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We looked at the first half of 
the chapter verses 1 to 28. We saw the alliance forged between 
Ahab and Jehoshaphat with the desire to go to Ramoth Gilead 
and take it back from the Syrians. So Jehoshaphat asks for divine 
guidance. He wants to hear the prophetic 
word. Ahab trots out his prophets who tell him to go into service, 
or go into battle, and then Jehoshaphat seems to be a bit suspicious 
of those prophets, so he asks, is there not still a prophet 
of the Lord, in verse 7, that we may inquire of him? And of 
course, Ahab says, there is one, but I don't like him, because 
he doesn't give me the answers that I want. He always tells 
me negative things, he always discourages me, and I don't want 
to ask him. And so then the false prophets, 
led by Zedekiah, highlight once again that Ahab ought to go into 
battle. And then Micaiah comes out and 
tells him what will indeed take place should he go into battle. 
Israel will be like a sheep without a shepherd, indicating that Ahab 
would in fact die in battle. So we come now to verse 29. We'll 
read to the end of the chapter. So the king of Israel and Jehoshaphat, 
the king of Judah, went up to Ramoth-Gilead. And the king of 
Israel said to Jehoshaphat, I will disguise myself and go into battle, 
but you put on your robes. So the king of Israel disguised 
himself and went into battle. Now the king of Syria had commanded 
the 32 captains of his chariot, saying, Fight with no one small 
or great, but only with the king of Israel. So it was when the 
captains of the chariots saw Jehoshaphat that they said, surely 
it is the king of Israel. Therefore they turned aside to 
fight against him, and Jehoshaphat cried out. And it happened when 
the captains of the chariots saw that it was not the king 
of Israel that they turned back from pursuing him. Now a certain 
man drew a bow at random and struck the king of Israel between 
the joints of his armor. So he said to the driver of his 
chariot, turn around and take me out of the battle, for I am 
wounded. The battle increased that day, 
and the king was propped up in his chariot, facing the Syrians, 
and died at evening. The blood ran out from the wound 
onto the floor of the chariot. Then, as the sun was going down, 
a shout went throughout the army, saying, Every man to his city, 
and every man to his own country. So the king died and was brought 
to Samaria, and they buried the king in Samaria. Then someone 
washed the chariot at a pool in Samaria, and the dogs licked 
up his blood while the harlots bathed. according to the word 
of the Lord which he had spoken. Now the rest of the acts of Ahab 
and all that he did, the ivory house which he built and all 
the cities that he built, are they not written in the book 
of the Chronicles of the kings of Israel? So Ahab rested with 
his fathers, then Ahaziah his son reigned in his place. Jehoshaphat, 
the son of Esau, had become king over Judah in the fourth year 
of Ahab, king of Israel. Jehoshaphat was 35 years old 
when he became king, and he reigned 25 years in Jerusalem. His mother's 
name was Azubah, the daughter of Shilhi. And he walked in all 
the ways of his father Esau. He did not turn aside from them, 
doing what was right in the eyes of the Lord. Nevertheless, the 
high places were not taken away, for the people offered sacrifices 
and burned incense on the high places. Also, Jehoshaphat made 
peace with the king of Israel. Now the rest of the acts of Jehoshaphat, 
the might that he showed and how he made war, are they not 
written in the book of the Chronicles of the Kings of Judah? And the 
rest of the perverted persons who remained in the days of his 
father Esau, he banished from the land. There was then no king 
in Edom, only a deputy of the king. Jehoshaphat made merchant 
ships to go to Ophir for gold, but they never sailed, for the 
ships were wrecked at Etzion Geber. Then Ahaziah the son of 
Ahab said to Jehoshaphat, let my servants go with your servants 
in the ships. But Jehoshaphat would not. And 
Jehoshaphat rested with his fathers and was buried with his fathers 
in the city of David his father. Then Jehoram his son reigned 
in his place. Ahaziah the son of Ahab became 
king over Israel in Samaria in the 17th year of Jehoshaphat 
king of Judah and reigned two years over Israel. 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 had made Israel sin. For he served Baal and worshipped 
him, and provoked the Lord God of Israel to anger, according 
to all that his father had done. Amen. As I said, much of this, 
of course, hinges on and pivots on the counsel given by the prophets 
in the preceding section. So this section of the chapter 
breaks down in two. First, the death of Ahab in verses 
29 to 40, and then the chapter ends with the reigns of Jehoshaphat 
and Ahaziah in verses 41 to 53. But let's look first at the death 
of Ahab. In verse 29, we see that alliance 
again. The chapter starts with an alliance, 
and here that alliance is solid, and they are going to go into 
battle together. Now, what that means, of course, 
for Ahab, the king of Israel, is that he indeed rejected the 
counsel of the true prophet, Micaiah. He had come in the name 
of the Lord God, he had prophesied truth to the man, but because 
it was negative and it was discouraging, he rejected or stiff-armed that 
particular counsel or that particular prophetic word. And this also 
means that he received the false prophets. Zedekiah made the horns. He said that this is going to 
be indicative of the way that Israel goes in and cleans house 
with reference to the Syrians. That was a message that was positive. It was a message that encouraged 
Ahab, so he seized upon that. And last week we saw how in many 
ways Ahab is indicative of much of Christianity today. We don't 
like preaching that is discouraging. We don't like preaching that 
is negative. We don't like preaching that brings us down. Never mind 
whether it's true or not, what we want is to be built up and 
made whole. Now there's nothing wrong with 
being built up and being made whole, but oftentimes that starts 
by being humbled, it starts by being brought low, it starts 
by us seeing our place before a thrice holy God, and by grace 
casting ourselves upon the mercy of God through faith in Jesus 
Christ. writes concerning a similar situation 
to Timothy. He says, preach the word, be 
ready in season and out of season, convince, rebuke, exhort with 
all longsuffering and teaching. Paul then gives two reasons why 
Timothy is to fulfill that command. The second reason is because 
Paul's going to die. It's very practical that Paul 
cultivates young men, that he finds young men, that he entrusts 
these things to them so that they can go likewise preach the 
word. Well, Paul tells Timothy, preach the word because he is 
going to die. He has fought the good fight. 
He has finished the race. He has kept the faith. There 
is a crown laid up for Paul. But the first reason he tells 
Timothy to preach the word is because the time will come when 
they will not endure sound doctrine. The church will instead, of hearing 
the Micahas, will fetch the Zedekiahs that are going to tickle their 
ears and give them those things that are only ever encouraging. 
