As noted in chapter 22, prior to the death of King Solomon, the Lord indicated that because Solomon had gone after other gods and not kept his commandments, his kingdom would be rent from him.

Through his prophet Ahijah, the Lord called Jeroboam to serve as the new King over ten of the tribes upon Solomon’s death.

Rehoboam, Solomon’s son, would reign over the remaining southern tribes, namely Judah and Benjamin. When Solomon learned that the Lord had selected Jeroboam, one of Solomon’s twelve superintendents who had jurisdiction over all the taxes and labors extracted from the house of Joseph (1 Kings 11:28), he now sought to kill him (11:40). Jeroboam fled to Egypt.

Upon the death of his father, Rehoboam goes to Sheckem.

Jeroboam, acting for spokesman for the ten Northern tribes, requests a meeting with Rehoboam. The leaders of the ten Northern tribes, through Jeroboam, asked Rehoboam, in exchange for their support as king, that he would reduce the severe financial and labor burdens that had been imposed upon them by his father.

Certainly the request seemed reasonable. Surely since Solomon’s death, the building project need not continue as it had under his reign. The Temple was completed. Israel was at peace.

Rehoboam requested three days in order to make his decision and to consult with his advisors.

Rehoboam now consulted with the young men “that were grown up with him” (1 Kings 12:10). They advised him opposite from the counsel he had received from the old men.

In other words, Rehoboam chose to follow the opinion of the young men and to increase the current severe financial and labor burdens beyond the demands of his father upon Israel. This was in direct opposition to their request. Rehoboam’s decision to ignore the counsel of the older men will have a major impact upon Israel’s development for many years to come.

True to their word, the ten Northern tribes will depart to the North and Jerobaom will become the king over the Northern tribes.

It is important to understand that the line of demarcation between the Northern and Southern tribes was not as clear as it initially appears. We know that the majority of the members of the Southern kingdom consisted of the tribes of Judah and Benjamin (see 1 Kings 12:23). We can generally assume that the Northern tribes consisted of a majority of the remaining ten tribes. We cannot assume however that there were not members of each of the tribes in both the Northern and Southern kingdoms. For example, any members of the tribe of Levi that would have originally gone to the North, most likely would have returned to the South when the Northern kingdom began it’s spiritual decline. Members of other tribes, who may have originally gone to the North, may have also returned to live in the Southern kingdom. [see 2 Chronicles 11:13-17, for example, as the Levites who had originally gone North, returned to Jerusalem “and after them out of all the tribes”]. When we speak of the Northern Ten tribes and the Southern two tribes we are probably only speaking in general terms. We will however follow the common differentiation as referenced in the scriptures with the Northern kingdom as “Israel” and the Southern kingdom as “Judah.”

When Rehoboam realized that the tribes of the Northern kingdom were going to secede from his kingdom, he declared war against them.

The Lord now intervenes through his prophet, “Shemaiah, the man of God,” to speak to Rehoboam (1 Kings 12:22).

It was ultimately the result of Solomon’s unrighteousness that led the Lord to rent [split off] his kingdom and Jeroboam to become the king of the ten Northern tribes and Rehoboam as the king of the remaining tribes of Judah and Benjamin. It was not the Lord’s will however that Rehoboam ignore the wisdom of the “old men” in favor of the counsel of the “young men,” nor that the division of Israel result in war. This was the sole decision of Rehoboam. Fortunately for Rehoboam and Judah, he did follow the counsel of “Shemaiah the man of God,” and did not go into battle against Jeroboam. Had he not done so, this would have been a serious mistake on his part.

Jeroboam, shortly after he becomes king, became concerned about the populace returning to offer sacrifices in the temple in Jerusalem.

Jeroboam will counsel with his advisors and made two grievous decisions in the eyes of the Lord that will eventually bring about the destruction of his kingdom.

His first serious sin was to return Israel again to idolatry through offering the construction of two golden calves for worship, an action reminiscent of the golden calf that Aaron build during Moses’ absence (see Exodus 32:4). This action was/is in direct conflict with the commandment the Lord had given “Thou shalt not make unto thee any graven image” (Exodus 20:4).

Jeroboam’s second transgression is to take upon himself the authority to act for the Lord, without having received His divine authority. He will appoint “priests… not of the sons of Levi,” and also he will present an “offered upon the altar… sacrificing unto the calves that he had made” (1 Kings 12:32). He will also change the dates of the feast days (see 1 Kings 12:33). The usurping of the Lord’s authority as part of his authority as king will bring himself and Israel under condemnation. As noted in 2 Chronicles, his rejection of the sons of Levi, will lead to their return to Jerusalem along with others of all the tribes.

Jeroboam is given warning by the Lord through his prophets in Judah, however he does not heed their warning.

