Ahab And Jehoshaphat Unite To Regain Ramoth-gilead For Israel And Ahab Learns From A Prophet Of YHWH That They Will Be Successful But That He Will Die In The Attempt (1 Kings 22:1-29).
Ahab's life has been one of continual contact with prophets of YHWH as YHWH has sought to win him back to true obedience. Indeed that is the only reason why it has been portrayed in such detail, for the prophetic author's concern has been to demonstrate that the final fall of both Israel and Judah occurred in spite of all YHWH's attempts to prevent it. And now Ahab's life will end with a description of one final conflict with a prophet of YHWH, a conflict which illustrates the fact that Ahab's previous repentance had only been temporary, and that he had soon fallen back into his old ways.
Uniting with Jehoshaphat the king of Judah, Ahab planned to regain Ramoth-gilead from the Aramaeans, and to that end prophets were called on to prophesy what would happen when they made the attempt. His own prophets prophesied complete success. But Jehoshaphat then asked for a genuine prophet of YHWH to be consulted, and this prophet, Micaiah, declared that while the project would be successful, Ahab would die in the attempt. Ahab was not, however, to be dissuaded, for in contrast to this one negative voice about four hundred prophets viewed the situation favourably, and so he had Micaiah put in prison in order that when he returned safely he could punish him as a false prophet. Micaiah's reply was simply that if he did return in peace then it would be true that YHWH had not spoken though him. But he had no doubt as to what would happen.
Analysis.
a And they continued three years without war between Syria and Israel, and it came about in the third year, that Jehoshaphat the king of Judah came down to the king of Israel. And the king of Israel said to his servants, “You know that Ramoth-gilead is ours, and we are still, and do not take it out of the hand of the king of Aram (Syria)?” And he said to Jehoshaphat, “Will you go with me to battle to Ramoth-gilead?” And Jehoshaphat said to the king of Israel, “I am as you are, my people as your people, my horses as your horses” (1 Kings 22:1-4).
b And Jehoshaphat said to the king of Israel, “Enquire first, I pray you, for the word of YWHW” (1 Kings 22:5).
c Then the king of Israel gathered the prophets together, about four hundred men, and said to them, “Shall I go against Ramoth-gilead to battle, or shall I forbear?” And they said, “Go up, for the Lord will deliver it into the hand of the king” (1 Kings 22:6).
d But Jehoshaphat said, “Is there not here a prophet of YHWH besides, that we may enquire of him?” And the king of Israel said to Jehoshaphat, “There is yet one man by whom we may enquire of YHWH, Micaiah the son of Imlah. But I hate him, for he does not prophesy good concerning me, but evil.” And Jehoshaphat said, “Let not the king say so.” Then the king of Israel called an officer, and said, “Fetch quickly Micaiah the son of Imlah” (1 Kings 22:8-9).
e And the king of Israel and Jehoshaphat the king of Judah were sitting each on his throne, arrayed in their robes, in an open place at the entrance of the gate of Samaria, and all the prophets were prophesying before them (1 Kings 22:10).
f And Zedekiah the son of Chenaanah made him horns of iron, and said, “Thus says YHWH, with these you will push the Aramaeans (Syrians), until they are consumed.” And all the prophets prophesied so, saying, “Go up to Ramoth-gilead, and prosper, for YHWH will deliver it into the hand of the king” (1 Kings 22:11-12).
g And the messenger who went to call Micaiah spoke to him, saying, “Behold now, the words of the prophets declare good to the king with one mouth, let your word, I pray you, be like the word of one of them, and do you speak good” And Micaiah said, “As YHWH lives, what YHWH says to me, that will I speak” (1 Kings 22:13-14).
h And when he was come to the king, the king said to him, “Micaiah, shall we go to Ramoth-gilead to battle, or shall we forbear?” And he answered him, “Go up and prosper, and YHWH will deliver it into the hand of the king” (1 Kings 22:15).
g And the king said to him, “How many times shall I adjure you that you speak nothing to me but the truth in the name of YHWH?” (1 Kings 22:16).
f And he said, “I saw all Israel scattered on the mountains, as sheep which have no shepherd. And YHWH said, These have no master. Let them return every man to his house in peace.” And the king of Israel said to Jehoshaphat, “Did I not tell you that he would not prophesy good concerning me, but evil?” (1 Kings 22:17-18).