I'm not against encouragement, but I'm certainly against this 
sort of false peace or this false safety that is inculcated in 
many places that does sacrifice the truth of man's depravity 
before a holy God in the name of peace or safety. So Ahab is 
very typical and very representative of man who is seeking that message 
that is pleasing to himself. Now, when we read in verse 29, 
the king of Israel and Jehoshaphat, the king of Judah, went up to 
Ramoth Gilead, it doesn't surprise us that Ahab gravitated toward 
the false prophecy. What should surprise us a bit 
more is Jehoshaphat. I mean, here's Jehoshaphat. He 
is overall a godly king. He is overall described as a 
man who walked in all the ways of his father Asa. He did not 
turn aside from them, doing what was right in the eyes of the 
Lord. But we see in this particular alliance, wherein he goes arm 
in arm with Ahab into battle at Ramoth Gilead against the 
Syrians, we see that true piety is not always mingled with good 
sense. And Jehoshaphat lacked good sense. He not only makes this alliance 
with Ahab, but as we'll see later on, he forges an alliance with 
Ahaziah. It's clearer in the parallel 
passage in 2 Chronicles, though I think it's intimated here in 
our passage in 1 Kings. But this was folly. This was 
foolish. Matthew Henry comments, again 
he says it is expected that Ahab would go into battle, but he 
says with reference to Jehoshaphat, that pious prince who had desired 
to inquire by a prophet of the Lord as relishing and discrediting 
Ahab's prophets should yet proceed after so fair a warning is a 
matter of astonishment. You see, after he heard the testimony 
of all those false prophets, he was still a bit suspicious. 
He was wary. That's why in verse 7 he says, 
Is there not still a prophet of the Lord here that we may 
inquire of him? So he rejects the good word of 
Micaiah the prophet. He is prevailed upon by these 
false prophets, and no doubt he's prevailed upon by Ahab. 
Remember verse 17, I'm sorry, verse 18. Notice what Ahab says 
after Micah's prophecy. He says, or it says, the king 
of Israel said to Jehoshaphat, did I not tell you that he would 
not prophesy good concerning me, but evil? Didn't I tell you 
that he was a downer? Didn't I tell you that he was 
a party pooper? Didn't I tell you that he was the kind of guy 
that likes to rain on everybody's parade? I'm getting ready to 
mount a battle to win back Ramoph Gilead, and here comes this depressed 
downer of a man telling me that I'm going to die in battle. You 
see, he's not to be trusted, Jehoshaphat. So all of this prevailed 
upon Jehoshaphat. And I think there is a great 
lesson for us to be gleaned here from Jehoshaphat. I think some 
of the fruits of what Jehoshaphat does here don't fully manifest 
themselves until later in Judah's history. But we ought to appreciate 
that reality, that the existence or the presence of godliness 
or true piety doesn't always mean it's accompanied by good 
sense. Sometimes godly people can do 
some very foolish things. Sometimes godly people can do 
some boneheaded things. Sometimes godly people, before 
they run roughshod down a particular path, ought to reflect upon Solomon's 
words in the Book of Proverbs. The prudent man foresees evil 
and he hides himself. In other words, be a calculating 
Christian man or woman, not in a deceptive or godless way, but 
look ahead a few steps. Think about the paths you are 
taking. Think about the alliances that you are forging. Now, I'm 
well aware that so often persons press this alliance to the point 
where no two Christian churches could ever, you know, sort of 
accompany one another in a common goal. Now, I don't believe that. I think that's pressing it too 
far. If persons are genuinely Christian, we ought to be able 
to engage in some wholesome sort of camaraderie. And I think that 
this Jehoshaphat example with Ahab at times is pressed too 
much, but it's also not pressed enough by those who think that 
somehow they can separate their religious life from their state 
life, or from their political life, or from their civic life. He's a godly man. He's a pious 
man. And yet, when it comes to statecraft, 
he's going to join arms with Ahab against the counsel of a 
true prophet of Yahweh, and he's going to march into battle to 
rame off Gilead. That, my brethren, is folly. That is something that we need 
to learn from Jehoshaphat here. Appreciate the good, praise God 
for the fact that he got rid of the perverts in the land, 
praise God for the fact that he did remove the high places, 
but also take heed of his alliance with Ahab. Do not duplicate such 
folly because it will ultimately bring discomfort on your head. Now, note the battle at Ramoth 
Gilead in verses 30 to 38. First, the disguise of Ahab. 
I think there's a few things going on here. The first thing 
we ought to appreciate is that the use of disguises never goes 
well for those who use them previously. 1 Samuel chapter 28, who disguised 
himself in order to go consult the witch at Endor? It was Saul. 
How did that work out for Saul? Not good at all. Jeroboam in 
chapter 14 in 1 Kings sent his wife under disguise to seek out 
assistance for their son. Didn't turn out well for him 
either. Also, when we see verse 30, we 
get the suspicious feeling that he wasn't as quick to dismiss 
Micaiah's prophecy as he seemed to have been. If Micaiah was 
wrong, why the disguise, Ahab? If Micaiah was right, why the 
disguise, Ahab? As we learned throughout this 
passage, if your number's up, God is going to get you. If you don't learn anything other 
than that from this chapter, learn that divine providence 
guides randomly shot arrows into places that are altogether covered 
with armor. I mean, verse 34 is truly an 
incredible display of the sovereignty of God, but he puts on this disguise, 
and I think this indicates something of the treachery in his own heart. Now, he probably knew of Ben-Hadad's 
hatred of him, which is somewhat difficult to reconcile with because 
he let Ben-Hadad go on an occasion when he should have executed 
him. But nevertheless, either he received intel or he knew 
the existent enmity of Ben-Hadad and the Syrians toward him, so 
he disguises himself in order to tie it in battle. But this 
does indicate something of his affection or lack thereof of 
Jehoshaphat Right? You go ahead and you write out 
there and you be the sitting duck. I'm going to dress like 
a private. I'm going to dress like any sort 
of Joe Schmo on the battlefield. But you dress in your royal regalia 
so that when they are looking for a king to gun down on the 
field of battle, it's going to be Jehoshaphat. This wasn't very 
kind of Ahab, was it? I think Matthew Henry is right. 
