CHAPTER ELEVEN

 

 

11:1-3: “Solomon loved many strange women” = “Had Solomon heeded the instruction given him, God would have worked through him to reveal to the world His power and majesty.”  2BC:1032.

 

“In his thirst for political power he cultivated and encouraged alliances with pagan kingdoms, and violated the express Command of Jehovah by taking wives from among them. . . He thought he could convert his wives to the true religion, and that by thus binding himself with idolatrous nations, he could win them all to the service of the true God.”  ST, November 26, 1896.

 

“Solomon had begun to lose sight of the Source of his power and glory.  As inclination gained the ascendancy over reason, self-confidence increased, and he sought to carry out the Lord’s purpose in his own way.  He reasoned that political and commercial alliances with the surrounding nations would bring these nations to a knowledge of the true God; and he entered into unholy alliance with nation after nation.  Often these alliances were sealed by marriages with heathen princesses.  The Commands of Jehovah were set aside for the customs of surrounding peoples.”  PK:54.

 

11:4:  “when Solomon was old, that his wives turned away his heart after other gods” = “[396] His love of women was his sin.  This passion he did not control in his manhood.  It proved a snare to him.  His wives led him into idolatry, and the wisdom God had given him was removed when he began to descend the declivity of life; he lost his firmness of character, and became more like the giddy youth, wavering between right and wrong.  He yielded his principles, and placed himself in the current of evil, and thus separated himself from God, the source of his strength.  He was a man who had moved from principle.  Wisdom had been more precious to him than the gold of Ophir.  But alas! lustful passions obtained the victory.  He was deceived and ruined through women.  What a lesson for watchfulness!  What a testimony as to the need of strength from God to the very last!

 

“In the battle with inward corruptions and [397] outward temptations, even the wise and powerful Solomon was vanquished.”  1SP:396-397.

 

“Had Solomon died prior to his departing from God, his life would have been one of the most remarkable upon record.  But he tarnished his luster, and exhibited a striking example of the weakness of the wisest of mortals.  The greatest men, and the wisest, will surely fail unless their lives are marked with trust in God, and obedience to His Commandments.”  1SP:398.

 

11:11-13:  “I will surely rend the kingdom from thee” = “It was this prophecy of impending ruin that had awakened the apostate king as from a dream, and had led him to repent.”  RH, July 3, 1913; 2BC:1033.

 

 

CHAPTER TWELVE

 

 

12:29:  “set the one in Bethel” = According to Genesis 35:3, Jacob set up an “alter there to God.”  Bethel means, “house of God.”  Jeroboam here sets up a new religion and tears down the true religion, hoping to turn Israel from the true God and ultimately worship him.  Sound Satanic?

 

12:31:  “made priests of the lowest of the people” = “The king tried to persuade the Levites, some of whom were living within his realm, to serve as priests in the newly erected shrines at Bethel and Dan; but in this effort he met with failure.  He was therefore compelled to elevate to the priesthood men from ‘the lowest of the people.’  Alarmed over the prospect, many of the faithful, including a great number of the Levites, fled to Jerusalem, where they might worship in harmony with the Divine requirements.”  PK:101.

​

​12:32:  “ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah” = The “feast that is in Judah” was the “Feast of Tabernacles.”  See Leviticus 23:34-36 & 39-43.  Which was to be on the “seventh month,” on the “fifteenth day of the month,” celebrated for seven days.  Jeroboams attempt to change God’s Laws, or really, anyone’s attempt to change the Law of God will ultimately not go well with the founders.

 

 

CHAPTER THIRTEEN

 

 

13:2:  “Josiah” = “Hundreds of years had elapsed since Solomon caused those idolatrous shrines to be erected on the mount; and, although Josiah had demolished them as places of worship, their debris, containing portions of architecture, were still remaining in the days of Christ.”  2BC:1032.

 

13:24:  “a lion met him by the way, and slew him” = “If after disobeying the word of the Lord, the prophet had gone on in safety, the king would have used this fact to vindicate his own disobedience.”  RH, July 24, 1913.

 

 

CHAPTER FIFTEEN

 

 

15:17:  “Ramah” = This city was on the boarder between the northern kingdom (Israel) and the southern kingdom (Judah), thus it was perfect to effect traffic between the two.