e And Micaiah said, “Therefore hear you the word of YHWH. I saw YHWH sitting on his throne, and all the host of heaven standing by him on his right hand and on his left”. And YHWH said, ‘Who will entice Ahab, that he may go up and fall at Ramoth-gilead?' And one said on this manner, and another said on that manner.” And there came forth a spirit, and stood before YHWH, and said, “I will entice him. And YHWH said to him, ‘How?' And he said, ‘I will go forth, and will be a lying spirit in the mouth of all his prophets.' And he said, ‘You will entice him, and will also prevail. Go forth, and do so' ” (1 Kings 22:19-22).
d “Now therefore, behold, YHWH has put a lying spirit in the mouth of all these your prophets, and YHWH has spoken evil concerning you” (1 Kings 22:23).
c Then Zedekiah the son of Chenaanah came near, and smote Micaiah on the cheek, and said, “Which way went the Spirit of YHWH from me to speak to you?” And Micaiah said, “Behold, you will see on that day, when you shall go into an inner chamber to hide yourself” (1 Kings 22:24-25).
b And the king of Israel said, “Take Micaiah, and carry him back to Amon the governor of the city, and to Joash the king's son,, and say, ‘Thus says the king, put this fellow in the prison, and feed him with food of affliction and with water of affliction, until I come in peace. ' ” And Micaiah said, “If you return at all in peace, YHWH has not spoken by me.” And he said, “Hear, you peoples, all of you” (1 Kings 22:26-28). '
a So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth-gilead (1 Kings 22:29).
Note that in ‘a' the king of Israel and Jehoshaphat plan to go up against Ramoth Gilead, and in the parallel they do so. In ‘b' Jehoshaphat asks for the word of YHWH, and in the parallel Ahab has the prophet who brings it put in prison because he does not like what he says. In ‘c' the king's false prophets prophesy success for the king, and in the parallel, having been challenged by Micaiah, the false prophet Zedekiah smites him for claiming that it is he who has the Spirit rather than Zedekiah and the false prophets. In ‘d' Jehoshaphat enquires if there is no prophet of YHWH to speak to them, but Ahab complains that he only speaks evil concerning him, and in the parallel Micaiah says that YHWH has spoken evil concerning him. In ‘e' the kings sit on their thrones at the gates of the city with all the false prophets gathered around them and in the parallel YHWH is pictured by Micaiah as sitting on His throne with the host of Heaven gathered around Him, and listening to a spirit who will put lies in the mouths of the prophets. In ‘f' the false prophets vividly portray Ahab's coming victory, and in the parallel the true prophet vividly portrays his death. In ‘g' the king's messenger adjures Micaiah to speak fair words to the king, and in the parallel the king adjures him to speak the truth to him. Centrally in ‘h' Micaiah forecasts victory, which is partly true, (apart from the small matter of the death of Ahab).
‘ And they continued three years without war between Aram (Syria) and Israel.'
For three years after the previous encounter there had been no war between Aram and Israel. Indeed, as we have seen above, they had collaborated together in order to see off Shalmaneser III of Assyria. But now Ahab saw the opportunity to obtain back from the Aramaeans control of Ramoth-gilead, an Israelite city in Transjordan. Its return may well have been part of the previous treaty when Ben-hadad had been defeated and had had to yield. But if so it had never been actioned.
‘ And it came about in the third year, that Jehoshaphat the king of Judah came down to the king of Israel.'
The visit of Jehoshaphat to Israel may have been simply a ceremonial one, or it may have been to do with trading arrangements. Or it may even have been with the venture that follows in mind. Whichever way it was he was clearly invited to the council meeting which Ahab held with a view to his plan to regain Ramoth-gilead.
‘ And the king of Israel said to his servants, “You know that Ramoth-gilead is ours, and we are still, and do not take it out of the hand of the king of Aram (Syria)?”
The result of the council meeting is briefly summed up in these words emphasising the fact that Israel had been negligent in not arranging for the deliverance of Ramoth-gilead out of the hands of the king of Aram earlier. In view of what follows we must assume that the council agreed that the attempt should be made.
‘ And he said to Jehoshaphat, “Will you go with me to battle to Ramoth-gilead?” And Jehoshaphat said to the king of Israel, “I am as you are, my people as your people, my horses as your horses.” '
Ahab then turned to Jehoshaphat and asked him if Judah would help them in their venture. This request confirms that Jehoshaphat was not seen as a vassal, but as an ally. Jehoshaphat's reply was that what he had was at Ahab's disposal, both of men and of horses.
‘ And Jehoshaphat said to the king of Israel, “Enquire first, I pray you, for the word of YWHW.” '
It was a normal process for any kingdom in those days to consult its gods prior to engaging in an invasion, and accordingly Jehoshaphat requested that YHWH his God be consulted in order to receive a confirmatory ‘word of YHWH'. Jehoshaphat was a true worshipper of YHWH.