He says, see what those, Jehoshaphat, get that join in affinity with 
vicious men. In other words, Jehoshaphat, 
this is what you've sown. You're going to reap this kind 
of conduct when you surround yourself with the likes of Ahab. Bad company does corrupt, not 
only in terms of your moral ability to navigate in God's world, but 
it may jeopardize your safety. He says, see what those get that 
join in affinity with vicious men whose consciences are debauched 
and who are lost to everything that is honorable. I love this 
line. How can it be expected that Ahab 
should be true to his friend that has been false to his God? 
Why in the world would he show any degree of integrity to Jehoshaphat 
when he's an idol-worshipping wretch, when he has taken the 
northern kingdom and institutionalized Baal worship in that kingdom? 
If we disregard the first table of the law and our respect and 
allegiance to Yahweh, then the second table of the law makes 
no sense or it makes no difference whatsoever. You see that pattern 
replicated. throughout the prophets. The 
prophets come to sue the people of God for having rejected God, 
and then they attack the social ills plaguing society. Paul does 
the same thing in Romans chapter 1. The wrath of God is revealed 
from heaven against all ungodliness and unrighteousness of man. I 
think that does accurately sort of set the stage for what follows. 
Paul highlights the particular sin in view. Although they knew 
God, they did not honor God as God, nor were their hearts thankful. Their problem was one of idolatry. They exchanged the glory of the 
incorruptible God for those things that are created. And it's from 
that vantage point that all the particular vices are then listed. You see, the problem in Romans 
1 is homosexuality. The problem in Romans 1 is murder. The problem in Romans 1 is a 
failure to honor parents, but all of those are symptomatic 
of the greater problem, which is that of the rejection of God. 
And the same thing is true here. Never trust a man who doesn't 
honor God. Jehoshaphat, don't you want to 
grab him by his royal robes and say, don't do this, friend. You're making a huge mistake. 
So anyways, he wants to disguise himself. We see what's in it 
for him. But then note the plan of the Syrians. There is first 
a command to target only Ahab. No doubt his army as well. I 
doubt they were only singly looking for Ahab. Probably meant the 
Israelite Northern Kingdom armies. The idea being if we break their 
back, then the southerners will flee as well. But notice they 
identified Jehoshaphat as Ahab. Imagine that. Ahab's plan works 
according to his desire. Verse 32. It says, So it was, 
when the captains of the chariot saw Jehoshaphat, that they said, 
Surely it is the king of Israel. Therefore they turned aside to 
fight against him, and Jehoshaphat cried out. Now this is a beautiful 
thing. I mentioned earlier that godliness 
or true piety isn't always accompanied with good sense, but it's always 
accompanied by a good God. In other words, God even fills 
in the gaps when we do boneheaded things. Now, I'm not suggesting 
that we go out and do boneheaded things just to see God perform, 
but when we look at the case of Jehoshaphat here, we ought 
to sing Amazing Grace, how sweet the sound that saved a wretch 
like me. Because when Jehoshaphat cries 
out here, it isn't indicated in the king's narrative, but 
in the parallel in 2 Chronicles 18.31. We read the same verse 
amplified a bit. So it was when the captains of 
the chariot saw Jehoshaphat that they said, it is the king of 
Israel. Therefore they surrounded him 
to attack, but Jehoshaphat cried out, and the Lord helped him, 
and God diverted them from him. You see, good sense isn't always 
mingled with godliness or piety, but God in His mercy nevertheless 
brings deliverance. Now, we don't test Him in this, 
we don't go out and do foolish things, we don't go make alliances 
with Ahabs, we don't march into battle at Ramoth-Gilead without 
giving it our attention, without reflecting upon Micaiah, but 
we ought to be comforted by the reality that even when we do 
foolish things, God is there in His mercy to deliver us. Now, 
that's probably not a formulaic, every time you do a foolish thing, 
God's going to deliver you. I mean, if you do foolish things 
enough, you're probably going to die. I don't want to, you 
know, make you sad or discourage you tonight, but, you know, a 
multitude of foolish things typically ends in bad things for the person 
doing those foolish things. But in Jehoshaphat's case, and 
throughout scripture, I think this case can be made, God in 
his mercy nevertheless reaches down and scoops up those who 
have done foolish things. It's a blessed thing, isn't it? 
You see where you find grace in Scripture? You see when those 
people say, oh, the Old Testament, it's so barbaric, it's so bad, 
it's so wretched, it's so terrible. It's so full of God's grace, 
mercy, compassion, kindness, love, and goodness. I don't know 
how, you know, what Old Testament you're reading. Because all throughout, 
it is conspicuous the way that God is there for his people. That arrow that is driven by 
divine providence, shot at random, finds its mark in a wicked king. It took 22 years. God was indeed 
long-suffering. But Ahab's wiped out. He doesn't 
enter into 2 Kings, brethren. He dies in 1 Kings. Now notice, 
when we come to this particular situation, verse 33, I just don't 
want to pass through this. And it happened when the captains 
of the chariot saw that it was not the king of Israel that they 
turned back from pursuing him. Again, according to 2 Chronicles, 
that's according to divine providence. Now note this random bow shot 
in verse 34. Next time you fight an Arminian 
on Facebook, point them to 1 Kings chapter 22, verse 34. So explain that in a world that 
is not governed by a sovereign God. The Lord God directs arrows. The Lord God directs the fall 
of sparrows. The Lord God numbers the hairs 
on your head, not because he counts them. Notice in verse 
34, now a certain man drew a bow at random and struck the king 
of Israel between the joints of his armor. So he said to the 
driver of his chariot, turn around and take me out of the battle 
for I am wounded. That makes sense. Ahab knew that he was 
struck. He's got an arrow sitting in his body. He says, get me 
out of the battlefield. I got to get some medical help. 
But just consider with reference to the randomness of this shot. 
Now there's different ways to translate this particular word. 
This is a good way to render it. Now a certain man drew a 
bow at random. I don't think we're to envision, 
you know, he just willy-nilly. He was trying to kill a soldier. 
They were in battle at Ramoth Gilead, Fort Ramoth Gilead. He 
was a Syrian soldier. He had a bow and arrow. He had 
a bead on an Israelite soldier. So he drew his bow and sent the 
arrow flying. So it wasn't random in the sense 
that, you know, I'm just going to fire it up in the air. And 
like an American on the 4th of July, you know, doing his 38th 
special up in the air. I wonder, where do those slugs 
come down? I hope they don't fall on somebody's 
head. It wasn't like that. They were in battle. He launches 
the arrow. But notice the providence involved. 
