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Warren Wiersbe · Citado em PreceptAustin
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Wiersbe: Jehoshaphat’s son was married to Ahab’s daughter, so Jehoshaphat had to be friendly toward Ahab and help him fight his battles. He was disobeying the Lord when he took this step (2Ch 19:1-3+), but one compromise often leads to another. As the descendant of David, Jehoshaphat should have kept his distance from Ahab and never allowed the Davidic line to mingle with that of Ahab. (Bible Exposition Commentary) (Bolding added)
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Wiersbe - He was a good king and a godly leader, but he got involved in three costly compromises. The first was the "bride compromise" when he married his son to a daughter of Ahab and Jezebel (2 Chron. 18:1; 21:4-7; 1 Kings 22:44; 2 Kings 8:16-19). This led to the "battle compromise," when Jehoshaphat got entangled in affairs of his son's father-in-law when Syria attacked Israel (18:2-19:3). Ahab's evil influence affected the reign of Jehoshaphat's grandson Ahaziah (2 Chron. 22:1-9), and the "battle compromise" almost cost Jehoshaphat his life (1 Kings 22:32-33). The third compromise was the "boat compromise," when Jehoshaphat foolishly joined forces with Ahab's son Ahaziah (1 Kings 22:48-49; 2 Chron. 20:31-37) and tried to get rich by importing foreign goods. The Lord wrecked his fleet and rebuked him for his sinful alliance. (Bible Exposition Commentary) Matthew Henry -Jehoshaphat growing greater. It was said before (2Ch 17:5) that he had riches and honour in abundance; and his wealth and honour increased upon him by piety and good management (2Ch 17:3) BUT Not growing wiser, else he would not have joined with Ahab, that degenerate Israelite, who had sold himself to work wickedness. 1 Kings 22:5 Moreover, Jehoshaphat said to the king of Israel, “Please inquire first for the word of the LORD.” Inquire: Nu 27:21 Jos 9:14 Jdg 1:1 20:18,23,29 1Sa 14:18 23:2,4,9-12 1Sa 30:8 2Ki 1:3 3:11 1Ch 10:13 2Ch 18:4,5 Pr 3:5,6 Jer 21:2 Jer 42:2-6 Eze 14:3 20:1-3 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 2 Chronicles 18:4+ Moreover, Jehoshaphat said to the king of Israel, “Please inquire first for the word of the LORD.” 1 Samuel 23:1-2 Then they told David, saying, “Behold, the Philistines are fighting against Keilah and are plundering the threshing floors.” 2 So David inquired of the LORD, saying, “Shall I go and attack these Philistines?” And the LORD said to David, “Go and attack the Philistines and deliver Keilah.” 1 Samuel 23:9-13 Now David knew that Saul was plotting evil against him; so he said to Abiathar the priest, “Bring the ephod here.” 10 Then David said, “O LORD God of Israel, Your servant has heard for certain that Saul is seeking to come to Keilah to destroy the city on my account. 11 “Will the men of Keilah surrender me into his hand? Will Saul come down just as Your servant has heard? O LORD God of Israel, I pray, tell Your servant.” And the LORD said, “He will come down.” 12 Then David said, “Will the men of Keilah surrender me and my men into the hand of Saul?” And the LORD said, “They will surrender you.” 13 Then David and his men, about six hundred, arose and departed from Keilah, and they went wherever they could go. When it was told Saul that David had escaped from Keilah, he gave up the pursuit. JEHOSHAPHAT'S GODLY MINDSET Moreover, Jehoshaphat said to the king of Israel, “Please inquire first for the word of the LORD - Jehoshaphat wisely calls for consultation with Yahweh before undertaking a battle against the Arameans. Jehoshaphat must have been aware of David's practice of inquiring of the LORD before going to battle (see (cf. 1Sa 23:1-5, 9-13; 2Sa 2:1; 5:19-25). However he should have made this request BEFORE he committed to go to battle with Ahab! 🙏 THOUGHT - How often do I make significant life decisions without consulting with Yahweh? I feel hypocritical even writing that question as my answer is probably "Often!" This is part of the trouble of being unequally yoked in partnership of business or marriage. You say, "Let's pray about it," but the idea is completely foreign to your partner. They just use common sense and statistics, or emotions and feelings to make their decisions. But we need to seek the Lord. Edersheim states, “At any rate, it was—as the event proved—too late now to withdraw, whatever the word of Jehovah might be. In truth it was only what may always be expected when those who serve and love the Lord allow themselves to be entangled in alliances with ungodly men, where one step leads to another, and one inconsistency involves the next, till at last we recoil when it is too late to withdraw, and the only thing consistent is to be inconsistent in owning God where His will can no longer be obeyed. But even then it is good for it is the first step to repentance”.