‘ Then the king of Israel gathered the prophets together, about four hundred men, and said to them, “Shall I go against Ramoth-gilead to battle, or shall I forbear?” And they said, “Go up, for the Lord will deliver it into the hand of the king.” '
Accordingly the king of Israel gathered together around four hundred prophets and asked them whether they should go against Ramoth-gilead. From their reply (‘Lord' not YHWH) it is clear that these were mainly not prophets of YHWH. They were probably mainly prophets of Baal or Asherah, which have already been mentioned as consisting of such numbers (1 Kings 18:19), those slaughtered by Elijah having been replaced. Others of them (like Zedekiah) may have been prophets from the syncretistic sanctuaries at Bethel and Dan, half Yahwist and half Baalist. They were, however, all agreed that he should go ahead because ‘the Lord' would deliver it into their hands. It was the common practise among such prophets to say what would please the king. But they saw their prophecies as doing more than this. The belief was that their ‘inspired words' would help to bring about what was predicted. They considered that the more they ‘prophesied' the more the chance of success.
‘ But Jehoshaphat said, “Is there not here a prophet of YHWH besides, that we may enquire of him?” '
Jehoshaphat easily detected that these were not true prophets of YHWH and was not satisfied with what they said. That may have been due to their methods being contrary to all his experience of prophets of YHWH. He thus asked if there were not a genuine prophet of YHWH of whom they could enquire.
‘ And the king of Israel said to Jehoshaphat, “There is yet one man by whom we may enquire of YHWH, Micaiah the son of Imlah. But I hate him, for he does not prophesy good concerning me, but evil.” And Jehoshaphat said, “Let not the king say so.” '
Ahab then admitted that there was a prophet of YHWH named Micaiah, the son of Imlah who could be consulted. But he pointed out that he did not like him because he never prophesied good concerning him, only evil. At this Jehoshaphat demurred. He did not like the implication that lay behind Ahab's charge. It is, however, confirmation of the fact that Ahab's repentance had not lasted long.
We may ask why Ahab did not call Elijah. The simple explanation would be that he had no idea where he was, but knew that he was not at present within call. In view of the situation it had to be someone accessible, while Elijah was no doubt out fulfilling his responsibility to take God's word to the people, and to encourage true Yahwists. The result would be that Ahab would have been at a loss where to find him. As we know, when he does appear, it was always suddenly and unexpectedly. But Ahab had cause to know that Micaiah was around, bravely fulfilling a ministry in Samaria in the face of Jezebel's hostility and the evident danger that that could have resulted in at any time. Samaria was not a good place for prophets of YHWH to be. It was the religious centre of all that directly opposed YHWH.
‘ Then the king of Israel called an officer, and said, “Fetch quickly Micaiah the son of Imlah.” '
The king of Israel accordingly called one of his officers, and commanded him to bring Micaiah the son of Imlah into his presence immediately.
‘ Now the king of Israel and Jehoshaphat the king of Judah were sitting each on his throne, arrayed in their robes, in an open place at the entrance of the gate of Samaria, and all the prophets were prophesying before them.'
Meanwhile Ahab and Jehoshaphat were each seated in state on their thrones, arrayed in their royal robes, in the open space at the entrance of the gate in Samaria, while before them were gathered the large group of prophets brought together by Ahab who were ‘prophesying'. This was the sight that would meet Micaiah when he arrived.
Cities in those days tended to be unplanned, with buildings springing up everywhere, but it was always the practise to leave a large space in front of the gate for gatherings, judicial hearings and meetings of the town elders.
“In an open place.” The word can mean literally ‘in a threshingfloor'. However, the word may well have come to signify any open space, or it may even be that there was a large royal threshingfloor at the gates of Samaria which could be use for such a purpose as this. The word is used at Ugarit of a similar ‘open place'.
This description of the kings sitting ‘in state' with the prophets surrounding them is the basis on which Micaiah will build up his own prophecy when he speaks of YHWH as seated on His throne surrounded by the ‘host of Heaven on his right hand and on His left' (compare ‘YHWH's host' in Joshua 5:14-15; ‘God's host' in Genesis 32:2). Micaiah thus drew his picture of YHWH and His host from the royal splendour that he saw before him. It was not intended to be taken as a literal vision.