It hits the right man in the right place. Think about that. He has armor on. I love the way 
John Gill describes this. But though he, this soldier, 
did this in his simplicity, as the word signifies, without any 
intention to smite any particular person, yet God directed the 
arrow to the man he had marked for destruction, and neither 
his disguise nor coat of mail could secure from that. and smote 
the king of Israel between the joints of the harness, of which 
the pieces of armor on him were joined together, the higher and 
lower parts of it, the breastplate, and what covered the belly. And 
though these were joined as close as they were capable of joining 
them in those times, yet the arrow, guided by divine providence, 
found its way into his body. Think about the beauty of this 
shot. I mean, this fellow would have been celebrated, you know, 
back home. That was great. You actually 
got Ahab. That was an amazing thing. It 
was divided or guided by divine providence, the hand of God. 
Now, the implication obviously here is that the fulfillment 
of God's word will come to pass, notwithstanding the attempt to 
disguise oneself or arm oneself against the fulfillment of that 
word. It had been prophesied by the 
unnamed prophet in 2042 that Ahab was going to die. It had 
been prophesied by Elijah in chapter 21, verse 19, that Ahab 
was going to die. It had been prophesied by Micaiah 
in this very chapter, chapter 22, verses 17 and 23, that Ahab 
was going to die. This was the reality that would 
face Ahab. And so as he attempts to disguise 
himself, as he attempts to armor himself, to cover himself from 
any sort of attack like this, what is Ahab displaying? Trying 
as you may to hide from the Word of God, you can't do it. You 
can't escape. God's judgment is that arrow 
and it will find you out. Look at Amos chapter 5 for just 
a moment. I think this is a beautiful illustration 
of the same sort of a principle. Amos chapter 5. Beginning in verse 16, therefore 
the Lord God of hosts, the Lord says this, there shall be wailing 
in all streets and there, or they shall say in all the highways, 
alas, alas. They shall call the farmer to 
mourning and skillful lamenters to wailing. In all vineyards 
there shall be wailing for I will pass through you, says the Lord. 
Woe to you who desire the day of the Lord, for what good is 
the day of the Lord to you? He's condemning the nation because 
of their waywardness, their wickedness, their rebellion against God's 
holy law. And yet they were a people that 
loved eschatology. Oh, I can't wait for the day 
of the Lord. Amos is saying, you're the last one who should 
be hastening the day of the Lord. You've got big problems. You 
don't want the day of the Lord. You see a similar convention 
in Malachi as well. But notice. What good is the 
day of the Lord to you? It will be darkness and not light. 
Now note this beautiful illustration or metaphor, simile, or analogy 
that he gives him. It will be as though a man fled 
from a lion and a bear met him. Or as though he went into the 
house, leaned his hand on the wall, and a serpent bit him. You see that sort of progression 
there? You're running from a lion, you turn the corner, and there's 
a bear. You run from the bear, and you go home, and you shut 
the door, and you think you've made it safe and sound. No more 
lion, no more bear. You put your hand against the 
wall, and a serpent bites you. What's the prophet saying? You 
can't escape the day of the Lord. You who think you're going to 
hasten it by your longings for it, you're not fit, you're not 
ready, and this is going to be the way that it comes upon you. 
Is not the day of the Lord darkness and not light? Is it not very 
dark with no brightness in it? You see, God will find out those 
who have wronged him, not in some vindictive, but in some 
vengeful sort of a way. Listen to Davis. He says Yahweh's 
word comes to pass almost casually, doesn't it? Three passages, chapters 
20, 21, 22, all prophesied the death of Ahab. And it's this 
random bow shot. It's almost casually, isn't it? 
Ahab takes pains. Disguise, armor, safe, Jehoshaphat, 
you could be the sitting duck. You go out there, you sit, you 
be regal, have your regal on, and you're going to take the 
arrow shot. Davis says, Yahweh's word comes to pass almost casually. 
It is not the order of the king of Aram, that's Syria, that disposes 
of Ahab but the decree of God, and that in the most accidental 
way. He's got accidental in quotes. 
Ahab was plated all over with iron and brass. He's quoting 
McLaren here. Ahab was plated all over with 
iron and brass, but there is always a crevice through which 
God's arrow can find its way. Davis then ends by saying, that's 
what we call the inerrancy of the word. Listen to Matthew Henry, 
no armor is of proof against the darts of divine vengeance. Case the criminal in steel and 
it is all one. He that make him can make his 
sword to approach him. that which to us seems altogether 
casual is done by the determinant counsel and foreknowledge of 
God." You see, it wasn't random. The Bible uses that language 
to indicate that there wasn't the thought in this soldier's 
mind that that was Ahab, king of Israel. But divine providence 
and fulfillment of the revelatory word guides that arrow right 
into the particular person and right into the crevice of that 
armor to find the target. Brothers and sisters, is God's 
sovereignty. And this is a Romans 9.16 moment. This is an Ephesians 1 moment. 
This is a Matthew 11 moment. This is divine sovereignty in 
action. And we need to understand this 
for our own benefit, for our own comfort, our own encouragement, 
but as well to remind people that you don't live in a random 
world. You don't live in a world that just hopefully works out, 
but it's governed by a good and holy, gracious God that is doing 
all things for His glory and for the good of His people. Now, 
note the death of Ahab in verses 35 to 38. He's propped up, ultimately, 
probably to encourage the troops, certainly a bad morale sort of 
a lack of a morale booster when your king is slumped over in 
his chariot. So he's propped up in order to give some impetus 
to the soldiers to continue to engage in battle. But as he's 
propped up, he bleeds out. I mean, he's not Superman, he's 
not invincible. He died at evening, the blood 
ran out from the wound onto the floor of the chariot. Now notice, 
then as the sun was going down, a shout went throughout the army 
saying, every man to his city and every man to his own country, 
a fulfillment of Micaiah's words. Verse 17, he said, I saw all 
Israel scattered on the mountains as sheep that have no shepherd. 