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Wiersbe - That the God of truth should allow a lying spirit to accomplish His work is a puzzle to some people, but it's no different from God permitting Satan to attack Job (Job 1-2) or to motivate Judas to betray Jesus (John 13:21-30+). God deals with people on the basis of their character. "With the pure You will show Yourself pure; and with the devious [crooked, niv] You will show Yourself shrewd" (Ps. 18:26, nkjv). Ahab was fighting against God, and like any good boxer or wrestler, the Lord anticipated his moves and countered with the right response. Ahab was a consummate liar and the Lord dealt with him according to his character. God didn't lie to Ahab; quite the contrary, through the lips of Micaiah He told the truth and gave Ahab fair warning of what lay ahead. (Bible Exposition Commentary) David
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Wiersbe - The prophecy about the dogs licking blood on Naboth's property was actually fulfilled in the death of Joram (1Ki 21:29; 2 Kings 9:25-26). Gleason Archer - Was Elijah’s prediction of the dogs’ licking up Ahab’s blood at Jezreel really fulfilled by the Pool of Samaria? 1 Kings 21:19 reads: “Thus says the LORD, ‘Have you murdered, and also taken possession?’ … Thus says the LORD, ‘In the place where the dogs licked up the blood of Naboth the dogs shall lick up your blood, even yours’ ” (NASB). But in the record of the fulfillment of this sentence of doom, which occurs in 1 Kings 22:37–38, we read: “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 [berē-ka-t šōmerón], and the dogs licked up his blood … according to the word of the LORD which He spoke” (NASB). The licking up of Ahab’s blood by dogs is certainly confirmed by this narration. But what about the detail “in this place where the dogs licked up the blood of Naboth”? The Hebrew text lays stress on the very spot: “where the dogs licked up” (bimeqóm ʾašer lāqeqú hakkelābím) Naboth’s blood (1Ki 21:19). This calls for further investigation. Where was Naboth stoned to death by the two false witnesses and the mob that accompanied them? Could it have been by a pool located just outside the city of Samaria? This is barely conceivable; but it hardly seems likely, in view of the circumstances surrounding the whole transaction of Ahab’s offer to Naboth outside of Jezreel (1Ki 21:2–3), which met with Naboth’s refusal. Jezebel sent orders “to the elders and to the nobles who were living with Naboth in his city.” In all probability Naboth was tried and convicted on a trumped-up charge of blasphemy in the city square of Jezreel itself, and he was then led to a place just outside the city wall of Jezreel; so it must have been there (rather than in Samaria, which was many miles distant) that his innocent blood was spilled. Yet this is not actually stated in so many words. If Naboth’s accusers had taken Naboth “outside of the city” of Jezreel, they may have carried him all the way to Samaria in order to hold his execution by stoning right outside the capital of the kingdom of Israel, at the pool just outside the city wall. Nevertheless this would have been an exceptional procedure according to Old Testament law. Normally a punishment or execution was inflicted on an offender in the same jurisdiction as his crime was committed. (Yet this was not invariably the case. Joshua 7:24 records that Achan, whose theft of spoil from the accursed city of Jericho took place at Jericho itself, was not stoned to death outside Jericho but rather in the valley of Achor [which seems to have been part of the Wadi Qilt, at some distance from Tell el-Sultan, Old Testament Jericho], a site fairly removed from the scene of the crime.) There remains one other intriguing possibility, as we study the probable route traveled by Ahab’s henchmen during their retreat from the disaster at Ramoth-gilead. They would almost certainly have crossed the Jordan just below Beth-shan and then made their way in a west-northwesterly direction until coming to the summer capital of Jezreel, just beyond which they would have to take the highway leading through the pass through the Esdraelon range. By the time they reached Jezreel, with their melancholy task of interring Ahab’s corpse in the cemetery of Samaria after their arrival there, they