1 Kings - Study 8
The final chapters of 1 Kings are a succinct portrayal of what would come to characterize the situation of God’s people before the time of the exile. Here the word of the LORD was sure, and He dealt with His people according to their fidelity to it. In 1 Kgs 20-22 this theme is presented by the contrast of two kings: Jehoshaphat of Judah, and Ahab of Israel. As the historian developed the comparison between Jeroboam and Asa (cf. chs 12-15), so here the text points out again that a northern king rejected the word of the LORD to his own demise. Ahab’s life was illustrative of the Proverbs 13.13: “The one who has contempt for instruction will pay the penalty, but the one who respects a command will be rewarded.”
From the prophet Elijah, Israel was to learn, among other things, that God’s word should be taken seriously. The prophetic messages to Israel had a recurring theme: God was acting so that His people would know Him—just as Elijah prayed on Mt Carmel, “LORD God of Abraham, Isaac, and Israel, today let it be known that You are God in Israel” (18.36). This message came to Ahab repeatedly in ch 20:
- An unnamed prophet came to Ahab with an announcement concerning the coalition under Ben-hadad king of Aram; the prophet said to Israel’s king, “Do you see this entire immense horde? Watch, I am handing it over to you today so that you may know that I am the LORD” (v. 13). Under the direction of their inebriated leader, the Arameans were no match for Israel and Ahab, who “inflicted a great slaughter on Aram” (v. 21)
- Within a year Aram came against Israel again, this time emboldened by the advice of his servants, who said. “Their (Israel’s) gods are gods of the hill country. That’s why they were stronger than we” (v. 23). While Israel “camped in front of them (the Arameans) like two little flocks of goats” (v. 27), the unnamed prophet again spoke to Ahab, “This is what the LORD says: ‘Because the Arameans have said: The LORD is a god of the mountains and not a god of the valleys, I will hand over this entire immense horde to you. Then you will know that I am the LORD’” (v. 28)
Although the LORD was faithful to His word—and Israel struck down the Aramean threat—Ahab released their king when he pled for mercy (20.29-34)! This was a direct affront to the faithfulness of the LORD, and Ahab was sentenced to endure the fate of the Aramean king—whose archer, “without taking special aim” (22.34), killed Ahab in an ensuing battle (20.35-43; 22.29-40).
Ahab was not only peevish, but greedy as well (ch 21). King Ahab wanted the vineyard of his neighbor, Naboth, but the latter replied, “I will never give my father’s inheritance to you” (v. 3). When Ahab heard this, the king threw a fit before his wife Jezebel, who schemed for Naboth’s life and gave the king Naboth’s property (vv. 1-16)—a feat that would earn her both fame and shame (vv. 19-24; cf. 2 Kgs 9.30-37). Soon the LORD sent Elijah to confront the king in Naboth’s vineyard. The prophet pronounced judgment upon the king and his family—a judgment that was delayed by Ahab’s immediate penitence of heart (vv. 17-29).
Ahab’s wickedness in Israel was contrasted with the more loyal posture of Jehoshaphat, king of Judah (ch 22). While Jehoshaphat was willing to support Ahab’s battle against the Arameans, he first requested that they inquire of “what the LORD’s will is” (v. 5). At the end of the chapter, the author detailed the character of Judah’s king: “Jehoshaphat son of Asa became king over Judah in the fourth year of Israel’s King Ahab…He walked in all the ways of his father Asa; he did not turn away from them but did what was right in the LORD’s sight…Jehoshaphat also made peace with the king of Israel” (vv. 41, 43, 44). It is thus not surprising that after Ahab inquired of 400 pagan prophets, Jehoshaphat would interject, “Isn’t there a prophet of Yahweh here any more? Let’s ask him” (v. 7). Ahab couldn’t care less about the word of the LORD, while Judah’s king was insistent that it alone should guide those who lead God’s people. In the end, Micaiah—speaking contrary to the 400 pagan prophets—was shown to be the spokesmen from the LORD (vv. 13-28).
When King Ahab approached him concerning whether or not Israel should go up against Aram, Micaiah prophesied—to the chagrin of the king—that Aram would be victorious. The prophet said: “I saw all Israel scattered on the hills like sheep without a shepherd. And the LORD said, ‘They have no master; let everyone return home in peace’” (22.17). Israel was vulnerable because Ahab, like so many of his predecessors, had been unfaithful to heed the word of the LORD and guide the people in covenant faithfulness. Later in the storyline of Scripture, Matthew employed Micaiah’s prophecy to illustrate Jesus’ compassion for those who were untaught in the hope of Messiah, marred by sickness and disease, and under intense demonic influence—while the Pharisees and scribes, who were in position to shepherd the people, stood by loading burdens on the needy (cf. Mt 23.1-7). Matthew records: “Jesus went to all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom, and healing every disease and every sickness. When He saw the crowds, He felt compassion for them, because they were weary and worn out, like sheep without a shepherd” (9.35-37). While Micaiah’s prophecy hinted that the people of Israel were the victims of poor leadership—and Jesus’ words echo the same—in time it became apparent that Israel was a victim of their own hardness. Jesus exclaimed, “Come to Me, all of you who are weary and burdened, and I will give you rest. All of you, take up My yoke and learn from Me, because I am gentle and humble in heart, and you will find rest for yourselves. For My yoke is easy and My burden is light” (Mt. 11.28-30)—and they killed Him.
*For a complete list of references, please see scripturestoryline.com