1 Kings 20 - 22
In summary:
Instead of submitting to Yahweh’s just dominion and His grace, King Ahab of Israel is attracted to rule through injustice and the manipulations practiced by pagan kings.
Instead of submitting to Yahweh’s just dominion and His grace, King Ahab of Israel is attracted to rule through injustice and the manipulations practiced by pagan kings.
In more detail:
The three chapters that finish 1 Kings concentrate on the sins and failures of King Ahab of Israel. As you read, notice the following observations to make your reading more understandable:
Yahweh’s undeserved grace: In 1 Kings 20, Ahab does not consult Yahweh when he is threatened by Ben-hadad’s superior forces… but Yahweh in His grace protects him: “And behold, a prophet came near to Ahab king of Israel and said, ‘Thus says the LORD, “Have you seen all this great multitude? Behold, I will give it into your hand this day, and you shall know that I am the LORD”’” (1 Kings 20:13). He encourages him
again after the battle: “Then the prophet came near to the king of Israel and said to him, ‘Come, strengthen yourself, and consider well what you have to do, for in the spring the king of Syria will come up against you’” (1 Kings 20:22). He returns again before the first battle to testify of His grace before all Israel: “And a man of God came near and said to the king of Israel, ‘Thus says the LORD, “Because the Syrians have said, ‘The LORD is a god of the hills but he is not a god of the valleys,’ therefore I will give all this great multitude into your hand, and you shall know that I am the LORD”’” (1 Kings 20:28).
Though Ahab does not seek Him, Yahweh strengthens him, saves him and grants him victories out of love for His chosen people and in evidence of His sovereignty over the nations.
The obligation under grace: One who receives Yahweh’s undeserved grace is under the obligation of living in agreement with this great favor. But instead of submitting humbly and joyfully to Yahweh’s just dominion over His people, Ahab decides to govern in his own way, and once again without consulting Yahweh, he frees Ben-hadad (1 Kings 20:32-33). Instead of a resounding testimony of Yahweh’s just wrath against His enemies, the victory over blasphemous Ben-hadad only achieves some territorial adjustments and economic concessions from an untrustworthy pagan king (1 Kings 20:34; see also 1 Kings 22:3). Just like King Saul’s disobedience in the partial destruction of the Amalekites in 1 Samuel 15, Ahab has not reacted in terms of Yahweh’s devastating holiness and will be punished: “Thus says the LORD, ‘Because you have let go out of your hand the man whom I had devoted to destruction, therefore your life
shall be for his life, and your people for his people’” (1 Kings 20:42). Notice too, Ahab’s reaction – instead of repentance, instead of thankfulness of undeserved grace, he only gets angry at Yahweh (1 Kings 20:43). We’re left with the impression that Ahab would rather be a pagan king than the king of Yahweh’s people.
The injustices of pagan kings… and Yahweh’s justice: In 1 Kings 21, Jezebel teaches Ahab how pagan kings manipulate justice to fulfill their personal desires as they rob Naboth the Jezreelite of his life and vineyard. And Ahab is pleased with the lesson: “And as soon as Ahab heard that Naboth was dead, Ahab arose to go down to the vineyard of Naboth the Jezreelite, to take possession of it” (1 Kings 21:16). Instead, he opens the door to a serious lesson from Yahweh on justice (1 Kings 21:20-24). Notice the importance that Yahweh places on an injustice committed against a common, ordinary person; the repercussions on Jezebel, Ahab and their descendants are decisive.
Notice too, Yahweh’s mercy extended to Ahab for his repentance (and not extended to Jezebel): “Have you seen how Ahab has humbled himself before me? Because he has humbled himself before me, I will not bring the disaster in his days; but in his son’s days I will bring the disaster upon his house” (1 Kings 21:29).