 

15:30: “he provoked the Lord” = “Of all the sins that God will punish, none are more grievous in His sight than those that encourage others to do evil.”  RH, February 4, 1909; CC:98; PP:323.

 

 

CHAPTER SIXTEEN

 

 

16:1:  “Jehu” = That Jehu is an historical figure is confirmed via “The Marble Slab Inscription From Ashur,” which contains the annals of the Assyrian king Shalmaneser III.  Upon this “slab” is the mention of Jehu paying tribute to king Shalmaneser III.  King Jehu’s name is also engraved upon the “Kurba’il Statue of Shalmaneser III,” in which he records his victory over Hazael, the Aramean king of Damascus, as well as mentioning king Jehu paying tribute to him.

 

Upon these inscriptions is mentioned that Jehu began to pay tribute to Shalmaneser III during his 18th year of reign.  That would coincide with approximately B.C. 841, which is the same year Jehu became king of Israel.

 

Also, in Second Kings 9:20 we learn that Jehu, as a commander in the armies of king Ahab, was a masterful chariot driver.  And upon the “Balawat Gates of Shalmaneser III,” are depictions of Shalmaneser III’s chariots which fought in the battle of Qarqar, which most likely Jehu was also a part of and had the same style of chariots, because Jehu, being a vassal of the Assyrian king, helped him in battle against Hazael (see 2Ki. 10:32).

 

16:16:  “Omri” = That king Omri was an historical figure, comes to us from, “The Black Obelisk of Shalmaneser III,” which has a “Cuneiform Caption” which mentions “the tribute of Jehu, son of Omri.”  The Assyrian reference to Jehuas the “son of Omri” reflects foreign knowledge of the Hebrew monarchy, which would include Omri, his son Ahab, his son Ahaziah, his son Jehoram (Joram), and his son Jehu.  Upon it may also be an image of king Jehu himself. Although the inscription calls Jehu the “son of Omri,” this is only because Jehu took over the throne of Omri, and that is how it was portrayed in the ancient world.

 

16:18:  “burnt the king’s house over him with fire” = Here is my Judges 9:54 Note:  The Romans and the Greeks were sanguine about suicide.  They believed that the human body belonged to the gods.  Thus, killing oneself was an offence against them.  They were not far off from the truth.

 

16:28:  “Ahab” = See my First Kings 16:16 Note.

 

16:31:  “Jezebel” = According to Second Kings 9:22, Jezebel was involved in “witchcrafts.”  In other words, she was a witch.  See my Bible Study:  “JEZEBEL, QUEEN.”

 

16:33:  “Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him” = According to Mrs. White, the reason for this statement was because:  “Not content with encouraging the forms of religious service followed at Bethel and Dan, he boldly led the people into the grossest heathenism, by setting aside the worship of Jehovah for Baal worship.”  PP:114.

 

16:34:  “laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub” = Note the “child sacrifice” going on here.

 

 

CHAPTER SEVENTEEN

 

 

17:1:  “Elijah” = Elijah’s name meant: “My God is Yahweh.”

 

“Again, God sees that a worker needs to be more closely associated with Him; and to bring this about, He separates him from friends and acquaintances.  When He was preparing Elijah for translation, He moved him from place to place that he might not settle down at ease, and thus fail of obtaining spiritual power.  And it was God’s design that Elijah’s influence should be a power to help many souls to gain a wider, more helpful experience.” RH May 2, 1907, paragraph 7.

 

Elijah “did not seek to be the Lord’s messenger; the word of the Lord came to him.” RH, August 14, 1913; RH, April 7, 1885; 5T:299; CC:205.

 

“It was because Elijah was a man of large faith that God could use him in this grave crisis in the history of Israel.”  PK:122.

 

“there shall not be dew nor rain these years” = Why no “rain?”  Because Ba-al was the god of “rain.”  According to James 5:17 it did not rain for “three years and six months.”

 

“Inasmuch as the worshipers of Baal claimed that the treasures of Heaven, the dew and the rain, came not from Jehovah, but from the ruling forces of nature, and that it was through the creative energy of the sun that the earth was enriched and made to bring forth abundantly, the curse of God was to rest heavily upon the polluted land.”  PK:120.

