1 Kings 22:1-16 “You Can’t Stand the Truth!”

1 Kings 22:1 Now three years passed without war between and Israel. • Rawlinson conjectures that it was during this period that the Assyrian invasion, under Shalmaneser II., took place. The Black Obelisk tells us that Ahab of Jezreel joined a league of kings, of whom Ben-hadad was one, against the Assyrians, furnishing a force of 10,000 footmen and 2000 chariots. The common danger might well compel a cessation of hostilities between Syria and Israel. 1

Ahab’s Alliance: The Kurkh Monolith • In 1861 archeologists discovered a 7.2’ stele recording the first six years of the reign of Assyrian King Shalmaneser III (859-824 BC).[1] The stele is dated to 853 BC, and describes Shalmaneser’s campaigns in western Mesopotamia and Syria. At the end of the stele, however, it gives an account of the . o Twelve kings allied themselves together against Shalmaneser at the Syrian city of Qarqar, one of whom was King Ahab of Israel. The relevant portion of the stele says, “I approached the city of Qarqar. I razed, destroyed and burned the city of Qarqar , his royal city. 1,200 chariots, 1,200 cavalry, and 20,000 troops of Hadad-ezer of ; 700 chariots, 700 cavalry, 10,000 troops of Irhuleni, the Hamathite; 2,000 chariots, and 10,000 troops of Ahab, the Israelite; 500 troops of Byblos; 1,000 troops of Egypt; 10 chariots and 10,000 troops of the land of Irqanatu; 200 troops of Matinu-ba’al of the city of Arvad; 200 troops of the land of Usanatu; 30 chariots and X,000 troops of Adon-ba’al of the land of Shianu, 1,000 camels of Gindibu of Arabia; X hundred troops of Ba’asa, the man of Bit ruhubi, the Ammonite–these twelve kings he took as his allies.” • Significance: o While this event is not described in the Bible, the Kurkh Monolith confirms the existence and reign of King Ahab. 2

1 H. D. M. Spence-Jones, ed., 1 Kings, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 531. 2 https://theosophical.wordpress.com/2011/07/28/biblical-archaeology-7-the-kurkh-monolith/ 1 Kings 22.1-16 1

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3 https://theosophical.wordpress.com/2011/07/28/biblical-archaeology-7-the-kurkh-monolith/

Jehu’s Alliance: The Black Obelisk • In 1846 archaeologists discovered a black basalt, four-sided obelisk measuring 6’5” in Kalhu, Iraq (modern Nimrud). This was the site of the ancient Assyrian capital. The obelisk was erected as a public monument in 825 BC, glorifying Shalmaneser III’s (858-824 BC) military exploits over a period of 31 years. It contains a mixture of reliefs and inscriptions recording the conquests of Assyrian King Shalmaneser III. There are a total of 20 reliefs: five per side. o Five different kings are pictured paying tribute to Shalmaneser: (1) Sua of Gilzanu; (2) ruler of Musri; (3) Marduk-apil-usur of Suhi; (4) Qalparunda of Patin. (5) The fifth king is none other than King Jehu of Israel, who paid tribute to Shalmaneser in ~841 BC, approximately 10 years before Jehu’s reign ended. The inscription connected to the relief of Jehu reads, “The tribute of Jehu, son of Omri: I received from him silver, gold, a golden bowl, a golden vase with pointed bottom, golden tumblers, golden buckets, tin, a staff for a king [and] spears.” • This event is not recorded in the Bible. Indeed, the Bible does not record any of Jehu’s foreign affairs except for a brief comment that the Syrian king, , was taking away territory on the eastern border (2 Kings 10:32-33). 4

4 https://theosophical.wordpress.com/2011/08/02/biblical-archaeology-8-the-black-obelisk-of-shalmaneser/ 1 Kings 22.1-16 3

1 Kings 22:1–16 1 Now three years passed without war between Syria and Israel. 2 Then it came to pass, in the third year, that Jehoshaphat (yeh·ho·shaw·fawt; “Jehovah has judged”) the king of Judah went down to visit the king of Israel. • Jerusalem is south of Samaria o “Went down . . .” o Surely denotes a spiritual descent

3 And the king of Israel (Ahab) said to his servants, “Do you know that Ramoth in Gilead is ours, but we hesitate to take it out of the hand of the king of Syria?” 4 So he said to Jehoshaphat, “Will you go with me to fight at Ramoth Gilead?” Jehoshaphat said to the king of Israel, “I am as you are, my people as your people, my horses as your horses.” • A strange alliance – believer King to pagan unbeliever King • Nationality is very strong in Israel.

