="c1"><span>2. (<a onclick="return mV('1Ki',22,'51-53');">51-53</a>) The evil reign of King Ahaziah of Israel, the son of Ahab.</span></p>
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<p class="c2">Ahaziah the son of Ahab became king over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and reigned two years over Israel. He did evil in the sight of the <span class="c6">Lord</span>, and walked in the way of his father and in the way of his mother and in the way of Jeroboam the son of Nebat, who had made Israel sin; for he served Baal and worshiped him, and provoked the <span class="c6">Lord</span> God of Israel to anger, according to all that his father had done.</p>
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<p class="c4"><span>a. <b><span class="c3">He reigned two years over Israel</span></b></span>: Ahab reigned 22 years, but his son only reigned two years. Though his repentance was shallow, when Ahab repented after an announcement of judgment in <a onclick="return mV('1Ki',21,'1-');">1Ki 21</a>, God relented from the immediate judgment and promised to bring judgment in the days of Ahab's son. Ahaziah's short reign was a fulfillment of this prophecy in <a onclick="return mV('1Ki',21,29);">1Ki 21:29</a>.</p>
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<p class="c5">i. "By comparing this verse with verse 41, it appears that Ahaziah was made king by his father, and reigned in conjunction with him, a year or two before Ahab's death." (Poole)</p>
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<p class="c4">b. <b><span class="c3">He did evil in the sight of the <span class="c6">Lord</span>, and walked in the way of his father and in the way of his mother and in the way of Jeroboam</span></b>: Considering the sinful ways of Jeroboam, Ahab, and Jezebel, there is hardly anything worse that could be said of a king. </p>
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<p class="c5">i. With this, the Book of 1 Kings ends on a low note. It began with the promise of the twilight of Israel greatest king, David. It ends with the sad reign of one of the most wicked kings over a divided nation.</p>
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