 

17:4:  “ravens” = I lean towards “John Gills Bible Commentary” here, because of what I have underlined:  “by whom are meant not angels in the form of ravens, as some; nor, as others, Arabians, for there were none of that people near him; nor, as others, merchants, the word being sometimes used of them, for this was not a likely method for privacy; nor, as others, the inhabitants of a place called Oreb, or Orbo; so the Arabic version calls them Orabimi; but we read of no such place near Jordan.”  The point is, that Elijah did not want to be found.  Had “merchants,” “Arabians,” or any other “inhabitants” known where he was, they could have reported Elijah to the king.

 

17:7:  “the brook dried up” = God’s brooks always dry up so that He can have us move on to new heights in our relationship with Him.

 

17:9:  “Zarephath” = See Luke 4:24-26.  It is interesting to note that Zarephath is located on the Mediterranean coast between Tyre and Sidon.  It is within the territory of Phoenicia.  The interesting thing is that this is where the terrible queen Jezebel comes from (1Ki. 16:31) and where she learned the art of worshiping “Baal,” First Kings 16:32..  The Israelite queen apparently would never think to look for Elijah where Ba-al was god and where she was nationalized from.

 

“widow woman” = “. . .this woman was favored because she had followed the light she had received, and her heart was open to the greater light that God sent her through His prophet.”  DA:238.

 

17:21-22:  “soul” = The word “soul” is translated from the Hebrew word, “H5315; nephesh,” which has been translated 118 times in the Old Testament as “life.”  The same word is used in Genesis 1:30 in reference to animals.  It is never used in one single instance to denote an immortal or undying part of man (See Gen. 35:18).  Every conflict is harmonized if the more proper word “breath” is used in reference to the child, instead of “soul.”  Also, a proper understanding of Genesis 2:7 would be in order, which explains that the “body” without the “breath of God” equals a living “soul.”  See my Bible Study:  “DEATH, THE BIBLICAL TRUTH ABOUT”.

 

17:24:  “the LORD” = In verse 12 the widow called “the LORD” “thy God.’  But through her experiences with Elijah, God has become her “LORD.”

 

 

CHAPTER EIGHTEEN

 

 

18:4:  “Jezebel” = “Jezebel served Satan with all the idolatrous devotion of her nature.  She was the agency through whom he wrought to eclipse every ray of light that God designed should come to the nation.  She was determined to uproot the religion so hateful to her, and which, as she thought, was the cause of the drought.”  ST, February 17, 1898.

 

18:10:  “nation or kingdom” = What is the difference between a “nation or” a “kingdom?”  I believe our Lord is attempting to point out something very important here and everywhere else He mentions a “nation or kingdom” in the same sentence or phrase.  When God mentions “nation” in this phrase He is meaning those composed of mankind.  By contrast, when He mentions “kingdom” in the same phrase, He means the spiritual realm which is composed of those who Satan drew away from God and those who are loyal to God.  In fact, when speaking of “nations,” God’s Word is not nor ever referring to the spiritual realm of God.  By contrast, when speaking of “kingdoms” the Word of God often refers to the spiritual realm of Deity.  Examples would be, “Kingdom of God,” Matthew 6:33; 12:28; 19:24; 21:31 & 43; Mark 1:14 & 15; 4:11; etcetera, etcetera.  Which side will you choose?

 

18:17:  “Art thou he that troubleth Israel” = “This he asked as if to lead Elijah to make some explanation of the drought.  Had he been spiritually enlightened, he would have seen behind Elijah, the great I Am.  But Ahab was dishonoring God, and those who dishonor God do not desire to retain the thought of God.  They do not like to think of Him as one Who knows all their thoughts, and who will surely punish them for their wrong actions.  They educate the mind to think of other things, and they lose the habit of seeing God in the providence’s and transactions of daily life.  Those who made this world supreme are conformed in character to the world, and Ahab could only trace the calamity of the world to Elijah.” ST, February 17, 1898.

 

18:19:  “Mount Carmel” = Why There?  Because:  “The assembly was upon Mount Carmel, a place of beauty when the dew and rain fall upon it, causing it to flourish.  But now the beauty of Carmel has languished under the curse of God.  Upon Mount Carmel, which was the excellency of groves and of flowers, Baal’s prophets had erected their altars for their pagan worship.  This mountain was conspicuous, and overlooked the surrounding countries.  As upon Mount Carmel God had been signally dishonored by idolatrous worship, Elijah chose this as the place most conspicuous for the display of God’s power and to vindicate his honor.  It was in sight of a large portion of the kingdom.”  RH September 30, 1873.

