Read the Passage: 1 Kings 22

Micaiah’s Message (22:1–28)

Kings 22:1 reports that three years had passed since the events of the previous chapter. As this chapter begins, Ahab is still on the throne. Ahab, the eighth king of Israel, was first introduced in 1 Kings 16:28 and had been in power for twenty-one years. It is a bit surprising that Ahab is still alive, for his death had been predicted much earlier (1 Kings 20:42) and reiterated in the last chapter (1 Kings 21:19, 21–22). 1 Kings 22:2 notes that Ahab was visited by Jehoshaphat, king of Judah. Jehoshaphat, who was introduced at 1 Kings 15:24, was the fourth king of Judah. He reigned for 25 years, almost all of which overlapped with the reign of Ahab in Israel. In this chapter Ahab asked Jehoshaphat to go to war with him against Syria in order to reclaim the city of Ramoth Gildead, which was likely one of the cities Ben-Hadad had promised to restore to Israel (cf. 1 Kings 20:34).

While Jehoshaphat’s association with Ahab is questionable, his willingness to go to war with Ahab is even more suspicious. Yet, at least Jehoshaphat requested that God’s will be sought in regard to the planned battle. In response, Ahab consulted with his four hundred false prophets, all of whom predicted a successful battle. Jehoshaphat realized that these prophetic yes-men were not reliable, and asked Ahab to consult an authentic prophet of the Lord. Reluctantly, Ahab mentioned a prophet named Micaiah, who only appears in this chapter, as well as in the parallel account of this event in 2 Chron. 18. Ahab disliked Micaiah, he said, for Micaiah “does not prophesy good concerning me, but evil” (1 Kings 22:8). The fact that Ahab recognized that Micaiah was a true prophet of God, and yet he still refused to listen to him, is further confirmation of Ahab’s wicked and foolish nature.

The messenger who brought Micaiah to Ahab had suggested that Micaiah agree with the encouraging words of the four hundred other prophets. The interaction between Ahab and Micaiah is curious, for when Micaiah sarcastically agreed with the false prophets, Ahab said, “How many times shall I make you swear that you tell me nothing but the truth in the name of the Lord?” (1 Kings 22:16). Clearly, then, Ahab understood that Micaiah was a prophet of God, and Ahab wanted him to speak truth, even though Ahab would reject it. In response to Ahab’s question, Micaiah foretold Ahab’s death in the coming battle at Ramoth Gilead. Furthermore, Micaiah revealed a conversation between God and His angels in heaven, through which God was providentially working to bring about Ahab’s death. Predictably, Ahab’s false prophets were offended by Micaiah’s message from God.

Ahab’s Death (22:29–40)

It seems illogical, that despite the previous prophesies of his own death, Ahab still chose to attack the Syrians at Ramoth Gilead, and Jehoshaphat accompanied him. The text notes that Ahab went disguised as a soldier, while Jehoshaphat wore his royal robes. Note that 1 Kings 22:31 records that Ben-Hadad, whom Ahab had spared after their last battle (cf. 1 Kings 20:34), had singled Ahab out for death. In yet more evidence of God’s providence, 1 Kings 22:34 reports how Ahab was struck at random by a Syrian soldier’s arrow. The wound was fatal, as Ahab died that evening in Samaria. The location of Ahab’s death fulfilled Elijah’s earlier prophecy (cf. 1 Kings 21:19), as Ahab died in the same location where Jezebel had murdered Naboth. Furthermore, 1 Kings 22:38 reports that Ahab’s chariot was washed where the harlots bathe, for he was a spiritual harlot.

Jehoshaphat’s Reign (22:41–53)

As was noted above, Jehoshaphat was the fourth king of Judah and he reigned for 25 years. He was briefly mentioned in 1 Kings 15:24, when he became king at the death of his father, king Asa. Jehoshaphat’s reign is not described in detail until 1 Kings 22:41–50. This passage records that Jehoshaphat was a godly king, “doing what is right in the eyes of the Lord” (1 Kings 22:43). Yet, two sins of Jehoshaphat are recorded here. First, he did not take away the high places. These were shrines, usually in a scenic location, where the people would go to worship. This same sin is reported of other godly kings, including: Asa (1 Kings 15:14), Joash (2 Kings 12:3), Amaziah (2 Kings 14:4), Uzziah (2 Kings 15:4), and Jotham (2 Kings 15:35). Second, Jehoshaphat made peace with Ahab, for which he was rebuked by the prophet Jehu after the death of Ahab (cf. 2 Chron. 19:2).

Application Questions:

1. While they were both Israelites, why was a godly king like Jehoshaphat associating with an evil king like Ahab?
2. In this narrative, why does Ahab seem to show so little interest in the prophecies about his coming death?
3. Does God still speak through prophets? How can believers distinguish between true and false prophets (cf. Deut. 18:21–22)?
4. What is the doctrine of providence? Can believers know or detect God’s providence before it happens?
5. If the people were worshiping God at the high places, why is toleration of the high places identified as a sin?