1 Kings 22

  1. Compare the attitude of the two kings in regard to asking counsel of the Lord.
    Did they not both err: Ahab because he would not have done it at all but for Jehoshaphat, and Jehoshaphat because he did it after the decision was made?
    Do we sometimes find ourselves committing both these errors?
  2. What can we learn from Ahab’s foolish hatred of Micaiah?
    What was the reason for it, and to what end did it lead?
    Cf. John 8:40. Are we ever guilty of asking advice only from people who will tell us what we want to hear?


  1. Verse 3. ‘Ramoth Gilead’: possibly one of the towns mentioned in 20:34.
  2. Verse 6. These prophets were probably prophets of the calf worship which Jeroboam had established (12:28, 29). In name they may have been prophets of Jehovah, God of Israel, but they were not true prophet Micaiah was.
  3. Verse 31. An ungrateful return for or Ahab’s clemency; see 20:31-34. It underlines the truth of the unknown prophet’s prediction in 20:42.


1 Kings 21

  1. Consider the parts played by Ahab, Jazebel, and the elders of Jezreel respectively in the murder of Naboth.
    What in the murder of Naboth. What was the special guilt of each?
    What was it that distinguished Elijah from all these ?
    What do we learn from his examole of the qualities God wants in us if he is to do his work?
  2. Sum up what you have learnt of Ahab’s character from chapter 20 and 21.


  1. Verses 2 and 3. Ahab’s offer was fair  in itself, but when he failed to gain his desire he was displeased. Yet Naboth, according to the law, had the right to refuse. See Num. 36:7.
  2. Verse 15. We learn from 2 kgs. 9:26 that Naboth’s sons were also put to death, that there might be no surviving heir.

1 Kings 20

The reappearance of true prophets of Jehovah in this chapter is striking.
It seems to indicate that Elijah’s ministry had effected a change in the whole attitude of Public opinion, and even in Ahab himself.

  1. What was the difference between Ben-Hadad’s two demands that made Ahab reject the second, though he had yielded to the first?
    What threat did Ben-Hadad make, and what was Ahab’s answer?
  2. How many times in this chapter is the intervention of a prophet recorded?
    What can we ourselves learn from the messages these men were sent of God to deliver?

1 Kings 19

Prophets among the people of Israel were held in high regard.
Elijah therefore supposed that after so great a moral victory as that won on Mount Carmel, king and nation would return to Jezebel had no such awe in her heart, and Elijah found himself faced by her wrathful fury.
It was a rude shock to all his hopes.

  1. What difference do you notice between the account of Elijah’s flight at this time and that of his previous flights to Cherith and Zarephath?
    What causes for his deep depression and sense of failure can you think of?
    Read the story of verses 4-18 in the light of Ps. 103:13, 14. How did God comfort, teach and restore Elijah?
  2. What God’s call came to Elisha, how did he respond?
    Are you also ready to do God’s will, in whatever sphere of service he may use you?
    Cf. Mark 1:15-20. What do we learn from this passage about the way God plans for his work to be begun by one of his servants and carried on by another? Cf. 1Cor. 3:6.


  1. Verse 8. ‘Until he reached Horeb, the mountain of God’: the site of God’s covenant with Israel (See Deut. 4:9-20). This was probably the object of Elijah’s journey from the first.
  2. Verse 19. ‘Twelve yoke of oxen’ indicates a wealthy farm.

1 Kings 17 &18

  1. How was the prophet trained in faith and obedience for the supreme struggle on Mount Carmel? What did the experience at the brook Cherith and in Zarephath teach him?
    What was the supreme issue at stake between him and King Ahab?
  2. What was the secret of Elijah’s strength and victory?
    See 18:41-45; Jas. 5:17, 18 and cf. 17:1 with Heb. 11:27b.

Note. 18:45, 46. ‘To Jezeel’: about seventeen or eighteen miles.
This extraordinary feat of endurance indicates that prophet was keyed up to a high degree of nervous tension.

1 Kings 16:8-34

  1. In the northern kingdom the dynasties of Jeroboam and Baasha were utterly destroyed, as later was that of Omri (see 21:22).
    How does the story of the kingdom show that the people departed farther and farther from God until the climax was reached with Omri (verse 25) and Ahab (verse 30)?
    What can this teach us as to the self-propagating power of sin?
    Yet in Judah the royal line of David continued.
    Why this difference?
    Consider what is said in 11:36 and 15:4.
  2. What was the special sin of Ahab, by which he provoked the Lord to anger?
    How did he go beyond what previous kings of Israel had done, and what led him to do?


  1. Verse 24. Omri was an able and powerful ruler, whose name is mentioned in the ancient Assyrian records and in the Moabite stone of Mesha.
    His selection of Samaria as the capital was an important event in Israel’s history.
  2. Verses 31, 32. The calves set up by Jeroboam (see 12:28) were supposed to represent the God of Israel. Ahab’s sin was greater in the he worshipped Baal, the god of Tyre, and built in Samaria a ‘house of Baal’.