 

18:20:  “gathered the prophets {of Ba-al} together” = “Jezebel’s prophets, eight hundred and fifty in number, like a regiment of soldiers prepared for battle, march out in a body with instrumental music, and imposing display.  But there was trembling in their hearts as they considered that, at the word of this prophet of Jehovah, the land of Israel had been destitute of dew and rain three years.  They felt that some fearful crisis was at hand. . . Elijah fastened his eyes upon the highest ridge of mountains, where had once stood the altar of Jehovah, when the mountain was covered with flourishing trees and flowers.  The blight of God was now upon it, and all the desolation of Israel was in full view of the neglected and torn-down altar of Jehovah, and in sight were the altars of Baal.”  RH, September 30, 1873.

 

18:21-40:  “How long halt ye between two opinions?” = Let’s better understand the setting here.  Most of Israel had forsaken the Lord (1Ki. 19:10).  The false god Ba-al was thought to bring rain to ensure fertile crops and herds that made farmers wealthy.  Thus, the direct attack upon Ba-al by the True God of Heaven.  Two “bulls” are chosen for the sacrifice.  The “bull” was the most powerful object of the ancient fertility religions, the goddess of fertility being Asherah at that time.  Surely the gods of fertility would show their strength with the strength of Ba-al.

 

18:33:  “water” = We might ask, since the land had been in a draught for 3 years, “Where did all this ‘water’ come from?”  “Mount Carmel,” Verse 20, is a coastal mountain range in northern Israel stretching from the Mediterranean Sea towards the southeast.  Thus, although some distance, they could have formed a line and taken it from the “Mediterranean Sea.”

 

18:38:  “fire of the LORD fell” = “The brilliancy of the blaze is painful to the eyes of the multitude, and illumes the mountain.  The people of the kingdom of Israel, not gathered upon the mount, are watching with interest the gathering of the people upon the mount.  As the fire descends, they witness it, and are amazed at the sight.  It resembles the pillar of fire at the Red Sea, which by night separated the children of Israel from the Egyptian host.”  RH, September 30, 1873.

 

18:40:  “slew them there” = “They seize the priests, and take them to the brook Kishon, and there, with his own hand, Elijah slays these idolatrous priests, allowing none to live.” RH, September 25, 1913; PK:153.

 

18:43-44:  “seven times” = “Had he given up in discouragement at the sixth time, his prayer would not have been answered,” RH, March 27, 1913; RH, June 9, 1891; CC:212; AG:88; 2BC:1034; SD:206.

 

 

CHAPTER NINETEEN

 

 

19:3:  “arose, and went for his life” = “Had Elijah. . . maintained his confidence in God. . . The impression made upon the King and the people would have shielded His servant and would have given him another signal victory in Israel by sending His judgments upon Jezebel.”  3T:290; RH, October 7, 1873.

 

“. . . as he fled for his life from the rage of Jezebel, an infuriated woman, a fugitive, weary and travel worn, desired to die rather than live.  His bitter disappointment in regard to Israel’s faithfulness crushed his spirits, and he felt that he could no longer put confidence in man.”  RH, September 16, 1873.

 

“Ahab informed Jezebel of the word of woe that Elijah had uttered in his presence, and her hatred against the prophet was expressed to the priests of Baal. . . Baal’s priests and nearly all of Israel were so far deluded that they thought if the prophets of God were slain the calamity under which they were suffering would cease. . . Fathers and mothers see their children perish with no power to relieve them.  And yet they were in such terrible darkness that they could not see that the justice of God was awakened against them because of their sins; and that this terrible calamity was sent in mercy to them, to save them from fully denying and forsaking the God of their fathers.”  RH, September 23, 1873, par. 23.

 

“Elijah should have met this threat and oath of Jezebel with an appeal for protection to the God of Heaven, Who had commissioned him to do the work he had done.  He should have told the messenger that the God in Whom he trusted would be his protector against the hatred and threats of Jezebel.  But the faith and courage of Elijah seemed to forsake him.  He starts up from his slumbers bewildered.  The rain is pouring from the heavens, and darkness is on every side.  He loses sight of God. . . The Lord had not warned him, at this time, to flee.  He had not waited for the Lord to speak to him.  He moved rashly.  God would have shielded his servant, and would have given him another signal victory in Israel, in sending his judgments upon Jezebel, had he waited with faith and patience.”  RH, October 7, 1873.