These next two verses show just how far apart these two Kings were spiritually: 5 Also Jehoshaphat said to the king of Israel, “Please inquire for the word of the LORD (Yâhovah; Yahweh) today.” 6 Then the king of Israel gathered the prophets together, about four hundred men, and said to them, “Shall I go against Ramoth Gilead to fight, or shall I refrain?” So they said, “Go up, for the Lord (Adonai) will deliver it into the hand of the king.” • Ahab rejected the truth of the Lord – so He gave him lies. • Leftover Prophets of Jezebel that weren’t slaughtered by Elijah on Mt. Carmel?

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o From the number (cf. ch. 18:19) it has been concluded that these were “the prophets of the groves,” i.e., of Astarte, who escaped the massacre of the Baal prophets (ch. 18:40). 5 o “No ancient people considered any cultus complete without a class of men through whom the god might be questioned” (Bähr). 6 • Differences in Vvs 5-6 Yâhovah /yeh·ho·vaw/] n pr dei. From 1961; TWOT] יְהוִה ,יהוה o Vs 5: 3068 484a; GK 3378; 6519 occurrences; AV translates as “LORD” 6510 times, “GOD” four times, “JEHOVAH” four times, and “variant” once. 1 the proper name of the one true God. 1A unpronounced except with the vowel pointings of 0136. Additional Information: Jehovah = “the existing One”. 7 ʾAdonai /ad·o·noy/] n m. Am emphatic form of 113; TWOT] אֲדֹנָי o Vs.6: 136 27b; GK 151; 434 occurrences; AV translates as “Lord” 431 times, “lord” twice, and “God” once. 1 my lord, lord. 1A of men. 1B of God. 2 Lord—title, spoken in place of Yahweh in Jewish display of reverence. 8 o The difference makes all the difference – Jehoshaphat noticed the change in the language!

7 And Jehoshaphat said, “Is there not still a prophet of the LORD here, that we may inquire of Him?” • Godly men always want to know what the only One and True God has to say. o They don’t care what other counselors say – only what God says. • Perhaps Jehoshaphat knew of Elijah, Elisha, and the school of the Prophets?

8 So the king of Israel said to Jehoshaphat, “There is still one man, Micaiah (me·kaw·yeh·hoo; “Who is like Jehovah?”) the son of Imlah (yeem·law; “whom God will fill up”), by whom we may inquire of the LORD; but I hate him, because he does not prophesy good concerning me, but evil.” And Jehoshaphat said, “Let not the king say such things!” • Is it possible to hate God because He doesn’t give you what you want? o Because bad things happen to good people? • You will be hated because you represent the King of the Universe. o You do what he wants you to do because you now know no other way.

5 H. D. M. Spence-Jones, ed., 1 Kings, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 532. 6 H. D. M. Spence-Jones, ed., 1 Kings, The Pulpit Commentary (London; New York: Funk & Wagnalls Company, 1909), 532. 7 James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995). 8 James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995).

9 Then the king of Israel called an officer and said, “Bring Micaiah the son of Imlah quickly!” 10 The king of Israel and Jehoshaphat the king of Judah, having put on their robes, sat each on his throne, at a threshing floor at the entrance of the gate of Samaria; and all the prophets prophesied before them. 11 Now Zedekiah (tsid·kee·yaw; “Jehovah is always true”) the son of Chenaanah (ken·ah·an·aw; “trader”) had made horns of iron for himself; and he said, “Thus says the LORD: ‘With these you shall gore the Syrians until they are destroyed.’ ” 12 And all the prophets prophesied so, saying, “Go up to Ramoth Gilead and prosper, for the LORD will deliver it into the king’s hand.” • Really? One guy even made horns for himself? o How far can a delusion go? • Was Jehoshaphat annoyed by these prostitutes? o Would you have enough discernment and courage to stand up and yell, “NO – this is not of the Lord!”