The Lord said, these have no master. Let each return to his 
house in peace. So the battle at Ramoth Gilead 
was ultimately lost. with reference to Israel's taking 
it back. So they flee back to their city 
and to their country. And then notice, the death of 
Ahab fulfills the word of God. It says, the king died and was 
brought to Samaria, and they buried the king in Samaria. Then 
someone washed the chariot at a pool in Samaria, and the dogs 
licked up his blood while the harlots bathed according to the 
word of the Lord which he had spoken." Again, that word is 
in 20, 42. That word is in 21, 19. That word is in 22, 17, and 
23. Now, in particular, look at 21, 19. Remember that Ahab had killed 
or murdered or had had murdered Naboth for his vineyard. And 
in 2119, Elijah the Tishbite says, or God says to him what 
he ought to tell him, 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 dogs lick the blood of 
Naboth, dogs shall lick your blood, even yours." Now, some 
suggested, well, this can't be the fulfillment of that because 
this wasn't at Jezreel. The idea is probably that Naboth 
died outside of Jezreel, Ahab dies outside of Samaria. The point is that dogs are going 
to lick up the blood. The text doesn't demand that 
Ahab is actually killed in Jezreel like Naboth was. It was simply 
a thing of outside. But as Davis points out, at any 
rate, the biblical writer saw no major rubs between 2119 and 
2238 or he would have never claimed the latter fulfilled the former. 
He says, it is according to the word of the Lord which he had 
spoken, the word of the Lord concerning dogs licking up the 
blood of this man who ultimately dies. Then he goes on to say, 
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. No big loss here with reference 
to Ahab. Prostitutes still got to go to 
work, so they bathe while the dogs lick up the blood and everything 
keeps on going tickety-boo. Ahab is gone, ding-dong, the 
witch is dead. Actually, Israel does experience 
some degree of peace as prophesied by Micaiah. Remember that implication 
in 2117? These have no master, let each 
return to his house in peace." Brethren, imagine the great joy 
that you would have if you had been a faithful one in the Northern 
Kingdom. We're never told there was never 
anybody that was faithful in the Northern Kingdom, and your 
king was Ahab for 22 long years. We go nuts at a four-year or 
an eight-year term with a bad president or a bad prime minister. 
Imagine Ahab on the throne for 22 years. What would you think 
about that? Well, you'd be quite content to know that somewhere, 
somehow, dogs were licking up the blood while the harlots bathed. 
Now note the summary statement concerning Ahab, verses 39 and 
40. This is somewhat typical of the sorts of summary 
statements that we meet here in the former prophets, but it 
says, the rest of the acts of Ahab and all that he did, the 
ivory house which he built and all the cities that he built, 
are they not written in the book of the chronicles of the kings 
of Israel? So Ahab rested with his fathers, then Ahaziah, his 
son, reigned in his place. Do you get what's going on here? Ahab did do some good things. I mean, a 22-year reign, he built 
cities, is what we're told. He had a house of ivory. It probably 
doesn't mean the whole structure was ivory. It probably means 
that it was inlaid. It was celebratory for its use 
of ivory. It was on the cover of Better 
Homes and Gardens. And in Samaria there, he had 
a beautiful vegetable garden there because he stole Naboth's 
vineyard. I mean, he was decked out. He 
had it all going on. But for 22 years, he did govern 
a kingdom. We know he was successful in 
battle because on two occasions, under the grace of God, he did 
victoriously win battles over the Syrians, over Ben-Hadad. 
Do you see what the author is doing here? He's saying none 
of that matters. Not one bit of it. You want to read about 
his ivory palace? Go buy Better Homes and Gardens. 
I'm kind of borrowing here from Dale Ralph Davis. I think he's 
spot on. You want to learn about his accomplishments in city building? 
Go find the city magazine that deals with such things. You want 
to learn about his military savvy and his prowess on the battlefield? 
Well, there's annals recorded somewhere for that. What the 
author is saying is that the measuring standard by which we 
look at a man like Ahab is his rejection of, or his reception 
of, the Word of God. You see, when all else is said 
and done, it's allegiance to Scripture that matters. Davis 
says, look back over the six-plus Ahab chapters, and you cannot 
miss the focus of the biblical writer. For him, there is only 
one question about Ahab that has any consequence. How did 
he stack up beside the word and commandments of God? It is the 
issue of Matthew 7, 24 to 27. That's the foolish builders and 
the wise builders. It all hinges upon those who 
heard the word of Christ and did it or didn't do it. He says, 
verse 39 shows us that the word of God ignores what we regard 
as significant and prizes what we regard as mundane. You see, 
it's probably symptomatic of most people, not us, but most 
people would want to learn about his military conquest. They'd 
want to learn about his city building. They'd want a glimpse 
of his mansion and that beautiful use of ivory. You know, this 
allegiance or lack of allegiance to the Word of God, that really 
doesn't matter to most people. But for the author of 1 Kings, 
that's all that matters. That's what's most important. We're going to take these kings, 
we're going to hold them up in light of Scripture, and we're 
going to tell you whether they were good or they were bad. That 
is ultimate with reference to God's Word. Of course, his son 
Ahaziah reigns in his place. Now let's look at the reigns 
of Jehoshaphat and Ahaziah. So we return now to the southern 
kingdom. We have been in the north since 
chapter 15. At the death of Ahaziah, remember 
the divided kingdom in 1 Kings chapter 12. The fact that Israel 
was torn in two, you had Northern Kingdom, you had Southern Kingdom, 
you have Israel, you have Judah. When that rift in the kingdom 
comes, and that tear in the kingdom, that means a divided narrative 
from there on out. You go back and forth from North 
to South, and there was a focus upon the South up until the end 
of chapter 15. Asa dies, Jehoshaphat assumes 
control, but then the narrative shifts and focuses on the North 
up until this particular time, Ahab Elijah, those particular 
exploits were center stage. So now we focus on the southern 
kingdom. We make a proper introduction 
with reference to Jehoshaphat. He's obviously there in chapter 
22. He's obviously functioning in 
terms of this alliance, but we've never been given a right or proper 
introduction to Jehoshaphat. And here's what we have. We get 
first the details of his reign. Again, this is very common in 
the biblical narrative. He was the son of Esau. He became 
king over Judah in the fourth year of Ahab, king of Israel. 