 

19:6:  “Jehu” = Jehu is referred to as “Yaua, the son of Omri” on the Assyrian “Black Obelisk of Shalmaneser III (B.C. 841).”  Either he, or more likely his representative, is depicted in a bowing, submissive posture towards the Assyrian king.  He is also the only northern king that was ever anointed (see 2Ki. 9:1-10).  “It was because of His compassion for those whose moral power was weak that He raised up Jehu to slay wicked Jezebel and all the house of Ahab.”  PK:254.

 

19:16:  “Elisha” = “The early years of the prophet Elisha were passed in the quietude of country life, under the teaching of God and nature and the discipline of useful work.  In a time of almost universal apostasy his father’s household were among the number who had not bowed the knee to Baal.  Theirs was a home where God was honored and where faithfulness to duty was the rule of daily life.

 

“The son of a wealthy farmer, Elisha had taken up the work that lay nearest.  While possessing the capabilities of a leader among men, he received a training in life’s common duties.  In order to direct wisely, he must learn to obey.  By faithfulness in little things, he was prepared for weightier trusts.

 

“Of a meek and gentle spirit, Elisha possessed also energy and steadfastness.  He cherished the love and fear of God, and in the humble round of daily toil he gained strength of purpose and nobleness of character, growing in Divine grace and knowledge.  While co-operating with his father in the home duties, he was learning to co-operate with God.”  Ed:58.

 

19:17:  “shall Elisha slay” = See Hosea. 6:5 & Hebrews 4:12.

 

19:19:  “Elisha the son of Shaphat” = “Elijah was directed northward. . . Wherever Elijah looked, the land he saw was owned by one man, [Shaphat] -- a man who had not bowed the knee to Baal, whose heart had remained undivided in the service of God. Even during the captivity there were souls who had not gone into apostasy, and this family was included in the seven thousand who had not bowed the knee to Baal. . . The attention of Elijah was attracted to Elisha. . . He was educator, director, and worker. Elisha did not live in the thickly populated cities. . . But though of a meek and quiet spirit, Elisha had no changeable character. . . He had the characteristics of a ruler, but with it all was the meekness of one who would serve. . . The surroundings of Elisha’s home were those of wealth; but. . . He had not consented to be in any respect less informed than his father’s servants. . . During the three years and a half of barrenness and famine, the family of Shaphat had become familiar with the mission of Elijah.”  YI, April 14, 1898; 2BC:1035; SD:93.

 

19:20:  “Go back again: for what have I done to thee” = “The answer of Elijah. . . was not a repulse, but a test.  If Elisha’s heart clung to his home and its advantages, he was at liberty to remain there.”  YI, April 21, 1898.

 

19:21:  “took a yoke of oxen, and slew them” = It must be realized that this is Elisha’s livelihood.  By “slaying” these oxen Elisha is making sure and telling everyone that he is fully and completely committed to his new ministry.

 

 

CHAPTER TWENTY

 

 

20:1:  “thirty-two kings were with him” = According to the “Kurth Monolith,” dated B.C. 853, found in Uctepe, Turkey, in 1861, now housed in the British Museum, this Monolith was erected by the Assyrian king Salmanazar III, to honor his battles with these kings, which includes “Ahab the Israelite” on its face.

 

Critics claim that the “Ben-Hadad of Syria (called Hadadezer or Adad-idri of Damascus, in Assyrian sources),” are not one and the same king as Salmanazar in the Bible.  However, “Benhadad” is Jewish, whereas “Salmanazar” is Assyrian; different languages, same man.

 

Whenever archology finds a Biblical figure, scholars argue and raise valid questions.  It is now established both Biblically (see 1Ki. 22:1-2) and archeology; in that they show that Israel was both strong enough militarily and historically to fight in decisive victories.  Also, that king Ahabs reign was one in which Israel was actively shown to be very active militarily.