Lying: • The Bible predicts a dreadful fate for liars. For instance, while banished on the island of Patmos, the Apostle John saw that "all liars shall have their part in the lake which burneth with fire and brimstone: which is the second death" (Revelation 21:8). Similarly, the beloved disciple writes, liars are doomed to an eternity outside of God’s presence (Revelation 22:15). Because Satan is the father of lies (John 8:44), lying is an extremely serious sin.9

• We later discover that these false prophets were compelled by a “lying Spirit” 1 Kings 22:23 Therefore look! The LORD has put a lying spirit in the mouth of all these prophets of yours, and the LORD has declared disaster against you.”

Yâhovah /yeh·ho·vaw/] n pr dei. From 1961; TWOT 484a; GK] יְהוִה ,יהוה o 3068 3378; 6519 occurrences; AV translates as “LORD” 6510 times, “GOD” four times, “JEHOVAH” four times, and “variant” once. 1 the proper name of the one true God. 1A unpronounced except with the vowel pointings of 0136. Additional Information: Jehovah = “the existing One”. 10

9 http://www.mrm.org/ten-lies 10 James Strong, Enhanced Strong’s Lexicon (Woodside Bible Fellowship, 1995). 1 Kings 22.1-16 7

13 Then the messenger who had gone to call Micaiah spoke to him, saying, “Now listen, the words of the prophets with one accord encourage the king. Please, let your word be like the word of one of them, and speak encouragement.” • Don‘t break from the Script we’ve given you! o Don’t rain on Ahab’s parade!

14 And Micaiah said, “As the LORD lives, whatever the LORD says to me, that I will speak.” 15 Then he came to the king; and the king said to him, “Micaiah, shall we go to war against Ramoth Gilead, or shall we refrain?” And he answered him, “Go and prosper, for the LORD will deliver it into the hand of the king!” 16 So Ahab the king said to him, “How many times shall I make you swear that you tell me nothing but the truth in the name of the LORD?” You can’t stand the truth! • Not everyone really wants the truth about their lives before the Lord • What if the Lord put your life on the video screens this morning?

Further information on the Name Yahweh:

3068, 3069, 3070, 3071, 3072, 3073, 3074 484a 3378 n.pr.dei Yahweh, the proper name of the יַהְוֶה .S TWOT GK 6823 i.e