may well have decided to wash off his chariot before it entered Samaria itself. By that time his dried gore must have been quite malodorous and disfiguring to the appearance of the royal chariot—which presumably would have been part of the later funeral procession. A pool outside Jezreel would have been most convenient for their purpose. But how could a pool at Jezreel have been called “the Pool of Samaria”? Perhaps in the planning of this new summer palace and its adjacent landscaping, Ahab and Jezebel decided that a pool would enhance the beauty of the grounds. They might well have called it “Samaria Pool” in honor of the regular capital city (founded by Ahab’s father, Omri), which would serve as the seat of government during the cooler seasons of the year. Not all pools connected with ancient Near Eastern cities bore the name of the city itself, particularly if there was an older pool already in existence. In Jerusalem, for example there were the Pool of Siloam, the Pool of Bethesda (Beth-zatha), the King’s Pool, and the Pool of Shelah. Since the “Pool of Samaria” here mentioned was one at which the city’s prostitutes normally bathed (1 Kings 22:38), it was probably not the only pool in use, but only a later pool, constructed by the landscapers connected with the summer palace. It is therefore reasonable to infer that there was another pool known as the Pool of Jezreel, intended for the general public of Jezreel itself. Hence Ahab’s palace pool, if such there was, would have to have borne some other name. What, then, would have been more appropriate than the name of the national capital, where Ahab resided in his ivory-inlaid palace for the greater part of the year? (See page 205 New International Encyclopedia of Bible Difficulties) 1 Kings 22:38 They washed the chariot by the pool of Samaria, and the dogs licked up his blood (now the harlots bathed themselves there), according to the word of the LORD which He spoke. the dogs: 1Ki 21:19 Jos 23:14,15 Isa 44:25,26 48:3-5 Jer 44:21-23 Zec 1:4-6 Mt 24:35 1 Kings 22 Resources - Multiple Sermons and Commentaries Related Passages: 1 Kings 21:19 “You shall speak to him, saying, ‘Thus says the LORD, “Have you murdered and also taken possession?”’ And you shall speak to him, saying, ‘Thus says the LORD, “In the place where the dogs licked up the blood of Naboth the dogs will lick up your blood, even yours.”’” They washed the chariot by the pool of Samaria, and the dogs licked up his blood (now the harlots bathed themselves there), according to the word of the LORD which He spoke David Guzik on according to the word of the LORD which He spoke - There was another prophecy fulfilled in the death of Ahab. It was the word from the anonymous prophet of 1 Kings 20:42, that Ahab spared Ben-Hadad’s life at the expense of his own. Now the harlots bathed themselves there These were probably the female worship partners (basically religious prostitutes) at the local Ba'al/Asherah shrines and obviously their presence made a pool unclean, as did the presence of the dogs! Ahab has been judged by canines and prostitutes! Dale Ralph Davis: Our writer stresses the fulfillment of Yahweh’s word. What Ahab had tried to avoid, what the king of Aram could not achieve, Yahweh has brought to pass in line with what he had spoken. Actually, verses 37–38 depict the fulfillment of three distinct prophecies: that of 20:42 (via the anonymous prophet), 21:19 (from Elijah), and 22:17, 23 (Micaiah). Hence a triple fulfillment concludes this triad of narratives (chps. 20, 21, 22) about Ahab’s failure under the word of Yahweh. Perhaps Micaiah will enjoy supper at home tonight while Zedekiah et al. eat crow. Some puzzle, however, over whether verse 38 really ‘fulfills’ 21:19. There Elijah had threatened, ‘In the place where the dogs have licked the blood of Naboth, the dogs will lick your blood, yes yours.’ The writer seems to have 21:19 in mind in 22:38 when he writes, ‘And the dogs licked his blood … in line with the word of Yahweh which he had spoken.’ The problem is that Naboth was stoned, most likely, outside of Jezreel (21:10, 13), whereas Ahab’s chariot was washed down at the pool of Samaria. If, however, the pool of Samaria was outside that city (or at least outside the wall enclosing the fortified acropolis), we could understand the ‘place’ of 21:19 as indicating not a precise but a generic location. That is, dogs would also lick Ahab’s blood outside of town (not necessarily Jezreel). At any rate, the biblical writer saw no major rubs between 21:19 and 22:38 or he would never have claimed the latter fulfilled the former. And what a moment: dogs feverish for every trace of blood, prostitutes calmly preparing for the night’s work. Some things go on, even when kings die. So the writer wants to tell you: that no-name prophet was right (ch. 20); Elijah was right (ch. 21); Micaiah was right (ch. 22). All this came upon Ahab ‘in line with the word of Yahweh which he had spoken’ (v. 38b). The King’s word (cf. vv. 19–23) will come to pass. For the writer of Kings, history is no accident but is directed by the word Yahweh speaks. Both the unwilling and the unknowing only fulfill it. Precisely here a bit of gladness reaches out of this dark narrative and grabs the people of God, for if Yahweh’s word is certain (the writer’s point), we know that Yahweh’s words of hope must be as solid as his words of judgment. His glory word must be as sure as his gory word. The coming of a kingdom (Dan. 2:44) is as sure as the departure of a king (Ahab); 2 Peter 3:13 must be as certain as 1 Kings 21:19. This point will not resolve all your personal problems—but it will pour some concrete into the bottom of your pit. (Book 1 Kings: The Wisdom and the Folly or lecture Getting Clear About God's Word 1 Kings 22:1-40) 1 Kings 22:39 Now the rest of the acts of Ahab and all that he did and the ivory house which he built and all the cities which he built, are they not written in the Book of the Chronicles of the Kings of Israel? the rest: 1Ki 14:19 15:23,31 16:5,20,27 the ivory house: 1Ki 10:18,22 Ps 45:8 Eze 27:6,15 Am 3:15 6:4 1 Kings 22 Resources - Multiple Sermons and Commentaries AHAB LEAVES HIS IVORY HOUSE FOR A HOT HOUSE IN SHEOL Now the rest of the acts of Ahab and all that he did and the ivory house which he built and all the cities which he built, are they not written in the Book of the Chronicles of the Kings of Israel Bob
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Wiersbe notes that "Jehoshaphat compromised three times, and each one proved costly for him: (1) his "bride compromise," when he married his son to Ahab and Jezebel's daughter (2 Kings 8:16-19; 2Ch 18:1; 21:4-7), (2) his "battle compromise," when he went into war with Ahab (2Ch 18:2-19:3), and (3) his "boat compromise," when he joined with Ahab's son Ahaziah in a commercial venture (1Ki 22:48-49; 2Ch 20:31-37). Norman Geisler - When Critics Ask - 1 KINGS 22:49—How can this verse say that Jehoshaphat refused Ahaziah’s request when 2 Chronicles says they worked together? PROBLEM: According to 1 Kings 22:48, Jehoshaphat built several merchant ships. When Ahaziah requested that Jehoshaphat take some of his servants, Jehoshaphat refused. However, according to 2 Chronicles 20:35, Jehoshaphat allied himself with Ahaziah to build these merchant ships. How can one passage state that Jehoshaphat refused to let Ahaziah’s servants sail on the ships when the other verse claims that they worked together on building these ships? SOLUTION: Although Jehoshaphat did join together with Ahaziah to build the merchant ships, Jehoshaphat changed his mind once Eliezer prophesied that God was displeased with Jehoshaphat’s alliance with Ahaziah. The passage in 1 Kings records the fact that Jehoshaphat refused an alliance with Ahaziah, while the passage in 2 Chronicles points out that although the alliance was the original arrangement, God used His prophet to change Jehoshaphat’s mind. 1 Kings 22:50 And Jehoshaphat slept with his fathers and was buried with his fathers in the city of his father David, and Jehoram his son became king in his place. slept with his fathers: 1Ki 22:40 2:10 2Ch 21:1 in the city: 1Ki 11:43 14:31 15:24 Jehoram: 2Ki 8:16-18 2Ch 21:5-7 1 Kings 22 Resources - Multiple Sermons and Commentaries FINAL SUMMARY OF JEHOSHAPHAT And Jehoshaphat slept with his fathers and was buried with his fathers in the city of his father David - Contrast Jehoshaphat's legacy with the legacy of Ahaziah in 1Ki 22:52-53 "He did evil in the sight of the LORD 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 caused Israel to sin. So he served Baal and worshiped