 

Scholars also ask, “Was the Ahab on the Kurth Monolith Stone the same king Ahab of Israel?”  Yes!  Because the Kurth Monolith uses the Arcadian form, “A-ha-ab-bu Sir-ila-a,” which translates to “Ahab the Israelite.”  There is no other Jewish king known with that name, at that time in history.  And all historians date the “Battle of Qarqar,” agreeing with Assyrian records, as being B.C. 853; which is the same year Ahab’s reign ends near the Biblical time line.  That makes a direct historical alignment.

 

Scholars also ask, “What about political bias?  Didn’t ancient kings love to boast?”  Sure!  The point isn’t whether or not Salmanazar won or lost his campaign.  It is who he recorded as being at the battle.  That being the disputed until now -- king Ahab of Israel.  Also, the list of Ally’s.  How many troops were there.  Matching the list in the Book of First Kings.  Noone on the Assyrian side was even thinking about proving the Bible to be true at that time in history.  All they cared and wrote about and made Monolith’s of was their conquests.  By contrast, in recording it, they accidently confirmed the Bible (once again; over and over and over again).

​

20:35:  “sons of the prophets” = “For the training of such a class of teachers, Samuel, by the Lord’s direction, established the schools of the prophets. . . These were called the sons of the prophets.  As they studied the word and the works of God, His life-giving power quickened the energies of mind and soul, and the students received wisdom from above.  The instructors were not only versed in Divine truth, but had themselves enjoyed communion with God, and had received the special endowment of His Spirit.  They had the respect and confidence of the people, both for learning and for piety.”  Ed:46.

 

“The schools of the prophets were founded by Samuel, to serve as a barrier against the wide-spread corruption, to provide for the moral and spiritual welfare of the youth, and to promote the future prosperity of the nation by furnishing it with men qualified to act in the fear of God as leaders and counselors.  In the accomplishment of this object, Samuel gathered companies of young men who were pious, intelligent, and studious.  These were called the sons of the prophets.  As they communed with God, and studied His word and His works, wisdom from above was added to their natural endowments.

 

“The instructors were men not only well versed in divine truth, but those who had themselves enjoyed communion with God, and had received the special endowment of His Spirit.  They enjoyed the respect and confidence of the people, both for learning and for piety.  In Samuel’s day there were two of these schools, -- one at Ramah, the home of the prophet, and the other at Kirjathjearim, where the ark then was.  Others were established in later times.  The pupils of these schools sustained themselves by their own labor in tilling the soil or in some mechanical employment.  In Israel this was not thought strange or degrading; indeed, it was regarded a crime to allow children to grow up in ignorance of useful labor.  By the command of God, every child was taught some trade, even though he was to be educated for holy office.  Many of the religious teachers supported themselves by manual labor.”  CE:61; GCB, April 1, 1898.

 

“If a youth desired to search deeper into the truths of the word of God and to seek wisdom from above, that he might become a teacher in Israel, these schools were open to him.”  PP:593.

 

 

CHAPTER TWENTY-ONE

 

 

21:3:  “The Lord forbid it me, that I should give the inheritance” = See Numbers 36:7-9 where it is against the removal of property “from tribe to tribe.”  Then see Leviticus 25:13-28 where if for any reason property was sold there were specific instructions that were outlined; which provided for its periodic return.

 

21:10 & 13:  “blaspheme God” = Here is my Book of Job Introduction Note:  Why then is the same verb which means “bless” translated as “curse” in the Book of Job?  Because the context demands this meaning of “curse.”  Biblical scholars believe that it’s what they call a “euphemism.”  The reasoning is that they conjecture that the idea of anyone writing down the concept of “cursing” God would be too offensive to any author’s religious sensibilities.  The same can be seen in First Kings 21:10 & 13, where the word translated as “blaspheme” is also from “brk,” meaning “bless.”

 

21:13:  “stoned him” = In Second Kings 9:26 we learn that not only Naboth was stoned, but also his sons; which would also eliminate any rightful heirs to lay claim to the vineyard property.

 

21:25:  “which did sell himself to work wickedness” = How did this happen?  Was he face to face with Satan or talking directly to a demon?  Not so.  He came to this position by allowing an intermediate to come through Satanic influences into his life.  And who was that intermediate teacher?  It was the evil “whom Jezebel his wife stirred up.”  Therefore, just as Jezebel had helped support Ahab’s none consistency towards righteousness, we need to look into our own lives to see who, what, where, when, and why this has been warned against our own value system.