יהוה & אדני יהוה in the combinations ,(אֱלהִים Qr) 305יֱהוִֹה or ,(אֲדֹנָי Qr) 6518יְהוָֹה God of Israel—( 1. MT do not give the original ,(מֵאדֹנָי ,לַאדֹנָי ,בַּאדֹנָי Qr) מֵיהוָֹה ,לַיהוָֹה ,בַּיהוָֹה .and with prep ,(אֲדֹנָי .vid) אדני was regarded as a nomen יהוה form. � and other Vrss follow the Qr. On the basis of Ex 20:7; Lv 24:11 .שׁימא and by the Samaritans הַשֵּׁם ineffabile (vid. Philo de Vita Mosis iii, 519, 529), called by the Jews The pronunciation Jehovah was unknown until 1520, when it was introduced by Galatinus; but it was contested by Le Mercier, J. Drusius, and L. Capellus, as against grammatical and historical propriety of compound n.pr. and the יְהוֹ־ ,־יָהוּ cf. Bö 88). The traditional Ἰαβέ of Theodoret and Epiphanius, the) .Is 33:11), v. Lag. i. 14 Baudissin i. 179 ff.; Dr i. 1 ff תַּהֲרוּ ;ψ 74:6 יַ ֲהל ֑מוּן .cf) יַהְוֶה all favour ,יָהּ contracted form For Jeve v. Sta 1881, 346 De ib. 1882, 173 f. & Gn. Excurs. ii. 2. on liter. of interpret. v. Nes 67 Dr.—Many recent (Gn 3:20 הַוָּה .the one bringing into being, life-giver (cf (היה = ) הוה as Hiph. of יַהְוֶה scholars explain Schr HSch; giver of existence, creator, Kue Tiele; he who brings to pass (so already Le Clerc), הוה performer of his promises, Lag, Nes. 88 (but Nes. 91 inclines to Qal as RSBrit. & For. Ev. Rev. v. infr.); or from he who causes to fall, rain or lightning RS ed. 1, 423; om. ed. 2, 245, cf. We iii. 175; ‘Fäller,’ destroying foes, Sta. i. the one who is: i.e. the absolute and unchangeable ;(היה = ) היה dubiously). But most take it as Qal of) 429 one, Ri; the existing, ever-living, as self-consistent and unchangeable, Di; or the one ever coming into manifestation as the God of redemption, De Oehl; cf. also RSBrit. & For. Ev. Rev. 1876, he will be it, i.e. all that his servants look for (cf. Ew), he will approve himself (give evidence of being, assert his being Dr 17)). theories of non-Heb. or non-Sem. origin. opposed (in their older forms) by Bau i. 181 ff. ( especially 230); Dl 162 ff. against this KueNational religions, etc., Note iv ( 329 ff.) Jastr xiii (1894), 103 f. cf. Hpt i. 170 N; Dl ,יהו claimed Bab. origin for ;.agst. this v. especially Hirsch xxiii (1903), 355 ff. Zim 3, 465 ff ,יהוה Babel u. Bibel, 46 f., 73 f. makes same claim for § ,further discussions see in Kö NAMES ;יהוה Spiegelberg liii (1899), 633 ff. proposes (improb.) Egyptian etymol. for 112 and 3. ‘Jehovah’ found in Jacob (? Johann.) Wessel († 1480), according to Schwally, 1905, col. 612. is not used by E in Gn, but is given Ex 3:12–15 as the name of the God who revealed Himself to יהוה .I אֶ הְיֶה I shall be with thee (v 12), which is then implied in אֶ הְיֶה ִע ָ֑מּך :Moses at Horeb, and is explained thus v 14b אֶ הְיֶה I shall be the one who will be it v 14a (i.e. with thee v 12) and then compressed into אֲשֶׁר אֶ הְיֶה He who will be it v 15 (i.e. with thee v יהוה i.e. with thee v 12), which then is given in the nominal form) 12). Cf. Ew ii. 337, 338 RS, Proph. 385 ff. Other interpretations are: I am he who I am, i.e. it is no concern of yours AE JDMich WeJD xxi, 540 ;כִּי = אֲשֶׁר) Le Clerc LagPsalt. Hieron. 156); I am, (this is my name), inasmuch as I am) sparingly by the יהוה Di al. I am who I am, he who is essentially unnameable, inexplicable.—E uses ;(72 . in his subsequent narrative. The Ephraimitic writers in Ju S K use it in similar האלהים and אלהים side of until he gives an account of its revelation to Moses Ex 6:3; but יהוה proportions. P abstains from the use of was the God אֵל שַׁדַּי subsequently uses it freely. He gives no explanation of its meaning. He represents that אל from the beginning of his narrative, possibly explaining it, Gn 21:33 by יהוה of the patriarchs. J uses is יהוה the evergreen tamarisk being a symbol of the ever-living God; cf. De Gn 21:33. Elsewhere ,עולם the common divine name in pre-exilic writers, but in post-exilic writers gradually falls into disuse, and is In Job it is used 31 times in prose parts, and 12:9 (a proverb); not elsewhere .אדני and אלהים supplanted by only in chap. 9 (7 יהוה Dn uses .האלהים and אלהים in the poem. Chr apart from his sources prefers