‘ And Zedekiah the son of Chenaanah made him horns of iron, and said, “Thus says YHWH, with these you will push the Aramaeans (Syrians), until they are consumed.” '
While they were awaiting Micaiah, the other prophets continued prophesying, no doubt continuing in an ecstatic state, and one of them, Zedekiah the son of Chenaanah, made horns of iron and, no doubt flourishing them effectively, said to Ahab, “Thus says YHWH, with these you will push the Aramaeans (Syrians), until they are consumed.” It was a typical example of an acted out prophecy in terms of prophetic symbolism. The horn was a symbol of strength and power.
‘ And all the prophets prophesied so, saying, “Thus says YHWH, with these you will push the Aramaeans (Syrians), until they are consumed.” '
All the prophets then chimed in and confirmed, “Thus says YHWH, with these you will push the Aramaeans (Syrians), until they are consumed.” The citing of the name of YHWH (instead of ‘Lord') indicated that they had all gathered that Jehoshaphat wanted to know what YHWH had to say about the matter, and were duly obliging him.
‘ And the messenger who went to call Micaiah spoke to him, saying, “Behold now, the words of the prophets declare good to the king with one mouth, let your word, I pray you, be like the word of one of them, and do you speak good.” '
Meanwhile the officer who had been sent to bring Micaiah, and clearly had sympathy with him, informed him of the ‘good' things that the other prophets had unanimously declared to the king, and begged him for his own sake to do similarly.
‘ And Micaiah said, “As YHWH lives, what YHWH says to me, that will I speak.” '
Micaiah's reply was simple, “As YHWH lives, what YHWH says to me, that will I speak.” He wanted it known that he would not prophesy anything other than what YHWH declared. He would speak the truth, and the full truth.
This was the difference between true prophecy and false prophecy. False prophecy was an attempt to make the gods do what the prophet wanted. True prophecy conveyed the mind of YHWH.
‘ And when he was come to the king, the king said to him, “Micaiah, shall we go to Ramoth-gilead to battle, or shall we forbear?” And he answered him, “Go up and prosper, and YHWH will deliver it into the hand of the king.” '
When Micaiah came into the presence of the king, the king then asked him, whether in his view and in YHWH's view they should go to Ramoth-gilead to battle, or should forbear. Micaiah's reply was that he should go up, for the cause would prosper, and YHWH would deliver Ramoth-gilead into his hand. We may assume from this prophecy that this was in fact what was achieved by the military action. What Micaiah had not, however, delivered was the punch line, and Ahab apparently knew it.
‘ And the king said to him, “How many times shall I adjure you that you speak nothing to me but the truth in the name of YHWH?” '
The king was suspicious about Micaiah's reply. He clearly felt that something was missing in the reply. Perhaps Micaiah had made it clear by his tone. So he adjured Micaiah to tell him the whole truth and hide nothing from him. What he wanted was ‘the truth in the Name of YHWH', confirmation of YHWH would therefore bring about.
‘ And he said, “I saw all Israel scattered on the mountains, as sheep which have no shepherd. And YHWH said, These have no master. Let them return every man to his house in peace.”
Micaiah then added to his previous prophecy what he had previously omitted. It was basically that in gaining their success Ahab himself would be killed, leaving Israel without a shepherd. He presented the prophecy in vivid form, “I saw all Israel scattered on the mountains, as sheep which have no shepherd.” The idea of kings being shepherds to their people was a common one for kings in the Ancient Near East. Then he added what YHWH had said, “These (people) have no master. Let them return every man to his house in peace.” As a result of Ahab's death peace would result and the war would be over. All would be able to return home in peace and security.
‘ And the king of Israel said to Jehoshaphat, “Did I not tell you that he would not prophesy good concerning me, but evil?” '
Ahab was not sufficiently committed to YHWH to accept Micaiah's words as the truth, and rather saw it as what he might have expected from a man like Micaiah. (He probably thought that he was being deliberately vindictive). So turning to Jehoshaphat he said, ‘Did I not tell you that he would not prophecy good concerning me, but evil?' His pagan view was probably that Micaiah was trying to bring about his death by prophesying it. (He was, however, sufficiently impressed to make an attempt later to prevent any disaster happening to him).
‘ And Micaiah said, “Therefore hear you the word of YHWH. I saw YHWH sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.” '
Micaiah then continued his prophecy. Looking at the splendid scene before him of the kings sitting in state on their thrones, with the prophets gathered around, he used it as a picture of the heavenly court. His description is not to be taken literally. As he looked at them he pictured YHWH as similarly seated on a throne with the host of Heaven around Him, and with lying spirits appearing before Him. As he looked at the false prophets jabbering away it brought to his mind a picture of lying spirits.