him and provoked the LORD God of Israel to anger, according to all that his father had done." The first king is in the line of the throne of David and the other was not. Therein lies the great divide. One may ask why? Ultimately the answer (that is not always popular) is that God is sovereign. Yes men have will to make choices but God's sovereignty always supervenes. As William Barnes aptly sums it up "we need to realize that we cannot control either our parental legacies or our birthright, but we can control our theological responses to whatever setting they may place us in (cf. 2 Kgs 3:2 about Ahab’s other son, Joram). And we are indeed responsible for those responses. This very biblical message is something we can and must take away from the present short passages about Jehoshaphat of Judah and Ahaziah of Israel." and Jehoram his son became king in his place - As noted earlier they apparently had a co-regency for about 4 years. Sadly Jehoram would repeat his father's mistake of making a marriage alliance with Ahab by marrying his daughter Athaliah. This would prove to be a costly mistake. Peter Pett The Chronicler gives us a great deal of further information about Jehoshaphat, which the prophetic author of Kings was not interested in, for Jehoshaphat was a capable and vigorous ruler as well as being a godly one. 1). He established garrisons, both throughout Judah (2 Chronicles 17:2; 2 Chronicles 17:14-19), and in the parts of Israel that his father had retaken (2 Chronicles 17:2). 2). He totally reorganized the judicial system in the land seeking to make it fair for all (2 Chronicles 19:5-7). 3). He dispatched teachers throughout Judah to teach the Law of YHWH to the people (2 Chronicles 17:7-9). 4). He built up the wealth of Judah (2 Chronicles 17:12-13). 5). He was successful beyond the borders of Judah, and received tribute from some of the Philistines and from some Arabians (2 Chronicles 17:11). 6). And all this as well as assisting Ahab in his venture at Ramoth-gilead (1 Kings 22:1-38; 2 Chronicles 18), and Jehoram of Israel against Moab (2 Kings 3:1-27). Iain Provan: A description of Jehoshaphat’s and Solomon’s similarities is followed by a description of their striking differences. At first we read of peace and think we may soon be seeing the recovery of the empire. Jehoshaphat apparently rules over Edom, just like Solomon; he is therefore able, like Solomon, to build ships at Ezion Geber (near Elath in Edom; cf. 1 Kgs. 9:26–28). Being “ships of Tarshish,” they recall the Solomonic expeditions to Ophir and other, far-flung places (1 Kgs. 10:22). They remind us, then, of Solomon in all his glory, of the days when the whole world contributed to the king of Israel’s wealth. But these are days of humbling (1 Kgs. 11:39), not glory. And having built up our expectations through comparison, our authors immediately bring them crashing down. These ships never went to Ophir (contrast 1 Kgs. 9:28; 10:11–12); they were wrecked as they lay in port (1Ki 22:48). This peace was sometimes simply absence of hostility, rather than real unity within the Solomonic empire. He is like the early Solomon then, but this is not the Solomonic empire, whatever the achievements (and pretensions) of the Judean kings who are Solomon’s successors. (See 1 & 2 Kings Understanding the Bible Commentary Series - Page 32) Caleb Nelson - Here, in 1 Kings 22, we see a glimpse of what God thinks of sin. God wrecked Jehoshaphat’s ships because Jehoshaphat was planning to use them to profit from an evil relationship. God was provoked against Ahaziah because Ahaziah worshipped and served Baal, to his own destruction. And do you know what? God is so enraged about your sin, He takes it so seriously, that He punished His own Son in your place. That’s how much God hates sin — and how much He loves sinners. So when you read this passage and consider what it says, remember this: that God is holy, and thus a hater of all moral impurity. That fact is one of the bedrock realities of the gospel proclamation that Jesus Christ died for sinners. A. Honor Christ the Lord as Holy B. Recognize God’s Wrath against Sin C. Don’t Compromise with Evil D. Don’t Provoke God E. Do Engage in Proper Worship! QUESTION - Who was King Jehoram / Joram in the Bible? | GotQuestions.org ANSWER - There are two kings