1 Kings 22.1-16 9

It occurs as the .(אלהים times); Ec not at all. In the Elohistic group of ψ 42–83 it is used 39 times (see name of Israel’s God MI 18. It is doubtful whether it was used by other branches of the Shemitic family, cf. COT Gn 2:4b Dl 158 ff. Dr i. 7 ff. in the Ten Words אֱלהֶיך with or without suffs., especially in D; a. with אלהים is used with יהוה .II. 1 Ex 20:2–12 (5 times) = Dt 5:6–16; in the law of worship of JE, Ex 23:19; 34:24, 26; in D 234 times; Jos 1:9, 17; 9:9, 24 (D2); elsewhere Gn 27:20 Ex 15:26 (JE), Ju 6:26; S & K 20 times 1 Ch 11:2; 22:11, 12 2 Ch 9:8(); 16:7; Is 7:11; 37:4(); 41:13; 43:3; 51:15; 55:5; Je 40:2 + (3 times) Ho 12:10; 13:4; 14:2; Am 9:15; ψ ;in D 46 times; D2 28 times; H 15 times; P 15 times; elsewhere Ex 23:25 (E); 8:24 אֱלהֵיכֶם b. with .81:11 10:8, 16, 17 (JE); Ju 6:10; 1 S 12:12, 14; 2 K 17:39; 23:21; 1 Ch 22:18 + (10 times Chr) ψ 76:12; Je 13:16; in D 23 times; in D2 5 times; Ex אֱלהֵינוּ times) Ez 20:5, 7, 19, 20; Jo 2:13 + (6 times) Zc 6:15. c. with 5) + 8:6 (JE) Ex 3:18; 5:3; 8:22, 23; 10:25, 26 (E) Ju 11:24; 1 S 7:8; 1 K 8:57, 59, 61, 65 2 K 18:22; 19:19 = Is 36:7; 37:20, 1 Ch 13:2 + (15 times Chr) Mi 4:5; 7:17; Is 26:13; Je 3:22 + (17 times) ψ 20:8; 90:17 (?; Baer Ex 10:7 (J) Ex אֱלהֵיהֶם .Dn 9:10, 13, 14. d. c 123:2 ;122:9 ;113:5 ;106:47 ;105:7 ;()9 ,8 ,99:5 ;94:23 (אֲדֹנָי 29:46() Lv 26:44 (P) Ju 3:7; 8:34; 1 S 12:9; 1 K 9:9; 2 K 17:7, 9, 14, 16, 19; 18:12 2 Ch 31:6; 33:17; 34:33; Ne 9:3(), 4; Je 3:21; 22:9; 30:9; 43:1() 50:4; Ez 28:26; 34:30; 39:22, 28 Ho 1:7; 3:5; 7:10; Zp 2:7; Hag 1:12() ;Nu 23:21 (E) Ex 32:11 (J) Lv 4:22 (P) Dt 17:19; 18:7; 1 S 30:6; 1 K 5:17 אֱלהָיו Zc 9:16; 10:6. e. with 11:4; 15:3, 4; 2 K 5:11; 16:2; 2 Ch 1:1; + 13 times Chr; Mi 5:3; Je 7:28; ψ 33:12; 144:15; 146:5; Jon 2:2. f. Nu 22:18 (JE) Dt 4:5; 18:16; 26:14; Jos 14:8, 9; 2 S 24:24; 1 K 3:7; 5:18, 19; 8:28; 17:20, 21; 1 אֱלהַי with Ch 21:17; 22:7; 2 Ch 2:3; 6:19; Ezr 7:28; 9:5; ψ 7:2, 4; 13:4; 18:29; 30:3, 13; 35:24; 40:6; 104:1; 109:26; Is ;Is 60:9 Je 2:17, 19; 3:13 אֱ להַיִך Je 31:18; Dn 9:4, 20; Jon 2:7; Hab 1:12; Zc 11:4; 13:9; 14:5. g. with ;25:1 probably always due to later editors, or to a Qr which has crept into the ,אלהים Mi 7:10; Zp 3:17. h. with inserted by J in an older יהוה inserted by R as Di De; or אלהים text Gn 2:4b—3:23 (J, 20 times either possibly MT from earlier Qr, & Sam. from later ;אדני יהוה .source); Ex 9:30 (J, but not in � Sam.; Sam (אדני יהוה Ch 17:16, 17 (but 2 S 7:18, 19 1 ;(יהוה and 1 Ch 17:20–23 only אדני יהוה Qr); 2 S 7:22, 25 (� so ℌ), or else no) יהוה Ch 28:20; 29:1; 2 Ch 1:9; 6:41(), 42; 26:18 (but in the original ψ 132:8 stood 1 divine name); ψ 72:18 (the late doxology) 84:12 (but it makes the line too long); Jon 4:6. For the is noteworthy:—a. after אֲנִי יהוה† combinations with other divine names see those names. 