 

 

CHAPTER TWENTY-TWO

 

 

22:11:  “Zedekiah” = Means, “righteousness of Yahweh.”

 

22:17:  “as sheep that have not a shepherd. . . These have no master” = Ahab will die.

 

22:20 & 21 & 22:  “persuade” = That this word should be translated as “entice,” as it is translated in its counterpart in Second Chronicles 18:19 & 20 & 21.

 

Here is my Jeremiah 20:7 Note:  “Thou hast deceived me” = The Hebrew word here for “deceived” is “pathah,” which in a mental or moral sense means, “to be persuaded [as it is used in Pro. 25:15]; to enlarge [in a positive way, as it is used in Gen. 9:27],” while in a sinister way, means, “to allure [as it is used in Hosea 2:14]; to deceive [see Deu. 11:16]; to entice [as it is used in Exo. 22:16]; to flatter [see Psa. 78:36; and flatter in a way that entices, see Jud. 14:15].  If we consider that our “God is Love,” than the Proverbs 25:15 is the better translation of “persuaded.”

 

22:22-23:  “lying spirit” = Just as the Holy Spirit is a guide to those who would be inspired by God, so also are false prophets controlled by Satanic agencies that inspire them.  When the Holy Spirit is no longer listened to, then God leaves the individual(s) to be controlled by whatever agency one would rather follow.

 

If we relook at verse 18, we can see that Jehoshaphat was already set not to listen to the correct prophecy, but rather to what he wanted to hear.  It is to be understood that this is not a Command of our Lord, but only a permission.  It is also to be noticed that our Lord did not ask the question of how the “lying spirit” would perform this deed (“Wherewith?”  Verse 22.  Meaning, “How So””  Or better, “How will you do that?”), for He is all-knowing; but rather to bring out the particulars to the king and anyone who would be reasoned with, that this is what will happen when you listen to the wrong voice.

 

It further brings out that this proposal was quite agreeable to the character of the devil, as the father of lies, and as one whom is always looking for an opportunity to turn events against the people of God.  Just as God allowed Satan an audience with the discussions in the case of Job, so here is another case where our Lord allows Satan access to His counsels.

 

Our Lord knew that this “lying spirit” would be agreeable to Jehoshaphat’s inclination, and God also determined not to do anything in the course of His providence to hinder its taking effect; since this was the desire of Jehoshaphat (and our Lord does not force His will upon anyone).  Thus, God gives permission here, just as much as He gave Satan permission with Judas (John 13:27).

 

This vision was given as a warning to the people of God.  God shows them the truth of the situation.  Who will listen?  This prophetic language must not be interpreted literally, and the Command must be viewed as only a permission to the “lying spirit” (see Rom. 11:34, where God takes counsel from no one, but shows how counsel needs to be structured with His ways in mind).

 

Just a thought.  It almost appears as if Heavenly angels are giving (Heavenly) advise.  Consequently, because they are Heavenly angels, their advice is not acceptable (verse 20 with verse 21 indicating that none was accepted, because righteous advice would not be acceptable to Jehoshaphat).  However, when non-Heavenly advice is given, advice that would be agreeable to Jehoshaphat, then the advice is accepted.  When we place our desires above that of God’s, then you should fear the results.

 

22:28:  “Hearken, O people” = That God’s glory should be revealed from this prophecy is the purpose of God and Micaiah; something we should look for at all times.

 

22:30:  “put thou on thy robes” = How stupid has Jehoshaphat become when in Ahab’s presence in order to follow this advice.  This is what happens when you keep questionable company.  See Proverbs 13:20.

 

22:32:  “cried out” = According to the account in Second Chronicles 18:31, Jehoshaphat cried out to the Lord to help him.  The Latin Vulgate translates this as, “clamavit ad Dominum,” meaning, “he cried out to the Lord.”

 

22:33:  “perceived that it was not the king of Israel” = Because Jehoshaphat turned to the Lord for help in verse 32, He must have let the Syrian “captain” discern that this was not Ahab.  Although Jehoshaphat would have been a goodly prize also, it was not this “captains” purpose in the battle (see verse 31).

 

22:40:  “Ahaziah” = See my First Kings 16:16 Note.

 

22:50:  “Jehoram” = See my First Kings 16:16 Note.