in the Bible referred to as King Jehoram/Joram. The first was the son of King Jehoshaphat, and he ruled in the southern kingdom of Judah from 853 to 841 BC. The other King Jehoram was the son of the wicked King Ahab, and he ruled in the northern kingdom of Israel from 852 to 841 BC . The name Joram is a shortened form of Jehoram. Complicating matters is the fact that both Jehorams were brothers-in-law to each other. Jehoram son of Jehoshaphat was 32 years old when he began to reign, and he reigned for four years with his father and another eight years on his own in Judah (2 Kings 8:16–17)—a total of twelve years. Although Jehoshaphat had been a good and godly king, Jehoram did not follow in his father’s footsteps. He married Athaliah, daughter of King Ahab (and sister of Ahab’s son Joram), and he became an evil ruler. But, in spite of King Jehoram’s wickedness, God kept his covenant with David and refrained from destroying Judah (2 Kings 8:19). Sadly, God’s mercy had no effect on Jehoram’s behavior. He led his kingdom into idolatry and lewdness, and he caused both Edom and Libnah to revolt against Judah (2 Chronicles 21:8, 11). So God sent word through the prophet Elijah that, because Jehoram had led the people into sin, there would be a devastating attack on Jehoram’s house and Jehoram himself would be struck with an incurable bowel disease (2Ch 21:14–15). As part of God’s judgment, the Philistines and Arabs “attacked Judah, invaded it and carried off all the goods found in the king’s palace, together with his sons and wives. Not a son was left to him except Ahaziah, the youngest” (2Ch 21:17). The disease killed Jehoram in a gruesome and agonizing manner at the age of 40. The people did not mourn this wicked king (2Ch 21:18–20). The other Jehoram (or Joram), son of Ahab, took the throne of Israel in the second year of his brother-in-law’s reign in Judah, and he was just as corrupt. He certainly had a poor example in his father. Ahab had turned the people to idolatry, leading them away from the true God of their fathers to the worship of his wife Jezebel’s god, Baal. Ahab had famously clashed with the Elijah on many occasions, and his wicked rule had led to God’s punishment over the whole land in the form of a years-long drought. The consequences of Ahab’s choices carried into his son’s reign. Ahab had previously taken control of Moab and forced the people to pay tribute, but, when Joram took the throne, Moab rebelled, forcing Joram into war (2 Kings 3:4–5). King Joram called for help in the battle from King Jehoshaphat of Judah and the king of Edom, and the combined armies set out on a march through the wilderness toward Moab (2 Kings 3:8). Along the way, they ran out of water. Jehoshaphat made inquiries and discovered that Elisha, a prophet of God and Elijah’s successor, was nearby. Elisha was brought before the kings, and Joram asked for help from God. Elisha wanted to refuse Joram, but he agreed to help for Jehoshaphat’s sake (2Ki 3:14). Through God’s power, Elisha filled a dry stream bed with water for the troops, and he also promised that God would deliver Moab into their hands (2Ki 3:15–18). The prophecy came true, and Moab fled before Israel (2Ki 3:20–27). In spite of this miracle and the victories in subsequent battles God granted, King Joram continued in his evil ways. Although he had brought Baal worship to an end in Israel, “he clung to the sins of Jeroboam” (2 Kings 3:3), and his demise was sure. Joram was injured in a battle with the Arameans (2 Kings 9:15). God charged Jehoshaphat’s son Jehu to destroy the entire house of Ahab (2 Kings 9:6–10). Jehu obeyed, and, after confronting Joram, he shot Joram between the shoulders with an arrow (2Ki 9:24). Unfortunately, Jehu stopped obeying God after he had wiped out Ahab’s family. King Jehu became yet another deficient ruler who continued leading the people of Israel into sin (2Ki 9:31). 1 Kings 22:51 Ahaziah the son of Ahab became king over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned two years over Israel. two years: 1Ki 15:25 2Ki 1:17 1 Kings 22 Resources - Multiple Sermons and Commentaries AHAZIAH SHORT REIGN OVER ISRAEL Ahaziah the son of Ahab became king over Israel in Samaria in the seventeenth year of Jehoshaphat king of Judah, and he reigned two years over Israel - David