Jehoshaphat was 35 years old when he became king. He reigned 
25 years in Jerusalem. His mother's name was Azubah, 
the daughter of Shilhi. If you're so inclined and you 
start crunching numbers, I know some people are inclined to do 
that. You say, wait a minute, the time frame. Oftentimes, these 
kings engaged in co-regency. There was a sense where the successor 
would reign alongside of the king in place, at least for a 
time. And that's how those numbers 
are reconciled. Co-regencies. The father and 
the son, at least for a period of time, would reign or rule 
together. So I suggest that when you start crunching numbers and 
you come up with some disparities, consider the fact that there 
were co-regencies in the biblical narrative. But note, it tells 
us concerning his religious policy in verse 43 or his own personal 
piety. He walked in all the ways of 
his father Esau. He did not turn aside from them, 
doing what was right in the eyes of Yahweh. That's a great commendation. That is a fantastic statement. 
We ought never to underestimate that in the biblical narrative. 
I mean, in a narrative that features the likes of Ahab, that features 
the likes of Jeroboam, the son of Nebat, that features the kinds 
of people that will institutionalize idolatry among the covenant people 
of Yahweh, to find a statement like that is absolutely incredible. 
It does, however, tell us, nevertheless, the High Places were not taken 
away, for the people offered sacrifices and burned incense 
on the High Places. If you compare the narrative 
in 2 Chronicles 17, it says that he did take away the High Places. 
Some would say, there's a contradiction. It's probably solved this way. 
Those High Places that existed for paganism were those High 
Places that he removed. Those High Places that were used 
for Yahweh worship, those he left intact. But there's always 
a nevertheless in the description of even the best of God's people, 
isn't there? I mean, that nevertheless there 
in the middle of verse 43 is indicative and typical of all 
people of God at all times. The only one there's no nevertheless 
following is Jesus. So you don't find in Hebrews 
chapter 7, he was wholly harmless and undefiled. Nevertheless, 
he had this issue. You don't get that with reference 
to Jesus. Every other human being in scripture 
has issues. Every other human being in scripture 
has problems. Every other human being in scripture 
has sins. I sought to bring this lesson 
when we looked at Aesop because it was a similar situation. Aesop 
made a treaty with Syria with reference to battles against 
the Northern Kingdom. I mean, he didn't do everything 
that we would expect a godly king would do. But nevertheless, 
the overarching report concerning his life was that he was a godly 
man. The same thing with Jehoshaphat. He makes an alliance with Ahab. 
I mean, brethren, you and I have done some foolish things, but 
we haven't made alliances with Ahab. We got that to our credit. If there's something in the credit 
sort of column in our ledger, we didn't make an alliance with 
Ahab. But nevertheless, God's overarching 
report concerning him is that he walked in a way that was pleasing 
to the Lord. If God is willing to treat people 
like that, shouldn't we treat people like that? Why do we demand 
that there's no nevertheless after the people in our lives? 
Why do we demand that they be godly, righteous, walking always 
in a way that is pleasing to the Lord? We don't expect there 
to be a nevertheless with people that we come into contact with. 
Brethren, Christians are going to let you down. Wives or husbands 
are going to let you down. Children are going to sin against 
you. Parents are going to sin against children. It's a sinful, 
messy, polluted world? Why is it that our standards 
are higher than God's? Would we be inclined to say, 
with reference to Jehoshaphat, that he did not turn aside from 
them, doing what was right in the eyes of the Lord? No! We'd 
say, man, he went into battle with Ahab! That would be the 
defining moment for a Jehoshaphat and we wouldn't even get past 
that. Brethren, if God, and I use this language and I realize it 
is in the manner of man, hopefully you take it as an improper predication. 
If you don't know what that means, I'm sorry. But God cuts his people 
slack. Can't we? Why is it we demand 
no neverthelesses in your life? You always must be the perfect 
Christian to me every single moment of the day. We don't have 
any doctrine whatsoever of imperfection in the people of God. We have 
it in us. Oh, we're not perfect. We have 
remaining corruption. So today, How about we lighten up a little 
bit, relax our standards, not in the sense that we're going 
to allow ungodliness or unholiness or wretchedness, but realize 
that the best of men are men at best. They will never get 
to the point of the one who is wholly harmless, undefiled, with 
no nevertheless appended to him. Brethren, Jehoshaphat did a terrible 
thing, going arm-in-arm to Ramoth-Gilead with Ahab. One wonders if, somewhere 
down the line, this, well, obviously it dawned on Jehoshaphat when 
the Syrian armies were gunning for him because they thought 
he was Ahab. What did he do? He cried out. That's a good response, 
isn't it? You don't typically consider 
a king crying out. Well, this one cried out to Yahweh 
and God in His mercy delivered him. He was gracious. He didn't 
say, well, you know, you made a terrible alliance with Ahab, 
so I'm going to let you die on the battlefield so that all your 
posterity knows, don't ever make bad alliances. Of course we know 
not to make bad alliances, but we ought to appreciate the kindness, 
the goodness, and the mercy of God. Verse 44, he made peace 
with the king of Israel, not a good thing. His foreign policy 
is outlined, or I'm sorry, his ethical policy in terms of the 
land in verse 46. And the rest of the perverted 
persons, these are male prostitutes, that's what these are. These 
are male prostitutes spoken of in Deuteronomy 23, 17, and 18. The harlots that were bathing 
in verse 38 were most likely women, they were most likely 
prostitutes, they were most likely gussying themselves up to go 
out and work the streets that night. Not these perverted persons. These were male prostitutes that 
engaged in sodomy with reference to religion. They were ritual 
harlots, they were ritual sodomites. The prohibition in Deuteronomy 
23, 17 and 18, they were banished by Esau, Jehoshaphat's father, 
in 1512. One Bible dictionary says, many 
considered that the processes of nature were controlled by 
the relations between gods and goddesses. By engaging in sexual 
intercourse with devotees of the shrine, They believed that 
this would encourage the gods and goddesses to do likewise, 
with the result that a person's desire for increase in herds 
and fields, as well as in his own family, could be realized. 
Basically, what that's saying in very sanitized language is 
that the way that you worship Baal was through copulation. 
The way that you worship Baal was through fornication. The 
idea being is that when the worshipper engaged in such things, it would 
prime the pump with reference to Baal. He would then join one 
of his consorts, they would engage in this sort of fornication, 
and then there would be rain upon the land to bring fertility. 