Approximately two hundred years before it occurs, the Lord, through the prophet Ahijah, tells King Jeroboam that because of their wickedness, the northern tribes will be scattered (see 1 Kings 14:15-16).

While the Kingdom of Judah is only a little better off during the northern wickedness, as they also did evil in the sight of the Lord beyond anything that had been done by their fathers (see 1 Kings 14:22).

Ben-hadad, the king of Syria, sends a message to King Ahab that he is to send him a ransom in order to avoid war. His demands are great.

It appears that initially king Ahab is willing to forfeit the required booty to avoid war with Syria. He consults with his advisors and their advise is “Hearken not unto him, nor consent” (1 Kings 20:7-8). When king Ben-hadad receives the message of denial by king Ahab, he is angered and ready for war.

An unnamed prophet of the Lord comes to Ahab and delivers to him a message.

King Ahab is receptive to the prophet’s offer and engages the Syrians in battle.

The prophet then tells that king that the Syrians are going to come again in battle. The Syrians appear to be a formidable opponent.

Given the size of the Syrian army, the odds must have been overwhelming to the king. The prophet gave him the following directive from the Lord.

The message from the prophet is that the Syrians will be defeated by the Lord for they doubt his power to save Israel from their superior army. They do not recognize that the power of the Lord is greater than the force of any army that man could rise. It is the Lord’s desire that the Syrians humble themselves before the Lord and not trust in the strength of man.

Contained in this directive of the Lord through his prophet was that king Ben-hadad was to be killed. Unfortunately, king Ahab chose, in a blatant act of disobedience, not to follow the Lord’s direction.

The prophet initially came to king Ahab in disguise, however once king Ahab recognized him, he delivered a message from the Lord.

Ahab was to learn that when Israel was obedient to the Lord, as given by his prophet, then they were victorious. When however king Ahab failed to follow the precise instructions of the Lord, the price of his disobedience was the loss of his life.

Why does Ahab want Naboth’s vineyard? What are we to learn from this experience?

Has there been a time when you wanted something, but the answer was No? I doubt there are very few individuals who have not had this experience at some time in their lives. For some, the event was accompanied by disappointment, maybe with even a display of tears or anger, but we learned that we were not going to be able to have everything we wanted. It was not a pleasant lesson to learn, but one that most of us survived.

For some, the lesson is not learned and they then scheme in an effort to obtain the desired object or individual, regardless of the personal price. Ahab and Jezebel will now plot how they might obtain Naboth’s vineyard. Jezebel will put their plan into action.

Their diabolical plan was successful. Naboth was put to death.

Ahab and Jezebel have now achieved the desired vineyard. They wanted something and when it was denied them, they sought means to obtain it. In this instance, the price was the death of an innocent man. Naboth’s only fault was that he was obedient to the teachings of His Lord and thereby denied the king from having everything that he wanted, even something he could not have.

I believe that there will always be the Naboth’s and Ahab’s in the world. There will always be those who will not have learned that simple but important lesson in life that one can’t have everything they want. Some will even be willing to go to the extreme and take an innocent life. In the final analysis, the achievement of their desired prize does not bring them the lasting happiness they sought. They will never be satisfied and will continue to desire what they cannot have. Their appetite is unfulfilled as is their unobtainable desire for happiness. The simple truth in life is that only the individual who learns to be happy with what they can have knows true joy.

The Lord now gives Elijah a message to deliver to king Ahab for he and his wife, Jezebel.

King Ahab reacted to the words of the Lord through Elijah in humility and with visible signs of repentance.

The Lord, in recognition of Ahab’s humility, determines to defer the judgment upon Ahab and his wife, Jezebel.

The Lord is ever ready to modify or rescind any punishment that we may incur based upon the depths of our humility and repentance. The Lord is not vindictive nor desirous of exerting punishment greater than is absolutely necessary for us to obtain the forgiveness of our sins. In this instance, he observed the demonstration of the humility by king Ahab, and in his wisdom chose to defer the timing for Ahab and Jezebel’s punishment for taking an innocent life. He also knew by his foreknowledge that king Ahab’s son, Ahaziah, would choose to lead his people in unrighteousness and by his own actions, would merit the loss of his kingdom.

In 914 B.C., Jehoshaphat is king of Judah and Ahab is king of Israel. Jehoshaphat will approach Ahab regarding joining forces against their common enemy, Syria (see 1 Kings 22:2-3).

As part of their decision, it was determined that they would consult the prophets. Ahab calls his false prophets, approximately four hundred, and they tell him what they believe he wants to hear.

Jehoshaphat, recognizing that the “prophets” appointed by the king, may not be speaking for the Lord, but instead only on approval of the king, asks a very important question of Ahab, a question that each of us should also ask.