The rejection of Yahweh’s word: Who knows what the scene was like when
Ahab’s prophets insisted that Yahweh was going to grant Him victory at Ramoth-gilead, but Jehoshaphat responded by saying, “Is there not here another prophet of the LORD of whom we may inquire? (1 Kings 22:7)! Ahab’s real motive in gathering so many false prophets comes to light in the next verse: “There is yet one man by whom we may inquire of the LORD, Micaiah the son of Imlah, but I hate him, for he never prophesies good concerning me, but evil” (1 Kings 22:8). If he doesn’t like what Yahweh’s word says… why, just look for prophets that say what you want to hear! (Isn’t this the sad situation of some who enter churches today… they flee the clear and unadulterated preaching of Yahweh’s word in one church that calls them to repentance and salvation by faith in Jesus Christ alone and run to be entertained in another that proclaims anecdotes, jokes and lessons from popular psychology that are more fun to hear?) There is no doubt that the most basic battle here is not fought between Ahab and the Syrians but between Ahab and Yahweh whose word he has despised on several occasions: “Thus says the king, ‘Put this fellow in prison and feed him meager rations of bread and water, until I come in peace.’ And Micaiah said, ‘If you return in peace, the LORD has not spoken by
me.’ And he said, ‘Hear, all you peoples!’” (1 Kings 22:27-28).
Once again, Ahab trusts his cunning more than Yahweh’s word: “And the king of Israel said to Jehoshaphat, ‘I will disguise myself and go into battle, but you wear your robes.’ And the king of Israel disguised himself and went into battle” (1 Kings 22:30). And as we have seen on other occasions, the word of judgment is fulfilled: “So the king died, and was brought to Samaria. And they buried the king in Samaria. And they washed the chariot by the pool of Samaria, and the dogs licked up his blood, and the prostitutes washed themselves in it, according to the word of the LORD that he had spoken” (1 Kings 22:37-38). The intent to turn off or lower the volume of Yahweh’s word has severe consequences.
Concern over Jehoshaphat’s tolerance: We should be concerned: what is Jehoshaphat, the king of Judah and descendant of David, doing in seeking an alliance with a king dedicated to paganism like Ahab? He recognizes signs that ought to warn him, like Ahab surrounded by false prophets with no desire to hear Yahweh’s word… Why does he reprove him so softly, then agree to go to battle with him? Could it be that he too is impressed with the apparent success of pagan rulers? Micaiah’s compliment
should be a clear warning to Jehoshaphat to keep his distance from the paganism of Ahab and his house. Unfortunately we see that Jehoshaphat does not heed it. He will allow one of his sons to marry one of Ahab’s daughters (2 Kings 8:16-18), and this entry of paganism into the house of David will nearly destroy it.
Ahab’s story is sobering. Look at how much influence someone can have… against Yahweh’s grace! May it call us again to holiness, to attentiveness to Yahweh’s word and separation from any influence of paganism that so quickly seeks to dampen the benefits of Yahweh’s covenant.
The three chapters that finish 1 Kings concentrate on the sins and failures of King Ahab of Israel. As you read, notice the following observations to make your reading more understandable:
Yahweh’s undeserved grace: In 1 Kings 20, Ahab does not consult Yahweh when he is threatened by Ben-hadad’s superior forces… but Yahweh in His grace protects him: “And behold, a prophet came near to Ahab king of Israel and said, ‘Thus says the LORD, “Have you seen all this great multitude? Behold, I will give it into your hand this day, and you shall know that I am the LORD”’” (1 Kings 20:13). He encourages him
again after the battle: “Then the prophet came near to the king of Israel and said to him, ‘Come, strengthen yourself, and consider well what you have to do, for in the spring the king of Syria will come up against you’” (1 Kings 20:22). He returns again before the first battle to testify of His grace before all Israel: “And a man of God came near and said to the king of Israel, ‘Thus says the LORD, “Because the Syrians have said, ‘The LORD is a god of the hills but he is not a god of the valleys,’ therefore I will give all this great multitude into your hand, and you shall know that I am the LORD”’” (1 Kings 20:28).
Though Ahab does not seek Him, Yahweh strengthens him, saves him and grants him victories out of love for His chosen people and in evidence of His sovereignty over the nations.
The obligation under grace: One who receives Yahweh’s undeserved grace is under the obligation of living in agreement with this great favor. But instead of submitting humbly and joyfully to Yahweh’s just dominion over His people, Ahab decides to govern in his own way, and once again without consulting Yahweh, he frees Ben-hadad (1 Kings 20:32-33). Instead of a resounding testimony of Yahweh’s just wrath against His enemies, the victory over blasphemous Ben-hadad only achieves some territorial adjustments and economic concessions from an untrustworthy pagan king (1 Kings 20:34; see also 1 Kings 22:3). Just like King Saul’s disobedience in the partial destruction of the Amalekites in 1 Samuel 15, Ahab has not reacted in terms of Yahweh’s devastating holiness and will be punished: “Thus says the LORD, ‘Because you have let go out of your hand the man whom I had devoted to destruction, therefore your life
shall be for his life, and your people for his people’” (1 Kings 20:42). Notice too, Ahab’s reaction – instead of repentance, instead of thankfulness of undeserved grace, he only gets angry at Yahweh (1 Kings 20:43). We’re left with the impression that Ahab would rather be a pagan king than the king of Yahweh’s people.