That's what these perverted persons were. They were ritual sodomites 
that engaged in this particular activity. The Geneva Bible tells 
us, where idolatry reigneth, remember that's the issue. We see symptomatic sins, we see 
social ills, we see ethical transgression, but what's the primary issue 
that Ahab brought into Israel? It was Baal. It was Baal. You see, when you worship Baal, 
this stuff naturally follows. The Geneva Bible says, where 
idolatry reigneth, all horrible vices are committed. Till at 
length, God's just judgment destroy them utterly. As I said, there 
was a similar purge by Esau in 1512. What are they doing here 
in chapter 22? I think House is right. He says, 
non-Yahwistic religion died hard throughout Israel's history. 
It didn't just vanish. There's always that longing for 
sin and rebellion. It's sort of a corporate application 
of our individual battle against sin. When we battle against our 
sin, does it just happily run away and find a closet to hide 
in? No, it strikes back. It resists. The good that I wish 
to do, I don't do. The evil that I don't want to 
do, I find myself doing. When does Paul say that he observes 
this law? It is when he wills to do good. So he tries to engage in a godly 
practice, and this remaining corruption raises its ugly head 
in its ferocity to try and battle against him. So we have a corporate 
application of that. Aesop did it. Jehoshaphat's going 
to do it, but guess what? They're probably going to survive. 
After the death of Ahab, you'd think that Baalism would be dead. 
After the contest at Carmel, you'd think that Baalism would 
be dead. After God sends the rain to end the drought, you'd 
think that Baalism would be dead. Baalism continues to march on. You see, if you wonder about 
your own remaining corruption, look at corporate Israel and 
see the sorts of struggles and battles that they fought. It's 
the same thing that we go through. That's why one Puritan rightly 
observed that when we come to dealing with our sin, it ought 
to be like dispossessing the land of Canaanites. Let them 
remain in the heart because they're not going to just go away. They're 
always going to rise up, they're always going to fight back, they're 
always going to long for your attention and your affection. 
Root them out, kill them, destroy them, engage in the Deuteronomy 
7, 1 to 5 holy war against your remaining sin. That's the lesson 
we ought to learn at the individual level with reference to what's 
going on here. Now, verse 47 is intriguing. There was then no king in Edom, 
only a deputy of the king. That sort of sets the foundation 
for what we learn about this shipbuilding exercise, because 
Etzion Gebber was in the region of Edom. This reminder in verse 
47, David essentially took over Edom. They didn't have their 
own king. That was true still with reference to Jehoshaphat. 
It's ultimately going to be challenged by the Edomites in 2 Kings 8. But here it does lay the foundation 
for this making of merchant ships to go to Ophir for gold. But 
they never sailed, for the ships were wrecked at Etzion Geber. 
Then Ahaziah, the son of Ahab, said to Jehoshaphat, Let my servants 
go with your servants in the ships. But Jehoshaphat would 
not. Now when you compare, we don't 
have much time here. Just to give you the thought. 
In 2 Chronicles 20, 35-37, it indicates that there had been 
a previous arrangement between Jehoshaphat and Ahaziah, that 
this was a second agreement, and because of that, that's why 
the ships were destroyed. So the Chronicle narrative really 
underscores Jehoshaphat's culpability and sin with reference to not 
only being in league with Ahab, but being in league with his 
son Ahaziah. So that's what's going on here 
with reference to his trade policy. He wants to go to Ophir for gold. 
Proven sees him as a Solomon-like figure. Solomon did similar things, 
but he was successful. Jehoshaphat tries these things 
and his ships are destroyed at the dock. So he's a wannabe Solomon 
that doesn't quite actually achieve his his goals, or his longings, 
or his desires. And Proven masterfully does weave 
or show how what we find with reference to Ahab connects to 
Saul, connects to Solomon, connects to Jeroboam. How the biblical 
author, when they're composing these narratives, are doing so 
with reference to the whole scheme of things. There are many sorts 
of things that overlap and correlate these particular biblical characters. Now, I suggest that you get Proven 
and read him on that. Theologically, he's not always 
the best, but in terms of exegetical prowess and ability with the 
text, and insights to the text that are very satisfying. Overall, 
theology, get Davis on the former prophets, you won't go wrong. 
But notice, with reference to his death and successor Jehoshaphat 
rested with his fathers, was buried with his fathers in the 
city of David his father, then Jehoram his son reigned in his 
place. Now, then we go back to the north, the reign of Ahaziah. Let me just ask you, do verses 
51 to 53 surprise you? They better not. With a father 
like Ahab, a mother like Jezebel, and an example like Jeroboam, 
Ahaziah was pretty well dead in the gate, wasn't he? Now God's 
grace is good, and we can see that even if a man has terrible 
parents, God can save. He's good, he's gracious, wonderful. But in the natural progression 
of things, I don't think anything that the narrator tells us here 
in verses 51 to 53 make us go, wow, how could Ahaziah have done 
that? We would have been more shocked if Ahaziah did what was 
right in the eyes of the Lord. Verse 51, Ahaziah the son of 
Ahab became king over Israel and Samaria in the seventeenth 
year of Jehoshaphat, king of Judah, and he reigned two years 
over Israel. He did evil in the sight of the 
Lord, 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 had made 
Israel sin. This is the trifecta of wickedness. This guy was just surrounded 
by terrible, terrible human beings. And so when we get to verse 53, 
Again, it's not surprising. But Matthew Henry makes this, 
I think, very perceptive observation. He says, miserable are the children 
that not only derive a stock of corruption from their parents, 
but are thus taught by them to trade with it. In other words, 
not only do you get this from your parents in terms of example, 
but they teach or encourage you to trade with it. In other words, 
go out and worship, Baal, Jr. Come on, Isaiah, let's go offer 
these sacrifices to Baal. What terrible human beings. He 
goes on to say, and unhappy, most unhappy, and I don't think 
he means the parents themselves are unhappy, but what an unhappy 
picture of parenthood. That's how I take it. Unhappy, 
most unhappy parents are those that help to damn their children's 
souls. That's what Ahab and Jezebel 
did. They take this Ahaziah and they 
help damn his soul to hell. I mean, brethren, if there's 
a lesson on parenting in this passage, here it is. Don't be 
Ahab, Jezebel, and certainly don't point to Jeroboam the son 
of Nebat as a hero for your young boy Ahaziah. Son, I want you 
to grow up and be like Jeroboam the son of Nebat. Are we surprised 
or shocked that he's a Baal worshiper? No, this is typical affair in 
the Omri dynasty, ultimately. Well, that ends 1 Kings. Now, 
typically when we start another book or start a book of the Bible, 
we give a lot of introduction. But when we went through the 
introduction of 1 Kings, we noted that 1 and 2 Kings are one book. It was just the scroll would 
have been, it didn't have a long enough scroll. So they split 
it up right here in the narrative of Ahaziah. I mean, you have 
to appreciate there's no real sort of theological reason. Okay, 
we're going to tell about Ahaziah and we're going to start a whole 
new book. No, it's probably the scroll ran out. So we're going to pick 
up with Ahaziah without all the introduction because the narrative 
flows. It continues to rehearse the kings of Israel in the north 
and the kings of Judah in the south. So God willing, next Wednesday, 
that will be our topic. But just in conclusion, first 
of all, we ought to appreciate the death of Ahab. I realize 
that won't go over well with some. How do we appreciate the 
death of somebody like Ahab? Because he was wicked. This was 
the judgment of God. You see, I think we have it all 
wrong, brethren. We have been sort of beaten into 
submission by our culture and by a passive effeminate church 
that tells us that it's wrong to long for the judgment of God. I was struck in the Bible reading 
Jeremiah the prophet. Does anybody know what Jeremiah 
is called? He's called the what prophet? 