2. the phrase either alone Ex 6:2, 29 (P) or before relative and other clauses: Gn 28:13 (J) 15:7 (R) Ex 6:6 (P) with אמר α) Ex 7:17; 8:18; 10:2 (J); Ex 7:5; 14:4, 18 (P); 1 K 20:13, 28; Je) ידע כי Ju 6:10; Ez 20:5. b. after אלהיכם Ex 6:7; 16:12; Dt 29:5 (P) Ez 20:20; Jo 4:17; (γ) with אלהיכם Ez 6:7 + 4:8 times Ez; (β) with 24:7 ;Ex 29:46 (P) Ez 28:26; 34:30; 39:22, 28; (δ) before relative and other clauses Is 45:3; 49:23, 26 אלהיהם ;Ex 31:13 (P) Ez 20:12 קדשׁ Ez 7:9; 17:24; 21:10; 22:22; 35:12; 36:36; (ε) with various forms of 60:16 in various כִּי Ez 20:26. c. after יֵדְעוּ אשׁר אני י׳ .Ez 5:13; 17:21, cf דברתי ζ) with) ;39:7 ;37:28 combinations Lv 11:44, 45; Nu 35:34 (P), Lv 20:7, 26; 21:8, 15, 23; 22:16; 24:22; 25:17; 26:1, 44 (all H); Ex 15:26 (R) Is 41:13; 43:3; 61:8; Je 9:23; Ez 12:25; 21:4 Zc 10:6; Mal 3:6. d. emphatic Ex 6:8; 12:12 Lv 26:2, 45; Nu 3:13, 41, 45 (all P); Lv 18:5, 6, 21; 19:12, 14, 16, 18, 28, 30, 32, 37; 21:12; 22:2, 3, 8, 30, 31, Lv 23:43; 25:38, 55; Nu אלהיכם Is 48:17; with אלהיך Ex 29:46; with אלהיהם all H) Is 43:15; with) 33 10:10; 15:41() (P) Lv 18:2, 4, 30; 19:2, 3, 4, 10, 25, 31, 34, 36; 20:24; 23:22; 26:13 (all H) Ez 20:7, 19 Jo Nu 14:35 (P) Ez 5:15 + (11 times Ez); with clauses Is דברתי Lv 20:8; 22:9, 32 (H), with מְ קַ דֵּשׁ with ;2:27 is אָנֹכִי יהוה† ;Je 17:10; 32:27; Ez 14:4, 7, 9; 34:24 60:22 ;21 ,19 ,18 ,8 ,7 ,6 ,45:5 ;8 ,42:6 ;17 ,41:4 ;27:3 used in the Ten Words Ex 20:2, 5 = Dt 5:6, 9 cited ψ 81:11 Ho 12:10; 13:4; elsewhere only Ex 4:11 (J) Is is also used with several predicates, to form sacred names of holy places of יהוה .3 .51:15 ;44:24 ;43:11 .Je 33:16 (cf יהוה צדקנו Ju 6:24 יהוה שׁלום (Ex 17:15 (E יהוה נסי ;(Gn 22:14 (J יהוה יראה Yahweh י׳ צְבָאוֹת ,הַר י׳ Ez 48:35.—On combinations such as יהוה ָ֑שׁ ָמּה ;(where it is applied to the Messiah 23:6 .etc ,צָבָא ,הַר .etc., v is the oldest and the latest form יְהוֹ ,.Note.—Bonk 1891, 126 ff. seems to shew that as prefix, in comp. n.pr is intermediate, belonging to the earlier post-exilic period until the time of Chr; occasional יוֹ and that copyists’ mistakes being taken into the account. 11

11 Francis Brown, Samuel Rolles Driver, and Charles Augustus Briggs, Enhanced Brown-Driver-Briggs Hebrew and English Lexicon (Oxford: Clarendon Press, 1977), 217–219. 1 Kings 22.1-16 11