The injustices of pagan kings… and Yahweh’s justice: In 1 Kings 21, Jezebel teaches Ahab how pagan kings manipulate justice to fulfill their personal desires as they rob Naboth the Jezreelite of his life and vineyard. And Ahab is pleased with the lesson: “And as soon as Ahab heard that Naboth was dead, Ahab arose to go down to the vineyard of Naboth the Jezreelite, to take possession of it” (1 Kings 21:16). Instead, he opens the door to a serious lesson from Yahweh on justice (1 Kings 21:20-24). Notice the importance that Yahweh places on an injustice committed against a common, ordinary person; the repercussions on Jezebel, Ahab and their descendants are decisive.
Notice too, Yahweh’s mercy extended to Ahab for his repentance (and not extended to Jezebel): “Have you seen how Ahab has humbled himself before me? Because he has humbled himself before me, I will not bring the disaster in his days; but in his son’s days I will bring the disaster upon his house” (1 Kings 21:29).
The rejection of Yahweh’s word: Who knows what the scene was like when
Ahab’s prophets insisted that Yahweh was going to grant Him victory at Ramoth-gilead, but Jehoshaphat responded by saying, “Is there not here another prophet of the LORD of whom we may inquire? (1 Kings 22:7)! Ahab’s real motive in gathering so many false prophets comes to light in the next verse: “There is yet one man by whom we may inquire of the LORD, Micaiah the son of Imlah, but I hate him, for he never prophesies good concerning me, but evil” (1 Kings 22:8). If he doesn’t like what Yahweh’s word says… why, just look for prophets that say what you want to hear! (Isn’t this the sad situation of some who enter churches today… they flee the clear and unadulterated preaching of Yahweh’s word in one church that calls them to repentance and salvation by faith in Jesus Christ alone and run to be entertained in another that proclaims anecdotes, jokes and lessons from popular psychology that are more fun to hear?) There is no doubt that the most basic battle here is not fought between Ahab and the Syrians but between Ahab and Yahweh whose word he has despised on several occasions: “Thus says the king, ‘Put this fellow in prison and feed him meager rations of bread and water, until I come in peace.’ And Micaiah said, ‘If you return in peace, the LORD has not spoken by
me.’ And he said, ‘Hear, all you peoples!’” (1 Kings 22:27-28).
Once again, Ahab trusts his cunning more than Yahweh’s word: “And the king of Israel said to Jehoshaphat, ‘I will disguise myself and go into battle, but you wear your robes.’ And the king of Israel disguised himself and went into battle” (1 Kings 22:30). And as we have seen on other occasions, the word of judgment is fulfilled: “So the king died, and was brought to Samaria. And they buried the king in Samaria. And they washed the chariot by the pool of Samaria, and the dogs licked up his blood, and the prostitutes washed themselves in it, according to the word of the LORD that he had spoken” (1 Kings 22:37-38). The intent to turn off or lower the volume of Yahweh’s word has severe consequences.
Concern over Jehoshaphat’s tolerance: We should be concerned: what is Jehoshaphat, the king of Judah and descendant of David, doing in seeking an alliance with a king dedicated to paganism like Ahab? He recognizes signs that ought to warn him, like Ahab surrounded by false prophets with no desire to hear Yahweh’s word… Why does he reprove him so softly, then agree to go to battle with him? Could it be that he too is impressed with the apparent success of pagan rulers? Micaiah’s compliment
should be a clear warning to Jehoshaphat to keep his distance from the paganism of Ahab and his house. Unfortunately we see that Jehoshaphat does not heed it. He will allow one of his sons to marry one of Ahab’s daughters (2 Kings 8:16-18), and this entry of paganism into the house of David will nearly destroy it.
Ahab’s story is sobering. Look at how much influence someone can have… against Yahweh’s grace! May it call us again to holiness, to attentiveness to Yahweh’s word and separation from any influence of paganism that so quickly seeks to dampen the benefits of Yahweh’s covenant.