The happy prophet? The peppy prophet? No, he's called 
the weeping prophet. Typically, commentators and Bible 
readers have sort of entered in with Jeremiah, because he's 
a sorrowful fellow. And rightly so. He's living at 
the end of the southern kingdom. He is living at the time, literally, 
that Babylon is marching in and taking over Jerusalem, toppling 
the temple and destroying it. You know, we identify with Jeremiah 
because he's a sorrowful prophet. He cries. He tells us that he 
cries. I think he's a challenge to modern 
manhood. I don't cry. Well, then you're 
not manly, because Jesus was a man of sorrows. He wept when 
he approached the city of Jerusalem, and certainly Jeremiah cried. 
But this weeping prophet says, but, O Lord of hosts, you who 
judge righteously, testing the mind and the heart, let me see 
your vengeance on them, for to you I have revealed my cause. 
You see, how are we in sin to actually do what Paul tells us? 
In Romans 12, Paul tells us not to avenge ourselves, but to give 
place to the vengeance of God. What does that mean? It must 
mean that it's okay for God to bring vengeance upon sinners, 
right? I don't mean somebody cuts us 
off on the road, God, judge them, destroy their car, send missiles 
down. But somebody that is a vile rebel 
against God and His law, somebody that trashes the name of Yahweh, 
somebody that is like an Ahab, that engages in that kind of 
idolatry? Brethren, the Apostle tells us 
we're not to avenge ourselves. Don't go buy a gun and find that 
person and put a bullet in their head, but give place to wrath. How do we give place to wrath? 
Pray the Psalms of David. Sing the Psalms of David. This 
is one of the reasons why I think we should be singing more of 
the Psalms, because they're battle hymns of the Church of God. They 
are the war songs of Zion. We ought to be praying that God 
deal with his enemies. Either A, convert them, or B, 
remove them. We ought not to just pray, defund 
Planned Parenthood. Destroy Planned Parenthood, because 
they're murdering babies in their mother's wombs and then selling 
those body parts so they can buy better cars. And yet we're 
going to say, defund them? Defund them? What are you talking 
about? Destroy them. Oh, but that's 
so unbiblical. Jeremiah the weeping prophet 
prayed it. The Lord Jesus Christ pronounces woes and condemnation 
upon religious leaders. What do the saints in heaven 
do after Babylon the whore falls in Revelation 18? Chapter 19, 
what is there? There's a fourfold hallelujah 
in heaven because of the judgment of God on that whore. That's 
the kind of militant Christianity that we've lost. It is, I mean, 
we can blame dispensationalism, we always do, but that's certainly 
an effect because it's essentially taken the Old Testament out of 
the hands of God's people. And when we don't have an Old 
Testament, we have an imbalanced view of Scripture as a whole. 
So it is a good thing that God took out Ahab. As well, the folly 
of Jehoshaphat, we have rehearsed that, the goodness of God, the 
overall positive assessment in 2243a, and then look at even 
the parallel in 2 Chronicles 19, or a parallel, we're finishing 
soon. 2 Chronicles 19. You see that sort of juxtaposition, 
if you will. You see that sort of parallel 
movement. Bad Jehoshaphat, but good God. Verse 1, chapter 19, then Jehoshaphat, 
the king of Judah, returned safely to his house in Jerusalem. And 
Jehu, the son of Hanani, the seer, went out to meet him and 
said to king Jehoshaphat, should you help the wicked and love 
those who hate the Lord? Therefore, the wrath of the Lord 
is upon you. Nevertheless, good things are found in you in that 
you have removed the wooden images from the land and have prepared 
your heart to see God." Isn't that beautiful? Nevertheless, 
you got something good going on there, Jehoshaphat. You see, 
that magnifies God and His goodness and His grace and His mercy. 
He is so unlike us in His dealings with sinners like us. Somebody 
does something wrong and we cut them off our Christmas card list. 
Somebody does something wrong and we won't sit near them in 
church. Somebody does something wrong and we won't visit them 
ever again. We can't actually forgive. We can't actually reconcile. We can't actually appreciate. 
that the best of men are men at best, and we need to seek 
harmony and peace with that. The Lord God Most High condemns 
the sin in Jehoshaphat, but you have done these good things. 
Get over here. I'm going to give you a big old 
hug. That's our God, brethren. That's the Lord that we serve. 
And then finally, never forget the sovereignty of God over arrows, 
sparrows, and hair. Matthew 10 passage, the sparrows 
and the hare, the 1st Kings 22 passage, the arrows. Ahab tried 
very hard to disguise and to arm himself against attack. That arrow, randomly shot by 
a soldier, found its mark and he bled out then and there. Dogs 
licked up his blood while the harlots bathed in preparation 
for a night's work. Well, let us close in a word 
of prayer. Father, we thank you for your Word. We thank you for 
the glorious things it teaches us concerning your government, 
the way that you manage, the way that you watch over, the 
way that you engage in providence, that arrows are at your command, 
and that you indeed bring to judgment those whom you have 
spoken to. God, I pray that you would help us to learn the lessons 
of this passage, these passages, these chapters, because ultimately 
Ahab falls because he rejects the word of the living God. Give 
us ears to hear, give us hearts to receive the truth, and give 
us the grace to act upon it. Go with us now, we pray, through 
Jesus Christ our Lord. Amen.