Among all the voices that offer their opinion in our world today, “is there not… a prophet of the LORD… that [we] might enquire of him?” (1 Kings 22:7) would be an important question for us to ask today. How valuable would it be for each of us if there was a prophet today who spoke for the Lord? Would we listen to his words of counsel and advice?, or would we react like king Ahab?

Sometimes we do not want to truly hear the word of the Lord as it might disagree with what we want to hear or want to do. We want someone to agree with us and to support our own desires. A true prophet will always tell us, even if it is unpleasant, what we need to hear, instead of what we want to hear.

King Ahab sends a messenger to summon Micaiah to his court. The messenger delivers a message to Micaiah.

The messenger is suggesting that for the good of all the “other prophets,” as well as it would be best for Micaiah, if he would agree with the decision the “other prophets” have already made. The word of Micaiah to the messenger is unmistakable.

It is as if Micaiah is teaching the messenger that the difference between a “false prophet,” and a “true prophet,” is that a true prophet says what the Lord would say, even if it may be out of sync with the prevailing opinion.

Micaiah’s directive from the Lord is said in a scornful manner, “Go and prosper” (1 Kings 22:15).

Ahab’s response, may be similar to our response to a prophet amongst us.

King Ahab, at the request of king Jehoshaphat, had agreed to consult a prophet of God named Micaiah, as opposed to relying on the advice of his “false prophets” who tell him only what he wants to hear. His motive for consulting Micaiah is lacking in sincerity. When the king is told the truth, he replies, “Did I not tell thee he would prophesy no good concerning me, but evil.”

We now seem to have reached an interesting juncture in the discussion of “false and true prophets” and the source of their direction.

From the Joseph Smith Translation of 2 Chronicles 18:20-22, we gaining further insight regarding 1 Kings 22:20-23 and 2 Chronicles 18:19-22. First, we learn that the “lying spirit” was already found in the mouth of all his [Ahab’s] prophets meaning that each had previously chosen to reject the truth, and to follow what they thought the king wanted to hear even if that meant lying to him. Second, the Lord did allow the “lying spirit… [to continue to] entice [all his prophets]” and they, like each of us, were free to choose not to continue to follow the evil enticement. Third, we learn that the Lord did not put the “lying spirit into the mouths of Ahab’s false prophets! It is a spiritual verity that when we choose to reject the spirit of the Lord in our lives, by default, we then choose to accept the promptings of the evil one.

The first law of heaven is free agency and therefore the Lord does not place a lying spirit in any of his spirit children. He also does not force individuals to act contrary to their own will. He does however allow Satan to tempts us so that we might choice for ourselves the course we will follow, in this instance to heed the “false prophets,” or to follow the “true prophet.”

King Ahab now has Micaiah placed in prison for disagreeing with him.

Prior to the kings departure, Micaiah makes a final pronouncement unto king Ahab.

A “true prophet,” is willing to go to prison rather than to not deliver the message the Lord had given him.

It is during this battle with the Syrians that king Ahab is severely wounded.

The life of one of Israel’s most wicked kings has ended. The dogs licked Ahab’s blood and will devoure Jezebel’s remains just as the Lord had stated (see 1 Kings 21:19,23).

Had king Ahab followed his initial step toward repentance and the directive of the Lord’s prophet, his legacy would surely have been different for him and for Israel. Unfortunately, like many of us, when we choose to follow the promptings of the evil one, to the point that we no longer are receptive to the spirit of the Lord, we also choose our final destiny.

Jehoram, son of Jehoshaphat is now king of Judah and Ahaziah, the son of Ahab is king of Israel.

How did Ahaziah serve Israel?

It is easy to look back and see how foolish Ahab, Jezebel, and the Israelites were as they halted between two positions. But what about today? Are men still inclined to vacillate between serving God and serving the Devil? Do we still want to hear only good things about our evil choices? Do we also place the blame for life’s reversals on someone else? Or are we willing to take responsibility for our choices, knowing that we must not fool ourselves for we must “Be not deceived: God is not mocked: for whatsoever a man soweth, that shall he also reap” (Galatians 6:7).

It is true that while evil may be rampant in the world today, righteousness also exists. Those who truly seek for the truth will never be left without a choice. They must however seek for the Lord’s “true prophets.”

In 1939, as part of a presentation to a member of the House of Commons, and previous a justice of the supreme court in England, Hugh B. Brown, a barrister and solicitor from Canada, prepared a brief entitled, “profile of a prophet.” He stated eleven characteristics which should distinguish a man who claims to be a prophet.

If you honestly seek to identify a “true prophet,” these characteristics will, along with confirmation by the Holy Spirit, guide your investigation. It is however, not enough to be able to identify a “true prophet,” we must then be willing to heed his message.

The Lord will not leave us without guidance as we seek to identify his prophet, and then to follow his direction.